The Jurisprudence of the Signs of the Reappearance – Part two
Translator:
Akbar
Birami
Commentary
and Research:
Seyyed
Mahdi Mojtahedi Sistani
According
to the noble narrations of the Ahl al-Bayt (peace be upon them), Almighty Allah
has placed signs for the reappearance of our great master, the Remnant of
Allah, Imam al-Mahdi (may Allah hasten his reappearance). Al-Shaykh al-Saduq
narrates with his chain from Muhammad ibn Muslim: I heard Imam al-Sadiq (peace
be upon him) say: "Before the Qa'im (the one who rises), there will be
signs from Allah for the believers."¹
Sometimes,
events occurring in the contemporary world cause us to pause and reflect on the
signs of the reappearance of Imam al-Mahdi (peace be upon him); a pause under
whose shade the researcher gains a deep and correct perspective on the
knowledge of identifying the signs.
The
deep perspective that a researcher gains through the correct study of the signs
of the reappearance has two tangible and valuable results: Firstly, it can
answer the set of questions and conjectures that arise in his mind due to the
occurrence of these events; and secondly, it can take hold of and manage and
frame the misguided efforts of some of our believing brothers in equating the
events of today's world with the signs of the reappearance and making wrongful
correlations, and even reducing the personalities of the era of the
reappearance to the level of specific individuals and similar matters.
Such
correlations are certainly not correct, and one must pause regarding such
events, strive as much as possible, and prevent people from such behavior with
the narrations of the reappearance. These teachings always require the
existence of specialists, and in such matters, one must refer to specialized
and expert individuals. The status and position of this knowledge are like
other sciences and crafts; and among the behaviors that humanity is accustomed
to and the manner of the wise is based upon, is referring to the experts and
specialists in every craft and knowledge.
On
the other hand, in addition to the findings and events occurring in the
surrounding world, through which minds are drawn to the signs of the
reappearance, narrations have also reached us that call us to recognize the
signs of the reappearance of Imam al-Mahdi (peace be upon him); among them is a
narration that Al-Shaykh al-Kulayni narrates with his chain from our master
Imam al-Sadiq (peace be upon him) who said: "Recognize the sign; for if
you recognize him, whether this matter is hastened or delayed, no harm will
come to you."¹
Undoubtedly,
the meaning of the Imam's (peace be upon him) statement: "Recognize,"
according to the reliable opinion, is a recommended and preferable command; and
therefore, this narration always serves to portray the recognition of the signs
of the reappearance as good and recommended for the believers.¹
• Criteria
for Valuing the Culture of the Signs of the Reappearance
If
it is asked: "Why is delving into the knowledge of the signs of the
reappearance valuable and important?" Three reasons can be given for the
importance and value of the knowledge of the signs of the reappearance, and it
can be said as follows:
First
Criterion: Guiding from Knowing the Sign to Knowing the Sign-Bearer
It
is perfectly clear that the existence of a sign for something indicates the
existence of that thing; and many examples can be given in this regard; such as
the existence of roadside signs that inform us of the existence of specific
places like petrol
He
says: "So whoever knows his Imam..." Therefore, it becomes clear that
the discussion is about knowing the Imam, not knowing the sign, and some great
scholars like Fayd, who considered the manuscript (نسخه) to be the sign itself, have interpreted the sign as the Imam:
(Al-Wafi, vol. 2, p. 436). Just as the exact same meaning has been reported
with a sound chain (إعلانی) and another reliable
chain, and its text is "إعرف الإمام" (Know the Imam)
not "إعرف العلامة" (Know the sign):
(Al-Kafi, vol. 1, p. 371, Hadith 1 and 2). The expression "إعرف العلامة" does not exist in any other narration at all. Researcher
1.
This opinion does not seem correct because, firstly, it was mentioned that
apparently "إعرف العلامة" is incorrect and
the correct version is "عرف الإمام", in which case
knowing the Imam is obligatory, not recommended. Secondly, even assuming the
correct version is "إعرف العلامة", since knowing
Imam al-Mahdi (peace be upon him) is based on knowing his definitive sign so
that we can distinguish a false claimant from the true vicegerent of Allah, the
obligation of knowing the definitive sign of the reappearance is not an
exaggeration. Just as the author himself later gives the example of traffic
signs, whose knowledge is necessary for driving on the road according to the
wise of the world, and someone who has no knowledge of the danger signs of
falling, slippery roads, crossing domestic animals, or other signs, his falling
into a tragic accident will not be unexpected stations, or the remaining
distance to cities, or reminds us of driving tips appropriate to road
conditions, like the prohibition of overtaking. So, understanding the signs and
roadside signs always keeps the driver on the desired path and leads him to the
intended destination.
The
signs of the reappearance are something like those roadside signs; they place
the human being who is seeking Imam al-Mahdi (may Allah hasten his
reappearance) on the desired path and lead him to the owner of those signs,
i.e., Imam al-Mahdi (may Allah hasten his reappearance). This is one of the
valuable criteria for knowing the signs of the reappearance; because correct
understanding and appropriate knowledge of the sign of the reappearance leads to
attaining one of the best and most unique aspirations.
Second
Criterion: Scrutiny in Matching Signs with External Instances
What
reminds us of the importance of this criterion is a soundly narrated hadith
from Zurarah ibn A'yan who said: I heard Imam al-Sadiq (peace be upon him) say:
"A caller from the sky will call out: 'So-and-so is the commander,' and
another voice will cry out: 'Only Ali and his followers are saved.'" I
asked: "Then who, with such a sign, would fight against al-Mahdi?" He
said: "Satan also cries out: 'Indeed, so-and-so and his followers are
victorious' - a slogan in favor of a man from the Umayyads." I asked:
"Then who can distinguish truth from falsehood?" He said: "Those
who used to narrate our hadith and, before it happens, say that it will happen,
and they know that they are the truthful and right ones will recognize
it."¹
1.
Ghaybat al-Nu'mani, p. 222
This
narration indicates the extent of the importance and seriousness of the matter;
for Iblis (Satan) will attempt to create deception (Talbis) in some of the
signs of the reappearance, and this itself becomes an important test and a
touchstone for the Shia on the threshold of the reappearance. The only way to
be saved from this difficult test is knowing the signs that have been clearly
stated in the narrations remaining from the family of Muhammad (peace be upon
them); just as Imam al-Sadiq (peace be upon him) in the above narration, in
response to Zurarah, said: "Those who used to narrate our hadith and,
before it happens, say that it will happen, and they know that they are the
truthful and right ones, will recognize it (truth from falsehood)."
