Thursday, May 30, 2024 AD / Dhul-Qa’dah 22, 1445 AH
Mansoor Hashemi Khorasani
 New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New question: What does it mean that the Quran is extremely eloquent and rhetorical? It has been said that the Quran contains true reports about the future and hidden sciences at the time of completion. Please provide some examples of these reports and sciences. Click here to read the answer. New critique: Please mention the name of the university or religious school from which His Excellency Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Honor’s letter to one of his companions, in which he advises him and frightens him from God. Click here to read it. New lesson: Lessons from His Honor about the fact that the earth is not empty of a man knowledgeable about the entire religion, whom God has appointed as a Caliph, Imam, and guide on it with His command; Authentic Hadiths from the Prophet that indicate it; Hadith No. 11. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to God” has been published. Click here to watch it. Visit home to read the most important contents of the website.
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Question & Answer
 

Please explain the number of the Mahdi’s companions and their attributes to us. Is it true that they are three hundred and thirteen (313) men?

It has been well-known among the earlier and later generations that the number of the companions of the Mahdi at the time of his advent is the same number as that of the companions of the Messenger of God, peace and blessings of God be upon him and his family, on the day of Badr, and the basis of that is what has been narrated from Umm Salamah in describing the Mahdi; as she has said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: يُبَايِعُ لِرَجُلٍ بَيْنَ الرُّكْنِ وَالْمَقَامِ كَعِدَّةِ أَهْلِ بَدْرٍ، فَتَأْتِيهِ عَصَائِبُ الْعِرَاقِ وَأَبْدَالُ الشَّامِ، فَيَغْزُوهُمْ جَيْشٌ مِنْ أَهْلِ الشَّامِ، حَتَّى إِذَا كَانُوا بِالْبَيْدَاءِ يُخْسَفُ بِهِمْ، ثُمَّ يَغْزُوهُمْ رَجُلٌ مِنْ قُرَيْشٍ أَخْوَالُهُ كَلْبٌ، فَيَلْتَقُونَ فَيَهْزِمُهُمُ اللَّهُ، فَكَانَ يُقَالُ: الْخَائِبُ مَنْ خَابَ مِنْ غَنِيمَةِ كَلْبٍ»[1]; “The Messenger of God, peace and blessings of God be upon him and his family, said: The same number as that of the people of Badr pledge allegiance to a man between the Corner and the Station, then some groups from Iraq and righteous men from Damascus come to him, then an army from the people of Damascus launches an assault on them, until they are swallowed up in the land of Bayda; then a man from the Quraysh whose maternal uncles are from Banu Kalb launches an assault on them, so they meet and God defeats them, then it will be said: ‘Whoever misses the loot of Banu Kalb is a loser.’” This Hadith has been narrated by only Imran al-Qattan, and he was not strong in Hadith and used to hold the Kharijites’ opinions. Therefore, they have not considered this Hadith to have an authentic chain of narrators. However, there is a supporting Hadith that corroborates it, which is the Hadith of Amr ibn Shu‘aib from his father, from his grandfather, from the Messenger of God, peace and blessings of God be upon him and his family, that he said in describing the Mahdi: «يُبَايِعُهُ مِثْلُ عِدَّةِ أَهْلِ بَدْرٍ، يَرْضَى عَنْهُ سَاكِنُ السَّمَاءِ وَسَاكِنُ الْأَرْضِ»[2]; “The same number as that of the people of Badr pledge allegiance to him, the inhabitants of the heaven and the earth will be pleased with him.” Yes, it has been narrated from Muhammad ibn al-Hanafiyyah that he said: «كُنَّا عِنْدَ عَلِيٍّ، فَسَأَلَهُ رَجُلٌ عَنِ الْمَهْدِيِّ، فَقَالَ عَلِيٌّ: هَيْهَاتَ، ثُمَّ عَقَدَ بِيَدِهِ سَبْعًا، فَقَالَ: ذَاكَ يَخْرُجُ فِي آخِرِ الزَّمَانِ، إِذَا قَالَ الرَّجُلُ: اللَّهَ اللَّهَ قُتِلَ، فَيَجْمَعُ اللَّهُ تَعَالَى لَهُ قَوْمًا، قَزَعًا كَقَزَعِ السَّحَابِ، يُؤَلِّفُ اللَّهُ بَيْنَ قُلُوبِهِمْ، لَا يَسْتَوْحِشُونَ إِلَى أَحَدٍ، وَلَا يَفْرَحُونَ بِأَحَدٍ يَدْخُلُ فِيهِمْ، عَلَى عِدَّةِ أَصْحَابِ بَدْرٍ، لَمْ يَسْبِقْهُمُ الْأَوَّلُونَ، وَلَا يُدْرِكُهُمُ الْآخِرُونَ»[3]; “We were in the presense of Ali when a man asked him about the Mahdi, so Ali said: ‘Far fetched!’ Then he closed his hand seven times and then said: ‘He will rise in the End time, in a time that if a man says, “God God,” he will be killed. Then God Almighty will gather a people, who are dispersed like scattered cloudlets, and bring their hearts together. They will fear no one, and they will not rejoice when someone joins them, the same number as that of the companions of Badr, the early Muslims would not surpass them, and the later Muslims will not overtake them,’” and its chain of narrators is authentic according to the conditions of al-Bukhari and Muslim, and it carries the same weight as a marfu‘ report, and therefore, it has become widely accepted among Muslims that the number of the companions of the Mahdi at the time of his advent is the same number as that of the companions of the Messenger of God, peace and blessings of God be upon him and his family, on the day of Badr, and their number was over three hundred and ten, and it has been narrated that it was the number of the companions of Talut who endured patiently along with him; as it has been narrated from Abu Ayyub al-Ansari that he said: «أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَنْ نَتَعَادَّ -يَعْنِي يَوْمَ بَدْرٍ- فَفَعَلْنَا، فَإِذَا نَحْنُ ثَلَاثُمِائَةٍ وَثَلَاثَةُ عَشَرَ رَجُلًا، فَأَخْبَرْنَا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ بِعِدَّتِنَا، فَسُرَّ بِذَلِكَ وَحَمِدَ اللَّهَ وَقَالَ: عِدَّةُ أَصْحَابِ طَالُوتَ»[4]; “The Messenger of God, peace and blessings of God be upon him and his family, commanded us to count ourselves -i.e., on the day of Badr- then we did so. Thus, we were three hundred and thirteen men. Then we informed the Messenger of God, peace and blessings of God be upon him and his family, of our number, so he was pleased, praised God, and said: ‘The number of the companions of Talut,’” and from Abu al-Yaman Amir ibn Abdullah ibn Luhay al-Hawzani that he said: «خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَوْمَ بَدْرٍ، فَقَالَ لِأَصْحَابِهِ: تَعَادُّوا، فَوَجَدَهُمْ ثَلَاثَمِائَةٍ وَأَرْبَعَةَ عَشَرَ رَجُلًا، ثُمَّ قَالَ لَهُمْ: تَعَادُّوا، فَتَعَادُّوا مِثْلَ ذَلِكَ مَرَّتَيْنِ، فَأَقْبَلَ رَجُلٌ، وَهُمْ يَتَعَادُّونَ، عَلَى بَكْرٍ لَهُ ضَعِيفٍ، فَتَمَّتِ الْعِدَّةُ ثَلَاثَمِائَةٍ وَخَمْسَةَ عَشَرَ رَجُلًا، فَقَالَ: أَنْتُمُ الْيَوْمَ عَلَى عِدَّةِ النَّبِيِّينَ، وَعِدَّةِ أَصْحَابِ طَالُوتَ»[5]; “The Messenger of God, peace and blessings of God be upon him and his family, went out on the day of Badr and said to his companions: ‘Count yourselves.’ So he found them three hundred and fourteen men. Then he said to them: ‘Count yourselves.’ So they did so twice more. Then while they were counting, a man came riding a thin camel, so their number reached three hundred and fifteen men. Then (the Messenger of God) said: ‘Today you are the same number as that of the Prophets and the companions of Talut,’” and from Bara’ ibn Azib that he said: «كَانَتْ عِدَّةُ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَوْمَ بَدْرٍ ثَلَاثَمِائَةٍ وَبِضْعَةَ عَشَرَ، وَكَانُوا يَرَوْنَ أَنَّهُمْ عَلَى عِدَّةِ أَصْحَابِ طَالُوتَ يَوْمَ جَالُوتَ الَّذِينَ جَازُوا النَّهَرَ»[6]; “The number of the companions of the Messenger of God, peace and blessings of God be upon him and his family, on the day of Badr was over three hundred and ten, and they believed that they were the same number as that of the companions of Talut who crossed the river on the day of (fighting against) Goliath,” and in another narration that he said: «حَدَّثَنِي أَصْحَابُ مُحَمَّدٍ مَنْ شَهِدَ بَدْرًا أَنَّهُمْ كَانُوا عِدَّةَ أَصْحَابِ طَالُوتَ الَّذِينَ جَازُوا مَعَهُ النَّهَرَ: بِضْعَةَ عَشَرَ وَثَلَاثَمِائَةٍ»[7]; “The companions of Muhammad who took part in Badr told me that their number was that of the companions of Talut who crossed the river with him: over three hundred and ten,” and in another narration that he said: «كُنَّا نَتَحَدَّثُ أَنَّ أَصْحَابَ بَدْرٍ يَوْمَ بَدْرٍ كَعِدَّةِ أَصْحَابِ طَالُوتَ: ثَلَاثُمِائَةٍ وَثَلَاثَةُ عَشَرَ رَجُلًا»[8]; “We used to say that the companions of Badr on the day of Badr were the same number as that of the companions of Talut: three hundred and thirteen men,” and from ibn Abbas that he said: «كَانَ عِدَّةُ أَهْلِ بَدْرٍ بِعَدَدِ أَصْحَابِ طَالُوتَ: ثَلَاثَمِائَةٍ وَثَلَاثَ عَشَرَ رَجُلًا»[9]; “The number of the people of Badr was that of the companions of Talut: three hundred and thirteen men,” and from Abdullah ibn Amr that he said: «خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَوْمَ بَدْرٍ بِثَلَاثِمِائَةٍ وَخَمْسَةَ عَشَرَ مِنَ الْمُقَاتِلَةِ كَمَا خَرَجَ طَالُوتُ»[10]; “The Messenger of God, peace and blessings of God be upon him and his family, came out on the day of Badr with three hundred and fifteen fighters, as Talut did so,” and from Abu Musa al-Ash‘ari that he said: «كَانَ عِدَّةُ أَهْلِ بَدْرٍ عِدَّةَ أَصْحَابِ طَالُوتَ يَوْمَ جَالُوتَ: ثَلَاثَمِائَةٍ وَسَبْعَةَ عَشَرَ»[11]; “The number of the people of Badr was that of the companions of Talut on the day of (fighting against) Goliath: three hundred and seventeen,” and the most well-known of the narrations is that they were three hundred and thirteen men, and accordingly, the narrations from the Ahl al-Bayt have widely reported that the number of the companions of the Mahdi at the time of his advent is three hundred and thirteen men; among them is the authentic narration of Jabir ibn Yazid from Abu Ja‘far al-Baqir that he said in describing the Mahdi: «فَيَجْمَعُ اللَّهُ عَلَيْهِ أَصْحَابَهُ ثَلَاثَمِائَةٍ وَثَلَاثَةَ عَشَرَ رَجُلًا، وَيَجْمَعُهُمُ اللَّهُ لَهُ عَلَى غَيْرِ مِيعَادٍ، قَزَعًا كَقَزَعِ الْخَرِيفِ، وَهِيَ الْآيَةُ الَّتِي ذَكَرَهَا اللَّهُ فِي كِتَابِهِ: ﴿أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ[12]، فَيُبَايِعُونَهُ بَيْنَ الرُّكْنِ وَالْمَقَامِ»[13]; “God gathers his companions for him, three hundred and thirteen men, and He does so without any (previous) appointment, (they are dispersed) like cloudlets of autumn, and that is the verse that God has mentioned in His Book: ‘Wherever you are, God brings you all together. Indeed, God has power over all things.’ Then, they pledge allegiance to him between the Corner and the Station,” and the authentic narration of Aban ibn Taghlib from Ja‘far ibn Muhammad al-Sadiq that he said in describing the companions of the Mahdi: «سَيَأْتِي مَسْجِدَكُمْ هَذَا -يَعْنِي مَسْجِدَ الْحَرَامِ- ثَلَاثُمِائَةٍ وَثَلَاثَةُ عَشَرَ، يَعْلَمُ أَهْلُ مَكَّةَ أَنَّهُ لَمْ يَلِدْهُمْ آبَاؤُهُمْ وَلَا أَجْدَادُهُمْ، عَلَيْهِمُ السُّيُوفُ، مَكْتُوبٌ عَلَى كُلِّ سَيْفٍ كَلِمَةٌ تَفْتَحُ أَلْفَ كَلِمَةٍ، فَيَبْعَثُ اللَّهُ تَبَارَكَ وَتَعَالَى رِيحًا، فَتُنَادِي بِكُلِّ وَادٍ: هَذَا الْمَهْدِيُّ، يَقْضِي بِقَضَاءِ دَاوُدَ وَسُلَيْمَانَ عَلَيْهِمَا السَّلَامُ، وَلَا يُرِيدُ عَلَيْهِ بَيِّنَةً»[14]; “Three hundred and thirteen men will come to this Mosque of yours -i.e., the Sacred Mosque. The people of Mecca know that neither their parents nor their grandparents gave birth to them. They will have swords, written on each of which a word that opens a thousand words. Then God the Blessed and Exalted, will send a wind that will call out in every valley: ‘This is the Mahdi.’ He will judge with the judgment of Dawud and Sulayman, peace be upon them, and he will not need any evidence for that,” and these narrations are supported by what has been narrated from them regarding the obligation of jihad on the Imam when three hundred and thirteen men gather for him; as it has been narrated from Ali, peace be upon him, that he said in one of his sermons: «أَمَا وَاللَّهِ لَوْ كَانَ لِي عِدَّةُ أَصْحَابِ طَالُوتَ، أَوْ عِدَّةُ أَهْلِ بَدْرٍ، وَهُمْ أَعْدَاؤُكُمْ، لَضَرَبْتُكُمْ بِالسَّيْفِ، حَتَّى تَؤُولُوا إِلَى الْحَقِّ، وَتُنِيبُوا لِلصِّدْقِ، فَكَانَ أَرْتَقَ لِلْفَتْقِ، وَآخَذَ بِالرِّفْقِ، اللَّهُمَّ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْحَاكِمِينَ»[15]; “But, I swear to God, if I had a number as that of the companions of Talut or that of the people of Badr, who are your enemies, I would surely strike you by the sword until you turn to the truth and incline toward righteousness. This would put an end to divisions and be a source of tranquility. O God! Judge among us with the truth, and You are the Best of judges,” and it has been narrated from Abu Ja‘far al-Baqir that he said: «إِذَا اجْتَمَعَ لِلْإِمَامِ عِدَّةُ أَهْلِ بَدْرٍ، ثَلَاثُمِائَةٍ وَثَلَاثَةُ عَشَرَ، وَجَبَ عَلَيْهِ الْقِيَامُ وَالتَّغْيِيرُ»[16]; “When the same number as that of the people of Badr, three hundred and thirteen, gather for the Imam, uprising and change will become obligatory for him,” and from Zayd ibn Ali that he said: “If there are a small number (of companions) for the Imam, fighting against the people of tyranny is not obligatory for him, but if his companions are over three hundred and ten, the same number as that of the people of Badr, fighting will become obligatory for him and for them, and they will not be excused from abstaining from fighting, for there is nothing of deeds better than their jihad,”[17] and for this reason, Zaydis have said: “The minimum number that allows them to rise is that of the people of Badr, so they entrust the Imam with the leadership, then they rise with him against the ruler,”[18] and this is overall true considering the words of God Almighty that has said: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا[19]; “Undoubtedly, you have in the Messenger of God an excellent model for whoever has hope in God and the Last Day and remembers God much,” and the Messenger of God, peace and blessings of God be upon him and his family, performed jihad when three hundred and thirteen men gathered for him, and it has been narrated that «أَنَّهُ قَالَ لِأَصْحَابِهِ يَوْمَ بَدْرٍ: تَعَادُّوا، فَتَعَادُّوا، فَوَجَدَهُمْ ثَلَاثَمِائَةٍ وَأَرْبَعَةَ عَشَرَ، ثُمَّ قَالَ لَهُمْ: تَعَادُّوا، فَتَعَادُّوا عَلَى مِثْلِ ذَلِكَ، فَقَالَ لَهُمْ: لَعَلَّكُمْ لَمْ تَعُدُّوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، قَالُوا: بَلَى، عَدَدْنَاكَ أَوَّلَنَا، فَأَقْبَلَ رَجُلٌ، وَهُمْ يَتَعَادُّونَ، عَلَى بَكْرٍ ضَعِيفٍ، فَتَمَّتِ الْعِدَّةُ ثَلَاثُمِائَةٍ وَخَمْسَةُ عَشَرَ، فَقَالَ: أَنْتُمْ عَلَى عِدَّةِ النَّبِيِّينَ وَعِدَّةِ أَصْحَابِ طَالُوتَ، لَا تَجْتَمِعُ عِدَّتُكُمْ إِلَّا غَلَبُوا مَنْ نَاوَأَهُمْ مِنَ النَّاسِ»[20]; “on the day of Badr, he said to his companions: ‘Count yourselves.’ Then they did so. Thus, he found them three hundred and fourteen. Then he said to them: ‘Count yourselves.’ Then they did so again. Then he said to them: ‘Perhaps you did not count the Messenger of God, peace and blessings of God be upon him and his family.’ They said: ‘Yes, we counted you as the first.’ Then while they were counting, a man came riding a thin camel, so their number reached three hundred and fifteen. So he said: ‘You are the same number as that of the Prophets and the companions of Talut. There is no group of your size unless they overcome those who fight against them,’” and this refers to the words of God Almighty that has said: ﴿فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ[21]; “Then, when Talut set out with the forces, he said: ‘Indeed, God will test you with a river. So whoever drinks from it is not from me, and whoever does not taste it is from me, except for one who takes (from it) in the hollow of his hand.’ Then they drank from it except for a few of them. Then, when he and those who believed with him crossed it, they said: ‘We have no strength today against Goliath and his forces.’ Those who were certain that they would meet God said: ‘How often a small group overcame a large group with the permission of God, and God is with the patient,’” because the intended meaning of a small group in it is three hundred and thirteen men, as mentioned, and they overcome a large group with the permission of God if they are patient, according to His words, and it has been narrated from Abu Ja‘far al-Baqir that he said to his companions: «لَا تَجْزَعُوا مِنْ مَرَّةٍ، وَلَا مِنْ مَرَّتَيْنِ، وَلَا مِنْ ثَلَاثٍ، وَلَا مِنْ أَرْبَعٍ، فَإِنَّمَا مَثَلُنَا وَمَثَلُكُمْ مَثَلُ نَبِيٍّ كَانَ فِي بَنِي إِسْرَائِيلَ، فَأَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَيْهِ أَنِ ادْعُ قَوْمَكَ لِلْقِتَالِ، فَإِنِّي سَأَنْصُرُكَ، فَجَمَعَهُمْ مِنْ رُؤُوسِ الْجِبَالِ وَمِنْ غَيْرِ ذَلِكَ، ثُمَّ تَوَجَّهَ بِهِمْ، فَمَا ضَرَبُوا بِسَيْفٍ وَلَا طَعَنُوا بِرُمْحٍ حَتَّى انْهَزَمُوا، ثُمَّ أَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَنِ ادْعُ قَوْمَكَ إِلَى الْقِتَالِ، فَإِنِّي سَأَنْصُرُكَ، فَجَمَعَهُمْ، ثُمَّ تَوَجَّهَ بِهِمْ، فَمَا ضَرَبُوا بِسَيْفٍ وَلَا طَعَنُوا بِرُمْحٍ حَتَّى انْهَزَمُوا، ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ أَنِ ادْعُ قَوْمَكَ إِلَى الْقِتَالِ، فَإِنِّي سَأَنْصُرُكَ، فَدَعَاهُمْ، فَقَالُوا: وَعَدْتَنَا النَّصْرَ، فَمَا نُصِرْنَا، فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: إِمَّا أَنْ يَخْتَارُوا الْقِتَالَ أَوِ النَّارَ، فَقَالَ: يَا رَبِّ، الْقِتَالُ أَحَبُّ إِلَيَّ مِنَ النَّارِ، فَدَعَاهُمْ، فَأَجَابَهُ مِنْهُمْ ثَلَاثُمِائَةٍ وَثَلَاثَةُ عَشَرَ، عِدَّةَ أَهْلِ بَدْرٍ، فَتَوَجَّهَ بِهِمْ، فَمَا ضَرَبُوا بِسَيْفٍ وَلَا طَعَنُوا بِرُمْحٍ حَتَّى فَتَحَ اللَّهُ عَزَّ وَجَلَّ لَهُمْ»[22]; “Do not wail over once, or twice, or three times, or four, for our example and your example is that of a Prophet among the Children of Israel. So God the Exalted, the Majestic revealed to him: ‘Prepare your people for battle, I will grant you victory.’ So he gathered them from the mountaintops and from other places. Then he led them forth. So they neither struck with their swords, nor did they stab with their spears until they were defeated. Then God revealed to him: ‘Prepare your people for battle, I will grant you victory.’ So he gathered them. Then he led them forth. So they neither struck with their swords, nor did they stab with their spears until they were defeated. Then God revealed to him: ‘Prepare your people for battle, I will grant you victory.’ So he called out to them. Then they said: ‘You promised us victory, but we did not achieve victory.’ So God Almighty revealed to him: ‘They choose either battle or the fire.’ So he said: ‘O Lord! I prefer battle over the fire.’ So he called out to them, and three hundred and thirteen of them answered him, the number of the people of Badr. So he led them forth, and they neither struck with their swords, nor did they stab with their spears until God the Exalted, the Majestic granted them victory.”

