Indeed, when al-Qā’im (the Riser, Imam Mahdi) emerges, he will enter the Sacred Mosque (al-Masjid al-Haram). He will face the Qiblah (the Kaaba), place his back toward the Station of Abraham (Maqam Ibrahim), and then perform a two-unit prayer (rak‘atayn). Thereafter, he will stand and proclaim:
‘O, people! I am the foremost and closest of all mankind to Adam;
O people! I am the foremost and closest of all mankind to Abraham;
O people! I am the foremost and closest of all mankind to Ishmael;
O people! I am the foremost and closest of all mankind to Muhammad.’
Then, he will raise his hands toward the sky, praying and supplicating earnestly until he falls into prostration upon his face. And this is the meaning of the words of Allah, the Almighty and Majestic:
‘Is not He [better than your gods] Who responds to the distressed one when he calls upon Him, and removes evil, and makes you inheritors of the earth? Is there a deity with Allah? Little is that you remember.’ [Surah an-Naml: 62]

O Maysar, what is the distance between you and Qarqisiya?” I replied: “It is near, situated on the bank of the Euphrates.” He then said: “Be aware that an epic battle will soon occur there, the like of which has never taken place since Allah, the Blessed and Exalted, created the heavens and the earth, nor will the like of it take place as long as the heavens and the earth endure. It will be a banquet for the birds; the beasts of the earth and the birds of the sky will be sated by it. The tribe of Qays will perish in it, and no summoner will rise to advocate for them.

It has been narrated from Umm Hani: I asked Imam Sadiq about the words of Allah, the Mighty and Majestic: «Know that Allah gives life to the earth after its death» [Surah al-Ḥadīd: 17], so he said:
«Allah, the Mighty and Majestic, will give life to it by the Qāʾim (the Riser/Reformer) after its death — meaning, by ‘its death’ is the disbelief of its people; and the disbeliever is dead.»

It has been narrated from Umm Hani:
"I asked Imam Sadiq about the saying of Allah, the Mighty and Majestic: ‘And I swear by the retreating stars; the stars that run their course and hide’ [At-Takwīr: 15-16]. So he said:
‘Indeed, He means by this the Imam who will go into occultation in the year two hundred and sixty (260 AH). He will have a long occultation, then he will appear like a blazing meteor in the darkness of the night. If you witness that, your eyes will be delighted.’”

Narrated from Sulaymān al-Daylamī, from Imam Sadiq, regarding the word of Allah, the Exalted:
“‘Has there reached you the report of the Overwhelming Event?’ [Quran, Al-Ghāshiyah: 1] — He said:
‘[It refers to the time when] al-Qā’im (the Imam of the End Times- Imam Mahdi) will overwhelm them with the sword.’
The narrator asked: ‘[What about] “Faces, that Day, will be humiliated ” [Al-Ghāshiyah: 2]?’
He replied: ‘Subdued, unable to resist or defend themselves.’
The narrator asked: ‘[What about] “Laboring” [Al-Ghāshiyah: 3]?’
He replied: ‘They acted and performed deeds contrary to what Allah has revealed.’
The narrator asked: ‘[What about] “weary” [Al-Ghāshiyah: 3]?’
He replied: ‘They set up and followed leaders other than the divine Guardians of the Command (Wulāt al-Amr).’
The narrator asked: ‘[What about] “While they enter the Blazing Fire” [Al-Ghāshiyah: 4]?’
He replied: ‘They shall enter the fire of war in this world during the era of al-Qā’im (peace be upon him), and in the Hereafter, the Fire of Hell.’”

Explanations
This hadith was stated in the interpretation of verses 1-4 of Surah Al-Ghashiyah:
Has the story reached thee of the overwhelming (Event)? (1)
Some faces, that Day, will be humiliated(2)
Labouring (hard), weary(3)
While they enter the Blazing Fire(4)

Narrated by Muhammad ibn Fudayl, from Imam Kazim, regarding the word of Allah, the Exalted:
“He it is Who has sent His Messenger with guidance and the religion of truth, that He may make it prevail over all religions, even though the polytheists may detest it” [As-Saff: 9 / At-Tawbah: 33]:
I asked him: “What is meant by: ‘He it is Who has sent His Messenger with guidance and the religion of truth’?”
He replied:
“He is the One Who commanded His Messenger to establish the Wilāyah (divine guardianship and mastership) for his successor (waṣī), and Wilāyah is the Religion of Truth.”
I asked: “What about: ‘That He may make it prevail over all religions’?”
He replied:
“He will make it prevail over all religions upon the rising of al-Qā’im. Allah says: ‘And Allah will perfect His light’—meaning the Wilāyah of al-Qā’im—‘even though the disbelievers may detest it’—meaning those who detest the Wilāyah of Ali.”

“He is the One Who commanded His Messenger to establish the Wilayah (divine guardianship/authority) for his successor (wasi), and Wilayah is indeed the Religion of Truth.”
He will make it prevail over all religions upon the rising of al-Qa’im. Allah says: ‘And Allah will perfect His light’—meaning the Wilayah of al-Qa’im—‘even though the disbelievers may detest it’—meaning those who detest the Wilayah of Ali (peace be upon him).

Explanations
This hadith was stated in the interpretation of verse 9 of Surah As-Saf:
It is He who has sent His Apostle with guidance and the true religion that He may make it prevail over all religions though the polytheists should be averse.

Narrated from Imam Abu Ja’far [al-Baqir] regarding the verse of the Almighty:
“And whoever seeks retribution after being wronged, for such there is no cause [of blame] against them.”
He said:
“It refers to al-Qa’im [the Upriser, Imam al-Mahdi] and his companions; for indeed, when al-Qa’im rises, he and his companions shall seek retribution from the Umayyads, the deniers [of truth], and the enemies of Ahl al-Bayt [al-Nussab].”

Explanations
This hadith was stated in the interpretation of verse 41 of Surah Al-Shora:
As for those who retaliate after being wronged, there is no ground for action against them.

Narrated from Imam al-Sadiq regarding the verse of the Almighty:
“Is not He [best] who answers the desperate one when he calls upon Him, and relieves bad [affliction], and makes you inheritors of the earth?”
He said:
“It was revealed concerning al-Qa’im from the Family of Muhammad; by Allah, he is the truly desperate and distressed one [al-Mudttarr], when he prays two Rak’ahs at the Maqam [Station of Abraham] and supplicates to Allah, the Mighty and Majestic, and He answers him, removes the hardship, and establishes him as the vicegerent upon the earth.”

Explanations
This hadith was stated in the interpretation of verse 62 of Surah An-Naml:
Is He who answers the call of the distressed [person] when he invokes Him and removes his distress, and makes you successors on the earth...? What! Is there a god besides Allah? How little is the admonition you take?

Narrated from Imam Baqir regarding the verse of the Almighty:
“That [is so]. And whoever retaliates with the like of that with which he was wronged, and is then oppressed again, Allah will surely help him.”
He said:
“It refers to the Messenger of Allah, al-Husayn, and the Family of Muhammad; they were wrongfully and aggressively oppressed through the slaying of al-Husayn (peace be upon him). ‘Allah will surely help him’ refers to [victory through] al-Qa’im [the Upriser, Imam al-Mahdi] from among his descendants (peace be upon him).”

Explanations
This hadith was stated in the interpretation of verse 60 of Surah Al-Hajj:
So will it be: whoever retaliates with the same as he has been made to suffer, and is aggressed against [again] thereafter, Allah will surely help him. Indeed, Allah is all-excusing, all-forgiving.

Narrated from Imam al-Sadiq regarding the verse of the Almighty:
“Permission [to fight] has been granted to those against whom war is waged, because they have been wronged; and indeed, Allah is fully capable of helping them.”
He said:
"The general public [common commentators] say it was revealed concerning the Messenger of Allah when the Quraysh drove him out of Mecca. However, it is indeed regarding al-Qa’im [the Upriser, Imam al-Mahdi] when he rises to avenge the blood of al-Husayn, and it is his statement: ‘We are the custodians of the blood and the seekers of retribution.’ "

Explanations
This hadith was stated in the interpretation of verse 39 of Surah Al-Hajj:
Those who are fought against are permitted [to fight] because they have been wronged, and Allah is indeed able to help them.

The Days of Allah are three: The Day of the Rise of al-Qāʾim [Imam al-Mahdi] (peace be upon him), the Day of the Return (al-Karrah / Raj’ah), and the Day of Resurrection.

Explanations
This hadith is narrated in the commentary on Verse 5 of Surah Ibrahim in the Holy Quran:
“And indeed, We sent Moses with Our signs, [saying]: ‘Bring your people out from darkness into light, and remind them of the Days of Allah.’ Indeed, in that are signs for everyone patient and grateful.” (Quran 14:5)
In this verse, Prophet Moses (peace be upon him) is divinely commissioned to lead his people out of ignorance and tyranny into divine light. As a central part of this mission, he is commanded to remind them of “The Days of Allah” (Ayyām Allāh)—special, monumental turning points in human history where Allah’s ultimate power, sovereign justice, and immense blessings are manifest.
According to the teachings of the Ahl al-Bayt (peace be upon them), although all days belong to the Almighty, “The Days of Allah” represent the supreme manifestations of divine decree. Foremost among these is the Day of the Rise of Imam al-Mahdi (pbuh), when the ultimate purpose of this verse will be realized on a global scale: delivering humanity from the darkness of oppression into the enduring light of universal justice.

Narrated from Isḥāq ibn ʿAbd al-ʿAzīz, from Imam Sadiq, regarding the words of Allah the Almighty:
{And if We hold back from them the punishment until a determined term / Ummah Ma’dūdah}:
He said:
“The ‘punishment’ is the rising of al-Qāʾim (Imam Mahdi), and the ‘numbered nation’ (al-Ummah al-Maʿdūdah) refers to the people of [the number of] Badr and his [special] companions.”

Explanations
The Battle of Badr (fought in 624 CE / 2 AH) is one of the most significant and decisive milestones in early Islamic history. It was the first major defensive battle fought by Prophet Muhammad and the early Muslim community after their migration to Medina to escape years of persecution in Mecca.
The Muslim force was a small, poorly equipped group consisting of only 313 individuals (often referenced in historical sources as roughly 313 to 317 men). Facing them was a heavily armed Meccan army of roughly 1,000 experienced warriors, outnumbering the Muslims three to one.
Despite being severely outnumbered, the Muslim forces achieved an astonishing victory. In Islamic tradition, this triumph is seen as a testament to deep faith, divine support, and steadfast commitment to justice against overwhelming odds.
Due to their exceptional loyalty, devotion, and courage, the 313 companions of Badr became the historic benchmark for the pinnacle of faith. For this reason, Islamic and Shia narrations state that the primary companions of Imam al-Mahdi at his promised reappearance will exactly match the number of the defenders of Badr (313), carrying the same spirit of steadfastness and transformative justice.

The ‘determined term’ (the numbered nation) refers to the companions of al-Qā’im (peace be upon him), the three hundred and thirteen. Allah will assemble them within a single hour, just as the scattered autumn clouds are gathered together.

Explanations
This hadith is mentioned in the interpretation of part of verse 8 of Surah Hud.
"And if We hold back the punishment from them until a determined term (Ummah Ma’dudah), they will surely say, ‘What holds it back?’ Unquestionably, on the day it comes to them, it will not be averted from them, and they will be engulfed by what they used to ridicule."

1. The Linguistic Root of the Word “Ummah” in the Arabic Language and the Quran
In the Arabic language, and particularly in Quranic usage, the word “Ummah” (أُمَّة) does not merely mean “a community” or “a group of people”; rather, it carries several primary and polysemous meanings:
A group or congregation of people: As in:﴿وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ﴾(“He found there a group of people watering [their flocks]”) (Al-Qasas: 23)
An exemplary individual embodying all virtues: As in:﴿إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً﴾(“Indeed, Abraham was a nation [an Ummah in himself]”) (An-Nahl: 120)
A religion, faith, or path: As in:﴿إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ﴾(“Indeed, we found our forefathers following a certain religion/path”) (Az-Zukhruf: 22)
A determined period of time/span of time: As in:﴿وَادَّكَرَ بَعْدَ أُمَّةٍ﴾(“And [he] remembered after a period of time”) (Yusuf: 45)
For this reason, most translators have relied on the apparent literal sense (the fourth usage) and translated “Ummah Ma’dūdah” (أُمَّةٍ مَعْدُودَةٍ) as “a determined term” or “a specified/limited period of time.”

2. The Reality of the Semantic Link: The Apparent vs. The Inner Meaning (Tafsīr and Ta’wīl)
In the teachings of the Ahl al-Bayt (peace be upon them), Quranic verses encompass both an “exoteric/apparent meaning” (Zāhir / literal Tafsīr) and an **“esoteric/inner meaning” **, which is summarized as follows:

A) The Literal Essence of “Ummah”: “A Specific and Numbered Group”
The word “Ma’dūdah” (مَعْدُودَة) stems from the root ‘Adad (number) and signifies “numbered, counted, or few in quantity.” In primary from the root ‘Adad (number) and signifies “numbered, counted, or few in quantity.” In primary Arabic lexicography, Ummah denotes a distinct group of individuals.
Imam Ali (pbuh) highlights this foundational meaning, explaining that this small, numbered group upon whose presence the destiny of the world hinges is none other than the 313 elite companions of Imam al-Mahdi.

B) The Interconnection Between “Time” and “The Imam’s Companions” (Divine Law of Causality)
Why has Allah deferred the punishment and the dismantling of tyrannical rule?

The exoteric aspect (Zāhir) states: The retribution is deferred until a specified time.
The esoteric reality (Bātin) reveals: That “specified time” is not arbitrary; rather, the promised hour arrives when the primary condition—namely, the gathering and preparation of those sincere companions (al-Ummah al-Ma’dūdah)—is fulfilled.
In other words, the advent of the Rise (Zuhūr) and the expiration of the tyrants’ respite are inherently tied to the completion and assembly of these 313 companions. Thus, the “appointed term” is intrinsically identical to the “gathering of that numbered nation.”

Indeed, the Master of this Affair (the Imam) will undergo an occultation. During it, the one who remains steadfast in his faith will be like a person grasping al-Qatād—a shrub known for its exceedingly sharp, cutting thorns—with his bare hands.

Increase your supplications for the hastening of the relief (Faraj), for indeed, therein lies your relief.

