The identifying traits and authentic signs of Imam Mahdi are as follows:

1. His Name Is the Same as That of the Prophet

The evidence for this lies in widely transmitted narrations from the Prophet , in which he said: «الْمَهْدِيُّ اسْمُهُ اسْمِي»; “The Mahdi—his name is my name,” or: «يُوَاطِئُ اسْمُهُ اسْمِي»; “His name matches my name.” There is no disagreement among Muslims on this matter; because there is no inconsistency between the narrations. As for the name of his father, there is disagreement on it. The majority say that it is “Abdullah,” based on a narration from Abdullah ibn Mas‘ud, in which the Prophet said: «الْمَهْدِيُّ يُوَاطِئُ اسْمُهُ اسْمِي، وَاسْمُ أَبِيهِ اسْمَ أَبِي»[1]; “The Mahdi—his name matches my name, and his father’s name matches that of my father.” The Shia, however, say that it is “Hasan,” based on reports transmitted to them from the Ahl al-Bayt[2]. This is probable; because most narrations do not mention the name of his father, and there is variation in the narration from Abdullah ibn Mas‘ud, as the phrase about his father’s name is absent in many of its transmission chains[3]. It may also be a scribal error; because it has been stated in some narrations: «اسْمُهُ اسْمُ نَبِيٍّ»; “His name is that of Nabi (i.e., the Prophet),” which may have been miswritten as: «اسْمُهُ اسْمُ أَبِي»[4]; “His name is that of Abi (i.e., my father).” It is therefore possible that the original wording of the Hadith was: «اسْمُهُ اسْمِي أَوِ اسْمُهُ اسْمُ نَبِيٍّ»; “His name is my name, or his name is that of Nabi”—as narrated by Qurrah ibn Iyyas[5]—and that it was later miswritten as: «اسْمُهُ اسْمِي وَاسْمُ أَبِيهِ اسْمُ أَبِي»; “His name is my name, and his father’s name is that of Abi.” It may also have been an alteration by some narrators during the time of Muhammad ibn Abdullah ibn al-Hasan (d. 145 AH), as they believed he was the Mahdi[6]. Because of such possibilities, one should exercise caution when relying on solitary reports, and suffice with what is certain—and what is certain is the name of the Mahdi himself.

2. He Is from the Ahl al-Bayt, from the Descendants of Fatimah

The evidence for this lies in widely transmitted narrations from the Prophet , in which he said: «الْمَهْدِيُّ مِنَّا أَهْلَ الْبَيْتِ»[7]; “The Mahdi is from us, the Ahl al-Bayt,” and: «هُوَ رَجُلٌ مِنْ أَهْلِ بَيْتِي»[8]; “He is a man from my household,” and: «هُوَ رَجُلٌ مِنْ وُلْدِي»[9]; “He is a man from my descendants,” and: «هُوَ رَجُلٌ مِنِّي»[10]; “He is a man from me.” It has also been narrated from Fatimah that the Messenger of Allah said to her: «الْمَهْدِيُّ مِنْ وُلْدِكِ»[11]; “The Mahdi is from your descendants,” and from Umm Salamah[12] and Abdullah ibn Mas‘ud[13] that the Messenger of Allah said: «الْمَهْدِيُّ مِنْ وُلْدِ فَاطِمَةَ»; “The Mahdi is from the descendants of Fatimah,” and from Ali, who said: «الْمَهْدِيُّ رَجُلٌ مِنَّا مِنْ وُلْدِ فَاطِمَةَ»[14]; “The Mahdi is a man from us, from the descendants of Fatimah,” and from Qatadah, who said: «قُلْتُ لِسَعِيدِ بْنِ الْمُسَيِّبِ: الْمَهْدِيُّ حَقٌّ هُوَ؟ قَالَ: حَقٌّ، قُلْتُ: مِمَّنْ هُوَ؟ قَالَ: مِنْ قُرَيْشٍ، قُلْتُ: مِنْ أَيِّ قُرَيْشٍ؟ قَالَ: مِنْ بَنِي هَاشِمٍ، قُلْتُ: مِنْ أَيِّ بَنِي هَاشِمٍ؟ قَالَ: مِنْ بَنِي عَبْدِ الْمُطَّلِبِ، قُلْتُ: مِنْ أَيِّ عَبْدِ الْمُطَّلِبِ؟ قَالَ: مِنْ وُلْدِ فَاطِمَةَ»[15]; “I said to Sa‘id ibn al-Musayyib: ‘Is the Mahdi real?’ He said: ‘He is.’ I said: ‘From whom is he?’ He said: ‘From Quraysh.’ I said: ‘From which branch of Quraysh?’ He said: ‘From Banu Hashim.’ I said: ‘From which family within Banu Hashim?’ He said: ‘From the offspring of Abd al-Muttalib.’ I said: ‘From which of Abd al-Muttalib’s offspring?’ He said: ‘From the descendants of Fatimah.’” Muslims have unanimously agreed on this matter—except for those among them who have deviated, as it has been narrated that some people will find it unlikely when they witness the Mahdi’s severity, saying: «وَاللَّهِ مَا هَذَا مِنْ وُلْدِ فَاطِمَةَ، لَوْ كَانَ مِنْ وُلْدِهَا لَرَحِمَنَا»[16]; “By Allah, this man is not from the descendants of Fatimah. If he were from her descendants, he would have shown us mercy.” This, however, is ignorance on their part; because Allah Almighty said to His Prophet: ﴿جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ﴾[17]; “Strive against the disbelievers and the hypocrites, and be harsh with them”—which he did while being the father of Fatimah, and the Mahdi will follow his example. The correct view is that he is from the lineage of Husain through his father; as it has been narrated from Husain, who said: «سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ أَنَّهُ مِنِّي، يَعْنِي الْمَهْدِيَّ»[18]; “I heard the Messenger of Allah say: ‘He is from me’—meaning the Mahdi.” It has also been narrated from Hudhayfah that the Messenger of Allah mentioned the Mahdi; then Salman asked: «يَا رَسُولَ اللَّهِ، مِنْ أَيِّ وُلْدِكَ هُوَ؟»; “O Messenger of Allah! From which of your descendants is he?” He replied: «مِنْ وَلَدِي هَذَا»; “From this son of mine,” and he placed his hand on Husain[19].