Yes, there is no doubt that the intended meaning of three hundred and thirteen who are sufficient for the Imam and make jihad obligatory for him when they gather for him, are the sincere, obedient, patient believers who resemble the companions of Talut and the people of Badr in their faith, sincerity, obedience, and patience, not those who ﴿قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ[23]; “say: ‘We believe,’ with their mouths, while their hearts do not believe,” ﴿وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ[24]; “and say: ‘We are obedient,’ but when they leave your presence, a group of them spend the night (planning something) other than what you have said,” and they say what they do not do[25], and ﴿يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ[26]; “are miserly with what God has granted them of His grace,” and ﴿يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ[27]; “say: ‘We fear that a misfortune may befall us’”; so it is not said: “Today there may be thousands of those who believe in the Mahdi and claim to be affectionate toward him, so why does he not show himself or rise for jihad?” Because it is clear that most of them are not sincere, obedient, patient believers, but rather like what al-Farazdaq said to Husain ibn Ali, peace be upon them: “Their hearts are with you, and their swords are with Banu Umayyah,” so Husain, peace be upon him, said to him: «صَدَقْتَ، إِنَّ النَّاسَ عَبِيدُ الدُّنْيَا، وَالدِّينُ لَعْقٌ عَلَى أَلْسِنَتِهِمْ، يَحُوطُونَهُ مَا دَرَّتْ مَعَايِشُهُمْ، فَإِذَا مُحِّصُوا بِالْبَلَاءِ قَلَّ الدَّيَّانُونَ»[28]; “You spoke the truth! Indeed, people are slaves to the worldly life, and religion is a matter they lick on their tongues. They follow religion as long as their livelihoods are fine, but when they are tested with affliction, the religious people become so few,” and Mufaddal ibn Qays has narrated and said: «قَالَ لِي أَبُو عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ: كَمْ شِيعَتُنَا بِالْكُوفَةِ؟ قُلْتُ: خَمْسُونَ أَلْفًا، فَمَا زَالَ يَقُولُ إِلَى أَنْ قَالَ: وَاللَّهِ لَوَدَدْتُ أَنْ يَكُونَ بِالْكُوفَةِ خَمْسَةٌ وَعِشْرُونَ رَجُلًا يَعْرِفُونَ أَمْرَنَا الَّذِي نَحْنُ عَلَيْهِ وَلَا يَقُولُونَ عَلَيْنَا إِلَّا الْحَقَّ»[29]; “Abu Abdullah -i.e., Ja‘far ibn Muhammad al-Sadiq- peace be upon him, said to me: ‘How many followers do we have in Kufa?’ I said: ‘Fifty thousand.’ Then he kept saying until he said: ‘I swear to God, I wish they were twenty-five men in Kufa who would know the matter upon which we are, and say nothing but the truth about us,’” and Ali ibn Ja‘far has narrated and said: «سَمِعْتُ أَبَا الْحَسَنِ -يَعْنِي أَخَاهُ مُوسَى بْنَ جَعْفَرٍ- عَلَيْهِ السَّلَامُ يَقُولُ: لَيْسَ كُلُّ مَنْ قَالَ بِوَلَايَتِنَا مُؤْمِنًا، وَلَكِنْ جُعِلُوا أُنْسًا لِلْمُؤْمِنِينَ»[30]; “I heard Abu al-Hasan -i.e., his brother Musa ibn Ja‘far- peace be upon him, say: ‘Not everyone who speaks of our guardianship is a believer, but they have been made companions for the believers,’” but rather, hardly can anyone be found among them who has the attributes of the companions of Talut and the people of Badr, so that it would be permissible to rely on them for the uprising; as Sadir al-Sayrafi has narrated and said: «دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ، فَقُلْتُ لَهُ: وَاللَّهِ مَا يَسَعُكَ الْقُعُودُ، فَقَالَ: وَلِمَ يَا سَدِيرُ؟ قُلْتُ: لِكَثْرَةِ مَوَالِيكَ وَشِيعَتِكَ وَأَنْصَارِكَ، فَقَالَ: يَا سَدِيرُ، وَكَمْ عَسَى أَنْ يَكُونُوا؟ قُلْتُ: مِائَةَ أَلْفٍ! قَالَ: مِائَةَ أَلْفٍ؟! قُلْتُ: نَعَمْ، وَمِائَتَيْ أَلْفٍ! قَالَ: مِائَتَيْ أَلْفٍ؟! قُلْتُ: نَعَمْ، وَنِصْفَ الدُّنْيَا! قَالَ: فَسَكَتَ عَنِّي، ثُمَّ قَالَ: يَخِفُّ عَلَيْكَ أَنْ تَبْلُغَ مَعَنَا إِلَى يَنْبُعَ؟ قُلْتُ: نَعَمْ، فَأَمَرَ بِحِمَارٍ وَبَغْلٍ أَنْ يُسْرَجَا، فَرَكِبَ الْحِمَارَ وَرَكِبْتُ الْبَغْلَ، فَسِرْنَا حَتَّى صِرْنَا إِلَى أَرْضٍ حَمْرَاءَ وَنَظَرَ إِلَى غُلَامٍ يَرْعَى جِدَاءً، فَقَالَ: وَاللَّهِ يَا سَدِيرُ، لَوْ كَانَ لِي شِيعَةٌ بِعَدَدِ هَذِهِ الْجِدَاءِ مَا وَسِعَنِي الْقُعُودُ، وَنَزَلْنَا وَصَلَّيْنَا، فَلَمَّا فَرَغْنَا مِنَ الصَّلَاةِ عَطَفْتُ عَلَى الْجِدَاءِ فَعَدَدْتُهَا، فَإِذَا هِيَ سَبْعَةُ عَشَرَ»[31]; “I went to Abu Abdullah -i.e., Ja‘far ibn Muhammad al-Sadiq- peace be upon him, then I said to him: ‘I swear to God, sitting is not permissible for you.’ So he said: ‘Why, O Sadir?’ I said: ‘Because of the abundance of your allies, followers, and supporters.’ He said: ‘O Sadir! How many do you think they are?’ I said: ‘One hundred thousand!’ He said: ‘One hundred thousand?!’ I said: ‘Yes, but rather two hundred thousand!’ He said: ‘Two hundred thousand?!’ I said: ‘Yes, but rather half of the world!’ (The narrator) said: He fell silent and then said: ‘Is it possible for you to come with us to Yanbu?’ I said: ‘Yes.’ He then ordered a donkey and a mule to be saddled, so he rode the donkey and I rode the mule. Then we set out until we reached a red land, and he saw a boy grazing goats, then he said: ‘O Sadir! I swear to God, if I had followers by the same number as these goats, it would not be permissible for me to sit!’ We then dismounted and performed prayer. When we finished performing prayer, I turned toward the goats and counted them, so they were seventeen,” and this explicitly states that the intended meaning of three hundred and thirteen who are sufficient for the Imam and make jihad obligatory for him when they gather for him, is not anyone who believes in his position as an Imam and shows affection for him, but rather they are sincere believers who obey him and endure patiently along with him in critical situations; as it has been narrated that the Messenger of God, peace and blessings of God be upon him and his family, did not resolve to carry out jihad on the day of Badr until his companions said to him: «يَا رَسُولَ اللَّهِ، امْضِ لِمَا أُمِرْتَ بِهِ، فَنَحْنُ مَعَكَ، وَاللَّهِ لَا نَقُولُ لَكَ كَمَا قَالَتْ بَنُو إِسْرَائِيلَ لِمُوسَى: ﴿اذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ[32]، وَلَكِنِ اذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا مَعَكُمَا مُقَاتِلُونَ، فَوَالَّذِي بَعَثَكَ بِالْحَقِّ لَوْ سِرْتَ بِنَا إِلَى بَرْكِ الْغِمَادِ لَجَالَدْنَا مَعَكَ مَنْ دُونَهُ حَتَّى تَبْلُغَهُ»[33]; “O Messenger of God! Proceed with what you have been commanded to do, for we are with you. We swear to God, we will not say to you as the Children of Israel said to Musa: ‘Go, you and your Lord, and fight. Indeed, we are sitting right here,’ instead (we say:) ‘Go, you and your Lord, and fight, and we will be fighting alongside you.’ By the One Who sent you with the truth, if you are to take us to Bark al-Ghimad, we will fight alongside you against whoever opposses you until you reach there,” and it has been narrated from Ali, peace be upon him, that he said to his companions: «إِنَّه لَا غَنَاءَ فِي كَثْرَةِ عَدَدِكُمْ، مَعَ قِلَّةِ اجْتِمَاعِ قُلُوبِكُمْ»[34]; “There is no benefit in your large number with the shortage of union of your hearts,” and said to people: «اتَّقُوا اللَّهَ -عِبَادَ اللَّهِ- وَتَحَاثُّوا عَلَى الْجِهَادِ مَعَ إِمَامِكُمْ، فَلَوْ كَانَ لِي مِنْكُمْ عِصَابَةٌ بِعَدَدِ أَهْلِ بَدْرٍ، إِذَا أَمَرْتُهُمْ أَطَاعُونِي، وَإِذَا اسْتَنْهَضْتُهُمْ نَهَضُوا مَعِي، لَاسْتَغْنَيْتُ بِهِمْ عَنْ كَثِيرٍ مِنْكُمْ، وَأَسْرَعْتُ النُّهُوضَ إِلَى حَرْبِ مُعَاوِيَةَ وَأَصْحَابِهِ، فَإِنَّهُ الْجِهَادُ الْمَفْرُوضُ»[35]; “Fear God -O servants of God- and urge (each other) to carry out jihad with your Imam. If I had a group among you, the same number as that of the people of Badr, who would obey me when I command them, and would rise with me when I encourage them, then I would be sufficed by them of many of you, and I would hasten to confront Mu‘awiyah and his companions, for it is the obligatory jihad.” So he explicitly stated that this number is not sufficient and does not make jihad obligatory for him unless they obey him when he commands them and rise with him when he encourages them, and more explicit than that is what has been narrated from Ja‘far ibn Muhammad al-Sadiq «أَنَّهُ دَخَلَ عَلَيْهِ بَعْضُ أَصْحَابِهِ، فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، إِنِّي وَاللَّهِ أُحِبُّكَ وَأُحِبُّ مَنْ يُحِبُّكَ، يَا سَيِّدِي، مَا أَكْثَرَ شِيعَتَكُمْ! فَقَالَ لَهُ: أُذْكُرْهُمْ، فَقَالَ: كَثِيرٌ، فَقَالَ: تُحْصِيهِمْ؟ فَقَالَ: هُمْ أَكْثَرُ مِنْ ذَلِكَ، فَقَالَ جَعْفَرٌ عَلَيْهِ السَّلَامُ: أَمَا لَوْ كَمُلَتِ الْعِدَّةُ الْمَوْصُوفَةُ ثَلَاثُمِائَةٍ وَبِضْعَةُ عَشَرَ كَانَ الَّذِي تُرِيدُونَ، وَلَكِنْ شِيعَتُنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ، وَلَا شَحْنَاؤُهُ بَدَنَهَ، وَلَا يَمْدَحُ بِنَا مُعْلِنًا، وَلَا يُخَاصِمُ بِنَا قَالِيًا، وَلَا يُجَالِسُ لَنَا عَائِبًا، وَلَا يُحْدِثُ لَنَا ثَالِبًا، وَلَا يُحِبُّ لَنَا مُبْغِضًا، وَلَا يُبْغِضُ لَنَا مُحِبًّا، فَقُلْتُ: فَكَيْفَ أَصْنَعُ بِهَذِهِ الشِّيعَةِ الْمُخْتَلِفَةِ الَّذِينَ يَقُولُونَ إِنَّهُمْ يَتَشَيَّعُونَ؟! فَقَالَ: فِيهِمُ التَّمْيِيزُ، وَفِيهِمُ التَّمْحِيصُ، وَفِيهِمُ التَّبْدِيلُ، يَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ، وَسَيْفٌ يَقْتُلُهُمْ، وَاخْتِلَافٌ يُبَدِّدُهُمْ، إِنَّمَا شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ الْكَلْبِ، وَلَا يَطْمَعُ طَمَعَ الْغُرَابِ، وَلَا يَسْأَلُ النَّاسَ بِكَفِّهِ وَإِنْ مَاتَ جُوعًا، قُلْتُ: جُعِلْتُ فِدَاكَ، فَأَيْنَ أَطْلُبُ هَؤُلَاءِ الْمَوْصُوفِينَ بِهَذِهِ الصِّفَةِ؟ فَقَالَ: اطْلُبْهُمْ فِي أَطْرَافِ الْأَرْضِ، أُولَئِكَ الْخَفِيضُ عَيْشُهُمُ، الْمُنْتَقِلَةُ دَارُهُمْ، الَّذِينَ إِنْ شَهِدُوا لَمْ يُعْرَفُوا، وَإِنْ غَابُوا لَمْ يُفْتَقَدُوا، وَإِنْ مَرِضُوا لَمْ يُعَادُوا، وَإِنْ خَطَبُوا لَمْ يُزَوَّجُوا، وَإِنْ مَاتُوا لَمْ يُشْهَدُوا، أُولَئِكَ الَّذِينَ فِي أَمْوَالِهِمْ يَتَوَاسَوْنَ، وَفِي قُبُورِهِمْ يَتَزَاوَرُونَ، وَلَا تَخْتَلِفُ أَهْوَاؤُهُمْ وَإِنِ اخْتَلَفَتْ بِهِمُ الْبُلْدَانُ»[36]; “that one of his companions came to him and said: ‘May I be sacrificed for you, I swear to God, I love you and love whoever loves you. O my master, how numerous your followers are!’ He said: ‘Mention them.’ So he said: ‘(They are) too many.’ He said: ‘Can you count them?’ He said: ‘They are more than that.’ Then Ja‘far, peace be upon him, said: ‘If the described number exceeds three hundred and ten, then what you want will come to pass, but our follower is one whose voice does not pass beyond his ears, nor does his hatred go beyond his body, nor does he praise us openly, nor does he quarrel with our enemy, nor does he sit with anyone criticizing us, nor does he talk with anyone slandering us, nor does he love whoever hates us, nor does he hate whoever loves us.’ I said: ‘Then how do I deal with these different groups claiming to be your followers?’ He said: ‘They will be distinguished, tested, and replaced. Years will come to them that will destroy them, a sword that will kill them, and conflicts that will scatter them. Our follower is one who does not growl like a dog, is not greedy like a crow, and does not extend his hand to beg from people, even if he dies of hunger.’ I said: ‘May I be sacrificed for you, where can I seek out such people with these attributes?’ He said: ‘Seek for them in the far corners of the earth. They are those whose lives are simple and whose dwellings are transient; those who are uknown if seen, unmissed if absent, unvisited if ill, unmarried if they propose, and their funerals will be unattended if they pass away. Those who help each other with their wealth and visit each other in their graves, and their desires are not different, even if their homelands differ,’” and more explicit than that is what has been narrated in describing the Mahdi that he runs away from his companions repeatedly after they gather for him in order to test them, «فَلَا يَزَالُونَ بِهِ إِلَى أَنْ يُجِيبَهُمْ، فَيَقُولُ لَهُمْ: إِنِّي لَسْتُ قَاطِعًا أَمْرًا حَتَّى تُبَايِعُونِي عَلَى ثَلَاثِينَ خَصْلَةً تَلْزَمُكُمْ، لَا تُغَيِّرُونَ مِنْهَا شَيْئًا، وَلَكُمْ عَلَيَّ ثَمَانُ خِصَالٍ، قَالُوا: قَدْ فَعَلْنَا ذَلِكَ، فَاذْكُرْ مَا أَنْتَ ذَاكِرٌ يَا ابْنَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَيَخْرُجُونَ مَعَهُ إِلَى الصَّفَا، فَيَقُولُ: أَنَا مَعَكُمْ عَلَى أَنْ لَا تُوَلُّوا، وَلَا تَسْرَقُوا، وَلَا تَزْنُوا، وَلَا تَقْتُلُوا مُحَرَّمًا، وَلَا تَأْتُوا فَاحِشَةً، وَلَا تَضْرَبُوا أَحَدًا إِلَّا بِحَقِّهِ، وَلَا تَكْنَزُوا ذَهَبًا وَلَا فِضَّةً وَلَا تِبْرًا وَلَا شَعِيرًا، وَلَا تَأْكُلُوا مَالَ الْيَتِيمِ، وَلَا تَشْهَدُوا بِغَيْرِ مَا تَعْلَمُونَ، وَلَا تُخَرِّبُوا مَسْجِدًا، وَلَا تُقَبِّحُوا مُسْلِمًا، وَلَا تَشْرَبُوا مُسْكِرًا، وَلَا تَلْبَسُوا الذَّهَبَ وَلَا الْحَرِيرَ وَلَا الدِّيبَاجَ، وَلَا تَبِيعُوهَا رِبًا، وَلَا تَسْفِكُوا دَمًا حَرَامًا، وَلَا تَغْدِرُوا بِمُسْتَأْمِنٍ، وَلَا تُبْقُوا عَلَى كَافِرٍ وَلَا مُنَافِقٍ، وَتَلْبَسُونَ الْخَشِنَ مِنَ الثِّيَابِ، وَتَتَوَسَّدُونَ التُّرَابَ عَلَى الْخُدُودِ، وَتُجَاهِدُونَ فِي اللَّهِ حَقَّ جِهَادِهِ، وَلَا تَشْتُمُونَ، وَتَكْرَهُونَ النَّجَاسَةَ، وَتَأْمُرُونَ بِالْمَعْرُوفِ، وَتَنْهَوْنَ عَنِ الْمُنْكَرِ، فَإِذَا فَعَلْتُمْ ذَلِكَ فَعَلَيَّ أَنْ لَا أَتَّخِذَ حَاجِبًا، وَلَا أَلْبَسَ إِلَّا كَمَا تَلْبَسُونَ، وَلَا أَرْكَبَ إِلَّا كَمَا تَرْكَبُونَ، وَأَرْضَى بِالْقَلِيلِ، وَأَمْلَأَ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جَوْرًا، وَأَعْبُدَ اللَّهَ عَزَّ وَجَلَّ حَقَّ عِبَادَتِهِ، وَأَفِيَ لَكُمْ وَتَفُوا لِي، قَالُوا: رَضِينَا وَاتَّبَعْنَاكَ عَلَى هَذَا، فَيُصَافِحُهُمْ رَجُلًا رَجُلًا»[37]; “so they continue searching for him until he answers them. Then he says to them: ‘I will not make a definite decision unless you pledge allegiance to me on thirty traits that you must adhere to without changing any of them, and I uphold eight traits toward you.’ They say: ‘We will do that, so mention what you want, O son of the Messenger of God, peace and blessings of God be upon him and his family.’ Then they set out with him for (Mount) Safa. Then he says: ‘I am with you on the condition that you do not turn away from me, nor steal, nor commit adultery, nor kill (anyone whom it is) forbidden (to kill), nor commit indecencies, nor strike anyone unjustly, nor hoard up gold, silver, wheat, or barley, nor consume an orphan’s wealth, nor bear witness to anything other than what you know, nor destroy a mosque, nor speak ill of a Muslim, nor drink intoxicants, nor wear gold, silk, or colored silk garments, nor engage in usurious transactions, nor shed blood unlawfully, nor deceive one who is granted security in a Muslim land, nor leave any disbelievers or hypocrites, wear rough clothes, let dust be your resting place, strive with all your might in the way of God, do not speak insultingly, abhor what is impure, enjoin right, and forbid wrong. If you do so, then it is on me to not hide from you, nor wear anything other than what you wear, nor ride anything other than what you ride, be satisfied with little, fill the earth with justice as it has been filled with oppression, worship God the Exalted and Majestic the way He deserves (to be worshipped), and fulfill my promises to you as you fulfill yours to me.’ They say: ‘We agree and follow you in them.’ Then he shakes hands with each one of them,” and it has been narrated from Abu Ja‘far al-Baqir that he mentioned the Mahdi and then said: «يَكُونُ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةٌ فِي بَعْضِ هَذِهِ الشِّعَابِ -وَأَوْمَأَ بِيَدِهِ إِلَى نَاحِيَةِ ذِي طُوًى- حَتَّى إِذَا كَانَ قَبْلَ خُرُوجِهِ أَتَى الْمَوْلَى الَّذِي كَانَ مَعَهُ حَتَّى يَلْقَى بَعْضَ أَصْحَابِهِ، فَيَقُولُ: كَمْ أَنْتُمْ هَاهُنَا؟ فَيَقُولُونَ: نَحْوٌ مِنْ أَرْبَعِينَ رَجُلًا، فَيَقُولُ: كَيْفَ أَنْتُمْ لَوْ رَأَيْتُمْ صَاحِبَكُمْ؟ فَيَقُولُونَ: وَاللَّهِ لَوْ نَاوَى بِنَا الْجِبَالَ لَنَاوَيْنَاهَا مَعَهُ، ثُمَّ يَأْتِيهِمْ مِنَ الْقَابِلَةِ وَيَقُولُ: أَشِيرُوا إِلَى رُؤَسَائِكُمْ أَوْ خِيَارِكُمْ عَشَرَةً، فَيُشِيرُونَ لَهُ إِلَيْهِمْ، فَيَنْطَلِقُ بِهِمْ حَتَّى يَلْقَوْا صَاحِبَهُمْ، وَيَعِدُهُمُ اللَّيْلَةَ الَّتِي تَلِيهَا»[38]; “The owner of this matter will disappear in one of these valleys -and he pointed with his hand toward the land of Dhu Tuwa. As his rising approaches, a servant who has been with him comes to meet some of his companions and says: ‘How many of you are here?’ They say: ‘Around forty men.’ He says: ‘How would you be if you saw your master?’ They say: ‘We swear to God, if he wants us to move the mountains for him, we will do so.’ Then in the next year, he comes to them and says: ‘Choose ten of your chiefs or the best among you!’ They will do so, then he sets out with them to meet their master, and he promises them (a meeting) for the following night,” and it has been narrated that they are «كَدَّادُونَ مُجِدُّونَ فِي طَاعَتِهِ»[39]; “diligent and hardworking in obedience to him,” «رُهْبَانٌ بِاللَّيْلِ، وَلُيُوثٌ بِالنَّهَارِ»[40]; “devoted worshippers by night and lions by day,” «أَجْرَأُ مِنْ لَيْثٍ، وَأَمْضَى مِنْ سِنَانٍ»[41]; “braver than lions and sharper than arrowheads,” and «لَوْ مَرُّوا بِجِبَالِ الْحَدِيدِ لَقَلَعُوهَا، وَلَا يَكُفُّونَ سُيُوفَهُمْ حَتَّى يَرْضَى اللَّهُ عَزَّ وَجَلَّ»[42]; “if they pass by mountains of iron, they will uproot them, and they will not put away their swords until God the Exalted and Majestic is satisfied,” and it is not hidden that these magnificent attributes are the reason for their sufficiency, although their number is very few, and ﴿لَا يُسْمِنُ وَلَا يُغْنِي مِنْ جُوعٍ[43]; “neither nourish nor satisfy hunger.” However, when they possess these magnificent attributes, God will multiply them, send down the Angels to them, support them with His help, bless their efforts, and cast terror into the hearts of their enemies; as it has been narrated from Abu Ja‘far al-Baqir that he said: «لَكَأَنِّي أَنْظُرُ إِلَيْهِمْ مُصْعِدِينَ مِنْ نَجَفِ الْكُوفَةِ، ثَلَاثَمِائَةٍ وَبِضْعَةَ عَشَرَ رَجُلًا، كَأَنَّ قُلُوبَهُمْ زُبَرُ الْحَدِيدِ، جَبْرَئِيلُ عَنْ يَمِينِهِ، وَمِيكَائِيلُ عَنْ يَسَارِهِ، يَسِيرُ الرُّعْبُ أَمَامَهُ شَهْرًا وَخَلْفَهُ شَهْرًا، أَمَدَّهُ اللَّهُ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ»[44]; “It is as if I see them ascending the hill of Kufa, more than three hundred and ten men, as if their hearts are pieces of iron. Jibreel is on his right and Mika’il on his left. Fear goes ahead of him for one month and behind him for one month. God supports him with five thousand marked Angels,” and in another narration: «كَأَنِّي بِالْقَائِمِ عَلَيْهِ السَّلَامُ عَلَى نَجَفِ الْكُوفَةِ، قَدْ سَارَ إِلَيْهَا مِنْ مَكَّةَ فِي خَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ، جَبْرَئِيلُ عَنْ يَمِينِهِ، وَمِيكَائِيلُ عَنْ شِمَالِهِ، وَالْمُؤْمِنُونَ بَيْنَ يَدَيْهِ، وَهُوَ يُفَرِّقُ الْجُنُودَ فِي الْبِلَادِ»[45]; “It is as if I see Qa’im (i.e., the Mahdi), peace be upon him, standing on the hill of Kufa, having traveled from Mecca with five thousand Angels, Jibreel on his right, Mika’il on his left, and the believers ahead of him, while he sends armies to the lands,” and from Ja‘far ibn Muhammad al-Sadiq that he said: «لَا تَسْتَعْجِلْ بِهِ حَتَّى يُؤَيِّدَهُ اللَّهُ بِثَلَاثَةِ أَجْنَادٍ: بِالْمَلَائِكَةِ، وَالْمُؤْمِنِينَ، وَالرُّعْبِ»[46]; “You shall not rush him until God supports him with three armies: the Angels, the believers, and terror,” and one of our companions informed us, he said:

