Saturday September 19, 2020 AD Safar 1, 1442 AH
Mansoor Hashemi Khorasani
(24) Regarding the Mutawatir narrations from the Prophet peace be upon him and his household, the only Caliph of God at the end of time is Mahdi and no other caliph at the end of time was narrated except for him and therefore, it is not possible to be sure about the caliphate of anyone except him after the predecessors. (Section: Questions and answers)
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Question & Answer
 

1. Some interpreters of Quran consider Dhu al-Qarnayn to be the very Cyrus, the great king of Iran. What is the opinion of allamah Mansoor Hashemi Khorasani in this case?

2. What is his Honor’s interpretation about Gog and Magog?

The answers to your questions are as follows:

1. Most of those who consider Dhu al-Qarnayn in Quran to be Cyrus, the great king of Persia, have no knowledge of him, and only follow conjecture and only guess, and seek to “beg the question”[1] about him; as most deniers of this viewpoint are involved with the same plight, and have racist and anti-Persian motives, whereas Islamic issues are not the place for such games, and it is dangerous to bring political and ethnic conflicts into the realm of religion. That is why the great scholar his Excellency Mansoor Hashemi Khorasani may God protect him, does not consider these people worthy of knowledge and has reluctance to have wisdom be available to them; because they use knowledge as a means of achieving the world and use wisdom against the wise man, and they harvest from the stack of his grace, while they deny and fight him; like their predecessors, who, whenever they were immersed in something, referred to the scholar of the family of Muhammad, peace and blessings of God be upon him and his household, and when he met their needs, they began to deny and fight him. Although these wickednesses and ingratitudes never prevented those leaders of guidance from expressing knowledge and spreading wisdom, and also today they do not prevent their righteous descendant and their first disciple, his Excellency allamah Mansoor Hashemi Khorasani may God protect him, from this work; as one of our helpers informed us, he said:

«كُنْتُ عِنْدَ ٱلْعَبْدِ ٱلصّالِحِ فِي دارِهِ فَوَجَدْتُهُ فارِغاً فَقُلْتُ لَهُ: جُعِلْتُ فِداكَ أَسْئُلُكَ؟ فَقالَ بِرَأسِهِ: نَعَمْ! فَظَنَنْتُ أَنَّهُ یُسَبِّحُ فَقُلْتُ: إِنَّ هٰؤُلاءِ یَخْتَلِفُونَ فِي ذِي ٱلْقَرْنَیْنِ وَ أَنْتَ عالِمُهُمْ وَ سَیِّدُهُمْ فَإِنْ رَأَیْتَ -جُعِلْتُ فِداكَ- أَنْ تُخْرِجَهُمْ فِیهِ مِنَ ٱلظُّلُماتِ إِلَی ٱلنُّورِ فَعَلْتَ، فَمَكَثَ حَتّیٰ قَضیٰ سُبْحَتَهُ ثُمَّ قالَ: دَعْنِي مِنْ هٰؤُلاءِ ٱلسَّفَلَةِ ٱلْمَرَدَةِ ٱلْقائِلینَ عَلَی ٱللّهِ بِما لا یَعْلَمُونَ! أَلا تَعْلَمُ أَنَّ هٰذَا ٱلْعِلْمَ كَنْزٌ مِنْ كُنُوزِ ٱلْجَنَّةِ هَبَطَ مِنْها مَعَ آدَمَ عَلَیْهِ ٱلسَّلامُ ثُمَّ ٱنْتَقَلَ مِنْهُ إِلَی ٱلنَّبِیِّینَ وَ ٱلصَّدِّیقِینَ وَ ٱلشُّهَداءِ وَ ٱلصّالِحینَ مِنْ ذُرِّیَّتِهِ حَتّیٰ یَرْجِعَ مَعَ آخِرِهِمْ إِلَی ٱلْجَنَّةِ؟! أَ فَتُریدُ أَنْ تَجْعَلَ مِثْلَ هٰذَا ٱلْكَنْزِ فِي أَیْدِي ٱلصِّبْیانِ وَ ٱلْمَجانِینَ وَ ٱلمُدْمِنینَ عَلَی ٱلْمُخَدِّراتِ؟! لا وَاللّهِ لَیْسَ هٰؤُلاءِ بِمَأمُونِینَ عَلَیْهِ وَ لا مِنْ أَهْلِهِ وَ إِنَّ فِیهِمْ سارِقینَ یَسْرُقُونَهُ لِیَشْتَرُوا بِهِ ثَمَناً قَلِیلاً وَ یَسْتَعِینُوا بِهِ عَلیٰ حُجَجِ ٱللّهِ وَ أَولِیائِهِ! ﴿فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ! فَنَدَمْتُ عَلیٰ مَسْأَلَتِي حَتّیٰ رَأیٰ ذٰلِكَ فِي وَجْهِي، فَقالَ: كانَ ٱلْیَهُودُ یَجِدُونَ ذَا ٱلْقَرْنَیْنِ عِنْدَهُمْ فِي كِتابِ دانیالَ عَلَیْهِ ٱلسَّلامُ فَسَأَلُوا عَنْهُ رَسُولَ ٱللّهِ صَلَّی ٱللّهُ عَلَیْهِ وَ آلِهِ وَ سَلَّمَ لِیَعْلَمُوا أَیُوحیٰ إِلَیْهِ أَمْ لا فَأَوحَی ٱللّهُ إِلَیْهِ: ﴿وَيَسْأَلُونَكَ عَنْ ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُمْ مِنْهُ ذِكْرًا! قُلْتُ: وَ ما كانَ عِنْدَهُمْ فِي كِتابِ دانِیالَ؟ قالَ: إِنَّ دانِیالَ عَلَیْهِ ٱلسَّلامُ رَأیٰ فِي ٱلْمَنامِ كَبَشاً لَهُ قَرْنانِ طَويلانِ أَحَدُهُما أَطْوَلُ مِنَ ٱلآخَرَ وَ رَآهُ يَنْطَحُ غَرْباً وَ شَرْقاً وَ شَمالاً مِنْ غَيْرِ أَنْ یَقْدِرَ حَيَوانٌ عَلىٰ دَفْعِهِ حَتّیٰ عَظُمَ شَأنُهُ، فَأَخْبَرَهُ جَبْرَئیلُ عَلَیْهِ ٱلسَّلامُ بِأَنَّ ٱلْكَبَشَ ذَا ٱلْقَرْنَيْنِ هُوَ مَلِكُ مادِي وَ فارِسَ! قُلْتُ: أَشْهَدُ أَنَّ ٱللّهَ قَدْ آتاكَ الْحِكْمَةَ وَ فَصْلَ الْخِطَابِ! أَ فَأُحَدِّثَهُمْ عَنْكَ بِهٰذا ٱلْحَدِیثِ؟ قالَ: حَدِّثْهُمْ بِهِ أَرْغَمَ ٱللّهُ أُنُوفَ قَومٍ مُسْتَكْبِرینَ!»; “I was with the righteous servant in the house of his Honor, so I found him in his spare time, so I said to him: May I be your sacrifice, may I ask you a question? So by nodding his head, he said: Yes! So I realized that he is Glorifying (God), so I said: These people argue about Dhu al-Qarnayn, and you are their scholar and their master, so if you see it fit - May I be your sacrifice – to bring them out of darkness into the light about him, do so! His Honor waited to finish his Dhikr (Glorifying), then said: Leave me from these lowly arrogant people who libel God with things of which they do not have knowledge! Do you not know that this knowledge is a treasure of the treasures of the Paradise which descended from it with Adam peace be upon him, and then it was transferred to the Prophets and the truthful and the martyrs and the righteous from his children, until it returns to the Paradise with the last of them?! So do you want to put such a treasure in the hands of children and lunatics and addicts?! No, I swear to God, they are not considered trustworthy to it and are not from its people, and among them are thieves who steal it in order to sell it for a small price and use it against the proofs and the friends of God! ‘So leave them in their confusion for a time’[2]! (The narrator said: ) So I regretted my question to the extent that his Honor saw it on my face, so he said: The Jews found Dhu al-Qarnayn with themselves in the book of Daniel, so they asked the Messenger of God peace and blessings of God be upon him and his household, about him, so that they would know Whether it will be revealed to him or not, then God revealed it to him: ‘And they ask you about Dhu al-Qarnayn, say, I will recite to you about him a report’[3]! I said: What was with them in the book of Daniel? He said: Daniel peace be upon him, saw in a dream a ram that had two long horns, one of which was taller than the other, and he saw it butting to the west and the east and the north, without any animal to be able to stop it until its work rose, so Gabriel peace be upon him, informed him that the ram with two horns (Dhu al-Qarnayn), is the king of Medes and Persia! I said: I bear witness that God has given you wisdom and the saying of final decision. So should I narrate this saying from you for them? He said: Narrate for them! May God rub the nose of the arrogant on the ground”!

