The Nationality of the Soldiers of Imam al-Mahdi (‘atfs)
The Nationality of the Soldiers of Imam al-Mahdi (‘atfs)
The forces of Hadrat al-Mahdi (‘atfs) will be composed of various nationalities. In the hadiths there are various views in this regard. Sometimes, the soldiers of the Imam (‘atfs) have been described as a‘jam—interpreted as non-Arabs.
Some hadiths cite the names of the cities and countries from which soldiers will hasten to assist the Imam (‘atfs). At other times, they have mentioned particular communities (aqwam) such as the repentant from among the Children of Israel, the faithful among the Christians, and upright people to be revived in the future, who will assist the Imam (‘a).
In this chapter, we will mention some hadiths in this regard.
1. Iranians
It can be understood from the hadiths that a considerable number of the special soldiers in the army of al-Mahdi (‘atfs) would be Iranians and they have been mentioned in various ways such as the people of Rey, the people of Khurasan, the treasures of Taleqan, the Qummis, the people of Persia, etc.
Imam al-Baqir (‘a) said: “The forces with black banners that will rise up from Khurasan will come to Kufah, and when Hadrat al-Mahdi (‘atfs) appears in Mecca, they will pay allegiance to him.”[278]
Imam al-Baqir (‘a) also said: “The supporters of Hadrat al-Qa’im (‘a) will be three hundred and thirteen persons who will be from the children of the a‘jam (non-Arabs).”[279]
‘Abdullah ibn ‘Umar said that the Prophet (S) said: “God will give your (Muslims’) power to the a‘jam; they are like lions that will never desert the battlefield. They will kill you (Arabs) and plunder your properties.”[280]
Hudhayfah also narrated a hadith with the same content from the Prophet (S).[281] Of course, the implication of the hadith is debatable and problematic. Based on the hadiths, a time will come when the Iranians will unsheathe their swords against the Arabs to spread Islam and make them return to Islam, and they will slay those who oppose them. The condition of the Arabs at that time will be very deplorable with difficult and unpleasant days awaiting them.
Although a‘jam is said to be the non-Arabs, the Iranians are definitely included. On the basis of other hadiths, both in preparing the ground for operations to be conducted prior to the advent (zuhur) and at the time of the uprising of Hadrat al-Mahdi (‘atfs), the Iranians will have a pivotal role and they will constitute a large number of combatants.
In a sermon delivered by ‘Ali (‘a) regarding the supporters of al-Mahdi (‘atfs) and their nationalities, the names of some Iranian cities have been mentioned.
Asbagh ibn Nabatah said that the Commander of the Faithful (‘a) delivered a sermon in which he mentioned Hadrat al-Mahdi (‘atfs) and his supporters who will accompany him in the uprising, saying: “One is from Ahwaz; one from Shushtar; three are from Shiraz whose names are Hafs, Ya‘qub and ‘Ali; four are from Isfahan whose names are Musa, ‘Ali, ‘Abdullah, and Ghalfan; one from Burujerd named Qadim; one is from Nahavand named ‘Abdur-Razzaq; three are from Hamedan[282] whose names are Ja‘far, Ishaq and Musa; ten are from Qum whose names are that of the Ahl al-Bayt of the Messenger of Allah (and in another hadith eighteen have been mentioned); one from Shirvan’; and one is from Khurasan named Darid.
There are also five whose names are that of the Companions of the Cave; one from Amul; one from Gorgan; one from Damghan; one from Sarakhs; one from Saveh; twenty four from Taleqan; two from Qazvin; one from Fars; one from Abhar; one from Ardebil; three from Maragheh; one from Khuy; one from Salmas; three from Abadan; and one from Kazerun.”
