One of the challenging topics in the field of Mahdavīyyah is the issue of the "Multiplicity of al-Qā'im," proposed by certain groups, including the Yamani sect. This group, relying on narrations that describe the attributes and appearance of Imam al-Zaman (ajtf), claims that differences in these attributes indicate the existence of two personalities titled "al-Qā'im" or "al-Mahdī" in the End Times. Their main argument is based on an apparent contradiction between the attributes mentioned in the narrations, and through this, they intend to prove the theory of the "First Mahdī."
But
do our narrations truly point to "Multiple Qā'ims"? Do these
seemingly contradictory attributes necessitate the existence of two Mahdīs?
This
is not the first time that the group claiming to be Yamani has imposed its free
interpretations upon the narrations! An example of such distortion of
narrations can be studied in the article "Distortion of Narrations in the
Yamani Sect; A Critique of the Purposeful Translations of Ahmad al-Ḥasan al-Baṣrī."
In
this article, we will critique and examine the aforementioned argument,
particularly by focusing on explaining the attributes from the perspective of
Shi'a scholars, and we will reveal the fallacies presented by the followers of
Ahmad al-Ḥasan.
Part One: Proving Multiple Qā'ims Based on
the Description of His "Eyebrows"
One
of the propagandists following Ahmad al-Ḥasan, in a video, argued based on the
description by Ali ibn Mahziyār of Imam al-Zaman (ajtf) and placed these
attributes alongside a narration from Imam al-Bāqir (as), claiming the
existence of two Mahdīs, two Qā'ims, and two "Ṣāḥib al-Amr" (Masters
of the Affair) in the End Times. First, we will refer to the description by Ali
ibn Mahziyār, then mention the noble narration from Imam al-Bāqir (as), and
present points regarding these two.
1.
Description by Ali ibn Mahziyār of Imam al-Zaman (عجل
الله تعالى فرجه الشريف):
لَیْسَ بِالطَّوِیلِ الشَّامِخِ وَ لَا بِالْقَصِیرِ
اللَّازِقِ بَلْ مَرْبُوعُ الْقَامَهِ مُدَوَّرُ الْهَامَهِ صَلْتُ الْجَبِینِ
أَزَجُّ الْحَاجِبَیْنِ أَقْنَى الْأَنْفِ سَهْلُ الْخَدَّیْنِ عَلَى خَدِّهِ
الْأَیْمَنِ خَال
Translation:
"He was not exceedingly tall nor short and stocky, but of medium stature,
his blessed head was round, his forehead was high (and broad), his eyebrows
were arched and joined together, his blessed nose was thin and high-bridged,
his cheeks were lean, and he had a mole on his right cheek."
2.
Narration from Imam al-Bāqir (عليه السلام):
Ḥumrān
ibn A'yan, within a narration, says to him (Imam al-Bāqir):
أَنْتَ صَاحِبُ هَذَا الْأَمْرِ وَ الْقَائِمُ بِهِ قَالَ
لَا قُلْتُ فَمَنْ هُوَ بِأَبِی أَنْتَ وَ أُمِّی فَقَالَ ذَاکَ الْمُشْرَبُ
حُمْرَهً الْغَائِرُ الْعَیْنَیْنِ الْمُشْرِفُ الْحَاجِبَیْنِ الْعَرِیضُ مَا
بَیْنَ الْمَنْکِبَیْنِ بِرَأْسِهِ حَزَازٌ وَ بِوَجْهِهِ أَثَرٌ رَحِمَ اللَّهُ
مُوسَى
Translation:
"Are you the Master of this Affair and its Qā'im?" He said:
"No." I said: "Then who is he, may my father and mother be your
ransom?" He said: "That is the one tinged with redness (al-mushrab ḥumrah),
with deep-set eyes, prominent/lofty eyebrows (al-musharraf al-ḥājibayn), broad
between the shoulders, with a patch of dry skin (ḥazāz) on his head and a mark
on his face. May Allah have mercy on Mūsā."
Translation
provided by the Yamani sect of the above narration:
"He
is a person of olive complexion (subzah), with deep-set, sunken eyes, and
eyebrows that are thick and prominent, with broad shoulders, and on his head is
a ḥazāz (a flake that falls from the head) and on his face is a mark. May Allah
have mercy on Mūsā."
A
Yamani propagandist then says: "The attributes of Imam al-Mahdī's (as)
face are: medium stature, joined eyebrows, fair face, a mole on the right
cheek, elongated forehead, round face... But in some narrations, attributes
have been mentioned for al-Mahdī, al-Qā'im, and Ṣāḥib al-Amr that are not
consistent with these attributes. For example: Isrā'īlī build (tall and broad),
tall stature, olive complexion (asmar al-lawn) or mushrab ḥumra meaning he is
olive-complexioned... Musharraf al-ḥājibayn means his eyebrows are raised
upwards. Whatever musharraf al-ḥājibayn may mean, it differs from azajj al-ḥājibayn.
Can one person have all these contradictory attributes? So one is the
attributes of Imam al-Mahdī and the other is the attributes of the First
Mahdī."
Examination
and Points of Fallacy
Unfortunately,
this propagandist of the Ahmad al-Ḥasan sect, to achieve his sinister goals,
has spoken deliberately and with prejudice, presenting childish arguments to
deceive the common people.
For
example, in the last sentences mentioned above, he said: "Musharraf al-ḥājibayn
means eyebrows raised upwards. Whatever musharraf al-ḥājibayn may mean, it
differs from azajj al-ḥājibayn. Can one person have all these contradictory
attributes?"
In
one video, he translates "musharraf al-ḥājibayn" as "eyebrows
raised upwards." However, the translation displayed in the same video is:
"thick and prominent eyebrows."
The
followers of Ahmad al-Ḥasan have spoken with such prejudice that the power of
reasoning has been taken from them, and in a 6-minute video, they have created
such an embarrassment for themselves.
Is
there a contradiction between the description by Ali ibn Mahziyār al-Ahwāzī,
i.e., "joined and arched eyebrows," and the translation displayed in
the video, i.e., "thick and prominent eyebrows"? Are these two
different descriptions mutually exclusive and impossible to combine in one set
of eyebrows? In other words: Is it impossible for eyebrows to be arched,
joined, and thick?
The
late Allāmah al-Majlisī, after quoting this narration, says:
المشرف الحاجبین أی فی وسطهما ارتفاع
Translation:
"al-Musharraf al-ḥājibayn: meaning there is a rise in their
middle..."