Explanations
When Imam al-Mahdi states, “…for indeed, therein lies your relief,” he points to several profound spiritual and practical truths:
Universal vs. Personal Relief:
The advent of the Imam brings an end to global oppression, establishing universal justice, peace, and spiritual fulfillment for all humanity. Thus, his relief is inherently the believers’ ultimate relief.
Active Spiritual Readiness:
Supplication (duʿa) is not passive wishing; it transforms the believer. Praying sincerely for his return aligns one’s heart, lifestyle, and morals with the values of the Imam’s just society.

Whoever recognizes his Imam and then dies before the rise of the Master of this Cause will be regarded as one who was seated in his army.

Zurarah reported: I said [to Imam al-Sadiq], “May I be sacrificed for you! If I live to reach that era [of occultation], what should I do?”
The Imam replied:
"O Zurarah! If you reach that era, then recite this supplication:
'O Allah, grant me recognition of Yourself; for if You do not make Yourself known to me, I will not recognize Your Prophet.
O Allah, grant me recognition of Your Messenger; for if You do not make Your Messenger known to me, I will not recognize Your Proof (Hujjah).
O Allah, grant me recognition of Your Proof; for if You do not make Your Proof known to me, I will go astray from my religion.'"

Explanations
In Islamic theology, “Al-Hujjah” (literally “The Proof”) refers to the divinely appointed Guide or Leader whose existence serves as undeniable evidence of God’s guidance for humanity.

Whoever remains steadfast in our Wilayah (divine guardianship) during the occultation (Ghaybah) of our Qa’im, Allah, the Almighty and Majestic, will grant him the reward of a thousand martyrs like the martyrs of Badr and Uhud.

Had I lived to witness him, I would have spent all the days of my life in his service.

Explanations
Why did Imam al-Sadiq express a desire to serve the Mahdi?
This profound statement was not mere modesty; it unveiled a divine reality. While all Imams are of the same spiritual light and purity, the Mahdi is entrusted with the ultimate universal mission—the realization of justice across the entire earth and the culmination of the efforts of all prophets and predecessors. By declaring his longing to serve him, Imam al-Sadiq (a.s.) emphasized the unmatched weight of the Mahdi’s divine task, teaching believers that serving the Cause of the Final Savior is the highest possible spiritual honor.

Blessed is the one who lives to witness the Qa’im of my Ahl al-Bayt and follows him before his rise.

Explanations
Ahl al-Bayt is an Arabic term meaning the “People of the Household” or the “Household of the Prophet.”
In Islamic theology (specifically within Shia Islam), it refers exclusively to the direct, divinely chosen spiritual lineage of Prophet Muhammad: his daughter Fatimah, his cousin and son-in-law Ali, and their direct descendants—the Twelve Imams.
In this tradition, the Ahl al-Bayt are regarded as the infallible teachers, ethical role models, and authoritative spiritual guides of the faith following the Prophet.

The people of the era of his occultation (Ghaybah)—who believe in his Imamate and await his reappearance—are the most superior of all eras and generations.

Whoever wishes to be among the companions of the Qa’im (the Riser), let him wait (intizar) and act with piety (wara’) and noble morals (mahasin al-akhlaq), while he awaits. If he passes away and the Qa’im rises after him, he shall receive a reward equal to that of one who actually lived to witness him. So strive diligently and wait — blessed are you, O honored company!”

Explanations
This hadith is, in fact, the foundational charter of the culture of Intizar (expectant waiting) for the era of the Major Occultation. Three key points stand out to the audience:
1. Waiting is an active state, not passivity: The Imam links waiting directly to Wara’ (God-conscious piety) and excellent moral character — meaning the true awaiter purifies his soul and conduct while awaiting, rather than merely idly anticipating.
2. The dignity of dying before the Reappearance: One of the most consoling teachings in Shia eschatology — a believer who dies in this state of loyal expectation is granted the same reward as the companions who fight beside the Qa’im. Death is no barrier to participation in the movement of the final Savior.
3. The prelude in the same hadith: Notably, this statement follows the Imam’s listing of the deeds Allah accepts — including Wilayah (allegiance to the Ahl al-Bayt), piety, striving, tranquility, and waiting for the Qa’im — showing that waiting itself is an act of worship.

Indeed, in the Master of this Affair (Imam al-Mahdi), there is a resemblance to Joseph (Prophet Yusuf)… He is the son of a noble maidservant of dark complexion; Allah will rectify and arrange his affair (the decree of his emergence) in a single night.

Explanations
1. Resemblance to Prophet Joseph (Yusuf): Just as Joseph was hidden from his own brothers and people passed him by without recognizing him, Imam al-Mahdi lives among humanity, unrecognized until the divine decree permits.

2. Rectification in a Single Night: This famous prophetic idiom emphasizes that although the preparation for his advent takes centuries, the actual global emergence, divine authorization, and shift in global conditions will occur swiftly by Allah’s absolute power overnight.

The Qa’im (the Restorer of Divine Justice) shall rise while bearing no pledge of allegiance, pact, or covenant to anyone on his neck (under no one’s authority)

Explanations
Throughout Islamic history, previous Imams (peace be upon them) had to navigate oppressive rulers through Taqiyya (prudent dissimulation) or endure forced covenants to preserve the core community of believers. However, the final Divine Guide is destined to eradicate all forms of tyranny without compromise. The prolonged Occultation ensures that:
Absolute Sovereignty: He is never compelled to give formal allegiance (Bay’ah) to any tyrant or illegitimate authority.
Uncompromised Justice: When he reappears, he acts with complete divine independence, unhindered by prior political treaties or sworn loyalties.

“The Master of this Affair (al-Qa’im) will be the youngest of us in age and the most humble/unassuming of us in repute.”
I asked: “When will that be?”
He replied: “When the traveling caravans move about, and word spreads everywhere (of the pledge of allegiance to the young man), and at that time everyone who possesses a standard will raise a banner—so await the Relief (al-Faraj).”

Explanations
Imam al-Mahdi was born in 255 AH and assumed the divine station of Imamate in 260 AH, following the martyrdom of his father, Imam Hasan al-Askari. At that time, he was approximately five years old, making him the youngest of the Twelve Imams to undertake the divine leadership of the Ummah.
In Islamic tradition, age is never a barrier to divine authority or prophetic wisdom. The Quran itself provides precedent for chosen individuals receiving divine mandate in their earliest childhood:
Prophet John (Yahya): “And We granted him wisdom while yet a child.” (Quran 19:12)
Prophet Jesus (Isa): Who spoke with definitive authority and declared his prophethood while still in the cradle. (Quran 19:30)
Similarly, in the lineage of the Ahl al-Bayt, both Imam Muhammad al-Jawad (the 9th Imam) and Imam Ali al-Hadi (the 10th Imam) assumed the Imamate in early childhood (around ages 8 and 7, respectively), demonstrating that divine knowledge (‘Ilm Ladunni) and spiritual authority are bestowed directly by Allah, independent of chronological age.

Indeed, the banished, the driven-away, the solitary and alone—the one separated from his family, whose father has been killed (and his blood went unavenged), who is known by the kunya of his uncle; he is the bearer of the banners. His name is the name of a Prophet.

Narrated by Ayyub ibn Nuh:
"I said to Imam Reza: ‘We hope that the Master of this Affair (al-Qa’im) is from among you, and that he will assume the Caliphate without bloodshed; yet we see the people of Khorasan pledging allegiance to him and minting coins in his name!’
He replied: ‘Indeed, no one among us has people sending him letters, inquiring of him about religious matters, or bringing wealth to him, except that he is either assassinated or dies in his bed—unless Allah raises a youth from our progeny, whose birth and location remain concealed from the people, yet he is well-known by his person (individual presence/identity).’"

Umar ibn al-Khattab asked Imam Ali, saying: ‘Inform me about the Mahdi; what is his name?’
He replied: ‘As for his name, no [I will not mention it]; my beloved and closest companion [the Messenger of Allah] took a covenant with me not to speak of his name until Allah, the Exalted and Glorious, raises him, and it is among the matters entrusted by Allah to His Messenger in His knowledge.’
He asked: ‘Then inform me of his description!’
The Imam said: ‘He is a youthful man of medium stature, with a handsome face and beautiful hair that falls upon his shoulders; the radiant light of his countenance outshines the darkness of his beard and hair. May my father be sacrificed for the son of the finest of maidservants!’"

Explanations
The expression used by Imam Ali (peace be upon him)—“the son of the finest of maidservants” (Ibn Khiyarat al-Ima’ / ابْنُ خِيَرَةِ الْإِمَاءِ)—refers to the noble mother of Imam al-Mahdi, Lady Narjis (also known as Sawsan or Malikah), for two profound reasons:
A Prophetic Foresight of His Lineage:
Long before the birth of the Twelfth Imam, the Ahl al-Bayt foretold that the Promised Savior would be born to a noble, pious woman who had entered the Islamic world through captivity/servitude (a Roman Byzantine princess who embraced Islam). Despite social distinctions in that historical era, Islam measures honor solely by piety and virtue.
Supreme Praise and Exaltation (Honorary Title):
The phrase “Khiyarat al-Ima’” (the finest/best of maidservants) is a title of ultimate honor and respect, likening her high spiritual rank to that of Lady Hagar (Hajar)—the revered mother of Prophet Ishmael (Isma’il)—who was also a maidservant, yet became the matriarch of the Prophet Muhammad’s blessed lineage.
By saying “May my father be sacrificed for him,” Imam Ali highlights the immense dignity, purity, and divinely chosen status of both the Twelfth Imam and his righteous mother.

Indeed, knowledge of the Book of Allah, the Exalted and Glorious, and the Sunnah (tradition) of His Prophet grows in the heart of our Mahdi just as vegetation flourishes at its finest. Therefore, whoever among you lives until seeing him, let him say upon meeting him:
‘Peace be upon you, O Household of Mercy and Prophethood, Source of Knowledge, and Abode of the Divine Message.’
And in another narration, [it is said that one should greet him saying]:
‘Peace be upon you, O Baqiyyatullah (The Remaining Proof and Divinely Preserved Guide of Allah) upon His earth.’

Narrated by Abdullah ibn ‘Ata’ al-Makki:
"I said to Imam Baqir:
‘Your followers (Shi’a) in Iraq are numerous, and by Allah, there is no one in your household with your stature, so why do you not rise [in revolt]?’
He replied: ‘O Abdullah ibn ‘Ata’! Have you begun lending an ear to idle talk and rabble? No, by Allah, I am not your Master [the Promised Qa’im].’
I asked: ‘Then who is our Master?’
He said: ‘Observe the one whose birth is concealed from the people; he is your Master. Indeed, whenever one of us is pointed at with fingers and eagerly sought after by the people, he either dies upon his bed [is poisoned/martyred] or dies against his will [under forced circumstances].’"

Indeed, the Qa’im from among us is the Mahdi—the one whom it is obligatory to await during his occultation and obey upon his reappearance, and he is the third in descent from my offspring… His birth will remain concealed from the people; his physical person will be absent from their sight; it is forbidden for them to pronounce his [explicit] name; and he bears the same name and agnomen (kunya) as the Messenger of Allah…

Explanations
Qāʾim means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

The birth of the Master of this Affair will remain concealed from the people, and it is not permissible for them to mention him by his [explicit] name until Allah the Exalted and Glorious manifests him, whereupon He will fill the earth with equity and justice through him, just as it had been fraught with oppression and tyranny.

Narrated by Abu Hashim al-Ja’fari:
"I heard Imam Hadi saying:
‘The successor after me is [my son] al-Hasan; but how will it be for you with the successor after the successor?’
I asked: ‘Why is that, may Allah make me your ransom?’
He replied: ‘Indeed, you will not see his physical person, nor is it permissible for you to mention him by his [actual] name.’
I said: ‘Then how should we mention him?’
He said: ‘Say: Al-Hujjah (The Divine Proof/Authority).’

Explanations
In Islamic theology, “Al-Hujjah” (literally “The Proof”) refers to the divinely appointed Guide or Leader whose existence serves as undeniable evidence of God’s guidance for humanity.

Narrated by Abu Khalid al-Kabuli:
"I visited Imam Baqir after the departure (demise) of Imam Sajjad.
I said to him: ‘May I be sacrificed for you! You well know my devotion to your father, my close bond with him, and my estrangement from the people?’
He said: ‘You speak the truth, O Abu Khalid. What is it that you wish?’
I said: ‘May I be sacrificed for you! Your father described the Master of this Affair (al-Qa’im) to me in such detail that if I were to meet him on the road, I would recognize him and take him by the hand.’
The Imam said: ‘What do you wish then, O Abu Khalid?’
I said: ‘I want you to state his specific name to me, so that I may know him by his name.’
He replied: ‘By Allah, O Abu Khalid, you have asked me about an arduous and grave matter… You have asked me about a matter that if even some of the descendants of Fatimah were to know it, they would be eager to tear him piece by piece.’"

Explanations
What is the Main Intent Behind the Imam’s Statement?
In response to Abu Khalid’s inquiry, Imam al-Baqir (peace be upon him) highlights two key and strategic points:

A) The Sufficiency of Attributes and the Lack of Need for an Explicit Name (The Sufficiency of Descriptive Recognition)
Abu Khalid mentions that Imam al-Sajjad described Imam al-Mahdi with such detail regarding his attributes, characteristics, physical appearance, and signs that if he were to meet him on the road, he would fully recognize him.
Imam al-Baqir essentially intends to convey that:
True recognition of the Imam of the Age lies in understanding his status, qualities, and guidance, rather than necessarily knowing a specific name that could pave the way for misuse or pose a lethal threat to his life.

B) The Philosophy Behind Concealing the Name and the Strictness of Precaution/Taqiyyah (The Threat from False Claimants and the Descendants of Fatimah)
The Imam’s striking remark—“If [some among] the descendants of Fatimah were to know him, they would be eager to tear him piece by piece”—points to the delicate historical and socio-political context of that era:

Messianic Claims Among the Banu Hashim and the Alawids:

During the era of the Infallible Imams (peace be upon them), particularly from the time of Imam al-Baqir and Imam al-Sadiq onward, certain branches of the Hasani and Husayni Sayyids laid claim to the Imamate or the role of the Promised Mahdi for various reasons—such as leading uprisings against the Umayyads or Abbasids (e.g., the uprising of al-Nafs al-Zakiyyah, Muhammad ibn Abdillah ibn al-Hasan al-Muthanna). If precise details regarding his name and birth had been disseminated publicly or among unreliable circles, rivalries, jealousy, and the ambition for leadership among certain relatives would have jeopardized the life of the Promised Imam before his destined time.
Intense Surveillance by the Ruling Regimes (Umayyads and Abbasids):
Tyrannical rulers were constantly seeking to identify the “Promised Mahdi” to eliminate him in the womb or immediately at birth. Since these regimes had informants and collaborators even among the Alawids and descendants of Fatimah, the leak of the slightest specific name or identifying clue would have triggered a chain of persecution and assassinations.