3. He Is the Son of a Bondwoman

The evidence for this is the statement of Ali: «بِأَبِي ابْنُ خَيْرَةِ الْإِمَاءِ»[20]; “May my father be sacrificed for the son of the best of bondwomen”—referring to the Mahdi. And this has been narrated by several people from among the Ahl al-Bayt[21], and some have attributed it to the Prophet [22]. It is a well-known statement from Ali; as it has been narrated from Abd al-Rahim al-Qasir, who said: «قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ: قَوْلُ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: بِأَبِي ابْنُ خَيْرَةِ الْإِمَاءِ، أَهِيَ فَاطِمَةُ عَلَيْهَا السَّلَامُ؟ فَقَالَ: إِنَّ فَاطِمَةَ عَلَيْهَا السَّلَامُ خَيْرَةُ الْحَرَائِرِ، ذَاكَ الْمُبْدَحُ بَطْنُهُ، الْمُشْرِبُ حُمْرَةً، رَحِمَ اللَّهُ فُلَانًا»[23]; “I said to Abu Ja‘far : ‘The statement of Amir al-Mu’minin : “May my father be sacrificed for the son of the best of bondwomen”—does it refer to Fatimah ?’ So he said: ‘Fatimah is the best of free women. That person is the one with a broad abdomen and a reddish hue. May Allah have mercy on him’”—referring to the Mahdi. Among the things that indicate the widespread recognition of this identifying trait of the Mahdi is a narration from Abu al-Sabbah, who said: «دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ، فَقَالَ لِي: مَا وَرَاءَكَ؟ فَقُلْتُ: سُرُورٌ مِنْ عَمِّكَ زَيْدٍ، خَرَجَ يَزْعُمُ أَنَّهُ ابْنُ سَبِيَّةٍ، وَهُوَ قَائِمُ هَذِهِ الْأُمَّةِ، وَأَنَّهُ ابْنُ خَيْرَةِ الْإِمَاءِ، فَقَالَ: كَذَبَ، لَيْسَ هُوَ كَمَا قَالَ، إِنْ خَرَجَ قُتِلَ»[24]; “I came to Ja‘far ibn Muhammad . Then he said to me: ‘What news do you bring?’ I said: ‘Joyful news from your uncle Zayd. He has risen and claims that he is the son of a slave woman, that he is the Qa’im of this nation, and that he is the son of the best of bondwomen.’ So he said: ‘He has lied. He is not as he claims. If he rises, he will be killed.’” Similarly, when people claimed that Muhammad ibn Abdullah ibn al-Hasan was the Mahdi, Ja‘far ibn Muhammad said: «أَوَلَمْ تَعْلَمُوا أَنَّهُ ابْنُ سَبِيَّةٍ؟!»; “Do you not know that he is the son of a slave woman?!”—referring to the Mahdi[25]. Mansoor also said in one of his lessons: «قَدْ تَدُلُّ هَذِهِ الصِّفَةُ عَلَى أَنَّهُ مِنَ الْمُعَمَّرِينَ؛ لِأَنَّهُ لَا تُوجَدُ فِي الدُّنْيَا أَمَةٌ مُنْذُ زَمَنٍ بَعِيدٍ، فَلَا جَرَمَ أَنَّهُ قَدْ وُلِدَ حِينَ كَانَ فِي الدُّنْيَا إِمَاءٌ»[26]; “This identifying trait may indicate that he is among the long-lived; because there have been no bondwomen in the world for a long time. So he must have been born at a time when there were still bondwomen in the world.”

4. He Appears in Mecca and Receives Allegiance Between the Rukn and the Maqam

The evidence for this lies in widely transmitted narrations; as it has been stated in narrations from Ali[27] and Hudhayfah[28] that he «يَخْرُجُ مِنْ مَكَّةَ»; “rises from Mecca,” and in a narration from Abu Ja‘far that he «يَظْهَرُ بِمَكَّةَ»[29]; “appears in Mecca,” and in a narration from ibn al-Hanafiyyah that he «يَخْرُجُ مِنْ بَيْنِ هَذَيْنِ الْأَخْشَبَيْنِ»[30]; “rises from between the Akhshabayn”—referring to the two mountains surrounding Mecca—and in a narration from Amir ibn Wathilah that he «يَخْرُجُ مِنْ مَكَّةَ، وَمَا يَخْرُجُ مِنْ مَكَّةَ حَتَّى يَرَى الَّذِي يُحِبُّ، وَلَوْ صَارَ أَنْ يَأْكُلَ الْأَغْصَانَ أَغْصَانَ الشَّجَرِ»[31]; “rises from Mecca. And he will not rise from Mecca until he sees what he loves, even if his situation becomes so dire that he eats from the branches of trees,” and in narrations from Umm Salamah[32], Aisha[33], and Hafsah[34] that he «يَعُوذُ بِالْبَيْتِ»; “seeks refuge in the House (i.e., the Kaaba)”—meaning before his advent—and in a narration from Umm Salamah that he «يَخْرُجُ مِنَ الْمَدِينَةِ هَارِبًا إِلَى مَكَّةَ، فَيَأْتِيهِ نَاسٌ، فَيُخْرِجُونَهُ وَهُوَ كَارِهٌ، فَيُبَايِعُونَهُ بَيْنَ الرُّكْنِ وَالْمَقَامِ»[35]; “leaves Medina fleeing to Mecca. Then people come to him, bring him out while he is reluctant, and pledge allegiance to him between the Rukn and the Maqam,” and in a narration from Abdullah ibn Amr: «يَهْرُبُ صَاحِبُهُمْ، فَيُؤْتَى بَيْنَ الرُّكْنِ وَالْمَقَامِ، فَيُبَايَعُ وَهُوَ كَارِهٌ، وَيُقَالُ لَهُ: إِنْ أَبَيْتَ ضَرَبْنَا عُنُقَكَ»[36]; “Their leader flees. Then he is brought to the area between the Rukn and the Maqam and receives allegiance while he is reluctant. And it is said to him: ‘If you refuse, we will strike your neck (i.e., kill you),’” and in another narration from him: «يَأْتُونَهُ، وَهُوَ مُلْصِقٌ وَجْهَهُ إِلَى الْكَعْبَةِ يَبْكِي، كَأَنِّي أَنْظُرُ إِلَى دُمُوعِهِ، فَيَقُولُونَ: هَلُمَّ فَلْنُبَايِعْكَ، فَيَقُولُ: ”وَيْحَكُمْ، كَمْ مِنْ عَهْدٍ قَدْ نَقَضْتُمُوهُ، وَكَمْ مِنْ دَمٍ قَدْ سَفَكْتُمُوهُ“، فَيُبَايَعُ كَرْهًا، فَإِنْ أَدْرَكْتُمُوهُ فَبَايِعُوهُ، فَإِنَّهُ الْمَهْدِيُّ فِي الْأَرْضِ، وَالْمَهْدِيُّ فِي السَّمَاءِ»[37]; “They come to him as he presses his face against the Kaaba and cries. It is as if I can see his tears. Then they say: ‘Come, so we may pledge allegiance to you.’ But he says: ‘Woe to you! So many covenants you have broken, and so much blood you have shed.’ So he is given allegiance reluctantly. If you live to see him, then pledge allegiance to him, for he is the Mahdi on the Earth and the Mahdi in the heavens,” and in a narration from Abdullah ibn Mas‘ud: «يَجْلِسُ بَيْنَ الرُّكْنِ وَالْمَقَامِ، فَيَمُدُّ يَدَهُ، فَيُبَايَعُ لَهُ»[38]; “He sits between the Rukn and the Maqam, extends his hand, and receives allegiance,” and in narrations from Hudhayfah[39] and Abu Hurairah[40]: «يُبَايَعُ لَهُ بَيْنَ الرُّكْنِ وَالْمَقَامِ»; “He receives allegiance between the Rukn and the Maqam.”