Then, the Commander of the Faithful said: “The Noble Prophet (S) mentioned to me three hundred and thirteen persons of the supporters of al-Mahdi (‘atfs) equal to the number of the supporters in (the Battle of) Badr, and he said: ‘God will bring them from both the east and the west to the precinct of the Ka‘bah’ faster than the blink of an eye.”[283]
As you can observe, among the three hundred and thirteen persons constituting the special corps of Hadrat al-Mahdi (‘atfs)—who will accompany him at the beginning of the uprising—seventy two will come from the present cities of Iran. If we also take into account what has been narrated in Dala’il al-Imamah[284] of Tabari and the names of cities that were in Iran at that time, the number of Iranians will become more than this.
In this hadith the name of a city is sometimes mentioned twice, sometimes the names of some cities in a country, and at other times the name of the very country has been mentioned.
In case the hadith has been correctly recorded, it perhaps bespeaks of the divisions and the names used at that time, thus geographical divisions in the present age cannot serve as the criteria to interpret and understand this hadith; for, the names of cities change over time; sometimes, the name of one city is used for a country at the present time or vice versa.
The other point is that by collating the names of cities (mentioned in the hadith in question) with the present geographical map of the world, it can be concluded perhaps that the supporters of the Imam are scattered throughout the world and it is possible that the word “afranjah” mentioned in the hadith refers to the western hemisphere. If this collation and statement were correct, the hadith will become meaningful with the dictum, “قلبت خليت لو”. It is because at no time will the earth be devoid of good men; otherwise, it will come to an end.
In other hadiths, some cities have been especially mentioned. Here, we will suffice to mention some hadiths concerning the cities of Qum, Khurasan and Taleqan:
a. Qum
Imam as-Sadiq (‘a) said: “The soil of Qum is holy… Aren’t they the supporters of our Qa’im and callers toward our right?”[285]
‘Affan al-Basiri said that Imam as-Sadiq (‘a) said to him: “Do you know why Qum is named “Qum”?” I replied: “God, His Messenger and you know better.” He said: “It is called Qum because its inhabitants will rally behind the Qa’im of Muhammad’s Progeny (‘atfs) and rise up along with him (‘atfs). Along this line, they will show their perseverance and assist him (‘atfs).”[286]
b. Khurasan
The Commander of the Faithful (‘a) said that the Messenger of Allah (S) said: “…There are treasures in Khurasan but they are not gold and silver. Instead, they are men who will gather together on their belief in God and His Messenger.”[287] Perhaps, it means that what they have in common is the correct belief in God and His Messenger, or it may mean that God will gather them one day in Mecca.
c. Taleqan
The Commander of the Faithful (‘a) said: “Blessed is Taleqan! It is because God has treasures there which are neither gold nor silver. Instead, they are men of faith who have really recognized God and they will be the companions of the Mahdi (Guided One) of Muhammad’s Progeny (‘atfs) at the end of time.”[288]
2. Arabs
The hadiths related to the participation of Arabs in the uprising of Hadrat al-Mahdi (‘a) can be classified into two. Some indicate their lack of participation in the revolution of al-Mahdi while a number of other hadiths mention some cities in Arab countries in which there are those who will rise up to support the Imam.
Assuming that they are authentic, the hadiths that talk about the lack of participation of the Arabs can be justified. For, it might be possible that there will be no Arabs among the soldiers who will accompany the Imam at the beginning of the uprising. Shaykh Hurr ‘Amili in the book, Ithbat al-Hudah, has interpreted it this way.