Yes, by God! The earth is never devoid of one who stands for God with a clear proof—either openly and well-known, or fearful and submerged (hidden)—so that God’s proofs and clear signs may not become invalid.
How many are they, and where are they? By God, they are the fewest in number, yet the greatest of all in worth before God! Through them, God preserves His proofs and clear signs until they entrust them to their counterparts and sow them into the hearts of those like them.
Knowledge has led them directly to the reality of insight; they have touched the spirit of certainty; they find smooth what the lavish and affluent deem harsh; they take comfort in what the ignorant dread; and they accompany the world with bodies whose souls are suspended in the highest realm.
They are the vicegerents of God on His earth and the summoners to His religion. Ah, ah! How I yearn to see them!

Explanations
1. The Primary and Ultimate Meaning: The Infallible Imams (peace be upon them)
The direct and foremost reference is to the Infallible Imams (Ahl al-Bayt):
“Manifest and well-known” (ظاهراً مشهوراً): Refers to the eras when the Imam lived openly among the people or held governance (such as the eras of the Holy Prophet and Imam Ali himself).
“Fearful and submerged/hidden” (خائفاً مغموراً): Serves as a clear foreshadowing and description of the eras of Taqiyyah (precautionary dissimulation) and Occultation, particularly referring to Imam al-Mahdi, ensuring that the earth is never devoid of a Divine Proof.
“The Vicegerents of God on His earth” (خلفاء الله في أرضه): This title primarily and exclusively belongs in its highest sense to the Infallible Guides appointed by God.
2. The Secondary Meaning: Elite Devotees and God-Wary Scholars
In a broader scope, this description extends to the sincere companions, saintly figures (awliya), and true God-wary scholars of every era who:
Bear the sacred trust and convey the authentic teachings of the Ahl al-Bayt to worthy hearts (“sow them into the hearts of those like them”).
Are very few in number, yet of supreme value and status in the sight of God (“fewest in number, greatest in worth”).
Live physically in this transient world, yet their hearts and souls remain perpetually attached to the transcendent divine realm (“bodies whose souls are suspended in the highest realm”).

In essence, Imam Ali is referring first and foremost to the Divinely Appointed Infallible Guides (especially the Promised Savior during his occultation) as the pillars who preserve God’s religion on earth, followed by the pure elite, their true disciples, and the righteous guardians of truth throughout history—those for whom the Imam profoundly yearned, expressing: “Ah, ah! How I yearn to see them!”

…When a long period of time passes, you will say: ‘He has died or perished, and in which valley has he gone!’ On that day, the interpretation of this verse will be realized: ‘Then We gave you a return victory over them, and aided you with wealth and children, and made you more numerous in manpower.’ [Quran, Al-Isra: 6]

And for that, there are signs and indications:
the first of them is the siege of Kufah with checkpoints and trenches; the breaching of alley corners in Kufah;
the suspension of mosques for forty nights;
the uncovering of the structure (monument);
the fluttering of banners around the Grand Mosque [of Kufah], whose killer and killed are both in the Fire;
rapid killing and widespread swift mortality;
the killing of the Pure Soul (al-Nafs al-Zakiyyah) on the outskirts of Kufah along with seventy [of his companions]; and the one who will be slaughtered between the Rukn and the Maqam [in the Sacred Mosque in Mecca]…

Preceding the [advent of the] Qa’im, there will be a red death and a white death, and locusts in their season and locusts out of their season red as blood. As for the red death, it is by the sword [bloodshed], and as for the white death, it is the plague [widespread epidemic].

Explanations
1. Literal and Apparent Meaning (Agricultural Disasters and Famine)
“Locusts in their season” (جَرَادٌ فِي حِينِهِ): The natural swarming of locusts during their typical breeding and migration season, resulting in the widespread destruction of crops.
“Locusts out of their season” (وَجَرَادٌ فِي غَيْرِ حِينِهِ): An anomalous phenomenon that defies the normal laws of nature—namely, sudden swarms occurring during periods when the climate and seasons are ordinarily unsuited for them. This signifies a severe ecological and climatic imbalance in the End Times, leading to acute food shortages and widespread famine.
“Red as blood / Resembling the color of blood” (أَحْمَرُ كَالدَّمِ / كَلَوْنِ الدَّمِ):
Biologically: Dense swarms of desert locusts often take on a reddish-brown hue during specific gregarious and migratory phases, casting an ominous red shadow over the sky.
In Arabic Rhetoric: The comparison to “the color of blood” serves as a metaphor for immense devastation, divine retribution, and calamitous loss (similar to the Quranic mention of plagues sent upon the people of Pharaoh, where locusts and blood are mentioned together).
2. Metaphorical and Allegorical Meaning
In classical Arabic lexicon and hadith terminology, the term “locusts” (الْجَرَاد) is sometimes used allegorically to denote:

Countless Invading Armies and Subversive Forces: Massive, wave-like, and destructive incursions that obliterate everything in their path like a swarm of locusts (as reflected in the Quranic verse: “Their eyes cast down, going forth from their graves as if they were scattered locusts” [Al-Qamar: 7]).
Rampant Economic Corruption and Severe Price Inflation: Destructive socio-economic plagues that decimate people’s wealth, food supplies, and essential livelihoods when least expected.

Before the rising of the Qa’im, there are signs of trial from Allah the Almighty for His believing servants.”
I asked: “And what are they?”
He replied: “That is the saying of Allah, the Exalted and Glorious: ﴿And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient﴾ [Surah Al-Baqarah: 155].
He said: ‘We will surely test you’ means the believers; ‘with something of fear’ refers to the rulers of so-and-so at the end of their reign; ‘and hunger’ means high prices; ‘and a loss of wealth’ refers to stagnation of trade and lack of profit; ‘and lives’ means rapid and widespread death; ‘and fruits’ refers to the poor yield of crops; ‘and give good tidings to the patient’ means at that time with the hastened emergence of the Qa’im (peace be upon him).

It is narrated that the Prophet (peace be upon him and his family) once looked at some children and said: “Woe to the children of the end of times because of their fathers!”
It was said: “O Messenger of Allah, because of their polytheist fathers?”
He said: “No, because of their believing fathers — those who teach them nothing of the religious obligations, and who prevent their children when they seek to learn, and who are content with them gaining even a trivial portion of this world. I am absolved of them, and they are absolved of me.”

The Qa’im (peace be upon him) will not rise except at a time of intense fear among the people, earthquakes, tribulations, and trials afflicting mankind, a plague preceding that, a decisive sword among the Arabs, severe discord among the people, fragmentation in their faith, and a drastic change in their state—to the point that people will yearn for death day and night, due to the enormity of what they witness of people’s viciousness and their consuming one another. His emergence, when he emerges, will come at a time of utter despair and hopelessness of ever finding relief.
Blessed is he who lives to see him and is among his supporters, and woe—utter woe—to whoever opposes him, defies his command, and is among his enemies.

Explanations
Qāʾim means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

Soon a time will come upon the people in which their inner selves will be corrupt, while their outward appearance will be embellished out of greed for this world, seeking nothing of it that is with their Lord. Their religion will be mere pretense (riyā’), and the fear (of God) will not mingle with them. God will encompass them with punishment, so they will call upon Him as a drowning person calls, but He will not answer them.

To Allah I complain of a people who live in ignorance and die in misguidance… They have cast away the Book behind their backs, and its preservation has been neglected by them. On that day, the Book and its people will be exiles and outcasts, two companions driven along a single road, with no one to shelter them… The people will unite upon division and disperse from the community, as if they were the leaders of the Book while the Book is not their leader. Nothing of it will remain among them but its name, and they will know nothing of it but its script and cover.

A time will come upon people in which their faces are the faces of human beings, but their hearts are the hearts of devils, like ravenous wolves, shedders of blood.
They will not refrain from committing wicked deeds. If you pursue them, they will suspect you; if you speak to them, they will call you a liar; and if you absent yourself from them, they will backbite you.
The Sunnah among them will be heresy, and heresy among them will be Sunnah. The forbearing one among them will be deemed a deceiver, and the deceiver will be deemed forbearing.
The believer among them will be downtrodden, while the corrupt will be honored. Their children will be insolent, their women sharp-tongued, and their elders will neither enjoin good nor forbid evil.
Taking refuge with them will be humiliating, boasting of affiliation with them will be disgraceful, and seeking what is in their hands will bring poverty.
At that time, God will withhold the rain from them at its proper season and send it down out of season. He will set their wicked ones over them, who will inflict terrible torment upon them and slaughter their children; then their righteous ones will pray, but their prayers will not be answered.

After me there will be tribulations, among them the tribulation of the elders (al-Ajlas), in which there will be war and flight. Then there will be tribulations after them, more severe than them. Then there will be a tribulation such that whenever it is said, ‘It has ceased,’ it prolongs and persists — until no house remains but that it has entered it, and no Muslim but that it has afflicted him — until a man from my progeny emerges.

There will be four tribulations (fitnahs) among my nation (ummah):
▫️ The First: An affliction will strike them such that the believer will say, ‘This is my destruction,’ but it will clear away.
▫️ The Second: [Affliction will strike] until the believer says again, ‘This is my destruction,’ but it will clear away.
▫️ The Third: Whenever it is said, ‘It has ceased,’ it prolongs and persists.
▫️ The Fourth: It will engulf them at a time when this nation is left without an Imam (leader) and without a shepherd, swaying once with this one and once with that one

After me, four tribulations will befall you. In the first, blood will be shed (deemed lawful); in the second, blood and wealth; in the third, blood, wealth, and women’s honor. The fourth is a deafening, blinding, overwhelming tribulation that surges like a ship at sea, such that none among the people will find refuge from it. It will circle the Levant (al-Sham) and engulf Iraq, and strike the Peninsula with its hand and foot. In it, the community will be afflicted as a hide is kneaded in tanning…

…A time will come when… a man will obey his wife while disobeying his mother, and draw his friend near while distancing his father…

…So when tribulations and confusion obscure and engulf you like patches of night, then cling to the Qur’an; for indeed, it is an intercessor whose intercession is accepted, and a trustworthy advocate. Whoever places it before him, it will guide him to Paradise, and whoever casts it behind him, it will drive him into the Fire. It is the clearest guide that leads to the best of paths…

…A time will come upon the people wherein the heart of the believer will dissolve inside him just as salt dissolves in water, because of the evil and corruption he sees without being able to change it.

When tribulations and turmoil encompass the lands, then you must turn to Qom and its surrounding vicinities and regions, for indeed affliction is warded off from it.

It is narrated that when the Prophet (peace be upon him and his progeny) informed his daughter Fatimah of the martyrdom of her son al-Husayn and the hardships that would afflict him, Fatimah wept bitterly and asked: “O father! When will this occur?”
He replied: “In a time when neither I nor you, nor Ali are present.”
Her weeping intensified, and she asked: “O father! Who will weep for him? And who will undertake the mourning for him?”
The Prophet said:
“O Fatimah! Indeed, the women of my Ummah will weep for the women of my Ahl al-Bayt, and their men will weep for the men of my Ahl al-Bayt, renewing the mourning generation after generation every year. When the Day of Resurrection comes, you will intercede for the women, and I will intercede for the men; and whosoever among them wept for the afflictions of al-Husayn, we shall take them by the hand and lead them into Paradise. O Fatimah! Every eye will be weeping on the Day of Resurrection except the eye that wept for the tragedies of al-Husayn; for it shall be laughing, rejoicing in the delights of Paradise.”

Yes, by the One in Whose hand is my soul, O Salman! At that time, women will participate with their husbands in trade, and rain will fall out of season (during intense summer heat)

A time will come upon people when their rulers will perform the Hajj for leisure, their wealthy for commerce and trade, their poor for begging [and seeking financial aid], and their reciters [scholars] for ostentation and fame.

of the Qur’an as merchandise, acquire religious knowledge for purposes other than religion, seek worldly gains through deeds meant for the Hereafter, and turn obedience to Allah and His worship into a means of seeking supremacy and arrogance over the servants of Allah. They act condescendingly toward the people through their prayers and fasting…”

Imam Sadiq said to Mufaddal ibn Umar: “Write down and disseminate your knowledge among your brethren; and when you pass away, bequeath your books to your children. For indeed, a time of turmoil and chaos will come upon the people wherein they will find comfort and companionship in nothing except their books.”

Indeed, the nation of Moses split after him into seventy-one sects; one sect among them is saved, and seventy are in the Fire. And the nation of Jesus split after him into seventy-two sects; one sect among them is saved, and seventy-one are in the Fire. And surely my nation will split after me into seventy-three sects; one sect among them is saved, and seventy-two are in the Fire.

Explanations
The reference for this narration, Kitab Sulaym ibn Qays al-Hilali (1st century AH / died ca. 76 AH), is the oldest surviving written Shia hadith book. Its author was an elite companion of Imam Ali, Imam al-Hasan, Imam al-Husayn, and Imam al-Sajjad

In the end times, there will be a people who commit sins and acts of disobedience, and then say: ‘Indeed, Allah has decreed this upon us!’ Whoever refutes and stands against them is like one who draws his sword in the cause of Allah, the Exalted and Majestic.

A time will come upon the people when no person of faith will be able to preserve their faith except one who flees from one mountain peak to another, and from one burrow to another, like a fox fleeing with its cubs.
They asked: “O Messenger of Allah, when will that time be?”
He replied: “When a livelihood cannot be earned except through disobedience to Allah; at that time, remaining unmarried becomes permissible.”
They said: “O Messenger of Allah, did you not command us to marry?!”
He said: “Yes indeed, but when that era arrives, a man’s ruin will be at the hands of his parents; if he has no parents, then at the hands of his wife and children; and if he has neither wife nor children, then at the hands of his relatives and neighbors.”
They asked: “And how is that, O Messenger of Allah?”
He replied: “They will reproach and shame him for his tight means of living and burden him with what he cannot bear, until they drive him into paths of destruction [forcing him into unlawful earnings].”

…And that is when receiving a strike of the sword will be easier for a believer than earning a lawful dirham! That is when the receiver [of charity] will have a greater reward than the giver! That is when you will become intoxicated without wine, but rather from luxury and affluence, and you will swear oaths without compulsion, and you will lie without necessity. That is when tribulations will bite you just as the saddle-strap bites the hump of a camel. How prolonged is this hardship, and how distant is this hope!.. And Islam will be worn inside out like an inverted fur coat, and the vessel (pot) will be turned upside down with all that is within it [emptying its contents].”