5. He Appears After the Emergence of the Black Flags from Khorasan to Prepare the Ground for His Advent

The evidence for this lies in widely transmitted narrations; as it has been stated in a narration from Harith ibn Jaz’: «يَخْرُجُ نَاسٌ مِنَ الْمَشْرِقِ، فَيُوَطِّئُونَ لِلْمَهْدِيِّ سُلْطَانَهُ»[41]; “Some people set out from the East to make preparations for the Mahdi’s rule,” and in a narration from Abdullah ibn Mas‘ud: «يَأْتِي قَوْمٌ مِنْ قِبَلِ الْمَشْرِقِ، مَعَهُمْ رَايَاتٌ سُودٌ، فَيَسْأَلُونَ الْحَقَّ، فَلَا يُعْطَوْنَهُ، فَيُقَاتِلُونَ، فَيُنْصَرُونَ، فَيُعْطَوْنَ مَا سَأَلُوا، فَلَا يَقْبَلُونَهُ، حَتَّى يَدْفَعُوهَا إِلَى رَجُلٍ مِنْ أَهْلِ بَيْتِي -يَعْنِي الْمَهْدِيَّ- فَيَمْلَؤُهَا قِسْطًا، كَمَا مُلِئَتْ جَوْرًا، فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ، فَلْيَأْتِهِمْ وَلَوْ حَبْوًا عَلَى الثَّلْجِ»[42]; “Some people come from the East carrying black flags. They (peacefully) ask for the truth, but it is not given to them. Then they fight and win, and what they asked for is given to them. But they do not accept it (for themselves) until they hand it over to a man from my Ahl al-Bayt (i.e., the Mahdi). Then he fills the Earth with justice after it has been filled with injustice. So whoever among you lives to see that time must rush toward them, even by crawling on snow,” and in a narration from Dhu Mikhmar: «يَأْتِي الرَّايَاتُ السُّودُ مِنْ قِبَلِ الْمَشْرِقِ، فَاتَّبِعُوهَا وَلَوْ حَبْوًا عَلَى الثَّلْجِ، ثُمَّ يَأْتِي بَعْدَ ذَلِكَ الْمَهْدِيُّ خَلِيفَةُ اللَّهِ»[43]; “Black flags come from the East. So follow them, even by crawling on snow. Then, after that, the Mahdi—the caliph of Allah—appears,” and in a narration from Thawban: «إِذَا رَأَيْتُمُ الرَّايَاتِ السُّودَ قَدْ خَرَجَتْ مِنْ قِبَلِ خُرَاسَانَ، فَائْتُوهَا وَلَوْ حَبْوًا عَلَى الثَّلْجِ، فَإِنَّ فِيهَا خَلِيفَةَ اللَّهِ الْمَهْدِيَّ»[44]; “When you see black flags set out from Khorasan, rush toward them, even by crawling on snow; for the caliph of Allah—the Mahdi—is among them,” and in a narration from Ali: «إِذَا هَزَمَتِ الرَّايَاتُ السُّودُ خَيْلَ السُّفْيَانِيِّ، تَمَنَّى النَّاسُ الْمَهْدِيَّ، فَيَطْلُبُونَهُ، فَيَخْرُجُ مِنْ مَكَّةَ»[45]; “When the black flags defeat the cavalry of the Sufyani, people begin to hope for the Mahdi and seek him out. Then he rises from Mecca.” It has also been narrated from Abu Ja‘far that he said: «تُقْبِلُ رَايَاتٌ مِنْ قِبَلِ خُرَاسَانَ، وَتَطْوِي الْمَنَازِلَ طَيًّا حَثِيثًا، حَتَّى تَنْزِلَ سَاحِلَ الدِّجْلَةِ، وَمَعَهُمْ نَفَرٌ مِنْ أَصْحَابِ الْمَهْدِيِّ»[46]; “Some flags come from Khorasan and move swiftly through the stopping points until they reach the banks of the Tigris, and some of the Mahdi’s companions are with them,” and he said: «تَنْزِلُ الرَّايَاتُ السُّودُ الَّتِي تَخْرُجُ مِنْ خُرَاسَانَ الْكُوفَةَ، فَإِذَا ظَهَرَ الْمَهْدِيُّ بِمَكَّةَ بَعَثَ إِلَيْهِ بِالْبَيْعَةِ»[47]; “The black flags that set out from Khorasan descend upon Kufa. Then, when the Mahdi appears in Mecca, they send him the pledge of allegiance.” We have collected all the evidence for this in a book that you may refer to.

6. He Appears After the Rise of the Sufyani from the Region of Sham and the Swallowing of One of His Armies in the Land of Bayda