(Biḥār
al-Anwār, vol. 51, p. 40)
This
expression by Allāmah al-Majlisī, in fact, points to His Excellency's elevated
and arched eyebrows. More interestingly, this same meaning exists in the
footnote of the narration in the book al-Ghaybah by al-Nu'mānī, page 215, but
unfortunately, this Yamani sect propagandist makes no mention of it.
Therefore,
based on Allāmah al-Majlisī's translation as well, there is no contradiction
with the description by Ali ibn Mahziyār, and in both, there is reference to
the eyebrows being arched.
Strangely,
this propagandist of the Ahmad al-Ḥasan sect says: "Musharraf al-ḥājibayn
means eyebrows raised upwards," but he does so with prejudice to present a
contradiction between the attribute "raised eyebrows" and the
attribute "joined and arched eyebrows," even though these attributes
can be combined in one set of eyebrows.
In
summary, the expression "al-Musharraf al-ḥājibayn":
Either means thick eyebrows (translation
present in the video).
Or means eyebrows that have a rise in the
middle of each eyebrow, which is another expression for arched eyebrows
(translation by Allāmah al-Majlisī).
Or means eyebrows raised upwards
(translation by the Yamani sect propagandist in the video).
Now,
if the intended meaning of "raised eyebrows" is the same as arched
eyebrows, then the argument of this Ahmad al-Ḥasan propagandist collapses, and
his prejudice becomes clear to everyone. And if the intended meaning of
"raised eyebrows" is that the eyebrows are placed higher compared to
the eyebrows of other people, this attribute is also combinable with other
meanings—i.e., thick, arched, and joined eyebrows—and again, the argument of
this prejudiced young propagandist becomes invalid.
Part Two: Proving Multiple Qā'ims Based on
the Description of His "Stature"
In
this section, we intend to discuss the physical attributes of Imam al-Zaman
(ajtf) to reveal the prejudice of the Yamani sect propagandists to everyone.
The
Yamani sect propagandists, by resorting to differences mentioned regarding the
physical attributes of al-Qā'im and Ṣāḥib al-Amr, have claimed the existence of
two Qā'ims. For example, in some phrases it is mentioned "asmar
al-lawn" (olive complexion), and sometimes "abyad mashrab ḥumrah"
(fair tinged with redness) is mentioned. Sometimes it is mentioned "his
stature is medium," and sometimes it is mentioned "his build is
Isrā'īlī" (tall and broad).
These
individuals believe that wherever the phrases "abyad mashrab ḥumrah"
or "medium stature" are found, it refers to Imam al-Zaman (ajtf), and
wherever the phrases "asmar" or "jismuhu isrā'īlī" are
found, it refers to the First Mahdī, Ahmad Ismā'īl al-Baṣrī, because these
attributes are contradictory and cannot be combined in one person.
One
of these propagandists says in his audio file: "In the report of Ali ibn
Mahziyār, the attributes of Imam al-Mahdī are such that... the stature of Imam
al-Mahdī is medium and he has a slight belly... He is the most similar to the
Prophet of Allah (pbuh) in appearance and character... But regarding al-Qā'im
and al-Mahdī [the First], it has been said that he is similar to Mūsā and his
build is Isrā'īlī [tall and broad-shouldered] and his complexion is 'Arabī [and
dark]... Regarding Imam al-Mahdī, it has been said that his complexion is fair
[mixed with redness] and his face is like the moon and bright, and it is so
bright that its light overcomes the blackness of his beard... These are
different from the one whose complexion is 'Arabī, olive, and dark, and this
complexion differs from a fair complexion mixed with redness."
Now,
we examine the words of this young propagandist and investigate the validity of
his statements.
Examination
and Points
1. Based on the report of Ali ibn Mahziyār, he
says: "the stature of Imam al-Zaman is medium and he has a slight belly...
He is the most similar to the Prophet of Allah (pbuh) in appearance and
character... But regarding al-Qā'im and al-Mahdī [the First], it has been said
that he is similar to Mūsā and his build is Isrā'īlī [tall and
broad-shouldered]."
However,
he has not observed fairness in this matter and, by selecting a specific
narration and not mentioning other narrations, has shown prejudice and
concluded the discussion in his favor.
Please
consider the following report from Ali ibn Mahziyār:
لَیْسَ بِالطَّوِیلِ الشَّامِخِ وَ لَا بِالْقَصِیرِ
اللَّازِقِ بَلْ مَرْبُوعُ الْقَامَهِ
Translation:
"He was not exceedingly tall nor short and stocky, but of medium
stature."
As
you have observed, Ali ibn Mahziyār, in describing the stature of the beloved,
says: "He was not very tall nor very short, but of medium stature."
You
are aware that expressions like "medium stature" do not indicate a
specific height with exact centimeters—e.g., 180 cm—rather, this title includes
a range and a length limit.
For
example, in our time, people with a height between 170 to 190 cm are considered
among those of medium stature.
On
the other hand, the discussion of stature is relative. For example, someone
with a height of 175 cm may refer to a person with a height of 190 cm as
"tall," while both individuals are within the range of "marbūʿ
al-qāmah" (medium stature).
Based
on this, from one person's perspective, an individual may be described as
"medium stature," and the same individual from another person's
perspective may be described as "tall."
Therefore,
the description by Ali ibn Mahziyār of Imam al-Zaman as "medium
stature" can be reconciled with the description "tall" from the
Ahl al-Bayt (as) regarding His Excellency, as each has made these descriptions
based on a specific viewpoint. Of course, we have always been, are, and will be
followers of the viewpoint of the Infallibles (as), God willing.
2. Based on the narrations accepted by the
Yamani sect concerning the similarity of Imam al-Zaman to the Prophet of Allah
(pbuh) in appearance and character, one must believe in a stature taller than
medium for Imam al-Zaman.
For
example, Amīr al-Mu'minīn (as) says regarding the Prophet of Allah (pbuh):
لَیْسَ بِالطَّوِیلِ الْمُتَثَنِّی وَ
لَا الْقَصِیرِ الْفَاحِش
Translation:
"He was not exceedingly tall nor excessively short..."