A time will come upon my nation when their rulers will act with tyranny, their scholars with greed, their worshippers with ostentation (hypocrisy), their merchants by consuming usury and concealing defects in buying and selling, and their women with excessive worldly adornment.
At that time, the most wicked among them will be given power over them. Their righteous ones will pray, but their prayers will not be answered… and they will not recognize scholars except by fine clothing, nor will they recognize the Quran except by a melodious voice, nor will they worship Allah except during the month of Ramadan…”

A time will soon come upon my nation when they will flee from scholars just as sheep flee from a wolf. When that happens, Allah, the Exalted, will afflict them with three tribulations: First, He will remove blessing (barakah) from their wealth; second, Allah will impose an oppressive ruler over them; and third, they will depart from this world without faith.

A time will come upon people when their bellies will be their gods, their women will be their Qiblah (direction of worship and devotion), their gold coins (wealth) will be their religion, and their worldly possessions will be their honor. Nothing will remain of faith except its name, nothing of Islam except its outward custom, and nothing of the Quran except its recitation. Their mosques will be thriving, yet their hearts will be desolate of guidance. Their scholars will be the most evil of Allah’s creation upon the face of the earth. At that time, Allah will afflict them with four tribulations: tyranny of rulers, drought of the era, injustice from governors and judges.”
The companions were astonished and asked: “O Messenger of Allah, will they be worshiping idols?!”
He replied: “Yes; every dirham (coin) in their possession will be an idol.”

On the authority of Ibn Abbas, who said: The Messenger of Allah performed the Farewell Pilgrimage, then he took hold of the ring of the Kaaba’s door and said: “Shall I not inform you of the signs of the Hour?” And the closest person to him on that day was Salman, so he replied: “Yes, indeed, O Messenger of Allah!”
The Prophet said: “Indeed, among the signs of the Hour are: the neglect of prayer, following lustful desires, inclining toward whims, revering wealthy people, and selling religion for worldly gain. At that time, the believer’s heart will dissolve inside him just as salt dissolves in water, because of the evil he witnesses yet is unable to change.”
Salman said: “Will this truly come to pass, O Messenger of Allah?!”
He (peace be upon him and his family) replied: “Yes, by the One in Whose Hand is my soul, O Salman! At that time, there will be oppressive rulers, corrupt ministers, tyrannical supervisors, and treacherous trustees… when prayers are caused to die (abandoned), lusts are pursued, reciters become numerous while true jurists become few, bribery is practiced, buildings are elevated, whims are followed, and religion is sold for a meager price…”

A time will come upon the people when nothing remains of the Quran except its script (calligraphy), and nothing of Islam except its name. They will be named after it while they are the furthest of people from it. Their mosques will be built-up and prosperous, yet devoid of guidance. The jurists of that era will be the most evil jurists under the shadow of the sky; from them turmoil originates, and unto them it shall return.”

A time will come upon people when the believer is called mad (foolish), and the corrupt sinner is called shrewd (smart)

Inevitably, the children of al-Abbas shall rule. Once they have ruled, fallen into dispute, and their authority has fragmented, al-Khurasani and al-Sufyani shall rise against them—one from the East and the other from the West—racing toward Kufa like two racehorses, one from this side and one from that side, until the destruction of the so-and-so [dynasty] occurs at their hands; indeed, neither of the two shall spare any of them.”
Then he said:
“The emergence of al-Sufyani, al-Yamani, and al-Khurasani will occur in the same year, in the same month, and on the same day; like beads of a necklace falling in succession, one following the other…

Explanations
Prophecies regarding the signs of the End Times do not necessarily imply that every foretold event will take place immediately prior to the reappearance of Imām al-Mahdī. Rather, many of these historical developments and unrest were destined to unfold throughout the centuries of the Major Occultation, long before the actual advent.
While certain definite signs (al-ʿAlāmāt al-Ḥatmiyyah) are closely connected to the final months leading up to the reappearance, many other historical developments, civil unrests, political downfalls, and social shifts mentioned in the narrations were destined to unfold throughout the broader era of the Major Occultation (al-Ghaybah al-Kubrā)—some occurring decades or even centuries before the advent of the Imām. Therefore, each narration must be understood within its proper historical, linguistic, and chronological context.

If you were to see al-Sufyānī, you would see the most wicked of people. He will be blond, red-faced, and blue-eyed. He will say: ‘O my Lord, my vengeance! My vengeance!’ Then he will resort to fire. Such will be his wickedness that he will bury one of his slave women alive, fearing that she might reveal his whereabouts.

Narrated from ʿAbdullāh ibn Sinān, who said:
My father and I entered upon Imam Sadiq (peace be upon him), and he said:
“How will you be when a state of doubt and confusion befalls you, and you remain without a visible signpost (guide) and without a visible Imām of guidance, where none shall find salvation except the one who supplicates with the Supplication of the Drowning One?”
My father asked: “And how is the Supplication of the Drowning One?”
He replied:
“He should say: ‘O Allah! O All-Beneficent! O All-Merciful! O Turner of the hearts, keep my heart firm upon Your religion!’”
My father then said: “O Allah! O All-Beneficent! O All-Merciful! O Turner of the hearts and the sights, keep my heart firm upon Your religion!”
The Imam said:
“Indeed, Allah, the Mighty and Sublime, is the Turner of the hearts and the sights; however, recite it exactly as I say: ‘O Allah! O All-Beneficent! O All-Merciful! O Turner of the hearts, keep my heart firm upon Your religion!’”

Explanations
“ʿAlamun yurā” (عَلَمٌ يُرَى): A visible signpost or clear beacon that can be seen with the eyes.
“Bilā imāmin yurā / hudā” (بِلَا إِمَامٍ يُرَى / هُدًى): That is, having no apparent and direct physical access to the Infallible Imām.
In the terminology and tradition of the Ahl al-Bayt’s narrations, this expression is a clear allusion and precise depiction of the “Major Occultation” and the severe ideological tribulations of the End Times—an era in which the Imām is alive and present, yet general direct physical access to him is not possible, and ideological doubts and trials overwhelm people like surging waves of a stormy sea (which is precisely why the Imām named it Duʿāʾ al-Gharīq—the Supplication of the Drowning One).

Narrated from al-Asbagh ibn Nubātah, who said:
I came to Imam Ali (peace be upon him) and found him deep in thought, gently scratching the ground. So I said: “O Commander of the Faithful, why do I see you reflecting, scratching the ground? Is it out of longing for it?”
He replied:
“No, by Allah! I have never longed for it, nor for this worldly life, even for a single day. Rather, I was reflecting upon a child who will be from my loins—the eleventh from my offspring. He is al-Mahdī, who will fill the earth with equity and justice just as it was filled with oppression and tyranny. For him there will be an occultation (ghaybah) and a period of perplexity, during which some nations will go astray while others will be rightly guided.”

Explanations
al-Asbagh ibn Nubātah was among the most loyal, sincere, and prominent companions of the Commander of the Faithful, Imām ʿAlī (peace be upon him), and one of the luminous figures in the history of Shia Islam.

He was asked: “O son of the Messenger of Allah, and who is the Qāʾim from among you, the Ahl al-Bayt?”
He said: “The fourth from my descendants, the son of the master of maidservants. Through him, Allah will cleanse the earth from every injustice and purify it from all oppression. He is the one whose birth people will doubt, and he is the possessor of the occultation prior to his emergence. When he emerges, the earth will shine with the light of its Lord, and he will establish the scale of justice among mankind so that no one will oppress another…”

When a caller from the sky proclaims, “Indeed, the truth lies with the Household of Muḥammad, peace be upon them,” then al-Mahdī will emerge, and people will speak of him and drink deeply of his love; they will have no remembrance other than him.

Imam Sadiq (peace be upon him) was asked:
“Is the emergence of al-Sufyani among the inevitable events?”
He replied:
“Yes. The killing of the Pure Soul is inevitable; the rising of the Qa’im is inevitable; the swallowing in al-Baydāʾ is inevitable; the appearance of a hand from the sky is inevitable; and the call from the sky is inevitable.”
The narrator asked:
“What will the call be?”
The Imam replied:
“A caller will proclaim the name of the Qa’im and the name of his father—peace be upon them both.”

When our Qa’im rises, Allah, the Exalted and Glorious, will remove all infirmities [ailments or weaknesses] from every believer and restore their strength to them. He will grant each man among them the strength of forty men. His heart will be like masses of iron; if they were to throw them against the mountains, they would surely uproot them, and they will not withhold their hands [from their noble efforts] until Allah, the Exalted and Glorious, is pleased.

He possesses a treasure in Ṭālaqān—not of gold or silver—and a banner that has not been unfurled since it was folded away. He also has men whose hearts are like masses of iron; no doubt concerning Allah touches them. They are stronger than stone. If they were to advance against the mountains, they would remove them. Whenever they set their banners toward a town, they would destroy it. It is as though eagles are mounted upon their horses. They wipe themselves upon the Imam’s saddle, seeking blessing thereby. They surround him and protect him with their own lives in battle, and they fulfill whatever he requires of them.

Explanations
In classical Islamic geography, the name Ṭālaqān (طالقان) historically referred to two notable regions:
Ṭālaqān of Khurasan (now in northern Afghanistan): A prominent historical province located between Balkh and Marw al-Rudh, which was a well-known hub in the medieval Greater Khurasan region.
Ṭālaqān of Qazvin (in north-central Iran): A mountainous region nestled in the Alborz mountain range, located northwest of modern-day Tehran and adjacent to Qazvin.
The Spiritual Meaning of “The Treasure of Ṭālaqān”:
Early Muslim geographers and hadith commentators emphasize that when the narrations mention: “He has a treasure in Ṭālaqān—neither of gold nor of silver,” they refer not to material wealth, but to steadfast, faithful believers. These individuals are described as spiritual champions of unshakeable conviction and valor who will form a vital core among the elite supporters of Imam al-Mahdi (peace be upon him).

Indeed, the companions of al-Qāʾim are young men. There are no middle-aged or elderly men among them except as kohl is present in the eye, or as salt is present in provisions—and salt is the least component of provisions.

Explanations
In classical Arabic eloquence, “kohl in the eye” and “salt in provisions” primarily signify a very small and rare proportion. Just as an entire traveling caravan packs huge sacks of grain and flour while carrying only a small pinch of salt, and kohl forms merely a fine line upon the eyelid, the vast majority of the 313 companions of Imam al-Mahdi are dynamic youth (Shabāb), with only a very few elderly or middle-aged individuals among them.
The Deeper Wisdom — Essential Influence Despite Small Quantity:
Beyond mere scarcity, both metaphors emphasize vital utility and transformative impact:
Salt: Although minuscule in quantity, it is indispensable; a tiny pinch flavors the entire meal and preserves provisions from corruption. Without it, food is tasteless and spoilable.
Kohl: Though just a delicate trace, it sharpens vision, provides medicinal healing to the eye, and enhances the beauty and focus of the gaze.

Then Allah shall gather a people like the swift gathering of autumn clouds. Allah will unite their hearts; they do not feel estranged by anyone’s departure, nor do they rejoice over anyone joining them. Their number matches that of the fighters of Badr [313]. Those of the past did not surpass them, nor will those of the future match them. They are monks by night and lions by day; their hearts are like masses of iron. If they were to charge against the mountains, they would surely uproot them.

Explanations
The Battle of Badr (2 AH / 624 CE) was the first pivotal and decisive military encounter in early Islamic history, where Prophet Muhammad and a small, faithful band of 313 Muslim companions faced a heavily armed polytheist army of the Quraysh exceeding 1,000 warriors.
Despite being overwhelmingly outnumbered and ill-equipped, the believers achieved a miraculous victory through unwavering faith, divine assistance, and steadfast courage.
In Islamic tradition, the Companions of Badr represent the pinnacle of sincerity, loyalty, and bravery. Hadiths draw a direct spiritual and numerical parallel between these original 313 defenders of Islam and the 313 elite companions of Imam al-Mahdi, who will initiate the universal establishment of divine justice with the same unshakeable resolve.

Three hundred and thirteen men shall pledge allegiance to al-Qāʾim. They will arrive in Mecca from the distant horizons—some will leave their beds by night and wake in Mecca, while others will travel upon the clouds by day, known by their names, their fathers’ names, their features, and their lineages.

Imam Baqir (peace be upon him) said regarding the words of Allah, the Exalted and Glorious: “Wherever you may be, Allah will bring you all together” [al-Baqarah: 148]:
“It refers to the companions of al-Qāʾim, the three hundred and thirteen-odd men. By Allah, they are ‘the reckoned community’ (al-ummah al-maʿdūdah) [mentioned in the Quran]. By Allah, they will be assembled in a single hour, gathering rapidly like the autumn clouds coming together.”

Explanations
Qāʾim means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

Abu Basir reported that Imam Sadiq said, regarding the words of Allah, the Exalted and Glorious: “So race toward all that is good; wherever you may be, Allah will bring you all together” [al-Baqarah: 148]:
“This verse was revealed concerning al-Qāʾim and his companions; they will be gathered together [in Mecca] without any prior appointment.”

Explanations
Qāʾim means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

I asked Abū Jaʿfar, Imam Muḥammad al-Bāqir (peace be upon him), about the Master of this Affair. He said:
‘He is the one whose complexion is tinged with reddishness, whose eyes are deep-set, whose eyebrows are prominent, and whose frame is broad between the shoulders. His head bears a distinctive scalp mark, and his face bears a distinguishing mark

Al-Mahdī has an aquiline nose, a broad and luminous forehead, and a radiant face. He has a mole on his right cheek, and his front teeth are slightly spaced. On his head is a distinctive mark, and in his person are four resemblances to four prophets: a resemblance to Joseph, a resemblance to Moses, a resemblance to Jesus, and a resemblance to Muhammad

Indeed, in the one who possesses this matter there is a resemblance to four prophets: a resemblance to Moses, a resemblance to Jesus, a resemblance to Joseph, and a resemblance to Muhammad—may Allah’s blessings be upon them all.
As for his resemblance to Moses, it is that he is fearful and watchful. As for his resemblance to Jesus, it is that the same things said about Jesus will be said about him. As for his resemblance to Joseph, it is imprisonment and occultation. And as for his resemblance to Muhammad, it is the sword.