«سَمِعْتُ الْمَنْصُورَ يَقُولُ: إِنَّ صَاحِبَكُمْ لَا يَخْرُجُ حَتَّى يَرَى الَّذِي يُحِبُّ، وَلَوْ صَارَ أَنْ يَأْكُلَ أَغْصَانَ الشَّجَرِ! قُلْتُ: وَمَا الَّذِي يُحِبُّ؟ قَالَ: اجْتِمَاعُ الْمُؤْمِنِينَ عَلَى نُصْرَتِهِ، قُلْتُ: وَمَا فِي اجْتِمَاعِهِمْ، وَهُمُ الضُّعَفَاءُ وَالْفُقَرَاءُ؟! قَالَ: إِنَّكَ لَا تَدْرِي مَا فِيهِ، فِيهِ مِفْتَاحُ أَبْوَابِ السَّمَاءِ»[47]; “I heard Mansoor say: ‘Indeed, your master will not rise until he sees what pleases him, even if his matter gets to the point where he eats from the branches of the trees!’ I said: ‘What is it that pleases him?’ He said: ‘The gathering of believers for helping him.’ I said: ‘What is in their gathering while they are weak and poor?!’ He said: ‘You do not know what is in it. In it, there is the key to the doors of the heaven.’”

And one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنِ الْمَهْدِيِّ كَيْفَ يَغْلِبُ الظَّالِمِينَ، وَلَهُمْ مَا تَرَى مِنَ الْقُوَّةِ؟ قَالَ: يَنْصُرُهُ اللَّهُ بِجُنْدٍ مِنَ الْأَرْضِ، وَجُنْدٍ مِنَ السَّمَاءِ، فَوَاللَّهِ لَوْ أَطَاقُوا جُنْدَ الْأَرْضِ لَا طَاقَةَ لَهُمْ بِجُنْدِ السَّمَاءِ! قُلْتُ: مَتَى يَنْزِلُ عَلَيْهِ جُنْدُ السَّمَاءِ؟ قَالَ: إِذَا حُشِرَ لَهُ جُنْدُ الْأَرْضِ»[48]; “I asked Mansoor about the Mahdi, how can he defeat oppressors while there is a power for them that you see? He said: ‘God will help him with an army from the earth and an army from the heaven, so I swear to God, if they endure the army of the earth, they will not endure the army of the heaven!’ I said: ‘When will the army of the heaven be sent down to him?’ He said: ‘When the army of the earth is assembled for him.’”