This
deceptive work of Satan in the process of the signs of the reappearance is not
solely specific to the Heavenly Cry; because mentioning one case does not mean
other cases are not afflicted by a similar event. Rather, based on refining the
criterion (Tanqih al-Manat) and using the principle of non-specificity of the
case, this deception and trickery of Satan and his companions can be expected
in all the signs of the reappearance; and the only way out of this dilemma is
the correct knowledge of the signs of the reappearance.¹
1.
This statement does not seem correct. That Satan practices deception regarding
the Cry does not mean he can also practice deception regarding the Sufyani, the
swallowing of Bayda', and the killing of the Pure Soul, and confuse the matter
for people. His deception about the Cry is a specific external event that the
Imam (peace be upon him) informed about, and it has no relation to refining the
criterion and non-specificity of the case. Besides, the Cry is the main sign of
the reappearance, so Satan's deception in it has its own specific basis, which
is not the case in other signs to justify discussing refining the criterion.
Let there be no mistake, our discussion is about Satan's direct interference in
a sign for deception. Therefore, it does not contradict that Satan may tempt
people to spread doubt about the Sufyani or the Yamani and, for example,
falsely introduce someone as the Sufyani or the Yamani. Researcher
Third
Criterion: Protecting Oneself from Falling into the Quagmire of False Claimants
By
false claimants, we do not mean only false claimants of Mahdaviyyah; rather, we
have a broader scope in mind; a scope that also includes claimants of special
deputyship and representation. For we are currently facing claimants who seek
to claim being an executor (wasi) of Imam al-Mahdi or a son of his; and some
claim to be the Yamani and, under this pretext, claim: Whoever does not follow
him is of the people of the Fire. Or another who claims Mahdaviyyah, or another
claimant who wants all these for himself at once! Therefore, all of these are
clear examples of "calling to oneself" which, according to the
explicit text of noble narrations, occurs before the uprising of the Master of
the Age (peace be upon him).
As
stated in the authentic narration of Abu Khadijah from Imam Ja'far al-Sadiq
(peace be upon him): "The Qa'im will not rise until twelve persons from
Bani Hashim rise before him, each one calling to himself."¹
The
importance and value of this criterion lie in the position where our Imams
(peace be upon them) considered attention to this matter as a religious duty
and made the Shia aware of the danger of neglecting the importance of this
criterion. We have numerous narrations in this regard that, in every form, have
cautioned the Shia from joining any claimant who, in any way, claims a special
connection with Imam al-Mahdi (peace be upon him), whether this claim, be it a
claim of representation or deputyship from the Imam (peace be upon him), or a
claim of being his executor or son, or Yamani-hood, or anything similar to
these. According to the noble hadiths, our Imams have cautioned the Shia from
joining any of these claimants, except after the realization of the definitive
signs of the reappearance.
Among these narrations:
The
reliable narration of Jabir ibn Yazid al-Ju'fi who says: "Do not move from
the earth, sit in your place and do not relocate until you see the signs that
we tell you about; if you reach them."² This narration has been narrated
through several chains.
The
authentic narration (Sahihah) of 'Umar ibn Hanzalah³ who says: I heard Imam
al-Sadiq (peace be upon him) say: "Before the uprising of the Qa'im (peace
be upon him), five signs will occur: the Heavenly Cry, the uprising of the
Sufyani, the sinking into the earth, the killing of the Pure Soul, and the
Yamani." I said: "May I be your ransom, if someone from your family
rises before these signs are seen, should we rise with him?" He said:
"No."⁴
Yes,
according to the noble Tawqi' of al-Samuri and the consensus of the Shia, as
well as narrations that speak of the Shia's lack of knowledge about that dear
Imam during the Major Occultation, anyone who claims special deputyship is a
lying slanderer, and cautioning from a false claimant is an obvious matter.
1.
This expression is not precise because after the occurrence of those signs as
well, joining any kind of false claimants is wrong. With the occurrence of the
Cry, the person of Imam al-Mahdi (peace be upon him) himself appears, and he
does not send an ambassador, nor appoint a son, nor anyone else. Therefore,
after the occurrence of these signs, the only one we will join is the person of
the Qa'im of the Family of Muhammad, the Twelfth Imam (peace be upon him).
Researcher
2.
Considering the narration of 'Umar ibn Hanzalah as authentic is based on the
personal opinion of Sayyid Khabbaz, as he does not have narrational
authentication (tawthiq). Researcher
4.
Al-Kafi, vol. 8, p. 310. Of course, these signs in this hadith are not
mentioned in the order of occurrence and based on the time of occurrence, and
their chronological order according to numerous hadiths is as follows: The
uprising of the Sufyani, the Heavenly Cry, the killing of the Pure Soul, and
the swallowing of Bayda'. Regarding the uprising of the Yamani, Sudayr narrates
from Imam al-Sadiq (peace be upon him) that he said: "O Sudayr! Stick to
your house, like a garment of the garments of your house, be bound to the
house; and as long as night and day have tranquility, you also be calm and
still. And when news reaches you that the Sufyani has risen and also proceeded,
then migrate towards us."¹
According
to the first narration, the duty for all is clear; and that is that after the
emergence and realization of the signs of the reappearance, one can take steps
towards turning to Imam al-Mahdi (peace be upon him); and as long as those
signs have not occurred, all claimants of Mahdaviyyah must be categorically and
definitively rejected in totality; and when is this ruling lifted? When the
signs of the reappearance occur correctly; and when will we know that the signs
have occurred? When we have gained correct knowledge about the signs of the
reappearance.
The
second narration also clearly intends to prevent inclination towards claimants
of Mahdaviyyah, and its indication and expression are sufficiently clear.
There
is a difference of opinion regarding which of the three uprisings of the
Sufyani the Yamani will be simultaneous with, because in its proper place we
have proven through narrations that the Sufyani has three uprisings: an
uprising in the Levant region to establish a government, an uprising to the
Iraq region for slaughtering the Shia, and an uprising towards Medina to kill
the Qa'im (peace be upon him). My humble opinion is that the Yamani rises in
the interval between the reappearance and the uprising of Imam al-Mahdi (peace
be upon him), and for this reason, he can invite to Imam al-Mahdi (peace be
upon him). Therefore, the meaning of his uprising being simultaneous with the
uprising of the Sufyani is his second or third uprising, not his first.