Al-Mahdī is from my progeny; his name is my name, and his agnomen (kunya) is my agnomen. He resembles me the most among all people in both physical appearance and moral character (khuluq). There will be for him an occultation and perplexity such that people will stray from their religions; then at that time he will appear like a piercing, blazing star (shihāb thāqib), filling the earth with justice and equity just as it had been filled with injustice and oppression.

Al-Mahdī is a man from my progeny. His complexion is that of an Arab [clear and radiant wheatish], and his body is like that of the Israelites [tall, robust, and well-built]. Upon his right cheek is a mole resembling a glittering star. He will fill the earth with justice just as it had been filled with oppression. During his caliphate, the dwellers of the earth, the dwellers of heaven, and the birds in the sky will all be pleased with his rule.

Al-Mahdī is from my progeny, appearing as a man of forty years. His face is like a glittering star; on his right cheek there is a black mole, and he wears two Qaṭwānī cloaks. He resembles the men of the Children of Israel [in sturdy build and posture]. He will unearth treasures and conquer the cities of polytheism.

When the Sufyani gains control of the five districts, then count nine months for him.

Explanations
Hishām ibn Sālim(One of the most distinguished and trustworthy Shia transmitters of hadith, and a companion of Imam Sadiq and Imam Kazim) held that the five districts were: Damascus, Palestine, Jordan, Homs, and Aleppo.

…The Sufyānī will dispatch a group towards Medina, and from there, the Mahdi will depart for Makkah. When the commander of the Sufyānī army is informed that the Mahdi has set out for Makkah, he will send a force in pursuit of him, yet they will not find him. This continues until the Mahdi enters Makkah in a state of fear, just as Moses son of Imran once feared…
Then, when they halt at al-Baydāʾ, a caller will cry out from the heavens:
‘O Baydāʾ, destroy the people!’
Consequently, the earth will swallow them up, and none of them will be saved except for three individuals…

…So when they halt at al-Baydāʾ—and they are the army of the Sufyānī—a caller will call out from the heavens:
‘O Baydāʾ, destroy the people!’
Then the earth will swallow them up, and none of them will escape except for three individuals whose faces Allah will turn to the back of their necks. They are from the tribe of Kalb, and concerning them this verse was revealed:
‘O you who were given the Scripture, believe in what We have sent down confirming that which is with you, before We obliterate faces and turn them backward’ (Surah An-Nisa, 4:47)…

By Allah, had they left the right in the hands of those entitled to it and followed the progeny of their Prophet, not even two people would have differed concerning Allah. Authority would have passed down from one predecessor to another, and from one successor to the next, until our Qa’im—the ninth descendant of al-Husayn—would rise. But they put forward the one whom Allah had put back, and put back the one whom Allah had put forward. Then, once they had laid the Divinely sent Messenger in his grave and committed him to the excavated burial-place, they chose according to their own desires and acted upon their own opinions…

Explanations:
The intended meaning of “our Qa’im, the ninth from the descendants of al-Husayn” is Imam al-Mahdi:
Imam al-Husayn ← 1
Imam al-Sajjad ← 2
Imam al-Baqir ← 3
Imam al-Sadiq ← 4
Imam al-Kazim ← 5
Imam al-Rida ← 6
Imam al-Jawad ← 7
Imam al-Hadi ← 8
Imam al-Mahdi ← 9

O Fatimah, do you not know that Allah looked upon the people of the earth and chose your father from among them, appointing him as a Prophet? Then He looked again and chose your husband from among them. He revealed to me, and I married you to him…
“From us are the two grandsons of this community—your two sons, al-Ḥasan and al-Ḥusayn. From al-Ḥusayn there will be Imams who guide, and among them is the Qāʾim, who will fill the earth with equity and justice just as it had been filled with tyranny and oppression.

I entered upon Fāṭimah, the daughter of the Messenger of Allah, peace and blessings be upon him and his family, to congratulate her on the birth of al-Ḥusayn. I saw that she was holding a green tablet, which I thought was made of emerald. It contained a white inscription resembling the light of the sun. I said to her: “What is this tablet?”
She replied: “This is a tablet which Allah, Mighty and Majestic, gave as a gift to His Messenger. It contains the name of my father, the name of my husband, the names of my two sons, and the names of the successors from among my descendants…”
The tablet then mentions the Imams from the progeny of Imam al-Ḥusayn, and concludes with the twelfth Imam, Muḥammad al-Mahdī. Regarding him, it states:
“Through his son, Muḥammad, I shall complete this succession as a mercy to the worlds. He possesses the perfection of Moses, the radiance of Jesus, and the patience of Job. Through him I shall fill the earth with justice, just as it had been filled with tyranny. Through him I shall punish My enemies, and to him I shall grant the keys to the earth.”

He is the one driven away, the lone and estranged one, absent from his family, the one whose father’s blood has not yet been avenged.

Yūnus ibn ʿAbd al-Raḥmān said: I entered upon Imam Kazim, peace be upon him, and said to him: “O son of the Messenger of Allah, are you the Qāʾim who upholds the truth?”
He replied: “I rise for the truth; however, the Qāʾim who will purify the earth from the enemies of Allah, the Mighty and Majestic, and fill it with justice just as it has been filled with tyranny and oppression, is the fifth of my descendants. He will have an occultation whose duration will be prolonged out of fear for his life. During it, some people will renounce this belief, while others will remain steadfast.”
Then he, peace be upon him, said: “Blessed are our Shiʿa who hold fast to our rope during the occultation of our Qāʾim, who remain steadfast in allegiance to us and in dissociation from our enemies. They are from us, and we are from them. They have accepted us as Imams, and we have accepted them as Shiʿa. So blessed are they—indeed, blessed are they! By Allah, they shall be with us at our rank on the Day of Resurrection.”

Explanations
Qāʾim means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

When the fifth descendant of the seventh is lost from sight, then beware, beware concerning your religion; let no one remove you from it. My son, the Master of this Affair must inevitably undergo an occultation until some of those who used to profess this matter turn away from it. It is only a trial from Allah, Mighty and Majestic, by which He tests His creation.

The Hour shall not be established until the rightful Qāʾim from among us rises; and that will be when Allah, the Mighty and Majestic, permits him. Whoever follows him will be saved, and whoever holds back from him will perish. Fear Allah, fear Allah, O servants of Allah! Go to him, even if it means crossing over snow, for he is the vicegerent of Allah, the Mighty and Majestic, and my vicegerent.

He said: “O Diʿbil, the Imam after me is my son Muḥammad; after Muḥammad is his son ʿAli; after ʿAlī is his son al-Hasan; and after al-Ḥasan is his son, al-Hujjah, the Qāʾim: awaited during his occultation and obeyed at his appearance. Even if only one day were left of this world, Allah would prolong that day until he rises and fills it with justice just as it has been filled with tyranny.”
“As for when [he will rise], that is information concerning the appointed time. My father narrated to me from his father, from his forefathers, from ʿAlī—may blessings and peace be upon them—that the Prophet, peace and blessings be upon him and his family, was asked: ‘O Messenger of Allah, when will the Qāʾim from your progeny arise?’ He replied: ‘His case is like that of the Hour: none but Him discloses it at its proper time. It weighs heavily upon the heavens and the earth; it will come upon you only suddenly.’”

May my father and mother be sacrificed for him: my namesake, my likeness, and the likeness of Moses, son of ʿImrān. Upon him are openings—or, he said, cloaks—of light, glowing with the radiance of holiness.

Abū al-Ṣalt al-Harawī said: I asked al-Riḍā, peace be upon him, “What will be the sign of the Qāʾim from among you when he rises?” He replied: “His sign is that he will be advanced in age, yet youthful in appearance, such that one who looks at him will suppose him to be forty years old or even younger. And among his signs is that he will not grow old with the passing of days and nights, until his appointed term comes to him.

The Imam is a descendant of al-Husayn (Imam Mahdi), peace be upon him; the concealed secret and the well-known good; the noblest of the noble and a branch of ʿAbd Manāf. His knowledge continually grows; his forbearance is perfect; he is fully capable of bearing the Imamate, knowledgeable in the governance and proper administration of affairs; obedience to him is obligatory; he upholds the command of Allah—Mighty and Majestic is He—he is a sincere well-wisher to the servants of Allah, and a guardian of the religion of Allah.

The Imam has distinguishing signs: he is the most knowledgeable of people, the wisest of people, the most God-fearing of people, the most forbearing of people, the bravest of people, the most generous of people, and the most devoted in worship among people. He is more entitled to the people than they are to themselves, and more compassionate toward them than their own fathers and mothers. He is the humblest of people before Allah; Mighty is His remembrance; he acts upon what he commands others to do more than anyone else, and he abstains from what he forbids others from doing more than anyone else.

As for the reason for the occultation that has occurred, Allah, the Mighty and Exalted, says: ‘O you who believe, do not ask about matters which, if disclosed to you, would distress you’ [Quran 5:101].
Indeed, none of my forefathers was exempt from pledging allegiance to the tyrant of his time. But when I rise, I shall rise with no pledge of allegiance to any tyrant resting upon my neck.

Alī ibn al-Ḥasan ibn ʿAlī ibn Faḍḍāl narrated from his father, from Imam Reza, who said:
“It is as though I can see the Shiʿa, at the loss of the third of my descendants, like livestock searching for pasture but unable to find it.”
I said to him, “Why will that be, O son of the Messenger of Allah?”
He replied, “Because their Imam will be absent from them.”
I then asked, “And why will he be absent?”
He replied, “So that, when he rises with the sword, no one’s pledge of allegiance will rest upon his neck.

Al-Rayyan ibn al-Ṣalt said: “I heard that Imam Reza was asked about the Qāʾim. He answered: ‘During his occultation, he will not be seen in person, nor will he be referred to by his name.

Explanations:
The primary reason for refraining from mentioning Imam al-Mahdi’s personal name was to protect his life and to conceal his identity and whereabouts during a time of severe threat from the Abbasid government.
The Abbasid authorities knew, based on the traditions, that the son of Imam Hasan Askari was the promised Mahdi. They therefore sought to identify and eliminate him. For this reason, openly mentioning his personal name could have led them to search for his place of residence and those connected with him.

Our Qāʾim will have an occultation whose duration will be long. It is as though I can see the Shiʿa during his absence, wandering about like livestock, searching for pasture but unable to find it. Indeed, whoever among them remains steadfast in his faith and whose heart does not grow hardened because of the prolonged absence of his Imam will be with me at my rank on the Day of Resurrection.”

Explanations:
1- This hadith is attributed to Imam Ali. In Kamāl al-Dīn wa Tamām al-Niʿmah, it is transmitted through Imam Reza, who narrates it from his forefathers, ultimately from Imam Ali (peace be upon him).
2- Qāʾim means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

Nowruz is the day on which our Qāʾim from the Ahl al-Bayt (Imam Mahdi) will appear, along with those vested with authority. Allah, the Exalted, will grant him victory over the Dajjāl, and he will crucify him at the Kūfah rubbish dump.

Explanations:
Nowruz (Norooz) is the Persian New Year, celebrated at the beginning of spring. Its name means “new day,” and it symbolizes renewal, hope, and the rebirth of nature. It is observed by millions of people, especially in Iran and other regions with Persian cultural heritage.

Indeed, most of his followers on that day will be illegitimate-born [children of fornication] and the wearers of green cloaks (Tayālisa). Allah, the Mighty and Sublime, will cause him to be slain at the Pass of Afīq (ʿAqabat Afīq), three hours into Friday, by the hands of the one behind whom Jesus, the son of Mary, will pray.

Explanations:
1. A *ṭaylasān* is a kind of seamless, circular green cloak without skirts or flaps, woven with wool either in its warp or weft. It was traditionally worn by distinguished scholars and shaykhs.
2. ʿAqabat Afīq (the Pass of Afīq) is a geographical location and a well-known mountain pass on the route to al-Shām (Greater Syria), in the Golan Heights.
3. “The one behind whom Jesus, the son of Mary, will pray” is a direct reference to—and glad tidings concerning—Imam al-Mahdi.

Then al-Asbagh ibn Nubātah stood up and said:
“O Commander of the Faithful, who is the Dajjal?”
He said:
“Indeed, the Dajjal is Ṣāʾid ibn al-Ṣayd. Wretched is the one who believes in him, and blessed is the one who rejects him.
He will emerge from a city called Isfahan, from a village known as al-Yahūdiyyah. His right eye is effaced, while the other is set in his forehead, shining like the morning star. In it is a blood clot, as though it were mixed with blood. Between his eyes is written: Kāfir—‘disbeliever’—which every literate and illiterate person will read.
He will traverse the seas, and the sun will travel with him. Before him will be a mountain of smoke, and behind him a white mountain which people will imagine to be food. He will emerge during a severe famine. Beneath him will be a bright, moon-coloured donkey, and each stride of his donkey will span one mile. The earth will be folded up for him, stage by stage, and he will not pass by any water except that it will sink away until the Day of Resurrection.
He will call out in his loudest voice, so that all who are between the East and the West—from jinn, humankind, and devils—will hear him. He will say: ‘Come to me, O my allies! I am the one who created and proportioned; I determined and guided. I am your Most High Lord!’
Allah’s enemy lies. He is one-eyed; he eats food and walks in the marketplaces. But your Lord, the Mighty and Majestic, is not one-eyed; He does not eat, He does not walk, and He does not perish. Exalted is Allah far above such things, in the highest exaltation.
Indeed, most of his followers on that day will be children born of fornication and wearers of green ṭayālisah garments. Allah, the Mighty and Majestic, will kill him in al-Sham, at a pass known as the Pass of Afīq, three hours into Friday, at the hand of the one behind whom Jesus, son of Mary, will pray.
Indeed, after that will come the Greatest Overwhelming Calamity.”
They said: “And what is that, O Commander of the Faithful?”
He said:
“The emergence of a Beast from the earth, from near al-Safā, carrying the ring of Solomon son of David and the staff of Moses…”

Five [events] before the uprising of the Qa’im are among the signs: the Heavenly Cry, the Sufyani, the swallowing [of the army] by the earth in al-Bayda’, the rise (emergence) of al-Yamani, and the slaying of the Pure Soul (al-Nafs al-Zakiyyah).

Explanations:
Al-Bayda’ (Arabic: الْبَيْدَاء, meaning “the barren wasteland” or “desert”) is a specific plain situated between Medina and Mecca in the Hijaz region of Saudi Arabia. It is located just south of Medina, immediately past the area of Dhu al-Hulayfah (where the famous Miqat Mosque / Masjid al-Shajarah stands), approximately 8 to 10 kilometers (5–6 miles) southwest of the Prophet’s Mosque in Medina.