(Biḥār
al-Anwār, vol. 16, p. 186)
In
another report, it is said that a person was looking for the Messenger of Allah
(pbuh) while not knowing him. People told him:
فَإِنَّ نَبِیَّ اللَّهِ أَطْوَلُ مِنَ الرَّبْعَهِ وَ
أَقْصَرُ مِنَ الطَّوِیلِ الْفَاحِش
Translation:
"Verily, the Prophet of Allah is taller than medium and shorter than
exceedingly tall..."
(Biḥār
al-Anwār, vol. 16, p. 185)
In
another report we have: «أَطْوَلَ مِنَ الْمَرْبُوع
(Taller than medium). These reports do not contradict each other because, based
on the first narration, a very tall stature is negated for the Messenger of
Allah (pbuh), and based on the second and third reports, a stature taller than
medium is established for His Excellency (pbuh).
Of
course, if the followers of Ahmad al-Ḥasan encounter these narrations, they
will inevitably have to believe in the existence of two Prophets named Muḥammad
(pbuh).
3. Or in other reports regarding the attributes
of the Prophet of Allah (pbuh), we have:
عَرِیضُ الصَّدْرِ طَوِیلُ الْعُنُقِ عَرِیضُ الْجَبْهَه.
Translation:
"Broad-chested, long-necked, broad forehead..."
(Biḥār
al-Anwār, vol. 16, p. 146)
أَطْوَلَ مِنَ الْمَرْبُوع... بَعِیدَ
مَا بَیْنَ الْمَنْکِبَیْن
Translation:
"Taller than medium stature... wide between the shoulders..."
(Biḥār
al-Anwār, vol. 16, p. 149)
لَا قَصِیرٌ وَ لَا طَوِیلٌ وَ هُوَ
إِلَى الطُّولِ أَقْرَب
Translation:
"Neither short nor tall, and he was closer to tallness..."
(Biḥār
al-Anwār, vol. 16, p. 190)
فَعْمَ الْأَوْصَال... ضَخْمَ
الْکَرَادِیس
Translation:
"Full-limbed... with large joints..."
(Biḥār
al-Anwār, vol. 16, p. 181)
As
mentioned, the followers of Ahmad al-Ḥasan believe that according to narrations,
Imam al-Zaman (ajtf) is similar to the Prophet (pbuh) in appearance and
character, and in this case, His Excellency (ajtf) also possesses such
attributes in his noble body. In Sunni narrations as well, the Isrā'īlī build
of Imam al-Zaman (ajtf) is mentioned, and this expression points to the
existence of such attributes in His Excellency, especially compared to the
small-statured people of the End Times; certainly, the body of His Excellency
possesses a special majesty.
To
learn about other attributes of the Prophet of Allah (pbuh), you can refer to
the noble book Biḥār al-Anwār, vol. 16, p. 144, Chapter 8: His Attributes in
His Creation and Features.
4. This Yamani sect propagandist had further
said: "...But regarding al-Qā'im and al-Mahdī [the First], it has been
said that he is similar to Mūsā and his build is Isrā'īlī [tall and
broad-shouldered]."
He
assumed that narrations containing the expressions "similar to Mūsā"
or "Isrā'īlī build" relate to the First Mahdī because Imam al-Zaman
(ajtf) is not similar to Mūsā and his build is not Isrā'īlī.
But
unfortunately, again he has resorted to deception and, by exploiting the
psychology of suggestion and not mentioning other narrations, has taken steps
to achieve his sinister goals.
Imam
al-Riḍā (عليه السلام) said in a narration:
سَیَکُونُ فِتْنَهٌ صَمَّاءُ
صَیْلَمٌ... وَ ذَلِکَ عِنْدَ فِقْدَانِ الشِّیعَهِ الثَّالِثَ مِنْ وَلَدِی
یَحْزَنُ لِفَقْدِهِ أَهْلُ الْأَرْضِ وَ السَّمَاءِ... بِأَبِی وَ أُمِّی سَمِیُّ
جَدِّی وَ شَبِیهِی وَ شَبِیهُ مُوسَى بْنِ عِمْرَان
Translation:
"There will be a deafening, devastating trial... and that is at the time
of the loss of the Shi'a regarding the third from my offspring (i.e., the third
from the progeny of my son Imam al-Jawād (as), which refers to Imam al-Zaman)...
May my father and mother be sacrificed for the one who is the namesake of my
grandfather (the Prophet) and is similar to me and similar to Mūsā ibn
'Imrān..."
(Ghaybah
al-Nu'mānī, p. 180 / Ghaybah al-Shaykh al-Ṭūsī, p. 439)
In
another report it is mentioned:
إِنَّهُ سَتَکُونُ فِتْنَهٌ صَمَّاءُ
صَیْلَمٌ... وَ ذَلِکَ عِنْدَ فِقْدَانِ الشِّیعَهِ الرَّابِعَ مِنْ وُلْدِی
Translation:
"Indeed, there will be a deafening, devastating trial... and that is at
the time of the loss of the Shi'a regarding the fourth from my
offspring..."
(Mukhtaṣar
al-Baṣā'ir, p. 497)
And
in another narration we have:
لا بدّ للناس من فتنه صمّاء، و ذلک
عند فقدان الشیعه الرابع من وُلدی
Translation:
"People will inevitably face a deafening trial, and that is at the time of
the loss of the Shi'a regarding the fourth from my offspring..."
(al-Malāḥim
wa al-Fitan, p. 354)
Thus,
according to these narrations, it becomes clear that Imam al-Riḍā (as) was
speaking about Imam al-Zaman (ajtf) and the trials of that time, and describes
him as the namesake of the Messenger of Allah (pbuh)—which is mentioned in
numerous narrations—and similar to Mūsā.
Based
on this, the description of Imam al-Zaman (ajtf) as "similar to Mūsā"
and also the description of him as "the most similar of people to the Messenger
of Allah (pbuh) in appearance and character" have no contradiction and can
be combined in one individual.
Question:
Is the aspect of similarity between Imam al-Zaman (ajtf) and Mūsā (as) in
physique? Or is it in other aspects?
Answer:
We do not deny the Isrā'īlī build of Imam al-Zaman (ajtf) and we discussed it
in this section. In a narration concerning his physique we have:
عَرِیضُ الْفَخِذَیْنِ عَظِیمٌ
مُشَاشُ الْمَنْکِبَیْن
Translation:
"Broad-thighed, with large shoulder joints..."