Concerning the Arab cities mentioned in the hadiths, perhaps non-Arab soldiers residing there will hasten to aid the Imam, and not those who are Arab in origin. It may also mean that it refers to Arab governments and states. Let us look at this category of hadiths: Imam as-Sadiq (‘a) said: “Keep aloof from the Arabs for they will have a gloomy and dangerous future; isn’t it that no one from among them will accompany Hadrat al-Mahdi in his uprising?”[289] Shaykh Hurr ‘Amili said: “Perhaps this statement of Imam as-Sadiq (‘a) refers to the beginning of the Mahdi’s uprising, or it alludes to their minimal participation…”
The Messenger of Allah (S) said: “Great and noble personalities from the land of Sham will join al-Mahdi (‘atfs) as well as those from the various tribes and lands adjacent to Sham; they are the ones whose hearts are said to be like pieces of iron. They are worshippers at night and lions during the day.”[290]
Imam al-Baqir (‘a) said: “Three hundred and thirteen persons, the same number as that of the supporters (Muslim soldiers) in the Battle of Badr, will pay allegiance to Hadrat al-Mahdi in between the rukn and maqam (in the Ka‘bah). From among them, great figures from among the people of Egypt, good men from Sham, and good men from among the people of Iraq can be seen and the Imam will rule to the extent that God would wish.”[291]
Imam al-Baqir (‘a) also said concerning the city of Kufah: “When Hadrat al-Qa’im appears and proceeds to Kufah, God will choose from behind Kufah (Najaf al-Ashraf) seventy thousand truthful and upright people. They will be among the supporters and companions of the Imam.”[292]
3. The Followers of Various Religions
Mufaddal ibn ‘Umar reported that Imam as-Sadiq (‘a) said: “During the advent of the Qa’im of Muhammad’s Progeny (‘a), some people will come from behind the Ka‘bah such as the twenty seven persons from the community (qawm) of Musa (Moses)—those who rightfully give judgment; the seven persons from the Companions of the Cave; Yusha‘ the executor of Musa’s will (wasi) (Joshua); the believer from the family of Pharaoh; Salman al-Farsi; Abu Dujanah al-Ansari;[293] and Malik al-Ashtar.”[294]
Imam as-Sadiq (‘a) said: “The souls of the believers can see the Progeny of Muhammad (‘a) in the mountains of Radawi, partake of their food, drink their beverages, participate in their assemblies, and talk with them until such time that the Qa’im from among us, the Ahl al-Bayt, rises up. At that time, God will incite them; they will accept the call of the Imam in large groups and accompany him. During that time, those who possess false beliefs will fall into doubt and skepticism, and the groups, parties, and claimants to fellowships and partisanships will disintegrate while those who are near to God (muqarrabin) (and the believers) will attain salvation.”[295]
Ibn Jarih reported: “I have heard that when the twelve tribes of the Children of Israel killed their prophets and turned infidels, one tribe regretted doing such an act and was disgusted with it; they asked God to separate them from the rest of the tribes. God opened a tunnel underground in which they travelled for the period of one year and a half until they came out behind the land of China, and up to now they are still there. They are Muslims and they face our Qiblah.”[296]
Some say that on the night of the ascension (mi‘raj), Jibra’il brought the Noble Prophet (S) to them, and the Prophet (S) read for them ten Meccan chapters (suwar) of the Qur’an. They were convinced and acknowledged his prophetic mission. The Prophet (S) ordered them to stay there, abandon work on Saturday (which is the Sabbath day for the Jews), establish prayer, and give the poor-rate (zakat). They accepted it and performed these duties.[297] And the other obligations had not been made incumbent upon them.
Ibn ‘Abbas said: “In the exegesis of the blessed verse (ayah):
﴿
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
﴾
“After him We said to the Children of Israel, ‘Take up residence in the land, and when the occasion of the other (promise) comes, We shall gather you in mixed company,”[298]
It is said that the “promise in the end” (wa‘dah al-akhirah) refers to the advent of Hadrat ‘Isa (‘a) who, along with the Children of Israel, will rise up. Our companions, however, have narrated that they will rise with the Qa’im of Muhammad’s Progeny (‘a).”[299]
On the exegesis of the noble verse, “Among the people of Moses is a nation who guide (the people) by the truth and do justice thereby,”[300] the late Majlisi said: “There is a difference of opinions as to who constitute this ummah.”