There are twelve Mahdis from among us. The first of them is the Commander of the Faithful, Ali ibn Abi Talib, and the last of them is the ninth from among my descendants. He is the one who rises with the truth. Through him Allah will bring the earth to life after its death, and through him He will make His religion prevail over all religion, even though the polytheists may dislike it. He will have an occultation during which some people will turn back, while others will remain steadfast. They will be harmed and told, ‘When will this promise come, if you are truthful?’ Indeed, the one who remains patient during his occultation, enduring harm and denial, is like one who strives with the sword before the Messenger of Allah, peace and blessings be upon him and his family.

…Then the Mahdi will enter Jerusalem to lead the people in prayer. When Friday comes, and the prayer is established, Jesus, the son of Mary, will descend clad in two luminous red garments, as if oil were dripping from his hair… The Mahdi will say: ‘Step forward and lead the people in prayer,’ but Jesus will reply: ‘The prayer was only established for you.’ Thus Jesus will pray behind him… Then the Antichrist (al-Dajjal) will emerge… and Jesus will slay him.

None among us, except that the oath of allegiance to the tyrant of his era falls upon his neck, except for the Qaim, behind whom Jesus, the Spirit of Allah, the son of Mary, will pray. For Allah, Mighty and Majestic, conceals his birth and obscures his physical presence so that when he emerges, he will not have the allegiance of anyone upon his neck…

Explanations:
Al-Qāʾim or Al-Qāʾim Āl Muḥammad means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

…A time will come when people will not recognize what Allah is nor [comprehend] divine unity, until the emergence of the Antichrist (al-Dajjal) occurs and Jesus, the son of Mary, descends from heaven… and a man from us, the Ahl al-Bayt, will lead them in prayer. Do you not see that Jesus prays behind us while he is a prophet? Indeed, we are superior to him.

O Abu al-Qasim, the Qaim among us is the Mahdi, who must be awaited during his occultation and obeyed during his reappearance. He is the third of my descendants. By the One who sent Muhammad with prophethood and singled us out with the Imamate, if only one day remained of the world, Allah would lengthen that day until he emerges in it, and he will fill the earth with equity and justice just as it had been filled with injustice and oppression. Indeed Allah, Blessed and Exalted, will set his affair aright in a single night, just as He set the affair of His servant Moses aright when he went to fetch fire for his family and returned as a messenger and prophet.” Then he said: “The best of the deeds of our Shiʿa is awaiting relief.

Explanations:
Al-Qāʾim or Al-Qāʾim Āl Muḥammad means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

Indeed, my successors, my appointed legatees, and God’s proofs over creation after me are twelve. The first of them is my brother, and the last of them is my son.”
It was said: “O Messenger of Allah, who is your brother?”
He said: “ʿAli ibn Abi Talib.”
It was said: “And who is your son?”
He said: “The Mahdi, the one who will fill the earth with equity and justice just as it will have been filled with oppression and injustice.”
“By the One Who sent me with the truth as a prophet, if only one day remained of the world, Allah would prolong that day until my son, the Mahdi, would rise during it. Then the Spirit of Allah, Jesus, son of Mary, would descend and pray behind him. The earth would shine with his light, and his authority would reach the East and the West.

Indeed, the Imam after me is my son al-Hasan, and after al-Hasan is his son, the Qa’im, who will fill the Earth with equity and justice just as it was filled with oppression and tyranny.”
I asked: “O son of the Messenger of Allah, why is he named al-Qa’im (The One Who Rises)?”
He replied: “Because he will rise after his remembrance has died out, and after the majority of those who believed in his leadership have apostatized (turned away).”
I then asked him: “And why is he named al-Muntadhar (The Awaited One)?”
He replied: “Because he has an occultation whose days will be numerous and whose duration will be prolonged. Thus, the sincere will await his emergence, the doubtful will deny him, the rejectors will mock his remembrance, the determiners of a specific time (for his return) will lie, the hasty will perish, and the submitted (those who submit to the divine decree) will be saved.

The master of this matter (the Promised Mahdi/Qa’im) is the one concerning whom people will say: «He is not yet born.» Confusion and occultation will occur regarding him, to the extent that most of those who believed in this matter will turn away from it. None shall remain steadfast upon it except the one whose certainty is profound, whose knowledge is sound, who finds no distress within himself regarding what we have decreed, and who submits fully to us, the Ahl al-Bayt.

Explanations:
Contextual Commentary: Understanding the Term “The Master of this Affair”
To a modern reader—especially one unfamiliar with early Islamic history and Shi’i theological literature—the phrase “The master of this matter” (Arabic: Ṣāḥib Hādhā al-Amr / صَاحِبُ هَذَا الْأَمْرِ) at the beginning of the narration may seem abrupt or detached from context. However, historically and terminologically, this phrase holds profound significance:
1. A Well-Known Title for the Promised Redeemer
In the vocabulary of early Shi’a Muslims, the phrase “This Affair” (al-Amr) specifically referred to the divine cause of leadership, justice, and the ultimate establishment of God’s universal government through the family of the Prophet Muhammad (Ahl al-Bayt).
Consequently, “The Master of this Affair” (Ṣāḥib Hādhā al-Amr) was an established and universally understood title designated exclusively for the Twelfth Imam (al-Mahdi / al-Qa’im). Whenever this term was spoken by the Imams or their companions, everyone understood immediately that it referred to the awaited Savior, requiring no further introduction.
2. Political Persecution and Coded Language (Taqiyyah)
During the era of the tenth Imam, Ali al-Hadi (828–868 CE), the Abbasid rulers imposed severe surveillance, military house arrests, and political persecution on the Imams and their followers. The Abbasid regime was actively looking to eliminate any direct claimant to the promised messianic uprising.
To protect the life of the future Imam and safeguard the community from violent crackdowns, the Imams frequently used discreet, coded terminology such as:
“The Master of this Affair” (Ṣāḥib Hādhā al-Amr)
“The Proof from the Family of Muhammad” (al-Hujjah)
“The Master of the House” (Ṣāḥib al-Dār)
By avoiding explicit references to military uprising or direct personal names, they preserved the doctrine of the Mahdi while maintaining the necessary security of their followers.
3. The Broader Conversational Context
Narrations such as this were rarely isolated statements; rather, they were direct answers to urgent concerns raised by companions regarding the impending era of Occultation (Ghaybah).

Narrated from Dawud ibn al-Qasim al-Ja’fari, who said: I heard Imam Hadi saying: ‘The successor after me is my son, al-Hasan. How then will you fare with the successor after the successor?’ I asked: ‘Why, may Allah make me your ransom?’ He replied: ‘Because you will not see his person, nor is it permissible for you to mention him by his name.’ I asked: ‘How then should we refer to him?’ He said: ‘Say: The Hujjah (Proof) from the family of Muhammad

Narrated from Saqr ibn Abi Dulaf, who said: I heard Abu al-Hasan Ali ibn Muhammad [al-Hadi] (peace be upon them) saying:
“The Imam after me is my son, al-Hasan; and after al-Hasan, his son, the Qa’im (The Upholder), who will fill the Earth with equity and justice just as it was filled with injustice and oppression. O Saqr! His similitude in this Ummah is like the Qa’im of the Children of Israel, like al-Khidr, and like Dhul-Qarnayn. By Allah, he shall surely go into an occultation (ghaybah) in which none shall be saved from destruction except those whom Allah—the Mighty and Majestic—establishes in the belief in his Imamate, and grants them the success to pray for the hastening of his relief (faraj).”

Explanations:
In Shia narrations, when the Imams compare the 12th Imam to the “Qa’im of the Children of Israel,” they are primarily referring to Prophet Musa (Moses) (peace be upon him).
This is an allegorical comparison (Tamthil) highlighting several key similarities:
The Prolonged Absence: Just as Prophet Musa was away from his people (during his period of concealment in Madyan and on Mount Sinai) before returning to lead them, the 12th Imam remains in occultation (Ghaybah).
Saving from Tyranny: Prophet Musa returned to liberate the Children of Israel from the oppressive rule of Pharaoh. Similarly, the 12th Imam will reappear to liberate humanity from the global oppression and tyranny of his time.
The Struggle of Faith: The followers of Prophet Musa faced severe tests of faith during his absence; likewise, the believers during the occultation of the 12th Imam face a test of patience and steadfastness in their faith.
By making this comparison, the Imams were teaching their followers that occultation is not a unique phenomenon, but a recurring divine pattern (Sunnah) in history, preparing the faithful for the eventual reappearance of the Savior.

Narrated from Ahmad ibn Ishaq ibn Sa‘d al-Ash‘ari, who said:
"I entered into the presence of Abu Muhammad al-Hasan ibn Ali [al-Askari], intending to ask him about the successor after him. He initiated the conversation by saying:
‘O Ahmad ibn Ishaq! Verily, Allah—Blessed and Exalted is He—has not left the Earth without a Divine Proof (Hujjah) over His creation since He created Adam, nor will He leave it devoid of one until the Day of Resurrection. Through him, Allah repels calamities from the people of the Earth, through him He sends down the rain, and through him He brings forth the blessings of the Earth.’
I said to him: ‘O son of the Messenger of Allah, who then is the Imam and the successor after you?’ Thereupon, he stood up swiftly and entered the inner room. He then came out carrying a child on his shoulder, whose face was radiant like the full moon, appearing to be about three years old. Then he said:
‘O Ahmad ibn Ishaq! Were it not for your noble status before Allah, the Mighty and Majestic, and before His Proofs, I would not have shown you this son of mine. Verily, he is the namesake of the Messenger of Allah and shares his agnomen (kunyah)—the one who will fill the Earth with equity and justice just as it was filled with injustice and oppression. O Ahmad ibn Ishaq! His similitude in this Ummah is the similitude of al-Khidr and the similitude of Dhul-Qarnayn. By Allah, he shall surely go into an occultation (ghaybah) wherein none shall be saved from destruction except those whom Allah—the Mighty and Majestic—establishes in the belief in his Imamate and grants them the success to pray for the hastening of his relief (faraj).’
I said: ‘O my master and my mawla! Is there a sign for my heart to find tranquility?’ The young child then spoke in eloquent Arabic, saying: ‘I am the Baqiyatullah (the Remnant of Allah) upon His Earth, and the Avenger from His enemies. So do not seek further evidence after seeing me, O Ahmad ibn Ishaq.’
I left, overjoyed and rejoicing. The next day, I returned to him and said: ‘O son of the Messenger of Allah! My joy regarding what you bestowed upon me is great. But what is the tradition (sunnah) that will run in him from al-Khidr and Dhul-Qarnayn?’ He replied: ‘The prolongation of the occultation, O Ahmad.’ I asked: ‘O son of the Messenger of Allah! Will his occultation really be prolonged?’ He said: ‘Yes, by my Lord! Until those who believed in this matter (the Imamate) turn away from it, and none remain except those for whom Allah—the Mighty and Majestic—has taken a covenant regarding our Wilayah, has inscribed faith in their hearts, and has supported them with a spirit from Him.’

O Abu Khalid! Our Qa’im will not emerge until men resemble women and women resemble men; men suffice themselves with men and women suffice themselves with women; women ride on saddles; false testimonies are accepted and just testimonies are rejected; people take bloodshed lightly; fornication (adultery) is committed openly; usury (interest) is consumed; wicked people are honored out of fear of their tongues; the Sufyani emerges from the Levant (Sham) and the Yamani from Yemen; a sinking occurs in the desert (al-Bayda); a youth from the family of Muhammad is slain between the Rukn and the Maqam, whose name is Muhammad ibn al-Hasan (al-Nafs al-Zakiyyah); and a heavenly cry proclaims that the truth is with him and his followers. At that time, our Qa’im shall rise

Narrated from Imam Ali, peace be upon him, through Muhammad ibn al-Hanafiyyah.
"How could that happen when the heretic has not yet risen from Qazvin? He will tear down its veils, drive its people into disbelief, alter its walls, and strip it of its splendor. Whoever flees from him will be overtaken; whoever fights him will kill him; whoever keeps away from him will become poor; and whoever follows him will fall into disbelief. Then two weeping groups will arise: one weeping over his religion and the other weeping over his worldly life."

Explanations:
It is important to understand that not every sign mentioned in the narrations of the Infallible Imams, peace be upon them, necessarily indicates that the Reappearance of Imam al-Mahdi, peace be upon him, is very near.
Some signs may occur only shortly before the Reappearance, while others may take place decades—or even centuries—earlier. Therefore, the occurrence of a particular sign should not automatically be interpreted as proof that the Reappearance is imminent.

I asked Abu ʿAbd Allāh, peace be upon him: “When will relief come for your Shiʿa?”
He replied: “When the descendants of al-ʿAbbās fall into dispute, their authority becomes weakened, and those who had never previously hoped to gain power over them begin to aspire to it.”

Explanations:
It is important to understand that not every sign mentioned in the narrations of the Infallible Imams, peace be upon them, necessarily indicates that the Reappearance of Imam al-Mahdi, peace be upon him, is very near.
Some signs may occur only shortly before the Reappearance, while others may take place decades—or even centuries—earlier. Therefore, the occurrence of a particular sign should not automatically be interpreted as proof that the Reappearance is imminent.

When the wall of the Mosque of Kufa is demolished on the side facing the house of Abdullah ibn Mas‘ud, at that time the rule of the regime will collapse; and with its collapse, al-Qa’im will emerge.

A caller will proclaim from the heavens on the twenty-third night [of Ramadan] with the name of the Qa’im, and he will rise on the Day of Ashura—the day on which al-Husayn ibn Ali was martyred. It is as if I see him on a Saturday, the tenth of Muharram, standing between the Rukn (Corner of the Kaaba) and the Maqam (Station of Abraham). Gabriel will be on his right side, proclaiming: ‘Pledge allegiance to Allah!’ His devoted followers will rush to him from the far ends of the earth—with the earth miraculously folded beneath them—until they pledge allegiance to him. Through him, Allah will fill the earth with equity and justice, just as it had been saturated with tyranny and oppression.

Explanations:
Al-Qāʾim Āl Muḥammad means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

The Qa’im (peace be upon him) shall not rise except in an odd-numbered year: year one, three, five, seven, or nine.