(Kamāl
al-Dīn, vol. 2, p. 653)
However,
apparently the intended meaning of the expression "similar to Mūsā"
is not a reference to physical similarity, but rather the narrations mention
another aspect for the similarity.
For
example, in a narration we have:
إِنَّ فِی الْقَائِمِ مِنْ آلِ
مُحَمَّدٍ ص شَبَهاً مِنْ خَمْسَهٍ مِنَ الرُّسُلِ یُونُسَ بْنِ مَتَّى وَ یُوسُفَ
بْنِ یَعْقُوبَ وَ مُوسَى وَ عِیسَى وَ مُحَمَّدٍ ص... وَ أَمَّا شَبَهُهُ مِنْ
مُوسَى ع فَدَوَامُ خَوْفِهِ وَ طُولُ غَیْبَتِهِ وَ خَفَاءُ وِلَادَتِهِ وَ تَعَبُ
شِیعَتِهِ مِنْ بَعْدِهِ مِمَّا لَقُوا مِنَ الْأَذَى
Translation:
"Indeed, in al-Qā'im from the Family of Muḥammad (pbuh) there is a
similarity from five messengers: Yūnus ibn Mattā, Yūsuf ibn Ya'qūb, Mūsā, ʿĪsā,
and Muḥammad (pbuh)... As for his similarity from Mūsā (as), it is the
continuity of his fear, the length of his occultation, the secrecy of his
birth, and the tribulation of his Shi'a after him from what they encounter of
harm..."
(Kamāl
al-Dīn, vol. 1, p. 327)
Also,
in another narration, Imam al-ʿAskarī (as) referred to the secret birth of Mūsā
(as) and regarding Imam al-Zaman (ajtf) said: "And this is similar to (naẓīr)
Mūsā." Meaning Imam al-Zaman (ajtf) has a secret birth similar to Mūsā.
Thus,
it became clear that attributes such as "similar to Mūsā" or
"like Mūsā" are about Imam al-Zaman (ajtf). Therefore, the argument
of the followers of Ahmad al-Ḥasan collapses, and their prejudice is revealed
to everyone.
Summary
of Points
1. These descriptions regarding the stature of
Imam al-Zaman (ajtf) were given by two individuals—an infallible and a
non-infallible—and each spoke about His Excellency's stature from his own
perspective.
2. If the attribute "ṭawīl al-qāmah"
(tall stature) exists in narrations about Imam al-Zaman (ajtf), it is possible
that they described him in comparison to the people of the End Times in this
way. As we know, the stature and build of people over time tends to become
shorter, and certainly people from 1000 years ago had a taller stature.
Therefore, Ali ibn Mahziyār used the description "marbūʿ al-qāmah"
(medium stature), but the Ahl al-Bayt referred to His Excellency with the title
"ṭawīl al-qāmah" relative to the people of the time of his
reappearance.
3. Of course, considering the similarity of Imam
al-Zaman (ajtf) to the Messenger of Allah (pbuh) in appearance and character,
one can imagine a stature taller than medium and an Isrā'īlī build for Imam
al-Zaman (ajtf).
4. In the assumption of a contradiction between
the statement of Ali ibn Mahziyār and the statement of the Infallible Imam
(as), we choose and follow the statement of the Imam.
5. In narrations, it is mentioned that Imam
al-Zaman (as) is similar to Mūsā (as)—but unfortunately the followers of Ahmad
al-Ḥasan deny this—and the aspect of similarity has also been mentioned in the
narrations, as referenced in this article.
Part Three: Proving Multiple Qā'ims Based
on the Description of His "Complexion"
Thus
far, in two parts we have discussed the attributes of Imam al-Zaman (ajtf) and
concluded the prejudice of the Yamani sect propagandists. In this section, we
examine the complexion of His Excellency's noble body to block the path of
deception for the Yamani sect propagandists and prove their prejudice.
The
Yamani sect propagandists, by resorting to differences mentioned regarding the
physical attributes of al-Qā'im and Ṣāḥib al-Amr, have claimed the existence of
two Qā'ims and two Ṣāḥib al-Amr. For example, in some phrases it is mentioned:
"asmar al-lawn" (olive complexion), and sometimes it is mentioned:
"abyad mashrab ḥumrah" (fair tinged with redness).
These
individuals believe that wherever the phrase "abyad mashrab ḥumrah"
is found, it refers to Imam al-Zaman (ajtf), and wherever the phrase
"asmar" is found, it refers to the First Mahdī, Ahmad Ismā'īl
al-Yamānī. Because these attributes are contradictory and cannot be combined in
one person.
Examination
and Points
Unfortunately,
again the Ahmad al-Ḥasan followers have not taken the correct path in
presenting information to their audience and have unscrupulously resorted to
censoring and distorting a wide range of texts.
These
propagandists only refer to the complexion "abyad mashrab ḥumrah" of
His Excellency and make no mention of the "asmar" complexion, and in
the end, they impose their desired conclusion on their audience. In your
opinion, does this method of argument not indicate the fraud and prejudice of
this sect's propagandists?!
Since
the complexion "abyad mashrab ḥumrah" is agreed upon between us and
the Yamani sect, we will not specifically discuss it for now and continue the
discussion on the point of disagreement, i.e., the "asmar"
complexion.
Now,
in several headings, we discuss the apparent complexion of His Excellency to
reveal the treachery of the propagandists of Ahmad Ismā'īl al-Baṣrī to
everyone.
A:
Reports from Numerous Individuals Who Met the Beloved
Numerous
individuals who had the honor of visiting His Excellency have reported the
"asmar" complexion. Below are a few examples of these visitations:
1. As mentioned in the previous section, the
salutation of Abū al-Ḥasan Ḍarrāb al-Iṣfahānī is accepted by the Ahmad al-Ḥasan
followers, and they rely on this salutation to prove the existence of Imams
from the children of Imam al-Zaman (ajtf). We addressed this deception in the
previous section.
However,
the important point is that Abū al-Ḥasan Ḍarrāb al-Iṣfahānī provides a report
of the apparent state of Imam al-Zaman (ajtf) which is not pleasing to the
taste of the Yamani sect, and they do not refer to it and always censor it.
Abū
al-Ḥasan Ḍarrāb al-Iṣfahānī describes His Excellency's complexion as follows:
أَسْمَرَ إِلَى الصُّفْرَه
Translation:
"Asmar towards yellowness (olive with a yellowish hue)."