And one of our companions informed us, he said:

«سَمِعْتُ الْمَنْصُورُ يَقُولُ: لَا يَقُومُ الْقَائِمُ حَتَّى يَكُونَ اللَّهُ ﴿هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ[49]، قُلْتُ: بَعْدَ صَالِحِ الْمُؤْمِنِينَ؟ قَالَ: نَعَمْ، أَمَا سَمِعْتَ قَوْلَ اللَّهِ تَعَالَى: ﴿إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ[50]؟»[51]; “I heard Mansoor say: ‘The one who rises will not rise until God, “Jibreel, and the righteous believers be his helpers, and the Angels will support him after that.”’ I said: ‘After the righteous believers?’ He said: ‘Yes, have you not heard the words of God Almighty Who says: “If you remain patient and God-fearing, and they should fall upon you in their fury, your Lord will help you with five thousand marked Angels”?’”

So the key factor is the existence of these attributes in this number at least, and there is no doubt that the Imam knows the people of his time, and he will not be deceived by their words that are belied by their works, nor will he rely on what they show him of faith and affection until he sees and hears from them what indicates their honesty; as it has been narrated that Ali, peace be upon him, said to his companions in Kufa: «وَاللَّهِ لَكَأَنِّي بِكُمْ فِيمَا إِخَالُكُمْ أَنْ لَوْ حَمِسَ الْوَغَى وَحَمِيَ الضِّرَابُ، قَدِ انْفَرَجْتُمْ عَنِ ابْنِ أَبِي طَالِبٍ انْفِرَاجَ الْمَرْأَةِ عَنْ قُبُلِهَا»[52]; “By God, I suppose that if war becomes intense and its fire blazes, you will run away from the son of Abu Talib like a woman who separates her legs during childbirth,” and said to a man who praised him excessively and was not honest about obedience to him: «أَنَا دُونَ مَا تَقُولُ، وَفَوْقَ مَا فِي نَفْسِكَ»[53]; “I am less than what you say and more than what is in your heart,” and said to a man who swore to God three times that he loved him: «كَذَبْتَ»[54]; “You lied,” and Burayd al-Ijli has narrated and said: «قِيلَ لِأَبِي جَعْفَرٍ الْبَاقِرِ عَلَيْهِ السَّلَامُ: إِنَّ أَصْحَابِنَا بِالْكُوفَةِ جَمَاعَةٌ كَثِيرَةٌ، فَلَوْ أَمَرْتَهُمْ لَأَطَاعُوكَ وَاتَّبَعُوكَ، فَقَالَ: يَجِيءُ أَحَدُهُمْ إِلَى كِيسِ أَخِيهِ فَيَأْخُذُ مِنْهُ حَاجَتَهُ؟ فَقَالَ: لَا، قَالَ: فَهُمْ بِدِمَائِهِمْ أَبْخَلُ»[55]; “It was said to Abu Ja‘far al-Baqir, peace be upon him: ‘Our companions in Kufa are too many, so if you were to command them, they would obey and follow you.’ So he said: ‘Are they such that one of them would go to his brother’s bag and take what he needs from it?’ He said: ‘No.’ So he said: ‘Then they are more miserly with their blood,’” and for this reason he forbade his brother Zayd ibn Ali to rise by relying on them and said to him: «لَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ، إِنَّهُمْ لَنْ يُغْنُوا عَنْكَ مِنَ اللَّهِ شَيْئًا، فَلَا تَعْجَلْ فَإِنَّ اللَّهَ لَا يَعْجَلُ لِعَجَلَةِ الْعِبَادِ، وَلَا تَسْبِقَنَّ اللَّهَ فَتُعْجِزَكَ الْبَلِيَّةُ فَتَصْرَعَكَ»; “Do not let those who have no certainty make you impatient; they will not suffice you anything from God. So do not hasten, for God does not make haste because of His servants’ haste, and do not try to surpass God, for calamity will befall and destroy you,” to the point where he said: «أَعُوذُ بِاللَّهِ مِنْ إِمَامٍ ضَلَّ عَنْ وَقْتِهِ، فَكَانَ التَّابِعُ فِيهِ أَعْلَمَ مِنَ الْمَتْبُوعِ»[56]; “I seek refuge with God from an imam who strays from the (right) time (to act), at which followers are more knowledgeable than the one who is followed.”