From this saying of his Excellency, it is understood that Dhu al-Qarnayn was the very Cyrus, the great king of Persia, who united the rule of Persia and Medes and then launched military campaigns in three directions of the west, the east and the north, and achieved many conquests; as God has pointed out in His book these military campaigns and conquests of him in three directions, and has informed about his good methods and deeds in each of them.

2. Contrary to the superstitious and illusory interpretations of interpreters about Gog and Magog, the interpretation of his Excellency allamah Mansoor Hashemi Khorasani may God protect him, about them - inspired by God - is as novel, extraordinary and decisive as his Excellency’s interpretation about Dhu al-Qarnayn; as one of our helpers informed us, he said:

«سَمِعْتُهُ یَقُولُ: إِنَّ رُوحَ ٱلْقُدُسِ نَفَثَ في رُوعِي أَنَّ یَأجُوجَ وَ مَأجُوجَ قَبِیلَتانِ مِنْ قَبائِلِ ٱلْمُغُولِ كانُوا یُغارُونَ عَلیٰ قَومٍ فِي شَمالِ فارِسَ لا یَكادُونَ یَفْقَهُونَ قَوْلاً فَٱسْتَعانُوا عَلَیْهِمْ بِكُورُشَ فَبَنیٰ لَهُمْ بَیْنَ ٱلصَّدَفَیْنِ سَدّاً فَمَا اسْطَاعُوا أَنْ يَظْهَرُوهُ وَ مَا اسْتَطَاعُوا لَهُ نَقْبًا حَتّیٰ إِذا فَتَحَ سَبِیلَهُمْ مَلِكُ خوارَزْمَ فِي ٱلْقَرْنِ ٱلسّابِعِ فَأَقْبَلُوا كَٱلسَّیْلِ یُفْسِدُونَ فِي ٱلْأَرْضِ وَ هُمْ مِنْ كُلِّ حَدَبٍ یَنْسِلُونَ! قُلْتُ: وَاللّهِ قُلْتَ قَوْلاً عَظِیماً! قُلْتَ إِنَّ وَعْدَ ٱللّهِ أَتیٰ فَمَضیٰ؟! قالَ: نَعَمْ، إِنَّ وَعْدَ ٱللّهِ یَأتِي فَیَمْضِي وَ لٰكِنَّ أَكْثَرَ ٱلنّاسِ لا یَعْلَمُونَ! قُلْتُ: إِنَّهُمْ یَقُولُونَ إِنَّ یَأجُوجَ وَ مَأجُوجَ كانُوا قَوْماً مِنَ ٱلْخَزَرِ أَوْ یَكُونُونَ فِي آخِرِ ٱلزَّمانِ! قالَ: إِنَّ قَوْماً مِنَ ٱلْخَزَرِ كانُوا مُفْسِدینَ فِي ٱلْأَرْضِ فَشُبِّهُوا بِیَأجُوجَ وَ مَأجُوجَ لِإِفْسادِهِمْ كَما یُقالُ لِرَجُلٍ شَرِیرٍ إِبْلِیسُ لِشَرارَتِهِ، فَكُلُّ مُفْسِدِینَ فِي ٱلْأَرْضِ یَأجُوجُ وَ مَأجُوجُ وَ فِي كُلِّ قَرْنَیْنِ یَأجُوجُ وَ مَأجُوجُ»; “I heard his Excellency saying: Indeed, the Holy Spirit[4] put it in my heart that Gog and Magog were two tribes of the Mongols who were attacking a tribe in the north of Persia (present-day Iran) who could hardly understand a language, so they asked help from Cyrus against them, so he built a barrier between the two mountains for them that they could not climb it and could not tunnel it, until the king of Khwarazm (Khwarazm-Shah) opened the way for them in the seventh century, so they rushed like flood, and caused corruption on earth, while they were descending from every height! I said: I swear to God that you said a great saying! Did you say that the promise of God (in Quran) has come and gone?! He said: Yes, surely the promise of God comes and goes, whereas most people do not know! I said: They say that Gog and Magog were a nation from the Caspian or will be a nation at the end of time! He said: A nation from the Caspian spread corruption on earth, so they were likened to Gog and Magog because of their corruption, as a wicked man is called Iblis because of his wickedness, so all corrupters on earth are Gog and Magog, and in every two centuries there are Gog and Magog”.