(al-Ghaybah
al-Shaykh al-Ṭūsī, p. 274 / Ilzām al-Nāṣib, vol. 1, p. 332)
2. In another visitation, His Excellency's
complexion is reported as:
حَسَنَ الْوَجْهِ أسْمَرَ اللَّوْن
Translation:
"Handsome face, olive complexion."
(Biḥār
al-Anwār, vol. 52, p. 59)
3. In another visitation we have:
فإذا بسیّد جلیل مقبل من جانب بغداد
أسمر
Translation:
"Then suddenly, a noble Sayyid, who was asmar, approached from the
direction of Baghdad."
(Ilzām
al-Nāṣib, vol. 2, p. 63)
4. In another story it is mentioned:
هُوَ شَابٌ أسْمَرُ لَمْ أَرَ قَطُّ
فِی حُسْنِ صُورَتِه
Translation:
"He was a young man, asmar. I have never seen anyone as handsome in
appearance as him."
(al-Ghaybah
al-Shaykh al-Ṭūsī, p. 255 / Ilzām al-Nāṣib, vol. 1, p. 338)
5. A sick person, during a visitation to His
Excellency, describes the beloved helper and the awaited Mahdī (ajtf) as
follows:
فإذا أنا بشاب صبیح الوجه أسمر اللون
Translation:
"Then I found myself in the presence of a young man with a radiant face
and olive complexion."
(Biḥār
al-Anwār, vol. 52, p. 177)
6. The narrator says that during the funeral
prayer over the pure body of Imam al-ʿAskarī (as), he saw a young man:
بِوَجْهِهِ سُمْرَه
Translation:
"On his face was sumrah (olive complexion/tinge)."
(Kamāl
al-Dīn, vol. 2, p. 475)
One
propagandist of this sect, named "A.F.," with prejudice, attempts to
present other meanings for the word "sumrah" in the above narration.
In
response to this prejudiced propagandist, we say: It is enough to show the
phrase "bi-wajhihi sumrah" to people in the streets and markets of
Ahwaz to understand its meaning. But be careful never to tell the people of
Ahwaz your fabricated meaning for this phrase, as it will cause trouble for
you.
7. A person who was lost on the road and
overcome by thirst, through seeking intercession from His Excellency, attained
the honor of visiting him and describes him as:
أسمر على هیئه الشرفاء
Translation:
"Asmar in the form of noble people."
(Biḥār
al-Anwār, vol. 52, p. 176)
And
there are many other visitations that cannot be contained in this brief
article.
Is
turning a blind eye to all these visitations and denying the "asmar"
(olive) complexion for His Excellency not considered a great treachery?! Can
these oversights be unintentional?!
Thus,
up to this moment, it has become clear that the claim of Ahmad al-Ḥasan
regarding denying the "asmar" complexion for Imam al-Zaman (ajtf) is
a false and baseless claim and is nothing but prejudice and deception of the
common people.
B:
The "Asmar" Complexion of Imam al-Zaman (ajtf) in Narrations
In
narrations, both the "asmar" (olive) complexion and the "abyad
mashrab ḥumrah" (fair mixed with redness) or "mashrab ḥumrah"
(mixed with redness) are mentioned for the noble existence of Imam al-Zaman
(ajtf). Below are some examples of these narrations:
1. Imam al-Kāẓim (عليه
السلام), after his prayer, raised his hands in supplication and at the
end of the supplication said:
أَسْأَلُکَ أَنْ تُصَلِّیَ عَلَى
مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُعَجِّلَ فَرَجَ الْمُنْتَقِمِ لَکَ مِنْ
أَعْدَائِک
Translation:
"I ask You to send blessings upon Muḥammad and the family of Muḥammad and
to hasten the relief of the Avenger (al-Muntaqim) for You from Your
enemies."
The
narrator says: I said: For whom did you pray? He (as) said:
ذَاکَ الْمَهْدِیُّ مِنْ آلِ
مُحَمَّدٍ (صلی الله علیه وآله)
Translation:
"That is the Mahdī from the family of Muḥammad (pbuh)."
Then,
while describing His Excellency's attributes, he said:
أسْمَرُ اللَّوْنِ یَعْتَوِرُهُ مَعَ
سُمْرَتِهِ صُفْرَهٌ مِنْ سَهَرِ اللَّیْل
Translation:
"Olive complexion (asmar al-lawn), tinged with yellowness (ṣufrah) from
staying awake at night..."
(Biḥār
al-Anwār, vol. 83, p. 81)
The
intended meaning of "al-Mahdī" in this supplication is Imam al-Zaman
(ajtf) because, as we know, wherever there is a reference to the name
"al-Mahdī" in narrations, it refers to the noble existence of Imam
al-Zaman (ajtf) and none other. Of course, all Imams are "Mahdīs,"
but whenever a single individual is spoken of with the title
"al-Mahdī," it refers to the Twelfth Imam.
Furthermore,
in this narration, there is also talk of revenge against the enemies, and this
is another reason that the intended meaning of this narration and supplication
is the noble existence of the Twelfth Imam.
In
narrations, the Avenger (al-Muntaqim) of Āl Muḥammad (as) is introduced as the
Twelfth Imam. Below is an example:
One
day, the Trustworthy Gabriel (as) was in the presence of the Messenger of Allah
(pbuh) when Imam al-Ḥusayn (as) entered.