Researcher ¹. Ibid., p. 265. The meaning of "towards us" is the city
of Medina because the speaker of this narration is Imam al-Sadiq (peace be upon
him) who was in Medina. Also, the Qa'im (peace be upon him) goes to Medina
after the Sufyani's uprising to Iraq and the occurrence of the Heavenly Cry.
Naturally, since during the Sufyani's first uprising, Imam al-Mahdi (peace be
upon him) has not yet reappeared, Imam al-Sadiq's (peace be upon him) command
to come "towards them" does not make sense because no one has yet
come for us to go towards. So either the meaning is to come to our city, which
is baseless, or the meaning is the Sufyani's second or third uprising.
Researcher
As
for the third narration, it has entered the field with a conditional
expression; meaning that the Imam made the consequent clause: "Uprising
and accompanying al-Mahdi," conditional upon the conditional clause:
"The uprising of the Sufyani." Therefore, as long as the Sufyani has
not risen, any inclination towards any claimant of Mahdaviyyah is a deviation
from the path of truth.
From
the above narrations, it can be concluded that: Before the realization of the
signs of the reappearance, we are obligated to pause and distance ourselves
from any inclination towards anyone. And this matter - i.e., the important
matter of knowing our religious duty during the Major Occultation - is
dependent upon jurisprudence and correct understanding of the sacred signs of
the reappearance of Imam al-Mahdi.
On
the other hand, it is necessary to mention that even after the realization of
the signs, it is not the case that we should confirm every claimant of
Mahdaviyyah! Rather, for everything, there are laws and regulations that have
been well explained by the words of our infallible Imams, and some of the
statements of our Imams in this regard will, God willing, be mentioned and
discussed later in the book.²
In summary:
Considering
what we said in this chapter: The three criteria for valuing the signs of the
reappearance are sufficient by themselves in knowing the value of the signs of
the reappearance of Imam al-Mahdi (peace be upon him). It is fitting that
believing brothers and sisters in this knowledge greatly benefit from the
specialists of this science and seek to learn this deep and precise knowledge;
especially in an era where the market of claims and false claimants is hot and
their shops are full of customers.
Clarifications
Regarding
the Signs of the Reappearance
First
Topic: Classification of the Signs of the Reappearance
The
signs of the reappearance can be classified into the well-known two categories:
First
Category: Definitive Signs.
Second
Category: Non-definitive Signs; or Suspended Signs; as they are mentioned by
this name in some narrations.¹
The
difference between the first and second categories is as follows:
Firstly,
the definitive signs are, in reality, signs whose occurrence is necessary, and
through the occurrence of these signs, one can become aware of the approaching
day of the reappearance of Imam al-Mahdi (peace be upon him).
However,
the non-definitive signs are, in reality, signs whose realization or
non-realization is in the balance of probabilities; it is equally probable that
this sign may occur, and it is probable that 'Bada'' may occur and its event
may be completely altered.
In
other words: The difference between these two signs is the difference between
necessity (Wujub) and possibility (Imkan); in this way: The signs of the first
category are necessarily bound to occur, and the affirmation of the predicate
relative to its subject is obligatory and necessary. But the signs of the
second category are possibly bound to occur, and the predicate can be negated
from its subject, and it can occur without necessity. So, the relation of
affirmation or negation in occurrence is equal, and the probability of
occurrence is equal between its occurrence and non-occurrence.
This
classification has been made according to the noble narrations and is titled
as: Definitive Signs and Non-definitive Signs. This classification also has
rational exclusivity; such that signs by themselves will either be necessarily
bound to occur or possibly bound to occur; and there is no third state that we
could assume a third category where a sign is impossible to occur and necessity
lies in its non-occurrence, while its occurrence is counted among the signs!
Therefore, considering these points, the sign whose occurrence is necessary is
referred to as definitive signs, and the sign that may occur is referred to as
non-definitive signs.
Second
Topic: The Definitive Signs
This
topic contains two points:
First Point: An Important Strategic Note in
Researching the Signs of the Reappearance
The
strategy for examining the signs of the reappearance in this book is summarized
as follows:
We
will refrain from studying and teaching the non-definitive signs; because they
have little connection with the existing strategy in this book, due to:
First
Reason: Considering that the signs of the reappearance are divided into the two
main categories of definitive and non-definitive signs, it is not correct to
turn to know the non-definitive and suspended signs; because these signs may be
realized, and they may not. I accept that turning to know the non-definitive
signs has multiple benefits, including: broadening the scope of recognition and
deepening the understanding of the culture of the signs of the reappearance.
But our approach in this book is not based on placing the possibly occurring
signs under study and examination.
Second
Reason: This research paper is recognition-based and fundamental-research
oriented. Therefore, the evidences that we study and examine are always
evidences that bring certainty or are close to evidences that bring certainty.
And this condition - i.e., the evidence being certainty-inducing - is not
established in most non-definitive signs; such that most of these signs are
narrated with solitary reports (Khabar al-Wahid) and often with weak chains. In
contrast to the definitive signs, which have been recorded based on
certainty-inducing evidences and reliable chains.
Second
Point: The General Scope of the Definitive Signs
It
is well-known that the definitive signs are only five signs; but in reality,
they are six signs. Reliable narrations have been reported about these six
signs and have sought to explain them. However, five signs are mentioned in one
context, and the sixth sign is mentioned in another context.
The
definitive signs can also be divided into two categories:
Earthly
Signs.
Heavenly
Signs.
The
Earthly Signs are: The uprising of the Sufyani from the Levant, the uprising of
the Yamani from Yemen, the killing of the Pure Soul, and the sinking of the
earth at Bayda'.
And
the Heavenly Signs are: The Cry and the rising of the sun from the west.¹
Reliable
narrations indicate this; for example:
1.
My opinion, according to research I have conducted on the narrations of this
subject, is that the rising of the sun from the west is part of the portents of
the Hour, not the signs of the reappearance of the Qa'im (peace be upon him).
Examples include: "The Hour will not be established until there are ten
days... and the rising of the sun from its west... and a fire blazing from the
depths of Aden driving people to the gathering place." (Al-Khisal, vol. 2,
p. 341-322); and: "Ten days before the Hour... and the rising of the sun
from its west..." (Al-Khisal, vol. 2, p. 349); and: "Ten before the
Hour are inevitable, and the rising of the sun from its west." (Al-Ghaybah
by al-Tusi, p. 326). Researcher
The
authentic narration (Sahihah) of 'Umar ibn Hanzalah: I heard Imam al-Sadiq
(peace be upon him) say: "Before the uprising of the Qa'im (peace be upon
him), five signs will occur: the Heavenly Cry, the uprising of the Sufyani, the
sinking in the land of Bayda', the killing of the Pure Soul, and the uprising
of the Yamani."¹
The
reliable narration of Abu Hamzah al-Thumali who says: I said to Imam al-Sadiq
(peace be upon him): Imam al-Baqir (peace be upon him) used to say: "The
uprising of the Sufyani, the Heavenly Call, and the rising of the sun from the
west are among the events that will certainly occur." And he would mention
other matters that will certainly occur.²
As
you can see, these two narrations are evidence for everything we mentioned in
this chapter.