May God protect this perfect human and great scholar for us, and make us from his helpers and followers, and guide or destroy his miserable and blind-heart enemies, who are a clear example of Gog and Magog, and keep the eyes of the jealous people away from his pure and blessed being; because He is capable of everything and is the most Merciful of the merciful.

↑[1] . [Translator note: In classical rhetoric and logic, “begging the question” is an informal fallacy that occurs when an argument’s premises assume the truth of the conclusion, instead of supporting it.]
↑[2] . Al-Mu’minun/ 54
↑[3] . Al-Kahf/ 83
↑[4] . [Translator note: رُوحَ ٱلْقُدُسِ]
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Appendices
Sub-questions & answers
Sub-question 1
Author: Hadi Ahmadi
Date: 09/02/2020

His Excellency allamah Mansoor Hashemi Khorasani, may God protect him, while speaking about Gog and Magog, said: “Indeed, the Holy Spirit put it in my heart”. Please explain that what is the meaning of his Honor by this saying? Does his Honor mean it has been revealed to him? How is his Honor’s relationship with the Holy Spirit?

Answer to
sub-question 1
Date: 12/02/2020

The viewpoint of his Honor on Gog and Magog is confirmed by Quranic, narrative and historical evidences and is the most reasonable and realistic viewpoint presented about them, and the saying of his Honor who said: “Indeed, the Holy Spirit put it in my heart” does not mean the revelation from God to him; because it is clear that he is not a Prophet and does not claim to be a Prophet, but it means his “success” from God and his “insight” in looking at Quranic, narrative and historical evidences, that God has said about them: ﴿إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ﴾[1]; “Indeed there are signs in it for the owners of insight” and the Prophet, peace and blessings of God be upon him and his household, has said about them: «اتَّقُوا فِراسَةَ الْمُؤْمِنِ فَإِنَّهُ یَنْظُرُ بِنُورِ اللّهِ»[2]; “Beware of the insight of the believer; because he sees by the light of God”; regardless of the fact that “inspiration” and “to cause to comprehend " in the heart of the believer are common graces of God’s graces; as it has been narrated: «إِنَّ اللَّهَ عَزَّ وجَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ وفَتَحَ مَسَامِعَ قَلْبِهِ ووَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ»[3]; “God Almighty, whenever He wills good for a servant, puts a point of light in his heart, opens the ears of his heart, and appoints an Angel over him to guide him”, to the extent that it has been narrated from Abu Abdullah Sadiq peace be upn him: «إِنّا لا نَعُدُّ الْفَقِيهَ فَقِيهاً حَتَّى يَكُونَ مُحَدَّثاً، فَقِيلَ لَهُ: أَوَ يَكُونُ الْمُؤْمِنُ مُحَدَّثاً؟ قالَ: يَكُونُ مُفَهَّماً وَالْمُفَهَّمُ مُحَدَّثٌ»[4]; “We do not consider any jurist as a jurist until he be a narrator (that is, the Angel speaks to him), he was told: Does a believer become a narrator? He said: he becomes a comprehender (that is, the Angel causes him to comprehend) and the comprehender is narrator” and this is an attribute that Shia narrators[5] have narrated for Salman Farsi and Sunni narrators[6] have narrated for Umar ibn al-Khattab and Ibn Hajar has said in explaining it: «اخْتُلِفَ فِي تَأْوِيلِهِ، فَقِيلَ: مُلْهَمٌ قَالَهُ الْأَكْثَرُ، قَالُوا: الْمُحَدَّثُ بِالْفَتْحِ هُوَ الرَّجُلُ الصَّادِقُ الظَّنِّ وَهُوَ مَنْ أُلْقِيَ فِي رُوعِهِ شَيْءٌ مِنْ قِبَلِ الْمَلَأِ الْأَعْلَى فَيَكُونُ كَالَّذِي حَدَّثَهُ غَيْرُهُ بِهِ ... وَقِيلَ: مُكَلَّمٌ أَيْ تُكَلِّمُهُ الْمَلَائِكَةُ بِغَيْرِ نُبُوَّةٍ وَهَذَا وَرَدَ مِنْ حَدِيثِ أَبِي سَعِيدٍ الْخُدْرِيِّ مَرْفُوعًا وَلَفْظُهُ: قِيلَ: يَا رَسُولَ اللَّهِ، وَكَيْفَ يُحَدَّثُ؟ قَالَ: تَتَكَلَّمُ الْمَلَائِكَةُ عَلَى لِسَانِهِ ... وَيَحْتَمِلُ رَدُّهُ إِلَى الْمَعْنَى الْأَوَّلِ أَيْ تُكَلِّمُهُ فِي نَفْسِهِ وَإِنْ لَمْ يَرَ مُكَلِّمًا فِي الْحَقِيقَةِ فَيَرْجِعُ إِلَى الْإِلْهَامِ وَفَسَّرَهُ ابْنُ التِّينِ بِالتَّفَرُّسِ»[7]; “There is disagreement about its meaning. It has been said its meaning is the one who is inspired, and this is the opinion of most who have said: The narrator is a man whose guess is right and something is put into his heart from the higher world, and therefore, he is like someone to whom someone else has said it ... and it has been said its meaning is the one with whom the Angels speak without being a Prophet, and this is mentioned in the hadith of Abu Saeed al-Khudri with the word that was said: O Messenger of God! How is he talked to? He said: The Angels speak through his tongue ... and it can be restored to the first meaning; that is, the Angels speak to him in his heart, although he does not really see a speaker, and this goes back to the inspiration, and ibn al-Teyn considered it to mean insight”, rather the fact is that the blessing of the Holy Spirit, more or less, applies to every believer; as God has said: ﴿أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ۖ﴾[8]; “They are the ones He has written the faith in their hearts and has confirmed them with a Spirit from Himself”; especially a believer who invites toward God and His Caliph; as for example it has been narrated that the Prophet, peace and blessings of God be upon him and his household, addressed Hassan ibn Thabit: «إِنَّ رُوحَ الْقُدُسِ لا یَزالُ یُؤَیِّدُكَ ما نافَحْتَ عَنِ اللّهِ وَ عَنْ رَسُولِهِ»; “Indeed the Holy Spirit always helps you so long as you support God and His Prophet” and addressed him: «لا تَزالُ مُؤَيَّداً بِرُوحِ الْقُدُسِ ما نَصَرْتَنا بِلِسانِكَ»; “You are always confirmed by the Holy Spirit so long as you help us with your tongue”[9] and addressed him and Abdullah ibn Rawaha: «لَنْ تَزالا تُؤَیَّدانِ بِرُوحِ الْقُدُسِ مَا ذَبَبْتُمَا عَنَّا بِأَلْسِنَتِكُما»[10]; “You are always supported by the Holy Spirit so long as you defend us with your tongue” and Abu Ja’far Baqir, peace be upon him, addressed Kumayt ibn Zayd al-Asadi: «لا تَزالُ مُؤَیَّداً بِرُوحِ الْقُدُسِ مادُمْتَ تَقُولُ فِینا»[11]; “You are always confirmed by the Holy Spirit so long as you speak about us” and Ali ibn Musa al-Ridha, peace be upon him, addressed Da’bal ibn Ali al-Khuza’i: «نَطَقَ رُوحُ الْقُدُسِ عَلَی لِسانِكَ بِهٰذَیْنِ الْبَیْتَیْنِ»[12]; “the Holy Spirit spoke these two verses with your tongue”, whereas it is clear that none of them were Prophets and did not claim to be Prophets, but only inviters toward the Prophet and his family, and this is an attribute that is now evident in allamah Mansoor Hashemi Khorasani may God protect him.