Others such as Ibn ‘Abbas say: “They are a community that lives beyond China. Their land has been largely separated from China by a desert full of sand. They will never make any changes in the law of God.”[301]
In describing them, Imam al-Baqir (‘a) said: “They do not regard property as exclusive to them unless their brethren in faith are treated as partners to it. They also rest at night and are awake in the day, and are engaged in agriculture. But none of us (people) could go to their land and none of them will come to us (people), and they are on the right path.”[302]
Concerning the noble verse,
﴿
وَمِنَ الَّذِينَ قَالُواْ إِنَّا نَصَارَى أَخَذْنَا مِيثَاقَهُمْ فَنَسُواْ حَظًّا مِّمَّا ذُكِّرُواْ بِهِ
﴾
“Also from those who say, ‘We are Christians,’ We took their pledge; but they forgot a part of what they were reminded,”[303]
Imam as-Sadiq (‘a) said: “The Christians will be reminded of this path and rule, and a group from them will accompany Hadrat al-Qa’im (‘atfs).”[304]
4. Jabalqa and Jabarsa
Imam as-Sadiq (‘a) said: “God has a city called Jabalqa in the eastern hemisphere having twelve gates of gold. The distance of one gate to another is one farsang (6 kilometers). There is a tower in each of the gates that can accommodate an army of twelve thousand men.
Their equipment, weapons and swords have been ready and they are waiting for the advent of Hadrat al-Qa’im. God has also a city called Jabarsa in the western hemisphere (with the same features), and I am the proof of Allah for them.”[305]
There are numerous other hadiths about the other cities and lands in the world whose inhabitants never commit sins against God. For further information, refer to volume 54 of the book, Bihar al-Anwar.
It can be understood from the hadiths as a whole that Hadrat al-Mahdi (‘atfs) has armies and bases on standby, which at the time of his advent, will participate in combat. From some other hadiths, however, it can be understood that they have passed away a long time ago and in order to assist the Imam, God will revive them and let them return to the world.[306]
Imam as-Sadiq (‘a) said: “Najm ibn A‘yun is among those who will engage in jihad after their raj‘ah (return to life).”[307] He also said regarding Hamran and Maysar: “It is as if I can see Hamran ibn A‘in and Maysar ibn ‘Abdul-‘Aziz holding swords and delivering sermons to the people (“الناس يخبطان”) between Safa[308] and Marwah[309] (in Mecca).”[310]
In Mu‘jam ar-Rijal al-Hadith, the late Ayatullah al-‘Uzma Sayyid Abu’l-Qasim al-Khu’i interprets “الناس يخبطان” as “striking the people with the sword”.
Similarly, Imam as-Sadiq (‘a) looked at Dawud Raqi[311] and said: “Anyone who wants to see a man from among the supporters of Hadrat al-Qa’im should look at this man (i.e., this man is among the supporters of al-Mahdi who will return to life again).”[312]
The Number of Soldiers
Regarding the number of the soldiers and supporters of the Imam of the Time (‘atfs), there are various hadiths available. Some hadiths say that their number is three hundred and thirteen while others say ten thousand and more. It is necessary here to highlight two points:
1. The three hundred and thirteen persons—as mentioned in the hadiths—are the special forces that will be in the company of the Imam at the beginning of the uprising. They will be the administrators of the global government of the Imam of the Time (‘a). As the late Arbeli has stated in Kashf an-Ni‘mah: “From this hadith (regarding ten thousand persons), it can be deduced that the number of supporters of the Imam cannot be limited to three hundred and thirteen, for it is only the number of supporters who will be in the company of the Imam at the beginning of the uprising.”
2. The number, four thousand, ten thousand, etc. which has been mentioned in some hadiths, is not the total number of the military forces of the Mahdi (‘a). Instead—as can also be deduced from the hadiths—each of these figures indicates the number of forces who will participate in the uprising at a particular juncture of the Imam’s advent or in a particular battle in a certain part of the world. Perhaps, there are other issues we do not know, which will be clarified with the advent of the Imam (‘atfs).