1.
Kamal al-Din wa Tamam al-Ni'mah, p. 650; Al-Kafi, vol. 8, p. 310 with another
sound chain from 'Umar ibn Hanzalah. 'Umar ibn Hanzalah is not authenticated
(tawthiq), so considering his narration authentic is based on the author's
personal opinion. Considering the narration of 'Umar ibn Hanzalah authentic is
based on proving his trustworthiness through narrational and biographical
evidences, although he does not have independent biographical authentication.
Researcher
2.
Al-Ghaybah by al-Tusi, p. 435. Firstly, the mere fact that the rising of the
sun from the west is counted among the inevitable matters does not necessarily
mean it is part of the definitive signs of the reappearance of the Imam.
Because something being inevitable is one matter, and being a definitive sign
of the reappearance is another matter. Secondly, if attention is paid to the
context of the narration, it is completely clear that this narration is in no
way intending to state the definitive signs of the reappearance of the Imam,
because in the continuation of this same narration, the uprising of the Qa'im
himself is also counted among the inevitable matters. This indicates that these
narrations merely speak about things that will certainly happen throughout
history, whether they are part of the definitive signs of the reappearance or
other inevitable events. Incidentally, the sect claiming Yamani-hood, because
they made this same mistake, deduced from this narration that this Qa'im is
several persons. They say: In this narration, the uprising of the Qa'im is
counted among the inevitables, while the inevitables are part of the signs of
the uprising of the Qa'im; therefore, this Qa'im is himself a sign for that
Qa'im. However, with our explanation, their statement becomes exposed to invalidity
and emptiness, arising from their incorrect understanding of the narrations of
the Ahl al-Bayt.
Perhaps
someone asks: Then why is this narration in Al-Ghaybah by al-Tusi, which has
collected narrations related to Mahdaviyyah?
We
answer: Because in this narration, the uprising of the Qa'im and some events of
the period of his reappearance are mentioned, not that its entire content is
solely limited to the matter of Mahdaviyyah and the reappearance. Therefore,
Al-Shaykh al-Tusi included this hadith in Al-Ghaybah and placed it among the
narrations indicating the matter of Imam al-Mahdi and his reappearance. This
does not mean that all parts of this hadith are only related to issues of the
reappearance and pre-reappearance. Researcher
Third
Topic: Explaining the Characteristics of the Definitive Signs
✓ First Sign:
The Sufyani
The
noble narrations regarding the personality of the Sufyani and events related to
him have said many things. We will briefly summarize what is in the narrations
as follows:
○ First
Characteristic: Name, Lineage, and Physical Traits
The
noble narrations have precisely sought to state the name and description of the
Sufyani, and these matters have been stated in a way that leaves no possibility
of concealment or deception for the people. These narrations seek to state his
name, place of uprising, and his physical characteristics, for example:
First
Narration: 'Umar ibn Adinah says: Imam al-Sadiq (peace be upon him) narrating
from Amir al-Mu'minin (peace be upon him) said: "The son of Hind the
liver-eater (the Sufyani) will emerge from the dry desert. He is a man of
medium height, with a terrifying face, a large head, and a pockmarked face. If
you see him, you would think he is one-eyed. His name is 'Uthman, his father is
'Anbasah, and he is from the descendants of Abu Sufyan. He will rise and come
to a safe and tranquil land and sit on its pulpit."¹
Second
Narration: The authentic narration (Sahihah) of 'Umar ibn Yazid who says: Imam
al-Sadiq (peace be upon him) said to me: "The Sufyani is the most wretched
of people. He is a man of bluish, reddish, and purplish complexion. He says: 'O
Allah, avenge my blood, avenge my blood!' Then (to) the Fire (of Hell)! And
among his vileness is that he buries a slave-girl who has borne him a child
alive in a grave, fearing lest she reveal his secrets."¹
These
narrations clearly seek to state his name, description, and physical
characteristics; characteristics that any human would detest upon closeness.
Also, his Umayyad name and lineage and his place of uprising are clearly
announced in these narrations.
Second Characteristic: The Time of His
Uprising and the Duration of His Rule
According
to the noble narrations, the Sufyani will rise in the month of Rajab. And he
will gain control over five lands, which are:
As
for the duration of his rule and domination, it is approximately a little over
a year; such that he is busy with killing and war for several months and rules
over those lands for nine months.
In a
reliable narration from Mu'alla ibn Khunays from Imam al-Sadiq (peace be upon
him), it is narrated that he said: "The matter of the Sufyani is among the
definitive signs, and his uprising is in Rajab."
And
in a reliable narration from 'Isa ibn A'yun from Imam al-Sadiq (peace be upon
him), it is narrated: "The Sufyani is among the definitive signs, and his
uprising will be in the month of Rajab. And from the beginning of his uprising
until its end is a total of fifteen months, in six of which he fights and
battles. And when he seizes the five cities, he will rule for nine months,
without a single day added to that period."¹
Third Characteristic: The Sufyani's Viewpoint
Towards the Shia
From
the noble narrations, it is understood that the Sufyani's viewpoint towards the
Shia of Amir al-Mu'minin (peace be upon him) is confrontational and spiteful.
In a narration from Imam al-Sadiq (peace be upon him), it is stated: "It
is as if I see the Sufyani or an aide of the Sufyani having descended in your
city which is Kufa, and a herald calls out: 'Whoever brings the head of one of
the Shia of Ali will be rewarded a thousand dirhams.' So neighbor seizes
neighbor and says:
1.