The evidence for this lies in widely transmitted narrations; as it has been stated in a narration from Abu Hurairah: «يَخْرُجُ رَجُلٌ يُقَالُ لَهُ السُّفْيَانِيُّ فِي عُمْقِ دِمَشْقَ، وَعَامَّةُ مَنْ يَتْبَعُهُ مِنْ كَلْبٍ، فَيَقْتُلُ حَتَّى يَبْقُرَ بُطُونَ النِّسَاءِ وَيَقْتُلَ الصِّبْيَانَ، وَيَخْرُجُ رَجُلٌ مِنْ أَهْلِ بَيْتِي -يَعْنِي الْمَهْدِيَّ- فِي الْحَرَّةِ، فَيَبْلُغُ السُّفْيَانِيَّ، فَيَبْعَثُ إِلَيْهِ جُنْدًا مِنْ جُنْدِهِ، حَتَّى إِذَا صَارَ بِبَيْدَاءَ مِنَ الْأَرْضِ، خُسِفَ بِهِمْ، فَلَا يَنْجُو مِنْهُمْ إِلَّا الْمُخْبِرُ عَنْهُمْ»[48]; “A man called the Sufyani rises in the depths of Damascus, and most of his followers are from the Kalb tribe. Then he kills, to the point of ripping open the bellies of women and slaughtering children. Then a man from my Ahl al-Bayt (i.e., the Mahdi) rises from the Harrah. News of him reaches the Sufyani, so he dispatches an army from among his forces against him. When they reach the land of Bayda, they are swallowed up, so none of them survive except one who tells others about them,” and in a narration from Hudhayfah: «فَبَيْنَمَا هُمْ كَذَلِكَ، إِذْ خَرَجَ عَلَيْهِمُ السُّفْيَانِيُّ مِنَ الْوَادِي الْيَابِسِ، حَتَّى يَنْزِلَ دِمَشْقَ، فَيَبْعَثُ جَيْشَيْنِ: جَيْشًا إِلَى الْمَشْرِقِ، وَجَيْشًا إِلَى الْمَدِينَةِ، حَتَّى يَنْزِلُوا بِأَرْضِ بَابِلَ فِي الْمَدِينَةِ الْمَلْعُونَةِ، فَيَقْتُلُونَ أَكْثَرَ مِنْ ثَلَاثَةِ آلَافٍ، وَيَبْقُرُونَ بِهَا أَكْثَرَ مِنْ مِائَةِ امْرَأَةٍ، ثُمَّ يَنْحَدِرُونَ إِلَى الْكُوفَةِ، فَيُخَرِّبُونَ مَا حَوْلَهَا، ثُمَّ يَخْرُجُونَ مُتَوَجِّهِينَ إِلَى الشَّامِ، وَيَحُلُّ جَيْشُهُ الثَّانِي بِالْمَدِينَةِ، فَيَنْتَهِبُونَهَا ثَلَاثَةَ أَيَّامٍ وَلَيَالِيهَا، ثُمَّ يَخْرُجُونَ مُتَوَجِّهِينَ إِلَى مَكَّةَ، حَتَّى إِذَا كَانُوا بِالْبَيْدَاءِ، بَعَثَ اللَّهُ جِبْرِيلَ، فَيَقُولُ: ”يَا جِبْرِيلُ، اذْهَبْ فَأَبِدْهُمْ“، فَيَضْرِبُهَا بِرِجْلِهِ ضَرْبَةً يَخْسِفُ اللَّهُ بِهِمْ، فَلَا يَنْفَلِتُ مِنْهُمْ إِلَّا رَجُلَانِ: أَحَدُهُمَا بَشِيرٌ، وَالْآخَرُ نَذِيرٌ، وَهُمَا مِنْ جُهَيْنَةَ، فَلِذَلِكَ جَاءَ الْقَوْلُ: وَعِنْدَ جُهَيْنَةَ الْخَبَرُ الْيَقِينُ»[49]; “While they are in that state, the Sufyani rises against them from the valley of Yabis and advances until he reaches Damascus. He then dispatches two armies: one toward the East and one toward Medina—until they arrive in the cursed city in the land of Babylon, where they kill more than three thousand people and rip open the bellies of over a hundred women. After that, they descend to Kufa and devastate its surroundings. Then they head toward Sham. His second army settles in Medina and plunders it for three days and nights. Afterwards, they move toward Mecca. When they reach the land of Bayda, Allah sends Jibril and says: ‘O Jibril! Go and destroy them.’ Then Jibril strikes the ground with his foot, and Allah causes it to swallow them up. None of them escape except two men: one a bearer of good news and the other a warner, both from the Juhaynah tribe. That is why the saying goes: ‘And with Juhaynah is the certain news,’” and in a narration from Umm Salamah: «يَخْرُجُ السُّفْيَانِيُّ بِالشَّامِ، فَيَسِيرُ إِلَى الْكُوفَةِ، فَيَبْعَثُ جَيْشًا إِلَى الْمَدِينَةِ، فَيُقَاتِلُونَ مَا شَاءَ اللَّهُ، حَتَّى يُقْتَلَ الْحَبَلُ فِي بَطْنِ أُمِّهِ، وَيَعُوذُ عَائِذٌ مِنْ وُلْدِ فَاطِمَةَ -أَوْ قَالَ: مِنْ وُلْدِ عَلِيٍّ- بِالْحَرَمِ، فَيَخْرُجُونَ إِلَيْهِ، فَإِذَا كَانُوا بِبَيْدَاءَ مِنَ الْأَرْضِ خُسِفَ بِهِمْ، غَيْرَ رَجُلٍ يُنْذِرُ النَّاسَ»[50]; “The Sufyani rises in Sham and marches toward Kufa. He then dispatches an army to Medina, where they fight as Allah wills—until even an unborn child is killed in its mother’s womb. Then, a seeker of refuge from the descendants of Fatimah—or he said: from the descendants of Ali—takes refuge in the Sanctuary (i.e., the Kaaba). So they set out after him, but when they reach the land of Bayda, they are swallowed up, except for one man who warns the people,” and in another narration from her: «جَيْشٌ مِنْ أُمَّتِي يَجِيئُونَ مِنْ قِبَلِ الشَّامِ، يَؤُمُّونَ الْبَيْتَ لِرَجُلٍ يَمْنَعُهُ اللَّهُ مِنْهُمْ، حَتَّى إِذَا كَانُوا بِالْبَيْدَاءِ مِنْ ذِي الْحُلَيْفَةِ، خُسِفَ بِهِمْ»[51]; “An army from my nation comes from the direction of Sham. They head for the House (i.e., the Kaaba) to seize a man whom Allah protects from them. But when they reach the land of Bayda near Dhu al-Hulayfah, they are