فَقَالَ جَبْرَئِیلُ مَنْ هَذَا
فَقَالَ رَسُولُ اللَّهِ (صلی الله علیه وآله) ابْنِی فَأَخَذَهُ النَّبِیُّ (صلی
الله علیه وآله) فَأَجْلَسَهُ عَلَى فَخِذِهِ فَقَالَ جَبْرَئِیلُ أَمَا إِنَّهُ
سَیُقْتَلُ قَالَ رَسُولُ اللَّهِ (صلی الله علیه وآله) وَ مَنْ یَقْتُلُهُ قَالَ
أُمَّتُکَ قَالَ رَسُولُ اللَّهِ (صلی الله علیه وآله) أُمَّتِی تَقْتُلُهُ قَالَ
نَعَمْ وَ إِنْ شِئْتَ أَخْبَرْتُکَ بِالْأَرْضِ الَّتِی یُقْتَلُ فِیهَا
فَأَشَارَ جَبْرَئِیلُ إِلَى الطَّفِّ بِالْعِرَاقِ وَ أَخَذَ عَنْهُ تُرْبَهً
حَمْرَاءَ فَأَرَاهُ إِیَّاهَا فَقَالَ هَذِهِ مِنْ تُرْبَهِ مَصْرَعِهِ فَبَکَى
رَسُولُ اللَّهِ (صلی الله علیه وآله) فَقَالَ لَهُ جَبْرَئِیلُ لَا تَبْکِ
فَسَوْفَ یَنْتَقِمُ اللَّهُ مِنْهُمْ بِقَائِمِکُمْ أَهْلَ الْبَیْتِ فَقَالَ
رَسُولُ اللَّهِ (صلی الله علیه وآله) حَبِیبِی جَبْرَئِیلُ وَ مَنْ قَائِمُنَا
أَهْلَ الْبَیْتِ قَالَ هُوَ التَّاسِعُ مِنْ وُلْدِ الْحُسَیْنِ (علیه السلام)
Translation:
"Gabriel said: 'Who is this?' The Messenger of Allah (pbuh) said: 'My
son.' Then the Prophet (pbuh) took him and seated him on his lap. Gabriel said:
'Indeed, he will be killed.' The Messenger of Allah (pbuh) said: 'Who will kill
him?' He said: 'Your Ummah.' The Messenger of Allah (pbuh) said: 'My Ummah will
kill him?' He said: 'Yes, and if you wish, I will inform you of the land in
which he will be killed.' Then Gabriel pointed to al-Ṭaff in Iraq and took some
red soil from it and showed it to him, saying: 'This is from the soil of his
place of martyrdom.' So the Messenger of Allah (pbuh) wept. Gabriel said to
him: 'Do not weep, for indeed Allah will take revenge on them through your
Qā'im from the Ahl al-Bayt.' The Messenger of Allah (pbuh) said: 'My beloved
Gabriel, who is our Qā'im from the Ahl al-Bayt?' He said: 'He is the ninth from
the descendants of al-Ḥusayn (as).'"
2. In a narration, Imam al-Bāqir (عليه السلام) said:
الْمَهْدِیُّ رَجُلٌ مِنْ وُلْدِ
فَاطِمَهَ وَ هُوَ رَجُلٌ آدَمُ
Translation:
"Al-Mahdī is a man from the children of Fāṭimah, and he is a man of olive
complexion (ādam)."
(al-Ghaybah
al-Shaykh al-Ṭūsī, p. 187)
3. Ilzām al-Nāṣib narrates from Sunni sources
that the Prophet of Allah (صلی الله علیه وآله)
said:
المهدی من ولدی، وجهه کالقمر الدریّ،
اللون لون عربی، و الجسم جسم إسرائیلی، یملأ الأرض عدلا کما ملئت جورا
Translation:
"Al-Mahdī is from my children, his face is like the glittering moon, his
complexion is 'Arabī, and his build is Isrā'īlī. He will fill the earth with
justice as it had been filled with oppression..."
(Ilzām
al-Nāṣib)
'Arabī
complexion in this narration is a metaphor for olive and dark complexion.
The
Yamani sect propagandists believe that this narration is not related to Imam
al-Zaman (ajtf). In response to them, we say:
This
narration is related to Imam al-Zaman (ajtf) because, as previously mentioned,
his complexion is olive. And His Excellency has an Isrā'īlī build—i.e., broad
thighs, wide-set shoulders, and a stature close to tallness. Furthermore, the only
one who, in the texts of narrations, is presented as the one who fills the
earth with justice and equity is the noble existence of the Twelfth Imam and no
one else.
An
example of such narrations is mentioned below:
The
Prophet of Allah (صلی الله علیه وآله),
in a narration, referred to the number of his successors and said:
وَ مِنْ بَعْدِ الْحُسَیْنِ تسْعَهٌ
مِن صُلْبِهِ خُلَفَاءُ اللَّهِ فِی أَرْضِهِ وَ حُجَجُهُ عَلَى عِبَادِهِ وَ
أُمَنَاؤُهُ عَلَى وَحْیِهِ وَ أَئِمَّهُ الْمُسْلِمِین... تاسِعُهُمُ الْقَائِمُ
الَّذِی یَمْلَأُ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْأَرْضَ نُوراً بَعْدَ
ظُلْمَتِهَا وَ عَدْلًا بَعْدَ جَوْرِهَا
Translation:
"And after al-Ḥusayn, nine from his loins are the vicegerents of Allah on
His earth and His proofs over His servants and His trustees over His revelation
and the leaders of the Muslims... The ninth of them is al-Qā'im, through whom
Allah, Mighty and Majestic, fills the earth with light after its darkness and
with justice after its oppression..."
4. As mentioned earlier, according to
narrations, there is similarity between the Noble Prophet of Islam (pbuh) and
Imam al-Mahdī (ajtf) in appearance and character, and Ahmad al-Ḥasan also
acknowledges and accepts this.
On
the other hand, in narrations, the "asmar" complexion is attributed
to the Prophet of Allah (pbuh). Based on this, this complexion can also be
affirmed for Imam al-Mahdī (ajtf).
Consider
the following evidence:
A
person who saw the Prophet (pbuh) at the age of 12, before his mission,
remembers him as follows:
کأنّ وجهه فلقه القمر و هو أسمر اللون
Translation:
"As if his face was a piece of the moon, and he was of olive
complexion..."
(Ilzām
al-Nāṣib, vol. 1, p. 280)
'Abdullāh
ibn Sulaymān, who had read the heavenly books, says regarding the attributes of
the Prophet (pbuh) from the Gospel:
أسْمَرُ اللَّوْن
Translation:
"Olive complexion..."
(Biḥār
al-Anwār, vol. 16, p. 144 / Kamāl al-Dīn, vol. 1, p. 159)
In
Sunni books as well, the "asmar" complexion is attributed to the
Prophet of Allah, e.g., in Sunan al-Tirmidhī, vol. 3, p. 145.
Therefore,
considering the similarity of Imam al-Zaman (ajtf) to the Prophet of Allah
(pbuh), this complexion is also established for him.
Summary
of Points
The
Yamani sect claimed that the "asmar" complexion in narrations is not related
to Imam al-Zaman (ajtf) but rather to the First Mahdī, i.e., Ahmad Ismā'īl
al-Yamānī. By the grace of Allah and the special attention of our merciful
father Imam al-Zaman (ajtf), we have proven the "asmar" complexion
for Imam al-Zaman (ajtf) within 12 pieces of evidence and revealed the
prejudice of the Ahmad al-Ḥasan propagandists to everyone. Of course, the
evidences are more than this, and only a few have been mentioned. A sect that
so easily distorts and censors narrations is certainly nothing but false
claimants.