It is hereby understood that it is not obligatory for the Mahdi to appear until at least three hundred and thirteen men who are known to him for faith, sincerity, obedience, and patience gather for him. So it is essential for them to gather on the one hand and be attributed with these attributes on the other hand. Therefore, Mansoor is striving to prepare the ground for the Mahdi’s advent by gathering people for him on the one hand and teaching and purifying them with the Book and the Sunnah on the other hand in order to collect from them at least three hundred and thirteen men who are known to him for faith, sincerity, obedience, and patience so that his advent will be possible with the permission of God Almighty; as he has said in his letter:

“I have come to confirm God’s Caliph on the earth and pave the way for him, so I gather a group for him and take them under my wing with books, words of wisdom, pieces of advice, and good manners, like a candle that is lit in darkness, to bring close what you have pushed far away and make easy what you have made difficult, and to be a bearer of glad tiding for the oppressed from among you and a warner for the oppressors from among you.”[57]

And he has said to his companions in another letter:

“Listen to my word to acquire knowledge and ponder on it to gain wisdom; because I train you with it, as a gardener grows fruit trees, in order to make you a sufficient group for God’s Caliph on the earth.”[58]

And he has said in one of his sayings:

«إِنِّي وَاللَّهِ لَوْ بَقِيتُ فِيكُمْ لَأَشْحَذَنَّ رِجَالًا مِنْكُمْ شَحْذَ الْقَيْنِ النَّصْلَ، أَجْلِي بِالتَّنْزِيلِ أَبْصَارَهُمْ، وَأَرْمِي بِالتَّفْسِيرِ فِي مَسَامِعِهِمْ، وَأَسْقِيهِمْ كَأْسَ الْحِكْمَةِ حَتَّى يَمْتَلِئُوا! أَلَا إِنِّي أَخْتَارُ خِيَارَكُمْ لِلْمَهْدِيِّ كَمَا يَخْتَارُ النَّحْلُ لِيَعْسُوبِهَا خِيَارَ الْأَزَاهِيرِ»[59]; “I swear to God, if I stay among you, I will sharpen some of your men as a blacksmith sharpens a blade, brighten their eyes with the revelation (of the Quran), pour (its) interpretation into their ears, and have them drink from the cup of wisdom until they are full! Be aware that I will choose the best of you for the Mehdi as a honeybee chooses the best flowers for its queen.”

This is the pure and objective preparation for the Mahdi’s advent, and we do not find anyone in this world who has undertaken it except for Mansoor; because every one of the callers found in it either calls to someone other than the Mahdi, such as ISIS who call for their corrupt caliph on the earth and Taliban who call for their ignorant ruler, or calls to the Mahdi and others along with him, such as the people of Wilayat al-Faqih[60] who show interest for the Mahdi, then invite toward their tyrannical, oppressive jurist and consider guardianship like that of the Mahdi proven for him[61], and the followers of dajjals who show interest for the Mahdi, then invite toward their dajjal who claims to be an Imam from God as the Mahdi is[62], and the followers of liars who show interest for the Mahdi, then invite toward their false Mahdi who is more astray than the donkey of his family, not the Mahdi as described by the Messenger of God, peace and blessings of God be upon him and his family[63], and Hizb ut-Tahrir who invite toward the Caliphate without specifying it to be for the Mahdi or anyone else. So, it is known through observation and examination that there is no one who invites toward the Mahdi described by the Messenger of God, peace and blessings of God be upon him and his family, without any association or flaw, except for Mansoor who invites toward him with utmost clarity and integrity, without claiming imamate, guardianship, or Mahdihood for himself[64]. Therefore, every believer who desires to help the Mahdi should assist Mansoor with his invitation and not turn away from him to some of these misguided, misleading callers who invite toward someone other than the Mahdi or toward the Mahdi and others along with him; because they invite toward Hell, and he invites toward Heaven, and the difference between them and him is the difference between disbelief and faith, and polytheism and monotheism, and that, by God, is a great difference; as after joining him, he should strive to reform and educate himself in terms of knowledge, morals, and military matters in the light of his pure Islamic teachings; as it has been narrated from the Ahl al-Bayt that they said: «مَنْ سَرَّهُ أَنْ يَكُونَ مِنْ أَصْحَابِ الْقَائِمِ، فَلْيَنْتَظِرْ وَلْيَعْمَلْ بِالْوَرَعِ وَمَحَاسِنِ الْأَخْلَاقِ وَهُوَ مُنْتَظِرٌ»[65]; “Whoever desires to be among the companions of Qa’im, he shall wait and act with piety and good morals during his waiting,” and said: «مَنِ ارْتَبَطَ فِينَا دَابَّةً كَانَ لَهُ وَزْنُهَا وَوَزْنُ وَزْنِهَا مَا كَانَتْ عِنْدَهُ، وَمَنِ ارْتَبَطَ فِينَا سِلَاحًا كَانَ لَهُ وَزْنُهُ مَا كَانَ عِنْدَهُ»[66]; “Whoever associates himself with us by taking care of an animal for our assistance shall have the reward equivalent to the weight of the animal and the weight of its load, as long as it remains with him, and whoever associates himself with us by taking care of a weapon for our assistance shall have the reward equivalent to the weight of the weapon, as long as it remains with him” and said: «لَيُعِدَّنَ أَحَدُكُمْ لِخُرُوجِ الْقَائِمِ وَلَوْ سَهْمًا، فَإِنَّ اللَّهَ إِذَا عَلِمَ ذَلِكَ مِنْ نِيَّتِهِ رَجَوْتُ لِأَنْ يُنْسِئَ فِي عُمْرِهِ حَتَّى يُدْرِكَهُ، وَيَكُونَ مِنْ أَعْوَانِهِ وَأَنْصَارِهِ»[67]; “Every one of you must ready himself for the appearance of Qa’im even with one arrow, for if God knows one’s intention in doing so, I hope that He prolongs his life so he may live to see him and become one of his assistants and helpers,” and said: «لَا يَكُونُ ذَلِكَ حَتَّى تَمْسَحُوا الْعَلَقَ وَالْعَرَقَ»[68]; “It will not happen until you wipe bloodclot and sweat,” and Mansoor has wrote to one of his companions:

“The helpers of the Mahdi are not those who disobey God; his helpers are those who avoid major and minor sins; they get up at night to pray and spend the day gaining knowledge and teaching it to others. They have faith in the promises of God and fear the Day of Judgment; the Day when they will stand before the Lord and find whatever they did present. The helpers of the Mahdi are imbued with the morals of God’s Prophets and trained with the manners of God’s friends; they submit to the truth once it is revealed to them and abandon falsehood once it is exposed to them; they are neither fanatic and stubborn nor foul-mouthed and garrulous; they do not fabricate lies against God and dissociate themselves from those who fabricate lies against Him; they perform prayer at the beginning of its time and donate their belongings to the needy; they restrain their anger and forgive people’s wrongdoings; they cherish their parents and have patience with their bad tempers; they do not disrespect their friends under the pretext of friendship, nor do they wrong their enemies under the pretext of enmity; they tolerate the ignorant and do not quarrel with fools; they do not talk nor laugh nor sleep nor eat too much; they restrain their lust and do not abandon chastity; they are not oglers or shameless, nor do they show off or talk nonsense; they do not make friends with sinners, nor do they keep company with oppressors; they are occupied with useful works and do not waste their time; they are familiar with the Book of God and know what is permissible and what is forbidden; they do not deny the scholar’s teachings and avoid being hostile to him, but rather they answer his invitation and rush to his help when he invites them toward the Mahdi in order to gather them for his help.”[69]

May God place us and you among the helpers of the Mahdi, grant us success in preparing the ground for his advent with Mansoor, and make the end of our work the martyrdom in his path and entry into Heaven, ﴿وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ[70]; “and that is the supreme triumph.”