Ghaybat al-Nu'mani, p. 310. Muhammad ibn Muslim says: I heard Imam al-Sadiq
(peace be upon him) say: "After his appearance, the Sufyani will possess
and rule over five kingdoms for the period of a woman's pregnancy [i.e., nine
months]. After that, he said: 'I seek Allah's forgiveness, rather he will rule
for the period of a camel's pregnancy.' And that is among the inevitable
matters and must occur." Compiler
The
pregnancy period of a female camel is about 12 to 13 months, and there is not
such a great difference. Because some characteristics of the definitive signs
can be subject to 'Bada'' to a short extent; and perhaps this doubt is due to
considering this reality. (Compiler)
I
say: That the Imam (peace be upon him) would seek forgiveness for his previous
statement is not compatible with the possibility of 'Bada'', because 'Bada''
does not require seeking forgiveness, nor is it compatible with the
infallibility of the Imam (peace be upon him), because seeking forgiveness
indicates that he made a mistake in his previous statement. Therefore, although
the possibility of 'Bada'' in very minute details of the signs of the reappearance
can be presented as a theory, interpreting the Imam's seeking forgiveness as
the possibility of 'Bada'' has no place... Furthermore, this expression
regarding the duration of the Sufyani's rule is completely unique and singular,
but the expression "a woman's pregnancy" or "nine months"
is also stated in other narrations. For this reason, Al-Hurr al-'Amili has
suggested that this phrase may be part of the narrator's words, not the Imam's
(peace be upon him) words: [Ithbat al-Hudat, vol. 5, p. 257]. And when I said
"very minute details," I mean that a sign that has been expressed by
the Ahl al-Bayt (peace be upon them) to guide the Shia to the true Qa'im should
not lose its status as a sign, and not become like the claim of the movement
claiming Yamani-hood, who claim that 'Bada'' occurred in the Yamani's uprising
from Yemen and he emerged from Basra!!!
Considering
these terrifying narrations, the Sufyani's hand will be drenched in the blood
of the Shia up to his elbow; just as the hands of the Sufyani's ancestors were
stained with the blood of the ancestors of the Shia and their Imams (peace be
upon them).
2 Second Sign: The Heavenly Call (Nida'
al-Samawi)
The
noble narrations have enumerated five important characteristics for the
Heavenly Call (the Cry) which we will refer to:
3 First Characteristic: The Reality of the
Heavenly Call
In
an authentic narration from 'Abdullah ibn Sinan, it is said: I was in the
presence of Imam al-Sadiq (peace be upon him) and I heard a man from Hamadan
saying to him: "These common people (non-Shia) criticize and blame us and
say to us: 'You imagine that a caller from the sky will call out in the name of
the possessor of this matter.'" The Imam, who was reclining while hearing
these words, became angry and sat up, then said: "Do not narrate it from
me; rather, narrate it from my father, and there is no problem for you in that.
I testify that I myself heard my father saying: 'By Allah, this is completely
clear in the Book of Allah, the Mighty and Majestic, where He says: "If We
will, We could send down upon them a sign from the sky...'' So at that time, no
one will remain on earth except that they will bow before it and their necks
will be lowered. And the people of the earth will believe when they hear that
voice calling from the sky: "Be aware that truth is with Ali ibn Abi Talib
and his followers."'"¹
In
the authentic narration of Abu Hamzah al-Thumali, it is said: I said to Imam
al-Baqir (peace be upon him): "How will the Heavenly Call be?" He
said: "In the first hours of the day, a loud cry will be raised from the
sky: 'Truth is with the family of Ali and their Shia.' And at the end of the
day, Satan will cry out: 'Truth is with 'Uthman and his Shia.' At that time,
the people of falsehood will fall into doubt."²
And
in a report from Imam al-Baqir (peace be upon him), it is said: "And its
sign is that he will be called by the name of the Qa'im and the name of his
father, in such a way that the secluded girl behind the curtain will hear it
and encourage her father and brother to rise."³
And
other narrations from which it is understood that it ends with mentioning the
Qa'im (peace be upon him) and explicitly states that truth is with Ali and his
Shia.
Second Characteristic: The Person of the
Caller
From
the narration of Abu Basir, it is understood that the caller is the Trustworthy
Gabriel (Jibril). As in the narration from Imam al-Baqir (peace be upon him):
"That cry will not resonate in the celestial sphere except in the month of
Ramadan, which is the month of Allah. This cry is the very loud voice of
Gabriel to these people." Then he said: "A caller from the sky will
call out in the name of the Qa'im (peace be upon him), and whoever is in the
east and the west will hear it. No sleeper will remain except that he wakes up,
and no one standing will remain except that he sits down, and no one sitting
will remain except that he rises on his two feet out of terror from that sound.
So may Allah have mercy on whoever heeds and responds to that call, for that
sound is the first call of Gabriel, the Trustworthy Spirit (peace be upon
him)."¹
○ Third
Characteristic: The Time of the Occurrence of the Cry
According
to the soundly-narrated hadith of Harith ibn al-Mughirah: The Cry occurs on the
Night of Decree (Laylat al-Qadr); as he narrates from Imam al-Sadiq (peace be
upon him): "The Heavenly Cry that occurs in the month of Ramadan will be
on the twenty-third night of that month."²
○ Fourth
Characteristic: The Spoken Language of the Heavenly Call
In
the authentic narration of Zurarah from Imam al-Sadiq (peace be upon him), it
is said: "The caller will call the Qa'im (peace be upon him) by his
name." I said: "Is it a specific call to an individual or a general
call?" He said: "It is a general call, and every nation will hear it
in their own language."
I
said: "Then who would oppose the Qa'im, when he is called by his
name?"
He
said: "Iblis does not leave them alone, and he also calls out at the end
of the night and casts people into doubt."³
This
narration is an explicit text indicating that the Cry is a general call; every
people will hear this call in their own language. But the Sunnah of Allah is
that in every era, a sifting and test occurs, and pure humans are distinguished
from the contaminated. Therefore, following the Heavenly Call of Gabriel, Iblis
will also raise another call to further sift the people. But the true
believers, with the insight they have about their own matter, learn from their
Imams that the first call is the call of truth, and therefore they will follow
it.
1.
Ghaybat al-Nu'mani, p. 222 and 222
2.
Kamal al-Din, p. 222
3.
Ibid., p. 223 - 223
Fifth Characteristic: The Heavenly Call; A
Great Test
From
the previous narrations, it emerged that we are faced with two terrifying
proclamations. The first call is a heavenly proclamation, announcing the name
of al-Mahdi and the truthfulness of Ali and the Shia of Ali. But the second
call is earthly and satanic. Therefore, we are commanded to follow the first
call in order to be safe from the severe tribulations of those moments and to
be able to emerge from this great test safe and triumphant.