Explanations:
Al-Qāʾim Āl Muḥammad means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

By Allah, you will certainly be tested and refined; by Allah, you will certainly be distinguished and sifted apart; and by Allah, you will certainly be thoroughly screened—until nothing remains of you except the rarest few (the rare gold among grains)

In our time, people belong to six classes: the lion, the wolf, the fox, the dog, the pig, and the sheep.
As for the lion: they are the rulers of the world; each of them desires to prevail and never be defeated.
As for the wolf: they are your merchants, who disparage goods when they buy and praise them when they sell.
As for the fox: they are those who make a living through their religion, yet their hearts do not contain what they profess with their tongues.
As for the dog: it is the one who barks at people with his tongue, while people treat him with respect to protect themselves from the harm of his tongue.
As for the pig: they are the readily respond.
Like, whenever they are invited to an indecent act, they readily respond.
As for the sheep: they are the believers—those whose hair is shorn, whose flesh is consumed, and whose bones are broken. How, then, can the sheep survive among a lion, a wolf, a fox, a dog, and a pig?

The parable of whoever among us, the Ahl al-Bayt, rises before the Qa’im rises is like that of a fledgling that tries to fly before its wings are fully grown and falls into an opening (nook), only to become a plaything for children.

Explanations:
In Islamic tradition, the title “Qa’im”—which literally translates to “The One Who Rises”—is a profound title for Imam al-Mahdi. He is the promised savior and the final divinely appointed successor of Prophet Muhammad.

The Messenger of Allah once said:
“I wish that I could meet my brothers.”
Abu Bakr and ʿUmar said: “Are we not your brothers? We have believed in you and migrated with you.”
Prophet said: “You have believed and migrated, yet I wish that I could meet my brothers.”
They repeated their question, and the Messenger of Allah said:
“You are my companions, but my brothers are those who will come after you. They will believe in me, love me, support me, and affirm me, although they have not seen me. I wish that I could meet my brothers.”

Imam Reza, through his forefathers, reported that the Messenger of Allah said:
“The best deed of my community is to await the relief granted by Allah, the Mighty and Majestic.”

Explanations:
In Islamic teachings, Intiẓār (awaiting) is not a passive resignation or sitting idly by while waiting for change. Rather, the Prophet (peace be upon him and his family) categorized it as an “Action” (ʿAmal)—indeed, the best of actions.
True awaiting is a state of active readiness. It demands continuous self-purification, moral excellence, standing against injustice, and actively laying the groundwork for a righteous society. Just as one cleans and prepares their home for a revered guest, a sincere believer prepares their heart and environment for the ultimate triumph of justice and divine relief.

The Messenger of Allah (peace be upon him and his family) said to his companions:
"You are indeed my companions, but my brothers are a people in the end times who will believe in me without ever having seen me…
Holding steadfast to one’s faith for one of them is harder than stripping thorns off a thorny bush with bare hands in a pitch-black night, or like clutching burning embers of ghadā wood in the palm of one’s hand.
They are the beacons in the dark; Allah shall deliver them from every murky and blinding tribulation".

Trials shall surely shake you, and you shall surely be sifted through screening, until those among you who were at the bottom become at the top, and those who were at the top become at the bottom. Those who were lagging shall surely race ahead, while those who were racing ahead shall surely lag.

It is as if I see a people who rise from the East, seeking their right, but they are denied it. They seek it again, and they are still denied. When they witness this, they place their swords upon their shoulders [in readiness for battle]. Then, they are finally granted what they asked for, but they refuse to accept it until they rise [in revolt]. They will not hand over the banner [of authority] to anyone except your Master. Their fallen ones are martyrs. Verily, if I were to live until that time, I would preserve myself for the Master of this Cause.

Explanations:
In this narration, the mention of the “sword” (sayf) should not be interpreted merely as a historical military tool. Rather, it serves as a powerful metaphor for unwavering readiness, resolute commitment, and the spirit of resistance.
In the language of the Prophetic traditions, the sword represents the physical manifestation of one’s inner conviction. When the narrations describe them “placing their swords upon their shoulders,” it signifies a state of total preparedness and absolute dedication to the cause. While the tools of conflict evolve across eras—from the sword of the past to the advanced strategic readiness of today—the spiritual stance of the believer remains constant: a refusal to accept injustice and a complete readiness to sacrifice for the truth.

There will come a time at the end of the world when people from my Ummah will frequent the mosques and gather in circles, yet their discourse will revolve entirely around worldly affairs and the love of this world. Do not sit with them, for Allah has no need of them

O Abu Dharr, there will come a time at the end of the world when people will wear wool in both summer and winter, believing that this makes them superior to others. Such are those who are cursed by the inhabitants of the heavens and the earth.

Explanations:
While this narration refers to the historical trend of wearing wool to manifest performative piety, the core spiritual warning remains timeless. The Prophet (PBUH) condemned the arrogance and sense of superiority associated with these garments. Whether it is wool in the past or status-symbol clothing today, the sin lies in the heart that views itself as superior to others based on worldly appearances, rather than the clothing itself.

There will be times of tribulation when a person may wake up as a believer and go to sleep as a disbeliever, except for those whom Allah, the Exalted, has revived through knowledge.

Welcome the tribulation, for within it lies the downfall of the tyrants and the purification of the earth from the wicked.

When trials and tribulations engulf you like patches of night, then hold fast to the Quran; for it possesses an outward aspect and an inward aspect. Its outward aspect is Divine Decree, and its inward aspect is profound Knowledge ('Ilm)… Within it are the lamps of guidance, the Beacon of Divine Wisdom (Manār al-Ḥikmah), and a guide to true recognition (Ma’rifah) for whoever understands its attributes.

The insight and vision of the believer in the end times are like seventy parts of the parts of Prophethood.

Explanations:
In this profound narration, the Prophet Muhammad (SAW) offers a lifeline of hope and guidance for believers living during the trials and tribulations of the End Times. Here is the interpretation of the key concepts:

1. Insight (Ra’y) and Vision (Ru’ya)

Insight (Ra’y): In this context, it refers to Firasat (spiritual intuition)—the God-given ability to perceive the truth hidden behind the layers of deception, propaganda, and societal confusion. It is the “spiritual radar” that distinguishes right from wrong when the lines become blurred.
Vision (Ru’ya): This refers to true dreams (dreams that reflect reality) which serve as a form of divine communication, providing comfort, direction, or warnings to the believer on their spiritual path.
2. The Metaphor of “Seventy Parts”

The number “seventy” in Islamic tradition is not a literal mathematical count; rather, it symbolizes immense significance, abundance, and importance. By equating these qualities to “parts of Prophethood,” the Prophet (SAW) is teaching us that the believer’s spiritual clarity in the End Times is a divine gift. It is a reflection of the light of Prophethood, allowing the believer to find their way through the “darkness” of the age.

3. Why in the End Times?

As the world becomes filled with chaos and moral confusion, external sources of truth may become distorted. Therefore, Allah grants the sincere believer an internal light—a heightened level of spiritual awareness—to act as their compass. This is not for just any individual, but for the “believer” whose heart is connected to God, allowing them to remain steadfast when others are led astray.

Key Takeaway:

This hadith empowers the believer. It suggests that even in an era of global confusion, you are not left without a guide. By purifying one’s heart and maintaining sincerity, the believer gains access to a level of spiritual perception that functions as a small beacon of prophetic light, guiding them safely through the storms of the End Times.

The Prophet of Islam (peace be upon him) addressed his companions:
You are my companions, but my brothers are a people who will come in the end times; they believed in me without having seen me… Anyone of them will be more steadfast in their religion than one who scrapes thorns in the dark of night, or like one holding onto burning embers of Ghada wood. They are the lamps in the darkness; Allah will save them from every dark and dusty tribulation.

Explanations:
Ghada wood (جمر الغضا): A type of wood known for holding its heat and burning for a very long time, symbolizing the immense difficulty of maintaining one’s faith against the currents of the end times.

O Abu Basir! Blessed are the Shia of our Qa’im—those who await his reappearance during his Occultation, and obey him upon his reappearance. They are the Awliya (Friends) of Allah, upon whom there shall be no fear, nor shall they grieve.

O Ibn Mas’ud! By Him who sent me with the Truth, a time will surely come upon the people when they will deem wine (Khamr) permissible, calling it ‘Nabidh.’ Upon them is the curse of Allah, the angels, and all of mankind. I am disassociated from them, and they are disassociated from me.

Explanations:
Historically, ‘Nabidh’ referred to fruit-infused water, but in this context, it refers to the hypocritical practice of renaming intoxicants to circumvent religious prohibitions

Indeed, Allah, Mighty and Glorious, knew that in the last times there would be people who would delve too deeply, so Allah, Mighty and Glorious, revealed: “Say: He is Allah, One. Allah, the Self-Sufficient [al-Ṣamad]” and the verses from Sūrat al-Ḥadīd up to His saying: “And He is Knowing of what is in the breasts.” Whoever seeks what lies beyond that has perished.

In the end times, there will be a people whom others follow: ostentatious people who recite the Qur’an and practice devotions, yet they are inexperienced and foolish. They do not deem enjoining good and forbidding evil obligatory unless they are safe from harm. They seek concessions and excuses for themselves

When our Qa’im rises, Allah, the Almighty and the Majestic, will extend the hearing and sight of our followers, so that there will be no distance between them and the Qa’im. He will speak to them, and they will hear him; and they will see him while he remains in his place

At the end of time, people will come who commit sins and say: God has ordained sin for them! Whoever fights against their claims is like someone who has drawn a sword in the way of God.

In the end times, there will come scholars who renounce the world in their words but do not renounce it in their own lives; who encourage people to seek the Hereafter but do not seek it themselves; who forbid others from visiting rulers and authorities but do not refrain from doing so themselves; who distance themselves from the poor and draw near to the rich. They are the tyrannical ones—the enemies of God.

In the end times, few things will be rarer than a trustworthy brother or a dirham earned lawfully.

That will be a time when no one will be saved except an anonymous believer. If he is present, he is not recognized; and if he is absent, he is not missed. They are the lamps of guidance and the beacons that light the way through the night

By Allah, besides Whom there is no God, the Mahdi of this nation is from us—the one behind whom Jesus, son of Mary, will pray.
Then, he placed his hand on the shoulder of al-Husayn and said: “From this one!” (repeating this three times).

Explanations:
Imam al-Husayn is the grandson of Prophet Muhammad and one of the most revered figures in Islamic history. He is universally honored for his unwavering stance against injustice and his ultimate sacrifice for the sake of truth and freedom at the Battle of Karbala. Beyond his profound historical significance, he is deeply cherished as the noble ancestor from whose blessed lineage the Mahdi—the prophesied savior of humanity—is destined to appear

By Him who sent me as a true Prophet, if only one day remained before the end of the world, Allah would prolong that day until my descendant, al-Mahdi, appears. Then Jesus, son of Mary, the Spirit of Allah, will descend and pray behind him. The earth will be illuminated by his light, and his authority will reach both the East and the West.

No more than fifteen nights will separate the uprising of al-Qāʾim from the family of Muhammad from the martyrdom of al-Nafs al-Zakiyya.
Explanations:
Al-Qāʾim Āl Muḥammad means “the One who will rise from the family of Muhammad.” It is a title referring to Imam al-Mahdi, the final divinely guided Imam in Shia Islam.

… and the killing of a young man from the family of Muhammad between the Rukn and Maqām Ibrāhīm, whose name is Muhammad ibn al-Hasan, al-Nafs al-Zakiyya. At that time, the emergence of Imam al-Mahdi will take place

Imam Mahdi will say to his companions: “O people, the people of Mecca do not want me; however, I will send someone to them so that he may establish the proof against them in a manner befitting someone like me.”

Then he will call one of his companions and say to him: “Go to the people of Mecca and say to them: O people of Mecca, I am the envoy of Imam al-Mahdi to you, and he says to you: We are the Family of Mercy, the essence of Prophethood and the Caliphate. We are the descendants of Muhammad and the lineage of the prophets. We have been wronged, oppressed, and overpowered. From the time the Prophet passed away until this day, our right has been usurped. We call upon you for help, so come to our aid.”

When the young man conveys this message, they will rush toward him and martyr him between the Rukn and Maqam (the Station of Abraham). This is al-Nafs al-Zakiyya (the Pure Soul).

The emergence of the Sufyani, the Yamani, and the Khorasani will occur in the same year, the same month, and the same day. Their emergence will follow one another in an order resembling the arrangement of the beads of a rosary, placed one after another…
Among these banners, there is no banner more rightly guided than the banner of the Yamani. It is the banner of guidance, because it calls you toward your Master (that is, Imam al-Mahdi (peace be upon him)).
When the Yamani emerges, the buying and selling of weapons will be forbidden to the people and to every Muslim (or: it will become forbidden).
When the Yamani appears, hasten toward him, for his banner is the banner of guidance. It is not permissible for any Muslim to turn away from him. Whoever disobeys him will be among the people of Hell, because he calls toward the truth and the straight path

Imam al-Baqir, in the interpretation of the verse:
“And if only you could see when they will be terrified, but there will be no escape, and they will be seized from a nearby place.”(The Holy Qur’an, Surah Saba, 34:51)
said:

“And if only you could see when they become terrified (by the cry), then there will be no escape.”
This cry will come from the sky.
“And they will be seized from a nearby place”
(that is, the earth will open beneath their feet and swallow them into itself.)
The Sufyani will send one hundred and thirty thousand men toward Kufa, and they will camp at Rawha and Fariq. From among them, sixty thousand will advance until they enter Kufa and arrive at the location of the grave of Hud (pbuh), namely Nukhaylah, on the day of Eid.
The commander of this army will be a tyrannical and oppressive man who is called “the sorcerer diviner” (Kahin Sahir).
Then a commander from the city of Baghdad will go toward them accompanied by fifty thousand diviners.
At the bridge of Kufa, seventy thousand men from that army will be killed, to the extent that people will avoid the Euphrates for three days because of the blood spilled into it and the stench of the corpses.
Seventy thousand virgin girls from Kufa will be taken captive, yet neither their hands nor their faces will be uncovered until they are placed into transport vehicles.
They will be taken to the city of Najaf.

When two spears clash in Syria, their conflict will not end until a sign from the signs of God appears.’
A man asked: ‘O Commander of the Faithful, what is that sign?’ He replied: 'An earthquake will occur in Syria in which more than one hundred thousand people will perish. God Almighty has made this earthquake a mercy for the believers and a punishment for the disbelievers. When such an incident occurs, wait for those who possess black and white, swift-running mules, and accompanying them are yellow banners. They will come from the West and enter Syria, and at that time, great distress and ‘red death’ will occur.
When this happens, wait for a village in Damascus called Harasta to be swallowed by the earth. At this moment, the son of the ‘liver-eater’ woman (Sufyani) will emerge from Wadi al-Yabis(the Dry Valley) and sit upon the pulpit of Damascus. At such a time, await the emergence of Mahdi(pbuh).