1. Special Forces
Yunus ibn Zibyan said: “I was in the company of Imam as-Sadiq (‘a) when he mentioned the name of one of the supporters of Hadrat al-Qa’im and said: “They are three hundred and thirteen persons and each of them sees himself as being among the three hundred persons.”[313]
As the Imam (‘a) said that “Each of them sees himself as being among the three hundred,” there are two probabilities that can be entertained in this regard:
(1) that the physical strength of each of them would be equivalent to that of three hundred persons just as the strength of one of the believers at that time would be equivalent to that of forty men; and
(2) that each of them would have three hundred forces and sees himself among three hundred forces under his command.
Therefore, they will probably be commanders of approximately three hundred soldiers. It is equally probable that it only means what it literally says. That is, each of them regards himself part of that number as some have said.
Imam Zayn al-‘Abidin (‘a) said: “Those who will disappear from their locations in order to assist Imam al-Qa’im (‘atfs) are three hundred and thirteen—equal to that of Badr—who will gather together in Mecca in the morning of the following day.”[314]
Imam al-Jawad (‘a) said that the Messenger of Allah (S) said: “The Imam of the Time (‘a) will appear in the land of Tuhamah (Mecca). He has treasures that are not gold and silver, but powerful horses and illustrious men who are equal in number to that of the Companions in Badr. They are three hundred and thirteen from different parts of the world who will come to rally around him.
There is a sealed book in his possession in which the number of his supporters has been written along with their names, cities, races, characteristics, and epithets. They will all be under the command of al-Mahdi (‘atfs).”[315]
The Messenger of Allah (S) said: “The people will gather around him like birds until they reach three hundred and fourteen persons—some of whom will be women, and the Imam will prevail over any tyrant and son of a tyrant, and justice will be as the people would wish. I wish the dead among them were among the living and benefit from justice!”[316]
Imam al-Baqir (‘a) said: “Hadrat al-Mahdi (‘atfs) will appear with three hundred and thirteen persons—equal to the number of Companions in Badr—without any prior notice and arrangement. This is when they would have been scattered like an autumn cloud. They are lions in the day and worshippers at the night.”[317]
Iban ibn Taghlub said that Imam as-Sadiq (‘a) said: “Three hundred and thirteen persons will soon come to your mosque (Mecca). The people of Mecca know that these persons are not related to their fathers and forefathers (and are not among the people of Mecca). Each of them has a sword on which a word is inscribed from which thousands of words (problems) can be unravelled and solved.”[318]
In some hadiths, the names of some of them have been mentioned of which it shall suffice to quote two hadiths: Imam as-Sadiq (‘a) said to Mufaddal ibn ‘Umar, one of his companions: “You and forty four other men are among the supporters and companions of Hadrat al-Qa’im.”[319]
Perhaps, what is meant by “forty four” is the number from among the companions of Imam as-Sadiq (‘a).
The Imam also said: “During the advent of the Qa’im from Muhammad’s Progeny (‘a), twenty seven persons will come out from behind the Ka‘bah and twenty five persons from the community (qawm) of Musa (Moses); those who were judges that were always on the path of truth and justice; the seven persons from the Companions of the Cave; Yusha‘ the executor of Musa’s will (wasi) (Joshua); the believer from the family of Pharaoh; Salman al-Farsi; Abu Dujanah al-Ansari;[320] and Malik al-Ashtar will return to the world.”[321] In some hadiths Miqdad ibn Aswad has also been mentioned.
Based on the hadiths, the angels who move things from place to place will transfer the good among the dead to holy places such as the House of God (Ka‘bah).[322] Therefore, these persons are perhaps those whose bodies will be transferred near the Ka‘bah and their raj‘ah or return to life will take place right there. Based on other reports, this place is behind the city of Kufah, i.e. Najaf al-Ashraf, which again will render the meaning of the hadith correct; for their bodies will be transferred there, i.e. Najaf al-Ashraf.