We
point out that the claim of the existence of a difference between the terms
"Heavenly Call" and "Cry" in some narrations is a
problematic claim; because the apparent meaning of the noble narrations
indicates that these two refer to the occurrence of a single heavenly sign.
Third
Sign: The Uprising of the Yamani
In
these pages, we will speak briefly and generally about the characteristics of
the Yamani, and we will save the detailed and main discussion for when we seek
to examine the doubts of one of the claimants who claims Yamani-hood. Because
examining the doubts and criticizing the exaggerated claims of that claimant
requires lengthier explanations. Therefore, in this chapter, we suffice with
mentioning three characteristics of the Yamani:
First Characteristic: The Beginning of the
Yamani's Uprising from Yemen
According
to numerous narrations, the Yamani will rise from Yemen. As in the narration of
Muhammad ibn Muslim: I heard Imam al-Baqir (peace be upon him) say: "The
Qa'im from among us is victorious through fear."
Then
Muhammad ibn Muslim asked him: "O son of the Messenger of Allah! When will
your Qa'im rise?" The Imam gave him a lengthy answer, and part of this
answer includes: "And the uprising of the Sufyani from the Levant and the
Yamani from Yemen."¹
And
in the narration of 'Ubayd ibn Zurarah, it is said: The Sufyani was discussed
in the presence of Imam al-Sadiq (peace be upon him), so he said: "How can
the Sufyani rise while the crusher of his eyes has not risen from
Sana'a?!"²
○ Second
Characteristic: Simultaneity of the Yamani's Uprising with the Uprising of the
Sufyani
In
an authentic narration from Imam al-Sadiq (peace be upon him), it is stated¹
that he said: "The uprising of these three - the Khurasani, the Sufyani,
and the Yamani - will be in one year, one month, and one day."² And no
banner among them is as guiding as the banner of the Yamani; he guides to the
truth.³
And
up to this point, the Yamani can be recognized by two general characteristics:
First:
The Yamani rises from Sana'a, Yemen. We will speak more about this
characteristic later in this book.
Second:
The Yamani's uprising is simultaneous and concurrent with the uprising of the
Sufyani in the Levant and the Khurasani from Khurasan or the East.
And
there is no benefit in taking one characteristic and leaving the others; all
these characteristics must be examined and validated alongside each other.
1.
Considering this narration authentic is because the narrators of this hadith
are trustworthy, but their generations do not connect because Fadl ibn Shadhan
does not narrate from Sayf ibn 'Umayrah. Therefore, it is clear that the chain
of this hadith has a gap, and the link between Fadl ibn Shadhan and Sayf ibn
'Umayrah is missing. Consequently, the chain of this hadith is interrupted
(Mursal), not authentic (Sahih). Researcher
2.
In this matter, that the uprising of these three will be in one year, one
month, and one day, there are no more than two narrations: one is this
narration we mentioned, which is apparently interrupted, and another is a
hadith with a weak chain in Ghaybat al-Nu'mani, p. 255, which immediately has
an expression that should be inconsistent with this simultaneity on the same
day because it says: "نظام کنظام
الخزر" (in sequence like
beads of a necklace), which indicates consecutiveness rather than simultaneity.
Yes, in numerous narrations, the confrontation of the Khurasani and the Yamani
with the Sufyani is mentioned, which proves they are in the same period, but
that they rise exactly on the same day is not proven. Researcher
3.
Al-Ghaybah by al-Tusi, p. 446
○ Third
Characteristic: The Yamani's Banner is the Most Guiding Banner
Various
narrations indicate that the Yamani's banner is the most guiding banner¹; like
the authentic narration from Al-Azdi from Imam al-Sadiq (peace be upon him):
"No banner among those three banners is as guiding as the 'banner of the
Yamani'; for he guides to the truth."
Fourth Sign: The Killing of the Pure Soul
(Nafs-e Zakiyyah)
According
to noble narrations, the Pure Soul is one of the Alawi sayyids from the family
of the Prophet of Allah (peace be upon him and his family), and his name is
Muhammad ibn al-Hasan. As in the narration of Muhammad ibn Muslim: "And
the killing of a youth from the family of Muhammad between the Rukn and the
Maqam, whose name is Muhammad ibn al-Hasan, the Pure Soul."⁴ According to
the noble narrations, apparently this sign is the last sign of the blessed
reappearance of Imam al-Mahdi (peace be upon him).⁴ As in the narration of
Salih, the client (mawla) of Bani 'Adhra', from Imam al-Sadiq (peace be upon
him): "The period between the uprising of the Qa'im of the family of
Muhammad and the killing of the Pure Soul will not exceed 15 nights."
1.
Firstly, in this regard, there are only the same two narrations we said have no
chain reliability, so the expression "various narrations" from the
author is not correct. Secondly, the guiding nature of his banner is only
expressed relative to the banners of the Khurasani and the Sufyani, not
absolutely. Researcher
2.
We said the apparent chain of this narration is interrupted, not authentic.
Researcher
3.
Al-Ghaybah by al-Tusi, p. 446
4.
Kamal al-Din wa Tamam al-Ni'mah, p. 331
5.
What is mentioned in the narrations about the Pure Soul all count it as a sign
before the uprising (Qiyam), not a sign of the reappearance (Zuhur). The explanation
is that between the reappearance of the promised Qa'im (peace be upon him) and
his uprising, there is a gap of about three and a half months. These five
famous signs occur in the time interval between the reappearance and before the
uprising. The killing of the Pure Soul occurs after the reappearance and before
the uprising. Researcher
6.
Ibid., p. 649
Fifth
and Sixth Signs: The Swallowing of Bayda' and the Rising of the Sun from the
West
These
two cosmic signs are never subject to deception or trickery. And before the
occurrence of these two signs, one cannot turn to any claimant. As in the
reliable narration of Jabir ibn Yazid al-Ju'fi from Imam al-Baqir (peace be
upon him): "The commander of the Sufyani's army descends upon Bayda'. Then
a caller from the sky calls out: 'O Bayda', destroy these people!' So the earth
swallows them, and none are saved except a few individuals whose faces Allah
turns backwards."¹
And
in the reliable narration of Abu Hamzah al-Thumali: I said to Imam al-Sadiq
(peace be upon him) that Imam al-Baqir (peace be upon him) used to say:
"'The uprising of the Sufyani, the Heavenly Call, and the rising of the
sun from the west are among the events that are inevitable.' And he would
mention other matters that are among the inevitable events."²
With
this narration, we end our discussions regarding the third topic of the
discussions on the signs of the reappearance.³
1.