Explanations:
1. Black and white, swift-running mules: is a translation of Ashab al-Baradhin al-Shuhb al-Mahdhuqah. The author has suggested the possibility that this expression refers to tanks and armored personnel carriers, and calling them ‘Turkish horses’ was a fitting metaphor for the people of that time.

2. Harasta: Harasta is the name of a large and prosperous village located on the outskirts of Damascus on the road to ‘Hims’; as mentioned in Mu’jam al-Buldan and Marasid al-Ittila’.

3. Why is the Sufyani called “The Son of the Liver-Eater” (Ibn Akilat al-Akbad)?
The Sufyani is referred to as the “son of the liver-eater” (Ibn Akilat al-Akbad) because he is a direct descendant of Hind bint Utbah, the wife of Abu Sufyan. During the Battle of Uhud, Hind committed a brutal and infamous act against Hamza ibn Abdul-Muttalib—the Prophet Muhammad’s beloved uncle—by attempting to chew and eat his liver as an act of vengeance and rage. This title is used in narrations to emphasize the Sufyani’s lineage of deep-rooted hostility, malice, and hatred toward the Prophet Muhammad and his Ahlulbayt.

Some events are inevitable (Mahtum), while others are not. Among the inevitable events is the emergence of the Sufyani in the month of Rajab.

On the authority of Husayn ibn Abi al-Ala, from Imam al-Sadiq, who said:
“The Sufyani is among the inevitable signs. His emergence will be in the month of Rajab. From the beginning of his rise until the end, it will last fifteen months. For six months, he will be engaged in fighting and warfare. Then, once he conquers the five provinces, he will rule for nine months, and he will not exceed that by even a single day.
Explanations:
The five provinces refer to:
1. Damascus
2. Hims
3. Aleppo
4. Jordan
5. Qinnasrin

It is as though I can see the Sufyani — or the Sufyani’s associate (it is clear that the doubt here is from the narrator, not from the Imam) — setting up his camp in Kufa, while his herald announces:
‘Whoever brings the head of one of the Shi‘a will receive a reward of one thousand dirhams.’
Then a neighbor will attack his neighbor and say, ‘He is one of them,’ and he will strike off his neck and receive one thousand dirhams

Ah! Woe to your Kufa and to what will come upon Kufa from the Sufyani at that time! He will come from the region of Hajar, accompanied by swift horses (whose commanders are strong and powerful lions).
Woe to your Kufa because of his arrival at your homes! He will violate your sanctities, kill your children, and dishonor your women. His life will be long, his camels will be numerous, and his men will be like lions.
Know that the Sufyani will enter Basra three times. In that city, he will humiliate the honored and take its women captive.
The sign of the Sufyani’s emergence will be disagreement and conflict among three banner-bearing groups: one banner will come from the West; so woe to Egypt and to what will befall its people!
Another banner will come from Bahrain, from the island of Awal, in the land of Persia. (This name was formerly applied generally to the cities of Bahrain.)
And one banner will come from Syria. This tribulation will last for one year. Then a man from the descendants of Al-Abbas will rise. The people of Iraq will say: ‘Barefoot people—or people who are worthless, powerless, and without status—are coming toward you.’ They are people who possess various inclinations and different tendencies.
The people of Syria and Palestine will become anxious and will go to the leaders of Syria and Egypt, saying: ‘Search for the son of the king’ (that is, the Sufyani).
They will search for him and find him in Ghouta, a vast, low-lying and open plain (and also the name of an extensive region of which Damascus is a part), in a place called Harasta.
When he comes down upon them, he will bring out his maternal uncles, Banu Kalb and Banu Duhana. A large number of people will join him in Wadi al-Yabis.
Then he will respond positively to them and set out with them on Friday. After that, he will ascend the pulpit of Damascus. This will be the first pulpit upon which he ascends. He will deliver a sermon and command them to engage in jihad. He will make a covenant with them on the condition that they obey his judgment and follow his commands.
Then he will proceed toward Ghouta, but he will not enter it until people gather around him. At this point, the Sufyani will rise with groups from among the people of Syria.

Three banner-bearing groups will separate from one another:
The banner of the Turks and the non-Arabs, which will be black;
The banner of the desert-dwellers, whose leader will be from the descendants of Al-Abbas, and which will be yellow;
The banner of the Sufyani.
A fierce battle will take place in the land of Azraq (and in another version: Jordan), and sixty thousand people from them will be killed.
Then the Sufyani will overcome them. He will kill many of them, take control of their tribes, and establish justice among them, until they say about him:
‘By Allah, everything that they used to say about him was false.’
(that is, people fabricated false rumors about the Sufyani, while these people considered him a righteous and just man.)
By Allah, they are liars, and they do not know what will happen to the nation of Muhammad! If they knew, they would not say such things.
He will continue to observe justice among them until he sets out. His first route will be Hims, whose people will be living in the worst condition.
After the Euphrates, he will pass through the Gate of Egypt. Then he will go to a place called Qaryat Saba (and in another version: Qarqisa). A great event will occur there for him.
No city will remain without hearing news of him, and fear and anxiety will overtake the people of every city because of that news. In this manner, he will continue to enter one city after another.
Then he will return to Damascus, while all the people have become obedient to him. He will equip an army and send it toward Medina, and he will dispatch another army toward the East.
In Zawra, he will kill seventy thousand people and tear open the wombs of three hundred pregnant women. Then he will proceed toward this Kufa of yours. How many men and women will weep because of what happens there!
As for the army heading toward Medina, when it reaches the middle of the desert, Gabriel will cry out over them with a mighty voice, and no one will remain except two men; everyone else will have been swallowed by the earth…
Then a group of noble descendants of the Messenger of Allah will flee until they reach Rome. The Sufyani will say to the Roman ruler:
‘Return my slaves to me.’
The Roman ruler will return them to the Sufyani. The Sufyani will then behead them on the eastern staircase of the Grand Mosque of Damascus, yet no one will reproach him for this act!
Know that one of the signs of this event is the rebuilding of the walls of cities.”
They said to the Imam:
“O Commander of the Faithful, explain the walls to us.”
The Imam replied:
“A wall will be rebuilt in Syria, and another in the city of the old woman and in Harran; two walls will be built there. A wall will also be built in Wasit, and another in Bayda. Two walls will be built in Kufa; a wall will be built around Shushtar, another around Armenia, another around Mosul, another around Hamadan, another around Raqqa, another around the land of Yunus, another around Hims, another around Mutarridin, another around Raqta, another around Rahba, another around Dair Hind, and another around the fortress.”
(Perhaps what is meant by these walls is military bases and garrisons, which have been established in most of the cities mentioned in this narration.)
“O people! Know that when the Sufyani appears, tremendous events will occur through him. The first event will take place in Hims, then in Aleppo, afterward in Raqqa, then in Qaryat Saba, followed by Ra’s al-Ayn, then Nasibin, and afterward Mosul (where a great event will occur). The Sufyani will kill sixty thousand of them…
The Sufyani will kill everyone whose name is Muhammad, Ali, Hasan, Husayn, Fatimah, Ja‘far, Musa, Zaynab, Khadijah, or Ruqayyah, because of his hatred and hostility toward the Household of Muhammad.
Then he will return defeated to Syria. When he enters his city, he will devote himself entirely to drinking wine and committing sins, and he will command his companions and followers to do the same.
While carrying a weapon in his hand, he will come out and order a woman to be seized. Then he will hand that woman over to one of his companions and say to him:
‘Commit fornication with her in the middle of the road’
The man will do so. He will tear open the woman’s abdomen, and the fetus will fall from its mother’s womb. No one will have the power to prevent him from committing such an act.
(Perhaps what is meant by this statement is that the Sufyani’s mercenary will commit adultery with the woman while she is already pregnant. Therefore, when her abdomen is torn open, her fetus will be miscarried.)
At that moment, the angels of God in the heavens will become agitated, and Almighty God will grant permission for the Qa’im, from among my descendants, who is the Master of the Age, to rise.
News of him will spread throughout every place. At that very moment, Gabriel will descend upon the Rock of Jerusalem and call out to the people of the earth:
‘The truth has come, and falsehood has vanished; indeed, falsehood is bound to vanish.’(The Holy Qur’an, Surah al-Isra, 17:81)
Gabriel will also proclaim:
‘O servants of Allah, listen to what I say! This is the Mahdi of the Household of Muhammad, who is emerging from the land of Mecca. Respond to his call!’”

...When they are in such a state, the Sufyani will emerge from Wadi al-Yabis (the Dry Valley) at a time when they are at the height of the previously mentioned tribulation, until he descends upon Damascus. He will mobilize two armies; one he will send toward the East, and the other toward Medina, until it descends upon the land of Babylon, from the cursed city. That army will kill more than three thousand people, leave more than a hundred women without protectors, and slay three hundred of the notables of the Banu Abbas there.
Then they will descend toward Kufa and destroy everything in the surroundings of that city. Afterward, they will leave and head toward Sham (the Levant). At this moment, the Banner of Guidance will emerge from Kufa, engage this army, and defeat them. No messenger will remain from them (to tell the tale). Then the army of truth will recover all the captives and spoils of war that were in the hands of the Sufyani’s army.
The second army of the Sufyani will enter Medina and pillage the city for three days and nights. Then they will leave and head toward Mecca until they reach al-Bayda. At that moment, God Almighty will send Gabriel and say: ‘O Gabriel! Go and destroy them.’ Gabriel will strike the earth with his foot, and God Almighty will cause them to be swallowed by the earth. From that army, no one will remain except two people from the tribe of Juhaynah…

Explanations:
Wadi al-Yabis: Wadi al-Yabis is a region located in the vicinity of Damascus.

The East: The term “the East” here may refer to the city of Kufa, since Kufa is located in Iraq, to the east of Syria. This narration indicates that the Sufyani’s army, while advancing toward Kufa, passes through Babylon. Babylon was a region situated between Baghdad and the city of Hillah.

The Cursed City: The “cursed city” refers to Babylon, because its people were afflicted with punishment. It is also said that when Imam Ali, accompanied by his army, passed through that area, they did not pray in the city

In his celestial call, Gabriel will say: ‘O servants of God! Hearken to what we say; this is the Mahdi of the family of Muhammad, who rises from Mecca. Answer his call

Zurarah reported: I heard Imam al-Sadiq (peace be upon him) say: ‘… And a caller will call out: “Ali and his Shi’ah are the successful ones.”’
I asked: ‘Then who will fight the Mahdi after that?’
He replied: ‘Satan will call out: “So-and-so and his Shi’ah are the successful ones,” meaning a man from the Banu Umayyah.’ (It appears this refers to Uthman ibn Affan or Uthman ibn Anbasah the Sufyani.)
I asked: ‘Who will distinguish the truthful from the liar?’
He replied: ‘He will be recognized by those who narrate our hadiths and say: “He will come before the Hour arrives,”’ (meaning, they are aware before the celestial call occurs that such a call will happen), ‘and they know that they (the Ahl al-Bayt) are in the right and are the truthful ones

In the month of Rajab, three calls will be heard from the heavens:
The first call will be: ‘Beware! The curse of God is upon the wrongdoers!’
The second call will be: ‘O group of believers, the Approaching One (al-Azifah) has drawn near!’
The third call will be: ‘God has raised such-and-such; listen to his words and obey him.’"
(The reference to “such-and-such” is to Hadrat Mahdi (peace be upon him). Perhaps his name was not mentioned due to Taqiyyah (prudence/caution) or because it was so evident that there was no need to name him.)
At that moment, the relief (Faraj) comes to the people. The dead will wish they were alive (to witness this joy), and God will heal the hearts of the believers

The first to pledge allegiance to the Qa’im (peace be upon him) will be Gabriel. He will descend in the form of a white bird and pledge allegiance to him, placing one of his feet on the Kaʿbah and the other on Bayt al-Maqdis (Jerusalem). Then, in a clear and eloquent voice, he will call out in such a manner that all creatures will hear him: ‘The command of God has come; do not hasten it

A caller will cry out from the heavens the name of the Qa’im, and everyone in the East and the West will hear it. No sleeper will remain who does not awaken; no one standing will remain who does not sit down; and no one sitting will remain who does not stand up on their feet (due to the overwhelming fear that grips them upon hearing this sound). May God have mercy on the one who takes a lesson from this sound and responds to it (meaning, exerts effort to join Hadrat Mahdi, peace be upon him)! The first sound is the voice of Gabriel.”

Then he said: "The sound will occur in the month of Ramadan, on the night of Friday, the 23rd. So do not doubt it; listen to it and obey. At the end of the day, there will be the voice of the cursed Satan, who will cry out: ‘Beware! So-and-so has been killed unjustly.’(It is possible that the term “so-and-so” refers to Uthman, as mentioned in some narrations.) By this sound, he intends to cast people into doubt and test them.

How many confused and hesitant people will end up in Hell! So, if you hear the sound in the month of Ramadan, do not doubt it, for it is the voice of Gabriel. The sign of this is that he will call out the name of the Qa’im and his father, such that even a virgin in her home, behind the curtain, will hear that sound and urge her father and brother to go out (meaning, to leave the house and join Hadrat Mahdi, peace be upon him)."

Then he added: “And these two sounds will certainly be heard before the rising of the Qa’im

The cry (Sayhah) that will be heard in the month of Ramadan will be on the night of Friday, the twenty-third of that month.

There are five signs before the uprising of the Qa’im (peace be upon him): the Yamani, the Sufyani, a caller who cries out from the heavens, the swallowing of the army in the Bayda, and the killing of the Nafs al-Zakiyyah (the Pure Soul)

In the end times, as the Hour draws near—which is the worst of all times—there will appear women who are unveiled, naked, and displaying their adornments. They will abandon the religion, involve themselves in trials and tribulations, lean toward lusts, rush toward pleasures, and deem forbidden things as permissible. They will reside in Hell forever

And you will see a man; when a day passes by him in which he has not committed a major sin—such as immorality, cheating in weight or measures, engaging in forbidden acts, or drinking intoxicants—he feels dejected and sorrowful

O Ali, the people with the most astonishing faith and the greatest certainty will be those who live in the end times. They will not have met the Prophet, and the Proof (al-Ḥujjah) will be hidden from them; yet they will believe in what is written in black ink upon white pages

There will come a time upon people when their religion will be their money, their greatest concern will be their stomachs, and their qiblah will be their women. They will bow for a loaf of bread and prostrate for a dirham—bewildered and intoxicated, neither Muslims nor Christians