It is worthy of note that these individuals have experience in struggle in the political and military arenas against the taghutis[323] of their time, particularly Salman al-Farsi, Abu Dujanah, Malik al-Ashtar, and Miqdad ibn al-Aswad who had participated in the wars during the early period of Islam and had demonstrated their own acts of bravery. Some of them have also experience in leadership and command.
Source:
An Overview of Imam al-Mahdi’s (atfs) Government
By: Ayatullah Najmuddin Tabasi
Notes:
[278] Ibn Hammad, Fitan, p. 85; ‘Aqd ad-Darar, p. 129; Al-Hawi Li’l-Fatawa, vol. 2, p. 69.
[279] Nu‘mani, Ghaybah, p. 315; Ithbat al-Hudah, vol. 3, p. 547; Bihar al-Anwar, vol. 52, p. 369.
[280] Firdaws al-Akhbar, vol. 5, p. 366.
[281] ‘Abdur-Razzaq, Musannif, vol. 11, p. 385; Al-Mu‘jam al-Kabir, vol. 7, p. 268; Hilyah al-Awliya’, vol. 3, p. 24; Firdaws al-Akhbar, vol. 5, p. 445.
[282] Probably it refers to the Arab tribe of Hamdan.
[283] Ibn Tawus, Malahim, p. 146.
[284] Dala’il al-Imamah, p. 316.
[285] Bihar al-Anwar, vol. 60, p. 218.
[286] Ibid., p. 216.
[287] Ibn Tawus, Malahim, p. 147; Rawdah al-Wa‘izin, p. 310; Bihar al-Anwar, vol. 52, p. 304.
[288] Shafi‘i, Bayan, p. 106; Muttaqi Hindi, Burhan, p. 150; Kanz al-‘Ummal, vol. 14, p. 591; Yanabi‘ al-Mawaddah, p. 491; Kashf al-Ghammah, vol. 3, p. 268.
[289] Shaykh at-Tusi, Ghaybah, p. 284; Ithbat al-Hudah, vol. 3, p. 517; Bihar al-Anwar, vol. 52, p. 333.
[290] Ibn Tawus, Malahim, p. 142; Bihar al-Anwar, vol. 52, p. 304.
[291] Shaykh at-Tusi, Ghaybah (new edition), p. 477; Bihar al-Anwar, vol. 52, p. 334; Ithbat al-Hudah, vol. 3, p. 518.
[292] Ibn Tawus, Malahim, p. 43; Yanabi‘ al-Mawaddah, vol. 2, p. 435; Ash-Shi‘ah wa’r-Raj‘ah, vol. 1, p. 456.
[293] His name is Sammak ibn Kharshah Ansari. The late Mamqani said concerning him: “I regard him as Hasan al-Hal…” See Tanqih al-Maqal, vol. 2, p. 68.
[294] Rawdah al-Wa‘izin, vol. 2, p. 266; Ithbat al-Hudah, vol. 3, p. 55.
[295] Al-Kafi, vol. 3, p. 131; Al-Iqaz, p. 290; Bihar al-Anwar, vol. 27, p. 308.
[296] Bihar al-Anwar, vol. 54, p. 316.
Qiblah: the direction where the Muslims face in times of prayer and other acts, which is the Ka‘bah in Mecca. (Trans.)
[297] Bihar al-Anwar, vol. 54, p. 316.
[298] Surah al-Isra’ (or Bani Isra’il) 17:104.
[299] Bihar al-Anwar, vol. 54, p. 316.
[300] Surah al-A‘raf 7:159.
[301] Bihar al-Anwar, vol. 54, p. 316.
[302] Ibid.
[303] Surah al-Ma’idah 5:14.
[304] Al-Kafi, vol. 5, p. 352; At-Tahdhib, vol. 7, p. 405; Wasa’il ash-Shi‘ah, vol. 14, p. 56; Nur ath-Thaqalayn, vol. 1, p. 601; Tafsir Burhan, vol. 1, p. 454; Yanabi‘ al-Mawaddah, p. 422.