Examination
and Points Regarding the Attributes of "al-Qā'im":
One
of the Yamani propagandists says in his speech:
"Regarding
Imam al-Mahdī, it has been said that his complexion is fair (mixed with
redness) and his face is like the moon and bright, and it is so bright that its
light overcomes the blackness of his beard... These are different from the one
whose complexion is 'Arabī, olive, and dark, and this complexion differs from a
fair complexion mixed with redness."
A:
The Description "His Face is Like the Moon" is Not Proof of a Fair
Complexion
This
propagandist, from the phrase "his face is like the moon...", intends
to prove the fair complexion of Imam al-Zaman (ajtf). But this phrase does not
indicate white skin color at all, because in many narrations, the phrase "وجهه کالقمر" (his face is like the moon) has been
used for individuals who are "asmar" (olive) as well.
Consider
the following examples:
In
the previous section, we discussed the asmar complexion of the Prophet of Allah
(pbuh) and saw that despite this, his face was likened to the moon.
In
another report concerning the Prophet of Allah (صلی
الله علیه وآله), we have:
یَتَلَأْلَأُ وَجْهُهُ تَلَأْلُؤَ
الْقَمَرِ لَیْلَهَ الْبَدْرِ أَزْهَرَ مُنَوِّرَ اللَّوْنِ مُشْرَباً بِحُمْرَه
Translation:
"His face shone like the moon on a full-moon night, radiant in color,
tinged with redness..."
(Biḥār
al-Anwār, vol. 16, p. 180)
Given
that this young propagandist interprets the color "mashrab ḥumrah" as
olive complexion, we see that the description "like the full moon" is
used for the Prophet of Allah (pbuh).
Also,
other Imams have been described both as "asmar" and their faces have
been described as "like the moon."
In
summary, a fair complexion and a radiant face are two different things that do
not necessarily coincide. Sometimes individuals with olive and dark complexions
are also described with phrases like "radiant face" or "like the
moon," etc.
B:
"Light of His Face" Does Not Mean "Fairness of His Face"
With
these explanations, the meaning of the phrase «وَ
نُورُ وَجْهِهِ یَعْلُو سَوَادَ لِحْیَتِهِ (and the light of his
face overcomes the blackness of his beard) also becomes completely clear. This
phrase also speaks of the "light of his face," not the "fairness
of his face." These two are not the same and have no necessary
correlation. Rather, sometimes individuals with olive and dark complexions are
also described with attributes like "radiant face," etc.
C:
Difference in Attributes is Not Proof of "Multiple Qā'ims" or "Multiple
Prophets"
If
from the difference in the expressions "abyad mashrab ḥumrah" and
"asmar al-lawn" one could conclude that there are two
"Qā'im" and "Ṣāḥib al-Amr" in the End Times, then one would
necessarily have to believe in the existence of two Prophets (pbuh) as well;
because precisely these same attributes have been mentioned for the Prophet of
Allah (pbuh). As previously mentioned (in the previous section), the Prophet of
Allah (pbuh) had an "asmar" (olive) complexion, but in some narrations,
his face is also described as "abyad mashrab ḥumrah."
Imam
Ali (عليه السلام), in a narration,
mentioned the attributes of the Messenger of Allah (صلی
الله علیه وآله) and said:
أَبْیَضُ مُشْرَبٌ حُمْرَهً
Translation:
"Fair, tinged with redness..."
(Biḥār
al-Anwār, vol. 16, p. 186)
And
in another report, His Excellency said:
أَبْیَضَ اللَّوْنِ مُشْرَباً
حُمْرَهً
Translation:
"Fair in complexion, tinged with redness."
In
another narration it is said:
مُشْرَباً بِحُمْرَه
Translation:
"Tinged with redness..."
(Biḥār
al-Anwār, vol. 16, p. 180)
Despite
this, no one—not even the Yamani followers—believes in the existence of two
Prophets in the End Times. In summary, whatever answer the Yamani followers
give regarding the Prophet and the expressions "abyad mashrab ḥumrah"
and "asmar," the same answer will be given to them regarding
"al-Qā'im" and the expressions "abyad mashrab ḥumrah" and
"asmar." It is certain that the Yamani followers would never conclude
the existence of two Prophets from the difference in these expressions.
Ways to Reconcile the Expressions "Abyad
Mashrab Ḥumrah" and "Asmar"
Regarding
the difference in the expressions "abyad mashrab ḥumrah" and
"asmar," some ways of reconciliation have been mentioned in books,
which we will cite and examine.
First
Reconciliation: Difference in Body Parts
The
late Allāmah al-Majlisī, quoting from Kāzarūnī, mentions some points in this
regard:
قد ورد فی حدیث آخر أنه کان أسمر و فی
حدیث آخر أنه کان أبیض مشربا و فی هذا الحدیث أنه کان أزهر اللون و وجه الجمع
بینها أن السمره کانت فیما یبرز للشمس من بدنه و البیاض فیما وراء الثیاب و قوله
أزهر یحمل على إشراق اللون لا على البیاض
Translation:
"In another narration, it is reported that he [i.e., the Prophet (pbuh)]
was asmar (olive), and in another narration, he was abyad mashrab (fair
tinged), and in this narration, he was azhar al-lawn (radiant in complexion).
The way to reconcile them is that the sumrah (olive tone) was on the parts of
his body exposed to the sun, and the fairness was on the parts covered by
clothes. And the term azhar (radiant) is interpreted as the luminosity of the
complexion, not its fairness..."
(Biḥār
al-Anwār, vol. 16, p. 164)
It
should be noted that this reconciliation is mentioned in some lexicons under
the root "s-m-r." Generally, people are like this; meaning, the parts
of the body—such as the hands and face—that are exposed to sunlight take on an
olive tone and differ from other parts of the body. However, this
reconciliation—in the view of the author—does not seem very satisfactory,
because when people report a person's complexion, they speak according to what
is apparent and visible, not based on what is under the clothes.