*For further explanations, refer to the arabic text.
↑[1] . Musannaf of ibn Abi Shaybah, vol. 7, p. 460; History of Medina by ibn Shabah, vol. 1, p. 309; al-Mu‘jam al-Kabir by al-Tabarani, vol. 23, p. 295; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 478
↑[2] . Al-Fitan by ibn Hammad, vol. 1, p. 341; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 549
↑[3] . Al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 596
↑[4] . Futuh Misr Wa al-Maghrib by ibn Abd al-Hakam, p. 297; Dala’il al-Nubuwwah by al-Bayhaqi, vol. 3, p. 37; History of Damascus by ibn Asakir, vol. 24, p. 443
↑[5] . Sunan of Sa‘id ibn Mansoor, vol. 2, p. 363; al-Mustakhraj Min Kutub al-Nas by ibn Mandah, vol. 1, p. 228
↑[6] . Al-Tabaqat al-Kubra by ibn Sa‘d, vol. 2, p. 19; Musannaf of ibn Abi Shaybah, vol. 7, p. 363; Sahih of al-Bukhari, vol. 5, p. 74; Sunan of ibn Majah, vol. 2, p. 944; al-Ahad Wa al-Mathani by ibn Abi Asim, vol. 1, p. 253; History of al-Tabari, vol. 2, p. 432; Dala’il al-Nubuwwah by al-Bayhaqi, vol. 3, p. 36
↑[7] . Al-Tabaqat al-Kubra by ibn Sa‘d, vol. 2, p. 20; Ma‘rifah al-Sahabah by Abu Nu‘aym al-Asbahani, vol. 1, p. 10
↑[8] . Sunan of al-Tirmidhi, vol. 4, p. 152; History of al-Tabari, vol. 2, p. 431
↑[9] . Al-Ahad Wa al-Mathani by ibn Abi Asim, vol. 1, p. 253
↑[10] . Al-Tabaqat al-Kubra by ibn Sa‘d, vol. 2, p. 20; Futuh Misr Wa al-Maghrib by ibn Abd al-Hakam, p. 287; al-Mu‘jam al-Kabir by al-Tabarani, vol. 13, p. 40; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 2, p. 157; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 97; al-Fawa’id al-Muntaqah al-Hisan by al-Khila‘i, vol. 1, p. 314
↑[11] . Musand of al-Bazzar, vol. 8, p. 48
↑[12] . Al-Baqarah/ 148
↑[13] . Al-Ghaybah by al-Nu‘mani, pp. 290 and 291
↑[14] . Basa’ir al-Darajat by al-Saffar, p. 331; al-Khisal by ibn Babawayh, p. 649; Kamal al-Din Wa Tamam al-Ni‘mah by ibn Babawayh, p. 671; al-Ghaybah by al-Nu‘mani, p. 327. To know about his words: «يَقْضِي بِقَضَاءِ دَاوُدَ وَسُلَيْمَانَ عَلَيْهِمَا السَّلَامُ، وَلَا يُرِيدُ عَلَيْهِ بَيِّنَةً»; “He will judge with the judgment of Dawud and Sulayman, peace be upon them, and he will not need any evidence for that,” refer to Q&A 412 on Arabic website.
↑[15] . Al-Kafi by al-Kulayni, vol. 8, p. 32
↑[16] . Da‘a’im al-Islam by ibn Hayyun, vol. 1, p. 342
↑[17] . Musnad of Zayd ibn Ali, pp. 360 and 361
↑[18] . Maqalat al-Islamiyin by Abu al-Hasan al-Ash‘ari, vol. 2, p. 348
↑[19] . Al-Ahzab/ 21
↑[20] . Al-Mustakhraj Min Kutub al-Nas by ibn Mandah, vol. 1, p. 228
↑[21] . Al-Baqarah/ 249
↑[22] . Al-Kafi by al-Kulayni, vol. 8, p. 382
↑[23] . Al-Ma’idah/ 41
↑[24] . An-Nisa/ 81
↑[25] . God Almighty has said: ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ ۝ كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ (As-Saff/ 2-3); “O you who believed! Why do you say what you do not do? It is most hateful in the sight of God that you say what you do not do.”
↑[26] . Al Imran/ 180
↑[27] . Al-Ma’idah/ 52
↑[28] . Tuhf al-Uqul An Al-i Rasul by ibn Shu‘bah al-Harrani, p. 245; al-Jalis al-Salih al-Kafi Wa al-Anis al-Nasih al-Shafi by al-Mu‘afi ibn Zakariya, p. 180; Nathr al-Durr Fi Muhadirat by al-Abi, vol. 1, p. 230; Rabi‘ al-Abrar by al-Zamakhshari, vol. 2, p. 300; History of Damascus by ibn Asakir, vol. 74, p. 52; Bughyah al-Talab Fi Tarikh al-Halab, vol. 6, p. 2613
↑[29] . Sifat al-Shi‘ah bu ibn Babawayh, p. 14
↑[30] . Al-Kafi by al-Kulayni, vol. 2, p. 244
↑[31] . Al-Kafi by al-Kulayni, vol. 2, p. 242
↑[32] . Al-Ma’idah/ 24
↑[33] . Al-Kharaj by Abu Yusuf, p. 227; Maghazi al-Waqidi, vol. 1, p. 48; Sirah of ibn Hisham, vol. 2, p. 188; al-Ma‘rifah Wa al-Tarikh by al-Fasawi, Part 2, p. 350; History of al-Tabari, vol. 2, p. 434; al-Sirah al-Nabawiyyah Wa Akhbar al-Khulafa’ by ibn Hibban, vol. 1, p. 163; Dala’il al-Nubuwwah by al-Bayhaqi, vol. 3, p. 34
↑[34] . Nahj al-Balaghah by Sharif al-Radi, p. 176
↑[35] . Al-Irshad by al-Mufid, vol. 1, p. 263
↑[36] . Al-Ghaybah by al-Nu‘mani, p. 210; and also see: al-Kafi by al-Kulayni, vol. 2, p. 238; al-Tamhis by al-Iskafi, p. 70; Da‘a’im al-Islam by ibn Hayyun, vol. 1, p. 64; History of Damascus by ibn Asakir, vol. 62, p. 306.
↑[37] . Aqd al-Durar Fi Akhbar al-Muntazar by al-Maqdisi, pp. 161 and 162
↑[38] . Tafsir of al-Ayyashi, vol. 2, p. 56; al-Ghaybah by al-Nu‘mani, p. 187
↑[39] . Uyun Akhbar al-Rida by ibn Babawayh, vol. 1, p. 65
↑[40] . Al-Fitan by ibn Hammad, vol. 1, p. 345; Tahdhib al-Athar by al-Tabari (the missing volume), p. 377; al-Ikhtisas by al-Mufid, p. 208
↑[41] . Basa’ir al-Darajat by al-Saffar, p. 44; Hilyat al-Awliya’ Wa Tabaqat al-Asfiya’ by Abu Nu‘aym al-Asbahani, vol. 3, p. 184
↑[42] . Kamal al-Din Wa Tamam al-Ni‘mah by ibn Babawayh, p. 673; Yanabi‘ al-Mawaddah by al-Qanduzi, vol. 3, p. 241
↑[43] . Al-Ghashiyah/ 7
↑[44] . Tafsir of al-Ayyashi, vol. 2, p. 59
↑[45] . Al-Irshad by al-Mufid, vol. 2, p. 380
↑[46] . Al-Ghaybah by al-Nu‘mani, p. 204
↑[47] . Saying 158, passage 1
↑[48] . Saying 158, passage 2
↑[49] . At-Tahrim/ 4
↑[50] . Al Imran/ 125
↑[51] . Saying 158, passage 6
↑[52] . Nahj al-Balaghah by Sharif al-Radi, p. 142; Amali al-Mufid, p. 147; Nathr al-Durar Fi al-Muhadirat by al-Abi, vol. 1, p. 214; al-Tadhkirah al-Hamduniyah by ibn Hamdun, vol. 5, p. 183
↑[53] . Al-Amthal by Qasim ibn Salam, p. 45; al-Bayan Wa al-Tabyeen by al-Jahiz, vol. 2, pp. 51 and 140; Uyun al-Akhbar by ibn Qutaybah, vol. 1, p. 390; Ansab al-Ashraf by al-Baladhuri, vol. 2, p. 188; al-samt by ibn Abi al-Dunya, p. 275; Juz’ Ali ibn Muhammad Al-Himyari, p. 64; al-Juz’ Thani Min Hadith Abi Muhammad Hajib ibn Ahmad al-Tusi, p. 1; al-Uzlah by al-Khattabi, p. 80; al-Amthal by ibn Rifa‘h, vol. 1, p. 70; Nahj al-Balaghah by Sharif al-Radi, p. 482; al-Adhkiya’ by ibn al-Jawzi, p. 24
↑[54] . Basa’ir al-Darajat by al-Saffar, p. 107; al-Kafi by al-Kulayni, vol. 1, p. 438; al-Ikhtisas by al-Mufid, p. 310; Amali al-Tusi, p. 409; and also see: Musnad of Zayd ibn Ali, p. 95; Man La Yahduruhu al-Faqih by ibn Babawayh, vol. 3, p. 178; Tahdhib al-Ahkam by al-Tusi, vol. 6, p. 376.
↑[55] . Al-Ikhtisas by al-Mufid, p. 24
↑[56] . Al-Kafi by al-Kulayni, vol. 1, p. 357
↑[59] . Saying 32, passage 1
↑[60] . [i.e., Guardianship of the Islamic jurist]
↑[62] . For example, see Q&A 4.
↑[63] . For example, see saying 19.
↑[65] . Al-Ghaybah by al-Nu‘mani, p. 207
↑[66] . Al-Kafi by al-Kulayni, vol. 8, p. 382
↑[67] . Al-Ghaybah by al-Nu‘mani, p. 335
↑[68] . Al-Ghaybah by al-Nu‘mani, p. 295
↑[70] . At-Tawbah/ 111
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