swallowed up,” and in a narration from Aisha: «إِنَّ نَاسًا مِنْ أُمَّتِي يَؤُمُّونَ الْبَيْتَ لِرَجُلٍ مِنْ قُرَيْشٍ قَدْ لَجَأَ بِالْبَيْتِ، حَتَّى إِذَا كَانُوا بِالْبَيْدَاءِ خُسِفَ بِهِمْ»[52]; “Indeed, some people from my nation head for the House to seize a man from Quraysh who has sought refuge in the House. But when they reach the land of Bayda, they are swallowed up,” and in a narration from Hafsah: «لَيَؤُمَّنَّ هَذَا الْبَيْتَ جَيْشٌ يَغْزُونَهُ، حَتَّى إِذَا كَانُوا بِبَيْدَاءَ مِنَ الْأَرْضِ خُسِفَ بِأَوْسَطِهِمْ، فَيُنَادِي أَوَّلُهُمْ آخِرَهُمْ، فَيُخْسَفُ بِهِمْ جَمِيعًا، وَلَا يَنْجُو إِلَّا الشَّرِيدُ الَّذِي يُخْبِرُ عَنْهُمْ»[53]; “An army certainly heads for this House to raid it. But when they reach the land of Bayda, those in the middle are swallowed up. Then those in the front call out to those in the rear, and they are all swallowed up. None are spared except a lone survivor who tells others about them,” and in a narration from Safiyyah: «لَا يَنْتَهِي النَّاسُ عَنْ غَزْوِ هَذَا الْبَيْتِ، حَتَّى يَغْزُوَ جَيْشٌ، فَإِذَا كَانُوا بِالْبَيْدَاءِ، يُخْسَفُ بِأَوَّلِهِمْ وَآخِرِهِمْ، وَلَمْ يَنْجُ أَوْسَطُهُمْ»[54]; “People do not stop raiding this House (i.e., the Kaaba) until an army raids it. Then, when they reach the land of Bayda, those in the front and those in the rear are swallowed up, and those in the middle are not spared,” and in a narration from Anas: «جَيْشٌ يَحْدِرُ مِنْ قِبَلِ الْعِرَاقِ فِي طَلَبِ رَجُلٍ مِنَ الْمَدِينَةِ يَمْنَعُهُ اللَّهُ مِنْهُمْ، فَإِذَا عَلَوُا الْبَيْدَاءَ مِنْ ذِي الْحُلَيْفَةِ خُسِفَ بِهِمْ، فَلَا يُدْرِكُ أَعْلَاهُمْ أَسْفَلَهُمْ، وَلَا يُدْرِكُ أَسْفَلُهُمْ أَعْلَاهُمْ إِلَى يَوْمِ الْقِيَامَةِ»[55]; “An army descends from the direction of Iraq in pursuit of a man from Medina whom Allah protects from them. But when they ascend the land of Bayda near Dhu al-Hulayfah, they are swallowed up, and the vanguard never sees the rearguard again, nor the rearguard the vanguard—until the Day of Judgment,” and in a narration from Ali: «إِذَا نَزَلَ جَيْشٌ فِي طَلَبِ الَّذِينَ خَرَجُوا إِلَى مَكَّةَ فَنَزَلُوا الْبَيْدَاءَ خُسِفَ بِهِمْ، وَيُبَادُ بِهِمْ، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ: ﴿وَلَوْ تَرَى إِذْ فُزِعُوا فَلَا فَوْتَ وَأُخِذُوا مِنْ مَكَانٍ قَرِيبٍ﴾[56] مِنْ تَحْتِ أَقْدَامِهِمْ، وَيَخْرُجُ رَجُلٌ مِنَ الْجَيْشِ فِي طَلَبِ نَاقَةٍ لَهُ، ثُمَّ يَرْجِعُ إِلَى النَّاسِ، فَلَا يَجِدُ مِنْهُمْ أَحَدًا، وَلَا يُحِسُّ بِهِمْ، وَهُوَ الَّذِي يُحَدِّثُ النَّاسَ بِخَبَرِهِمْ»[57]; “When an army sets out in pursuit of those who have gone to Mecca, they are swallowed up and destroyed upon reaching the land of Bayda. And this is the statement of Allah, Exalted and Majestic: ‘If you could but see when they are terrified, but there is no escape, and they are seized from a near place’—from beneath their feet. Then a man from the army goes out in search of his camel. When he returns to the others, he finds none of them and senses no sign of their presence. And he is the one who reports their fate to people,” and in a narration from ibn Mas‘ud: «يُبْعَثُ جَيْشٌ إِلَى الْمَدِينَةِ، فَيُخْسَفُ بِهِمْ بَيْنَ الْجَمَّاوَيْنِ، يَقُولُ اللَّهُ تَعَالَى: ”يَا بَيْدَاءُ، بِيدِي بِأَهْلِكِ“، فَتَبِيدُ بِهِمْ، إِلَّا رَجُلٌ مِنْ بَجِيلَةَ، يُحَوِّلُ اللَّهُ وَجْهَهُ إِلَى قَفَاهُ لِيُخْبِرَ النَّاسَ بِأَمْرِهِمْ»[58]; “An army is dispatched to Medina, but they are swallowed up between al-Jammawayn. Allah Almighty says: ‘O desert! Destroy your people.’ So it destroys them, except for one man from the Bajilah tribe—whose face Allah turns backward, so that he informs people of their fate,” and in a narration from Su‘da bint Awf: «يُخْسَفُ بِجَيْشٍ فِي الْبَيْدَاءِ، فَيَصِيحُ صَائِحٌ مِنَ السَّمَاءِ: ”يَا بَيْدَاءُ، بِيدِي بِهِمْ“»[59]; “An army is swallowed up in the land of Bayda. A shouter then shouts from the sky: ‘O desert! Destroy them,’” and in a narration from Abdullah ibn Amr: «عَلَامَةُ خُرُوجِ الْمَهْدِيِّ خَسْفٌ يَكُونُ بِالْبَيْدَاءِ بِجَيْشٍ، فَهُوَ عَلَامَةُ خُرُوجِهِ»[60]; “The sign of the Mahdi’s rise is the swallowing of an army in the land of Bayda. This is the sign of his rise,” and in a narration from ibn Abbas: «إِذَا خُسِفَ بِجَيْشِ السُّفْيَانِيِّ، قَالَ صَاحِبُ مَكَّةَ -يَعْنِي الْمَهْدِيَّ-: هَذِهِ الْعَلَامَةُ الَّتِي كُنْتُمْ تُخْبَرُونَ بِهَا، فَيَسِيرُونَ إِلَى الشَّامِ»[61]; “When the Sufyani’s army is swallowed up, the man in Mecca (i.e., the Mahdi) says: ‘This is the sign you were told about.’ Then they march toward Sham,” and in a narration from Muhammad ibn al-Hanafiyyah: «سَيَكُونُ عَائِذٌ بِمَكَّةَ، يُبْعَثُ إِلَيْهِ سَبْعُونَ أَلْفًا، عَلَيْهِمْ رَجُلٌ مِنْ قَيْسٍ، حَتَّى إِذَا بَلَغُوا الثَّنِيَّةَ، دَخَلَ آخِرُهُمْ وَلَمْ يَخْرُجْ مِنْهَا أَوَّلُهُمْ، نَادَى جِبْرِيلُ: ”يَا بَيْدَاءُ، يَا بَيْدَاءُ، يَا بَيْدَاءُ“، يَسْمَعُ مَشَارِقُهَا وَمَغَارِبُهَا، ”خُذِيهِمْ، فَلَا خَيْرَ فِيهِمْ“، فَلَا يَظْهَرُ عَلَى هَلَاكِهِمْ إِلَّا رَاعِي غَنَمٍ فِي الْجَبَلِ، يَنْظُرُ إِلَيْهِمْ حِينَ سَاخُوا، فَيُخْبِرُهُمْ، فَإِذَا سَمِعَ الْعَائِذُ بِهِمْ خَرَجَ»[62]; “A man who seeks refuge will be in Mecca. Seventy thousand will be sent against him, led by a man from Qays. When they reach the Thaniyyah pass, the last of them enters it, but the first does not come out. Jibril calls out: ‘O Bayda! O Bayda! O Bayda!’—its eastern and western parts hear him—‘Seize them, for there is no good in them.’ So none comes to know of their destruction except a shepherd in the mountain who sees them as they are swallowed up and later informs others about them. When the man who seeks refuge hears of this, he rises.” It has also been narrated from Abd al-Malik ibn A‘yan, who said: «كُنْتُ عِنْدَ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ، فَجَرَى ذِكْرُ الْقَائِمِ -يَعْنِي الْمَهْدِيِّ- عَلَيْهِ السَّلَامُ، فَقُلْتُ لَهُ: أَرْجُو أَنْ يَكُونَ عَاجِلًا، وَلَا يَكُونَ سُفْيَانِيٌّ، فَقَالَ: لَا وَاللَّهِ، إِنَّهُ لَمِنَ الْمَحْتُومِ الَّذِي لَا بُدَّ مِنْهُ»[63]; “I was in the presence of Abu Ja‘far . Then the Qa’im—meaning the Mahdi— was mentioned. I said to him: ‘I hope he comes soon and that there will be no Sufyani.’ So he said: ‘No, by Allah! The Sufyani is among the certain events and it is inevitable,’” and from Ali ibn Asbat, who said: «قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ: جُعِلْتُ فِدَاكَ، إِنَّ ثَعْلَبَةَ بْنَ مَيْمُونٍ حَدَّثَنِي عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ، عَنْ زَيْدٍ الْعَمِّيِّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ، قَالَ: يَقُومُ قَائِمُنَا لِمُوَافَاةِ النَّاسِ سَنَةً، قَالَ: يَقُومُ الْقَائِمُ بِلَا سُفْيَانِيٍّ؟! إِنَّ أَمْرَ الْقَائِمِ حَتْمٌ مِنَ اللَّهِ، وَأَمْرَ السُّفْيَانِيِّ حَتْمٌ مِنَ اللَّهِ، وَلَا يَكُونُ قَائِمٌ إِلَّا بِسُفْيَانِيٍّ»[64]; “I said to Abu al-Hasan al-Rida : ‘May I be sacrificed for you, Tha‘labah ibn Maymun narrated to me from Ali ibn al-Mughirah, from Zayd al-Ammi, from Ali ibn al-Husain , who said: ‘Our Qa’im rises during one of the seasons of Hajj.’ He (al-Rida) said: ‘The Qa’im rises without the Sufyani?! The matter of the Qa’im is a certainty from Allah, and the matter of the Sufyani is a certainty from Allah. And there is no Qa’im without the Sufyani,’” and from Muhammad ibn Muslim, who said: «سَمِعْتُ أَبَا جَعْفَرٍ الْبَاقِرَ عَلَيْهِ السَّلَامُ يَقُولُ: كَفَى بِالسُّفْيَانِيِّ نِقْمَةً لَكُمْ مِنْ عَدُوِّكُمْ، وَهُوَ مِنَ الْعَلَامَاتِ لَكُمْ، مَعَ أَنَّ الْفَاسِقَ لَوْ قَدْ خَرَجَ لَمَكَثْتُمْ شَهْرًا أَوْ شَهْرَيْنِ بَعْدَ خُرُوجِهِ لَمْ يَكُنْ عَلَيْكُمْ بَأْسٌ حَتَّى يَقْتُلَ خَلْقًا كَثِيرًا دُونَكُمْ، قِيلَ: فَإِلَى أَيْنَ يَخْرُجُ الرِّجَالُ وَيَهْرُبُونَ مِنْهُ؟ فَقَالَ: مَنْ أَرَادَ مِنْهُمْ أَنْ يَخْرُجَ، يَخْرُجْ إِلَى الْمَدِينَةِ أَوْ إِلَى مَكَّةَ أَوْ إِلَى بَعْضِ الْبُلْدَانِ، ثُمَّ قَالَ: مَا تَصْنَعُونَ بِالْمَدِينَةِ؟! وَإِنَّمَا يَقْصِدُ جَيْشُ الْفَاسِقِ إِلَيْهَا، وَلَكِنْ عَلَيْكُمْ بِمَكَّةَ، فَإِنَّهَا مَجْمَعُكُمْ، وَإِنَّمَا فِتْنَتُهُ حَمْلُ امْرَأَةٍ تِسْعَةُ أَشْهُرٍ، وَلَا يَجُوزُهَا إِنْ شَاءَ اللَّهُ»[65]; “I heard Abu Ja‘far al-Baqir say: ‘The Sufyani is sufficient as vengeance for you against your enemy, and he is one of the signs for you. When that sinful one rises, you remain unharmed for a month or two after his rise—until he kills a large number of people other than you.’ It was said: ‘Where should men flee to and escape from him?’ So he said: ‘Whoever among them wishes to flee should go to Medina, or to Mecca, or to another land.’ Then he said: ‘What would you do in Medina?! The army of that sinful one heads for it. Rather, you should go to Mecca, for it is your gathering place. And the tribulation he brings lasts no longer than a woman’s pregnancy—nine months—and it does not go beyond that, InShaAllah.’”