Ghaybat al-Nu'mani, p. 288. This sign also occurs after the reappearance and
shortly before the uprising, and apparently this is the last sign, not the
killing of the Pure Soul. Because according to the explicit statement of the
narration, the killing of the Pure Soul happens when Imam al-Mahdi (peace be upon
him) is still in Medina, but the swallowing of Bayda' occurs after his
departure from Medina during his migration to Mecca, and after his arrival in
Mecca, his public uprising begins. Researcher
2.
Al-Ghaybah by al-Tusi, p. 435. The explanation of this narration passed
earlier; the meaning of the inevitables mentioned in this narration is not the
inevitable signs of the reappearance, because in its continuation, the uprising
of the Qa'im himself is also counted among the inevitables. Consequently, it is
not deduced from this narration that the rising of the sun from the west is
part of the signs of the reappearance. And as previously mentioned, in my
opinion, this is from the signs of the proximity of the Hour and its portents,
during which great cosmic events and noticeable celestial changes occur.
Researcher
3.
If the criterion for the number of inevitable signs is merely narrations
without considering their reliability, then other things like the appearance of
foam in the sky and the uprising of the Khurasani have also been counted as
inevitable signs. It was incumbent upon the author to mention and examine them
as well, although these two are not provable due to the unreliability of their
narrations. And if the criterion is merely being counted as inevitable without
any indication of it being a sign of the reappearance, it was incumbent upon
the author to also mention the rest of the items counted in that narration as
signs.
Fourth
Topic: Does 'Bada'' Occur in the Definitive Signs as Well?
This
discussion is also very important. In the narration of Dawud ibn Qasim
al-Ja'fari, it is said: "We were in the presence of Imam al-Jawad (peace
be upon him), and the Sufyani was mentioned, and what is mentioned in the
narrations that his matter is among the definitive signs. I said to him: 'Does
Bada' occur for Allah in inevitable matters?' He said: 'Yes.' We said to him:
'Then we fear that regarding the Qa'im as well, Bada' may occur for Allah.' He said:
'The Qa'im is from the promises of Allah, and Allah does not break His
promise.'"¹
The
question that arises is: How can those signs be considered definitive - as they
are according to authentic narrations - and according to this narration, admit
that 'Bada' occurs in those definitive signs? Is there not a contradiction
between the occurrence of 'Bada' in these signs and their being inevitably
bound to occur?
In
other words: An inevitable matter, as understood in language and custom, means
a matter that does not undergo change or alteration. But the reality of 'Bada''
means change and alteration. So how can these two meanings be gathered in one
container?
Answer
Regarding
this question, three answers are presented:
First Answer: The Possibility of 'Bada''
Occurring in the Definitive Signs
The
late Muhaddith Nuri holds this theory and presents two premises to prove it:
Premise
One: The meaning of "inevitable" (maktuum) is not merely necessarily
bound to occur and a matter that does not accept transformation or change;
rather, the meaning of inevitability in these narrations is great emphasis and
exaggeration in the possibility of its occurrence.
Premise
Two: What is required by the extreme emphasis of the Infallibles on these signs
is a very low percentage of the occurrence of 'Bada' in them; unlike the
non-definitive signs where the possibility of 'Bada' is very high. And it is
perfectly clear that a low percentage of 'Bada' does not necessarily mean
negating the possibility of its occurrence.
In
conclusion: 'Bada' can occur in the definitive signs as well. And this is not
in contradiction with the reports indicating the inevitability of their
occurrence; because the intended meaning of the inevitability of occurrence is
not the necessity of occurrence, and the true intended meaning is extreme
emphasis on the probability of its occurrence; in a way that it defines the
probability of 'Bada' occurring in this sign as much less than the probability
of the occurrence of the sign itself.¹
In
other words: The summary of Muhaddith Nuri's theory is: The solution to the
contradiction between the two narrations² is to interpret inevitability as
exaggeration and emphasis, in a way that does not conflict with the possibility
of 'Bada'' occurring; as required by the report of Dawud ibn Qasim as well. But
the percentage of this possibility occurring is less than the percentage of its
occurrence in the non-definitive signs.³
1.
However, it is not hidden from an informed person that both of his premises are
invalid, and he only justified all that emphasis and explicitness in numerous
narrations in this manner merely to defend the narration of Abu Hashim
al-Ja'fari. Consequently, neither is "inevitable" in the meaning he
said, nor is the intended meaning of the narrations from the inevitable signs
the low probability of 'Bada' in them. Researcher
2.
Contradiction occurs between two narrations when both are reliable in terms of
chain, in other words, when the issuance of both from the Infallible is proven.
While we said the narrator of this narration is completely unknown and the
content of his narration is completely anomalous (Shadh). Therefore, there is
no contradiction established between this narration and all those hadiths that
emphasize the inevitability of these signs and that there is no escape from
their occurrence, such that we would need to solve it with these unscientific
justifications not in accordance with the wording of the hadiths.
The
truth is that the late Muhaddith Nuri, due to the Akhbari school he followed,
endeavored to justify any narration whose content is not acceptable, even if
that justification had no scientific basis and was not compatible with the
apparent meaning of the hadith. Researcher
3.
The words of the late Nuri in Anjuman al-Athaqib are as follows: "And from
his noble lifetime until now, one thousand and forty years have passed, and
there is no change or alteration in what remains of the signs and portents that
came from the People of Infallibility (peace be upon them) which will be before
his appearance and with his appearance. All of them are susceptible to change,
alteration, advancement, delay, and interpretation as something else, even
those counted among the inevitables. For the intended meaning of 'inevitable'
in those reports - apparently - is not that they are absolutely unchangeable;
rather, its apparent meaning is what they (peace be upon them) said will come -
and Allah knows best - that it is a degree of emphasis that does not negate
change in one of the stages of its existence." Compiler
Second
Answer: The Possibility of 'Bada'' Occurring in Some Characteristics of the
Definitive Signs
This
is the opinion of Allamah Majlisi in Bihar al-Anwar. His statements can be
summarized by mentioning two general premises:
Premise
One: One cannot disregard the explicit text of the narrations that emphasize
the inevitability of the occurrence of those signs.
Premise
Two: A distinction must be made between the principle of the occurrence of the
sign and between some of its characteristics. So what has come according to the
explicit texts of the narrations is the inevitability of the occurrence of the
principle of this sign. But the characteristics of the sign do not have
inevitability. For example, in the narrations we have that the Sufyani is from
the inevitables, but his uprising in the month of Rajab is not part of the
inevitables. Therefore, 'Bada' can occur regarding his uprising in Rajab, and
he may rise in another month besides Rajab.