Second
Reconciliation: Difference in Arabic Expression and Usage
Kāzarūnī
continues:
و قیل إن المشرب إذا أشبع حکى سمرا فإذا
لیس بینهما اختلاف
Translation:
"And it is said that indeed, when mashrab (tinged) is fully saturated
[with a color, here meaning saturated with redness], it is called asmar.
Therefore, there is no difference between them..."
(Biḥār
al-Anwār, vol. 16, p. 164)
In
the book "al-Sīrah al-Ḥalabiyyah," it is stated:
ابیض مشرب بحمره ای و هی المراد
بالسمره... لأن العرب قد تطلق علی من کان کذلک ای بیاضه الی حمره اسمر
Translation:
"Fair, tinged with redness, and that is what is meant by asmar... because
the Arabs indeed apply the term asmar to someone who is like that, i.e., his
fairness tends towards redness..."
(al-Sīrah
al-Ḥalabiyyah, vol. 3, p. 435)
Ibn Ḥajar
al-ʿAsqalānī says in Fatḥ al-Bārī:
و تبین من مجموع الروایات أن المراد
بالسمره الحمره التی تخالط البیاض
Translation:
"And it becomes clear from the totality of narrations that what is meant
by asmar is the redness that mixes with fairness..."
(Fatḥ
al-Bārī, vol. 6, p. 413)
Al-ʿAynī
in ʿUmdat al-Qārī, concerning the complexion of the Prophet of Allah (صلی الله علیه وآله), says:
انما یخالط بیاضه الحمره والعرب قد
تطلق علی من کان کذلک اسمر... فعند النظر یظهر من مجموعها أن المراد بالسمره
الحمره التی تخالط البیاض
Translation:
"Indeed, his fairness is mixed with redness, and the Arabs apply the term
asmar to someone who is like that... Thus, upon consideration, it appears from
their totality that what is meant by asmar is the redness that mixes with
fairness..."
(ʿUmdat
al-Qārī, vol. 16, p. 105)
The
book Tuḥfat al-Aḥwadhī says regarding this:
وَالْحَاصِلُ أَنَّ الْمُرَادَ
بِالسُّمْرَهِ حُمْرَهٌ تُخَالِطُ الْبَیَاضَ
Translation:
"The result is that what is meant by sumrah is a redness that mixes with
fairness..."
(Tuḥfat
al-Aḥwadhī, vol. 9, p. 31)
Apparently,
the second reconciliation can be preferred over the first, because:
Firstly,
as mentioned, when people report a person's complexion, they speak according to
what is apparent and visible, not based on what is under the clothes.
Secondly,
fair-skinned people are never as white as paper; rather, their fairness is
mixed with a yellowness of the skin. Now, if we consider a mixture of the three
colors white, yellow, and red, a darkish color results, which is termed
"asmar." Of course, it is abundantly clear that "asmar" is
not a fixed color; rather, with the increase or decrease of whiteness,
yellowness, and redness, the degree of "asmar" varies.
In
summary, there are two ways to reconcile the expressions "abyad mashrab ḥumrah"
and "asmar":
Reconciliation One: The expression
"asmar" regarding the Messenger of Allah (pbuh) refers to the parts
of his body exposed to the sun, and the expression "abyad mashrab ḥumrah"
refers to the parts covered by clothing.
Reconciliation Two: The expression
"abyad mashrab ḥumrah" is interpreted as "asmar."
Final Conclusion
As
examined, the argument of the Yamani sect (Ahmad al-Ḥasan) based on
"Multiplicity of al-Qā'im" and the existence of a "First
Mahdī," derived from an apparent contradiction in the attributes narrated
from Imam al-Zaman (ajtf), lacks scholarly validity and stems from obvious
fallacies. A precise analysis of the narrations and reference to the
interpretations of great Shi'a scholars, such as Allāmah al-Majlisī, shows that
the claimed attributes are not only not contradictory but are reconcilable, and
there are multiple valid interpretations for them. Therefore, the effort to
prove "Multiplicity of al-Qā'im" through these attributes is merely
an attempt to mislead public opinion and impose an incorrect understanding of
Mahdavī narrations. The claim of "Multiplicity of al-Qā'im" has no
standing against the oneness of al-Qā'im of Āl Muḥammad (ajtf) and contradicts
the foundational beliefs of Shi'ism.
Frequently Asked Questions (FAQ)
1.
What is the main argument of the Yamani sect for proving "Multiple
Qā'ims"?
The
Yamani sect argues that differences in the apparent attributes of Imam al-Zaman
(ajtf) in various narrations indicate the existence of two personalities: one
the "First Mahdī" and the other Imam al-Zaman (ajtf). Based on this,
they insist on "Multiple Qā'ims."
2.
Why are the attributes "Azajj al-Ḥājibayn" and "Musharraf al-Ḥājibayn"
not contradictory?
By
referring to the interpretations of Shi'a scholars like Allāmah al-Majlisī, it
becomes clear that "Musharraf al-Ḥājibayn" means eyebrows that have a
rise in their middle (arched eyebrows), which is perfectly reconcilable with
"Azajj al-Ḥājibayn" (joined and arched eyebrows). There is no
contradiction between them.
3.
Does "Medium Stature" contradict "Tall Stature" for Imam
al-Zaman (ajtf)?
No,
these two are not contradictory. "Medium stature" encompasses a range
of height and is a relative matter. From one person's perspective, an
individual may be of "medium stature," while from another person's
perspective, the same individual may be considered "tall."
Furthermore, considering the similarity of Imam al-Zaman (ajtf) to the Prophet
(pbuh) in creation, and that the Prophet (pbuh) had a stature taller than
medium, one can imagine a stature taller than medium for Imam al-Zaman (ajtf)
as well.
4.
Why does the Yamani sect censor some narrations concerning the
"Asmar" complexion?
The
Yamani sect, aiming to promote the claim of Multiple Qā'ims and to exclusively
attribute the "asmar" complexion to Ahmad Ismā'īl al-Yamānī, engages
in censoring and distorting narrations that ascribe the "asmar"
complexion to Imam al-Zaman (ajtf).
5.
Do reliable Shi'a narrations confirm the theory of "Multiple Qā'ims"?
No,
reliable Shi'a narrations explicitly emphasize the oneness and uniqueness of
Imam al-Mahdī (ajtf). No narration confirms the existence of two Qā'ims or
Mahdīs. The theory of "Multiple Qā'ims" is in opposition to authentic
Shi'a beliefs.
***************************************************************************
.png)