7. He Appears after a Call from the Sky Proclaiming His Name

The evidence for this lies in widely transmitted narrations; as it has been stated in a narration from Ali: «إِذَا نَادَى مُنَادٍ مِنَ السَّمَاءِ: إِنَّ الْحَقَّ فِي آلِ مُحَمَّدٍ، فَعِنْدَ ذَلِكَ يَظْهَرُ الْمَهْدِيُّ عَلَى أَفْوَاهِ النَّاسِ، وَيُشْرَبُونَ حُبَّهُ، وَلَا يَكُونُ لَهُمْ ذِكْرٌ غَيْرُهُ»[66]; “When a caller calls out from the sky: ‘Indeed, the truth is within the family of Muhammad,’ then the name of the Mahdi will be on people’s tongues, and they will be filled with love for him and they will mention no one else,” and in another narration from him: «بَعْدَ الْخَسْفِ يُنَادِي مُنَادٍ مِنَ السَّمَاءِ: ”إِنَّ الْحَقَّ فِي آلِ مُحَمَّدٍ“، فِي أَوَّلِ النَّهَارِ، ثُمَّ يُنَادِي مُنَادٍ فِي آخِرِ النَّهَارِ: ”إِنَّ الْحَقَّ فِي وُلْدِ فُلَانٍ“، وَذَلِكَ مِنَ الشَّيْطَانِ»[67]; “After the swallowing, a caller calls out from the sky: ‘Indeed, the truth is within the family of Muhammad,’ at the beginning of the day. Then, at the end of the day, a caller calls out: ‘Indeed, the truth is within the son of so-and-so’—and that is from Satan,” and in a narration from Hudhayfah: «يُنَادِي مِنَ السَّمَاءِ مُنَادٍ: ”أَيُّهَا النَّاسُ، إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ قَطَعَ عَنْكُمْ مُدَّةَ الْجَبَّارِينَ وَالْمُنَافِقِينَ وَأَشْيَاعِهِمْ وَأَتْبَاعِهِمْ، وَوَلَّاكُمْ خَيْرَ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَالْحَقُوا بِهِ بِمَكَّةَ، فَإِنَّهُ الْمَهْدِيُّ“»[68]; “A caller calls out from the sky: ‘O people! Indeed, Allah—Exalted and Majestic—has ended the era of the tyrants, the hypocrites, their partisans, and their followers over you. And He has appointed over you the best of the nation of Muhammad . So join him in Mecca, for he is the Mahdi,’” and in a narration from Ammar: «إِذَا قُتِلَ النَّفْسُ الزَّكِيَّةُ وَأَخُوهُ بِمَكَّةَ ضَيْعَةً، نَادَى مُنَادٍ مِنَ السَّمَاءِ: ”إِنَّ أَمِيرَكُمْ فُلَانٌ“، وَذَلِكَ الْمَهْدِيُّ الَّذِي يَمْلَأُ الْأَرْضَ حَقًّا وَعَدْلًا»[69]; “When al-Nafs al-Zakiyyah (i.e., the Pure Soul) and his brother are killed unjustly in Mecca, a caller calls out from the sky: ‘Your commander is so-and-so.’ And that is the Mahdi—the one who fills the Earth with the truth and justice,” and in a narration from Talhah: «سَتَكُونُ فِتْنَةٌ، لَا يَهْدَأُ مِنْهَا جَانِبٌ إِلَّا جَاشَ مِنْهَا جَانِبٌ، حَتَّى يُنَادِيَ مُنَادٍ مِنَ السَّمَاءِ: ”إِنَّ أَمِيرَكُمْ فُلَانٌ“»[70]; “There will be a tribulation—no side calms down without another flaring up, until a caller calls out from the sky: ‘Indeed, your commander is so-and-so’”—meaning the Mahdi—and in a narration from Abdullah ibn Amr: «يَخْرُجُ الْمَهْدِيُّ وَعَلَى رَأْسِهِ مَلَكٌ يُنَادِي: ”إِنَّ هَذَا الْمَهْدِيُّ، فَاتَّبِعُوهُ“»[71]; “The Mahdi rises, and above his head is an angel calling out: ‘Indeed, this is the Mahdi, so follow him,’” and in a narration from Abu Umamah: «لَيُنَادَيَنَّ بِاسْمِ رَجُلٍ مِنَ السَّمَاءِ، لَا يُنْكِرُهُ الذَّلِيلُ، وَلَا يَمْتَنِعُ مِنْهَا الْعَزِيزُ»[72]; “Indeed, a man’s name is called out from the sky. Neither the humble deny it, nor the mighty refuse it,” and in a narration from Shahr ibn Hawshab: «يُنَادِي مُنَادٍ مِنَ السَّمَاءِ: ”أَلَا إِنَّ صَفْوَةَ اللَّهِ مِنْ خَلْقِهِ فُلَانٌ، فَاسْمَعُوا لَهُ وَأَطِيعُوا“»[73]; “A caller calls out from the sky: ‘Behold! The chosen one of Allah among His creation is so-and-so. So listen to him and obey,’” and in a narration from Sa‘id ibn al-Musayyib: «لَا يَسْتَقِيمُ أَمْرُ النَّاسِ عَلَى شَيْءٍ، وَلَا تَكُونُ لَهُمْ جَمَاعَةٌ، حَتَّى يُنَادِيَ مُنَادٍ مِنَ السَّمَاءِ: ”عَلَيْكُمْ بِفُلَانٍ“»[74]; “The affairs of people will not be settled on anything, nor will they have unity, until a caller calls out from the sky: ‘You should follow so-and-so,’” and in a narration from Abu Ja‘far: «يُنَادِي مُنَادٍ مِنَ السَّمَاءِ: ”فُلَانُ بْنُ فُلَانٍ هُوَ الْإِمَامُ“ بِاسْمِهِ، وَيُنَادِي إِبْلِيسُ لَعَنَهُ اللَّهُ مِنَ الْأَرْضِ، كَمَا نَادَى بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لَيْلَةَ الْعَقَبَةِ»[75]; “A caller calls out from the sky: ‘So-and-so, son of so-and-so, is the Imam,’ by his name. And Satan—may Allah curse him—calls out from the Earth, just as he called out against the Messenger of Allah on the night of Aqaba,” and in a narration from Ja‘far ibn Muhammad: «يُنَادِي بِاسْمِ صَاحِبِ هَذَا الْأَمْرِ مُنَادٍ مِنَ السَّمَاءِ: ”أَلَا إِنَّ الْأَمْرَ لِفُلَانِ بْنِ فُلَانٍ، فَفِيمَ الْقِتَالُ؟!“»[76]; “A caller calls out from the sky by the name of the owner of this authority: ‘Behold! Authority belongs to so-and-so, son of so-and-so. So what is this fighting for?’” Zurarah ibn A‘yan said: «قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدٍ: النِّدَاءُ حَقٌّ؟ قَالَ: إِي وَاللَّهِ، حَتَّى يَسْمَعَهُ كُلُّ قَوْمٍ بِلِسَانِهِمْ»[77]; “I said to Ja‘far ibn Muhammad: ‘Is the call true?’ He said: ‘Yes, by Allah—such that every people hears it in their own language.’” He also said: «قُلْتُ: فَمَنْ يُخَالِفُ الْمَهْدِيَّ عَلَيْهِ السَّلَامُ وَقَدْ نُودِيَ بِاسْمِهِ؟ قَالَ: لَا يَدَعُهُمْ إِبْلِيسُ حَتَّى يُنَادِيَ فِي آخِرِ اللَّيْلِ وَيُشَكِّكَ النَّاسَ»[78]; “I said: ‘So who would oppose the Mahdi after his name has been called out?’ He said: ‘Satan will not leave them be until he calls out at the end of the night and makes people doubt.’” Ibn Abi Ya‘fur also said: «قَالَ لِي جَعْفَرُ بْنُ مُحَمَّدٍ عَلَيْهِ السَّلَامُ: أَمْسِكْ بِيَدِكَ هَلَاكَ الْفُلَانِيِّ، وَخُرُوجَ السُّفْيَانِيِّ، وَقَتْلَ النَّفْسِ، وَجَيْشَ الْخَسْفِ، وَالصَّوْتَ، قُلْتُ: وَمَا الصَّوْتُ؟ هُوَ الْمُنَادِي؟ فَقَالَ: نَعَمْ، وَبِهِ يُعْرَفُ صَاحِبُ هَذَا الْأَمْرِ»[79]; “Ja‘far ibn Muhammad said to me: ‘Count on your fingers: the death of so-and-so, the rise of the Sufyani, the killing of al-Nafs al-Zakiyyah, the swallowing of the army, and the voice.’ I said: ‘What is the voice? Is it the caller?’ He said: ‘Yes—and through it, the owner of this authority is recognized.’” For this reason, Mansoor said: «كُلُّ مَنْ نَادَى فِي النَّاسِ بِأَنَّهُ الْمَهْدِيُّ قَبْلَ وُقُوعِ الصَّيْحَةِ وَالْخَسْفِ فَهُوَ كَذَّابٌ مُفْتَرٍ»; “Anyone who calls out among people that he is the Mahdi before the occurrence of the Sayhah and the Khasf is a lying fabricator.” It was said: “What are the Sayhah and the Khasf?” He said: «صَيْحَةٌ مِنَ السَّمَاءِ بِاسْمِهِ وَخَسْفٌ بِجَيْشٍ مِنْ أَعْدَائِهِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، وَبِهِمَا يُعْرَفُ الْمَهْدِيُّ»; “A call from the sky proclaiming his name, and the swallowing of an army of his enemies between Mecca and Medina. And the Mahdi is recognized through these two.”[80]