↑[1] . Al-Hijr / 75
↑[2] . Sunan at-Tirmidhi, vol 4, page 360; al-Ma’jam al-Kabir by Tabarani, vol 8, page 102; Amthal al-Hadith by Abi al-Shaykh al-Asbahani, vol 1, page 77; Musnad al-Shahab by ibn Salamah, vol 1, page 387; al-Mahasin by al-Barqi, vol 1; page 131; Basa’ir al-Darajat by al-Saffar, page 377; al-Kafi by Kulayni, vol 1, page 218; Ma’ani al-Akhbar by ibn Babawayh, page 350; al-Amali by Tusi, page 294.
↑[3] . al-Mahasin by al-Barqi, vol 1; page 200; al-Kafi by Kulayni, vol 1, page 166 and vol 2, page 214; Tafsir al-Ayyashi, vol 1, page 321; al-Tawhid by ibn Babawayh, page 415.
↑[4] . Rijal al-Kashi, vol 1, page 6.
↑[5] . Rijal al-Kashi, vol 1, page 55; Basa’ir al-Darajat by al-Saffar, page 342; al-Amali by Tusi, page 407.
↑[6] . Sahih al-Bukhari, vol 4, page 149; Sahih Muslim, vol 7, page 115.
↑[7] . Fath al-Bari, vol 7, pages 40 and 41.
↑[8] . Al-Hijr / 75
↑[9] . For this content see: Sahih Muslim, vol 7, page 165; Sunan Abi Dawud, vol 2, page 480, Sunan al-Bayhaghi, vol 10, page 238; Sahih ibn Habban, vol 16, page 97; explanation of Ma’ani al-Athar by Tahawi, vol 4, page 298; the sixteen origins from a number of narrators, page 101; al-Kafi by Kulayni, vol 8, page 102; Rijal al-Kashi, vol 2, page 466; al-Irshad by Mufid, vol 1, page 177.
↑[10] . The Pillars of Islam by ibn Hayyun, vol 2, page 323.
↑[11] . Rijal al-Kashi, vol 2, page 467.
↑[12] . Uyoun Akhbar Al-Ridha, vol 2, page 297; Kifayah al-Athar by al-KHazzaz, page 276; virtues of the family of Abi Talib by ibn Shahr Ashub, vol 3, page 450.
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