In
conclusion: 'Bada' does not apply to the principle of the sign; rather, it
applies to the characteristics of the sign.
In
other words: What is required by reconciling the two narrations is to apply the
possibility of 'Bada'' occurring to the characteristics of the definitive sign,
not to the principle of its occurrence. Therefore, the principle of the sign
remains inevitable, and no change or alteration occurs in it.¹
This
answer in itself has no problem, but it involves interpreting the text contrary
to its apparent meaning. And unless other answers are exhausted, one should not
resort to interpreting the text contrary to its apparent meaning.
Third Answer: The Occurrence of 'Bada' in the
Definitive Signs is Prohibited
This
statement is the most correct answer and has greater compatibility with rules
of reasoning. This answer can be presented by stating three points:
Point
One: The narration indicating the possibility of 'Bada'' occurring in the
inevitables is weak in chain, and there is no other hadith that confirms or
strengthens its content. Meaning that this narration is anomalous (Gharib) and,
on the periphery of the narrations of the Ahl al-Bayt (peace be upon them), has
no similar counterpart. One cannot, by resorting to the content of this
anomalous and singular narration, disregard the content of numerous hadiths
that indicate the non-occurrence of transformation and change in the definitive
signs.
Point
Two: This narration contradicts other narrations that are narrated with
reliable chains and whose evidences are clear; a narration based on the fact
that an inevitable matter does not accept change or alteration. Among the
narrations contradicting the narration of Dawud ibn Qasim al-Ja'fari is the
authentic narration of 'Abd al-Malik ibn A'yun¹: I was in the presence of Imam
al-Baqir (peace be upon him), and the discussion of Imam al-Qa'im (peace be
upon him) came up. I said to him: "I hope it happens soon and the Sufyani
is not involved." He said: "No, by Allah, it is from the inevitable
matters from which there is no escape."²
And
in the authentic narration of Muhammad ibn Muslim, it is said: I heard Imam
al-Sadiq (peace be upon him) say: "After his appearance, the Sufyani will
rule over five kingdoms for the period of a woman's pregnancy. After that he
said: 'I seek Allah's forgiveness, rather he will possess for the period of a
camel's pregnancy.' And that is among the inevitable matters and must
occur."³
And
other noble narrations.
Now,
the above discussion can be placed within the framework of logical reasoning
and expressed as follows: The condition for the occurrence of contradiction between
two narrations is the authoritative proof of the issuance of both narrations.
So when one of the narrations falls outside the circle of authoritative proof,
it does not have the ability to contradict a narration that is authoritative
proof. Therefore, it must be said that the narration of Dawud ibn Qasim -
indicating the occurrence of 'Bada' in the definitive signs - lacks the
necessary conditions for contradicting the aforementioned authentic narrations.
Point
Three: 'Bada' in the definitive signs of the reappearance leads to the
nullification of the purpose. To explain: We previously spoke in detail about
the three main criteria for the value and importance of the signs of the
reappearance.
Now,
when 'Bada' occurs in these definitive signs, then the purpose and motive that
led to the establishment of these signs would be nullified. While Allah is pure
and free from nullifying His purpose.
By
stating these three points, the conclusion reached by the late Allamah Majlisi
and the late Muhaddith Nuri is problematic and unacceptable.
Fifth
Topic: The Possibility of Deception (Talbees) in the Definitive Signs is Not
Feasible
What
is worthy of attention and focus at the end of this chapter is that: The
definitive signs are such that the possibility of deception and plotting in
them is not feasible; relying on four points:
Point
One: Some of the definitive signs are cosmic signs related to the entirety of
this world, and deception and cunning in them are not possible; like the rising
of the sun from the west.¹
Point
Two: The Integrated Occurrence of the Definitive Signs
Meaning
that: The definitive signs will not occur in a disconnected and sporadic manner
so that one could, with any trickery and deception, play tricks regarding those
signs. These definitive signs will occur successively and alongside each other,
and some of them will appear on the same day.
1.
My critique regarding this event being a sign passed earlier. Researcher
Such
as: The rising of the Sufyani and the Yamani on one day, of one month, of one
year, as we indicated in previous narrations.¹
Point
Three: The Signs are Universal.
Meaning
that: The signs that manifest within the framework of Allah's wisdom are signs
that affect the entire world and are not superficial or regional events. Therefore,
these signs are events that inform the believers in Imam al-Mahdi (peace be
upon him) throughout the entire world of his reappearance. Because the
characteristic of a sign of the reappearance must be such that it informs all
individuals who are included in being guided to the noble matter of the
reappearance about the reappearance of the Imam (peace be upon him), and not
that it only makes a number of people aware of the reappearance of Imam
al-Mahdi (peace be upon him); otherwise, they would not be mentioned as
definitive signs of the reappearance of Imam al-Mahdi (peace be upon him).
Therefore,
considering this point: All sects that, with secretive and hidden claims, seek
to promote the claims of such and such a claimant and claim that their claimant
is the true intended meaning from the Mahdavi narrations or the narrations of
the signs of the reappearance - like the Yamani and the Khurasani, etc. - are
all hollow and worthless. Because none of these sects have compatibility and
equivalence with the universality and worldwide nature of the signs of the
reappearance.
Point
Four: Stating the Precise Characteristics of the Signs.
As
you observed, we stated the precise and detailed characteristics of each sign
according to the narrations of the Ahl al-Bayt (peace be upon them).
In
conclusion: The six definitive signs - which are reliable and dependable and
can be a complete and correct criterion for the proximity of the reappearance
of Imam al-Mahdi - neither accept trickery and deception nor create ambiguity.
Because:
Firstly,
some of them are cosmic.
Secondly,
they all occur together and successively, not disconnectedly.
Thirdly,
the occurrence of these signs will be worldwide and will affect the entire
world.
Fourthly,
the precise and detailed characteristics of these signs are also mentioned
throughout the noble narrations, preventing their application to any claimant.
End
of Part Two of the translation of the book "Al-Mahdawiyyah
Al-Khatimah"
Chapter:
The Jurisprudence of the Signs of the Reappearance
1399/02/17
[Persian Date: 2019/05/07]
Telegram
channels for criticizing the sect claiming Yamani-hood:
Channel:
Al-Munqiz al-'Ali
Group:
Al-Munqiz al-'Ali
Al-Ani
al-'Ashriyyah
Hollow
Foundations
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