[305] Bihar al-Anwar, vol. 54, p. 334; vol. 26, p. 47.
[306] The Shi‘ah believe that in this very world and after the advent of Hadrat al-Mahdi (‘atfs), the Infallible Imams and a group of the believers as well as a group of the infidels will be revived and return again to the world. There are tens of hadiths in this regard. My father, the late Ayatullah Shaykh Muhammad Rida Tabasi Najafi (r) has discussed it in detail in the second volume of the book, Ash-Shi‘ah wa’r-Raj‘ah (Najaf, 1385 AH). Recently, this book has been translated into Persian by Hujjat al-Islam Shaykh Mir Shavalad and published as Setareh-ye Derakhshan (Brilliant Star). Fifteen years ago, by making use of the writings and words of my late father, I have also published a relevant lecture note.
[307] Al-Ayqaz min al-Haj‘ah, p. 269.
[308] Safa: a hill in Mecca which is an extension of Abu Qubays Mountain to the east of the Masjid al-Haram. Traversing the distance between this place and Marwah (another place in Mecca) is another devotional hajj rite and is termed sa‘i (literally: effort, trial, attempt). (Trans.)
[309] Marwah: a hill located between the east and the southeast of Mecca, north of Safa. (Trans.)
[310] Kashi, Rijal, p. 402; Al-Khulasah, p. 98; Qahba’i, Rijal, vol. 2, p. 289; Al-Ayqaz min al-Haj‘ah, p. 284; Bihar al-Anwar, vol. 54, p. 4; Mu‘jam Rijal al-Hadith, vol. 6, p. 259.
[311] Regarding the reliability of Dawud Raqi, the ‘ulama’ of rijal have extensive discussions. Some have considered this hadith as “weak” (da‘if) while others treated it reliable (mu’aththaq). Another hadith has been reported from Imam as-Sadiq (‘a) as he has said: “The station and position of Dawud to me is that of Miqdad to the Prophet (S).” Tanqih al-Maqal, vol. 2, p. 414.
[312] Al-Ayqaz min al-Haj‘ah, p. 264.
[313] Dala’il al-Imamah, p. 320; Al-Muhajjah, p. 46.
[314] Kamaluddin, vol. 2, p. 654; ‘Ayyashi, Tafsir ‘Ayyashi, vol. 2, p. 56; Nur ath-Thaqalayn, vol. 1, p. 139; vol. 4, p. 94; Bihar al-Anwar, vol. 52, p. 323.
[315] ‘Uyun Akhbar ar-Rida, vol. 1, p. 59; Bihar al-Anwar, vol. 52, p. 310.
[316] Majma‘ az-Zawa’id, vol. 7, p. 315.
[317] Ibn Tawus, Malahim, p. 64; Al-Fatawa al-Hadithiyyah, p. 31.
[318] Kamaluddin, vol. 2, p. 671; Basa’ir ad-Darajat, p. 311; Bihar al-Anwar, vol. 52, p. 286.
[319] Dala’il al-Imamah, p. 248; Ithbat al-Hudah, vol. 3, p. 573.
[320] His name is Samak ibn Khurshah Ansari. The late Mamqani said concerning him: “I regard him as Hasan al-Hal…” See Tanqih al-Maqal, vol. 2, p. 68.
[321] Rawdah al-Wa‘izin, p. 266; Ithbat al-Hudah, vol. 3, p. 55.
[322] Durar al-Akhbar, vol. 1, p. 258.
[323] The term taghut applies to any idol, object, or individual that prevents men from doing what is good, and leads them astray. The term has been used eight times in the Qur’an. Prior to Islam, taghut had been the name of the one of the idols of the Quraysh tribe. This name is used also to mean Satan. Moreover, the term is used to indicate one who rebels against lofty values, or who surpasses all bounds in his despotism and tyranny and claims the prerogatives of divinity for himself whether explicitly or implicitly. (Trans.)
The Nationality of the Soldiers of Imam al-Mahdi (‘atfs)