8. He Possesses the Weapon and the Inheritance of the Prophet

The evidence for this lies in widely transmitted narrations from the Ahl al-Bayt of the Prophet ; as they said: «يَخَرُجُ صَاحِبُ هَذَا الْأَمْرِ -يَعْنِي الْمَهْدِيَّ- مِنَ الْمَدِينَةِ إِلَى مَكَّةَ بِتُرَاثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَهُوَ سَيْفُهُ، وَدِرْعُهُ، وَعِمَامَتُهُ، وَبُرْدُهُ، وَقَضِيبُهُ، وَرَايَتُهُ، وَلَأْمَتُهُ، وَسَرْجُهُ، حَتَّى يَنْزِلَ مَكَّةَ، فَيُخْرِجُ السَّيْفَ مِنْ غِمْدِهِ، وَيَلْبَسُ الدِّرْعَ، وَيَنْشُرُ الرَّايَةَ وَالْبُرْدَةَ وَالْعِمَامَةَ، وَيَتَنَاوَلُ الْقَضِيبَ بِيَدِهِ، وَيَسْتَأْذِنُ اللَّهَ فِي ظُهُورِهِ»[81]; “The owner of this authority—meaning the Mahdi—sets out from Medina to Mecca with the inheritance of the Messenger of Allah : his sword, his armor, his turban, his cloak, his staff, his flag, his full battle gear, and his saddle. When he reaches Mecca, he draws the sword from its sheath, wears the armor, unfurls the flag, the cloak, and the turban, takes the staff in his hand, and seeks Allah’s permission for his advent,” and they said: «يَظْهَرُ الْمَهْدِيُّ بِمَكَّةَ عِنْدَ الْعِشَاءِ، وَمَعَهُ رَايَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَقَمِيصُهُ، وَسَيْفُهُ»[82]; “The Mahdi appears in Mecca at evening time. And with him are the flag of the Messenger of Allah , his shirt, and his sword.” Hasan ibn Abi Sarrah has narrated from Abu Ja‘far , who said: «السِّلَاحُ فِينَا بِمَنْزِلَةِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ، إِذَا وُضِعَ التَّابُوتُ عَلَى بَابِ رَجُلٍ مِنْ بَنِي إِسْرَائِيلَ عَلِمَ بَنُو إِسْرَائِيلَ أَنَّهُ قَدْ أُوْتِيَ الْمُلْكَ، فَكَذَلِكَ السِّلَاحُ حَيْثُ مَا دَارَتْ دَارَتِ الْإِمَامَةُ»[83]; “The weapon among us is like the Ark among the Children of Israel. When the Ark was placed at the door of a man from the Children of Israel, they knew that he had been given dominion. Likewise, wherever the weapon goes, the Imamate follows.” Also, Abdullah ibn Sulayman has narrated: «سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ يَقُولُ: إِنَّ السِّلَاحَ فِينَا كَمَثَلِ التَّابُوتِ فِي بِنَى إِسْرَائِيلَ، كَانَ حَيْثُ مَا دَارَ التَّابُوتُ فَثَمَّ الْمُلْكُ، وَحَيْثُ مَا دَارَ السِّلَاحُ فَثَمَّ الْعِلْمُ»[84]; “I heard Abu Ja‘far say: ‘Indeed, the weapon among us is like the Ark among the Children of Israel. Wherever the Ark was, dominion was there—and wherever the weapon is, knowledge is there,’” and Humran has narrated: «ذَكَرْتُ الْكَيْسَانِيَّةَ وَمَا يَقُولُونَ فِي مُحَمَّدِ بْنِ عَلِيٍّ، فَقَالَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ: أَلَا يَقُولُونَ عِنْدَ مَنْ كَانَ سِلَاحُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَمَا كَانَ فِي سَيْفِهِ مِنْ عَلَامَةٍ كَانَتْ فِي جَانِبَيْهِ إِنْ كَانُوا يَعْلَمُونَ؟ ثُمَّ قَالَ: إِنَّ مُحَمَّدَ بْنَ عَلِيٍّ كَانَ يَحْتَاجُ إِلَى بَعْضِ الْوَصِيَّةِ أَوْ إِلَى شَيْءٍ مِمَّا فِي وَصِيَّةٍ، فَيَبْعَثُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ، فَيَنْسَخُهُ لَهُ»[85]; “I mentioned the Kaysaniyyah and what they say about Muhammad ibn Ali. So Abu Ja‘far said: ‘Do they not say—if they truly know—with whom the weapon of the Messenger of Allah is, and what marks are on either side of his sword?’ Then he said: ‘Indeed, Muhammad ibn Ali would sometimes need part of the will or something included in it, so he would send to Ali ibn al-Husain, and he would transcribe it for him,’” and Sulayman ibn Khalid has narrated: «قُلْتُ لِجَعْفَرَ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ: إِنَّ الْعِجْلِيَّهَ يَزْعُمُونَ أَنَّ سِلَاحَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عِنْدَ وُلْدِ الْحَسَنِ، قَالَ: كَذَبُوا وَاللَّهِ، قَدْ كَانَ لِرَسُولِ اللَّهِ سَيْفَانِ، وَفِي أَحَدِهِمَا عَلَامَةٌ فِي مَيْمَنَتِهِ، فَلْيُخْبِرُوا بِعَلَامَتِهَا وَأَسْمَائِهِمَا إِنْ كَانُوا صَادِقَيْنِ، وَلَكِنْ لَا أُزْرِي ابْنَ عَمِّي، قُلْتُ: وَمَا اسْمُهُمَا؟ فَقَالَ: اسْمُ أَحَدِهِمَا الرَّسُومُ، وَالْآخَرُ مِخْذَمٌ»[86]; “I said to Ja‘far ibn Muhammad : ‘The Ijliyyah claim that the weapon of the Messenger of Allah is with the descendants of Hasan.’ He said: ‘They are lying, by Allah! The Messenger of Allah had two swords, and on one of them is a mark on its right side. So they should point out the mark and give their names if they are truthful. But I do not blame my cousin.’ I said: ‘What are their names?’ So he said: ‘The name of one is Rasum, and the other is Mikhdham,’” and Muhammad ibn Salim has narrated: «قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ عَلَيْهِ السَّلَامُ: صَلَّيْتُ وَخَرَجْتُ، حَتَّى إِذَا كُنْتُ قَرِيبًا مِنَ الْبَابِ اسْتَقْبَلَنِي مَوْلًى لِبَنِي الْحَسَنِ، فَقَالَ: كَيْفَ أَمْسَيْتَ يَا أَبَا عَبْدِ اللَّهِ؟ قُلْتُ: مَنْ يَتَّقِ اللَّهَ فَهُوَ بِخَيْرٍ، قَالَ: إِنِّي خَرَجْتُ مِنْ عِنْدِ بَنِي الْحَسَنِ آنِفًا، فَسَمِعْتُهُمْ يَقُولُونَ: إِنَّ شِيعَتَكَ بِالْكُوفَةِ يَزْعُمُونَ أَنَّكَ نَبِيٌّ، وَأَنَّ عِنْدَكَ سِلَاحَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ! قُلْتُ: يَا أَبَا فُلَانٍ، لَقَدْ اسْتَقْبَلْتَنِي بِأَمْرٍ عَظِيمٍ، قَالَ: وَفَعَلْتُ؟! قُلْتُ: نَعَمْ، قَالَ: ذَاكَ أَرَدْتُ! قُلْتُ: هَلْ أَنْتَ مُبَلِّغٌ عَنِّي كَمَا بَلَّغْتَنِي؟ قَالَ: نَعَمْ، قُلْتُ: قُلْ لِبَنِي الْحَسَنِ: مَا تَصْنَعُونَ بِأَهْلِ الْكُوفَةِ؟! فَمِنْهُمْ مَنْ يَصْدُقُ، وَمِنْهُمْ مَنْ يَكْذِبُ، هَذَا أَنَا عِنْدَكُمْ، أَزْعُمُ أَنَّ عِنْدِي سِلَاحَ رَسُولِ اللَّهِ، وَرَايَتَهُ، وَدِرْعَهُ، وَإِنَّ أَبِي قَدْ لَبِسَهَا، فَخُطَّتْ عَلَيْهِ، فَلْيَأْتِ بَنُو الْحَسَنِ، فَلْيَقُولُوا مِثْلَ مَا أَقُولُ»[87]; “Ja‘far ibn Muhammad said: ‘I performed prayer and went out. When I was near the door, a servant of Banu al-Hasan met me and said: ‘How are you this evening, O Abu Abdullah?’ I said: ‘Whoever fears Allah is well.’ He said: ‘I just came from Banu al-Hasan, and I heard them saying that your followers in Kufa claim that you are a prophet and that you possess the weapon of the Messenger of Allah !’ I said: ‘O Abu so-and-so, you have brought me a grave matter.’ He said: ‘Have I?’ I said: ‘Yes.’ He said: ‘That is what I intended!’ I said: ‘Will you convey something from me as you have conveyed something to me?’ He said: ‘Yes.’ I said: ‘Tell Banu al-Hasan: What do you want with the people of Kufa? Among them are those who tell the truth and those who lie. Here I am among you, claiming that I possess the weapon of the Messenger of Allah, his flag, and his armor, and indeed my father wore it, and it fitted him. So let Banu al-Hasan come and say as I say,’” and Sa‘id al-Samman has narrated: «كُنْتُ عِنْدَ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ إِذْ دَخَلَ عَلَيْهِ رَجُلَانِ مِنَ الزَّيْدِيَّةِ، فَقَالَ لِي: أَتَعْرِفُ هَذَيْنِ؟ قُلْتُ: نَعَمْ، هُمَا مِنْ أَهْلِ سُوقِنَا مِنَ الزَّيْدِيَّةِ، وَهُمَا يَزْعُمَانِ أَنَّ سَيْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عِنْدَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، فَقَالَ: كَذَبَا، لَا وَاللَّهِ مَا رَآهُ عَبْدُ اللَّهِ بِعَيْنَيْهِ، وَلَا بِوَاحِدَةٍ مِنْ عَيْنَيْهِ، وَلَا رَآهُ أَبُوهُ، إِلَّا أَنْ يَكُونَ رَآهُ عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَإِنْ كَانَا صَادِقَيْنِ فَمَا عَلَامَةٌ فِي مِقْبَضِهِ، وَمَاذَا تُرَى فِي مَوْضِعِ مَضْرِبِهِ؟ وَإِنَّ عِنْدِي لَسَيْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، وَدِرْعَهُ، وَلَأْمَتَهُ، وَمِغْفَرَهُ، فَإِنْ كَانَا صَادِقَيْنِ فَمَا عَلَامَةٌ فِي دِرْعِهِ؟ وَإِنَّ عِنْدِي لَرَايَةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْمُغَلِّبَةَ، وَمَثَلُ السِّلَاحِ فِينَا مَثَلُ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ، أَيُّ أَهْلِ بَيْتٍ وَقَفَ التَّابُوتُ عَلَى بَابِ دَارِهِمْ أُوتُوا النُّبُوَّةَ، كَذَلِكَ وَمَنْ صَارَ إِلَيْهِ السِّلَاحُ مِنَّا أُوتِيَ الْإِمَامَةَ، وَلَقَدْ لَبِسَ أَبِي دِرْعَ رَسُولِ اللَّهِ، فَخُطَّتُ عَلَى الْأَرْضِ خَطِيطًا، وَلَبِسْتُهَا أَنَا، فَكَانَتْ، وَقَائِمُنَا مَنْ إِذَا لَبِسَهَا مَلَأَهَا إِنْ شَاءَ اللَّهُ»[88]; “I was with Ja‘far ibn Muhammad when two men from the Zaydiyyah came to him. He said to me: ‘Do you know these two?’ I said: ‘Yes, they are from our neighborhood, and they are from the Zaydiyyah. They claim that the sword of the Messenger of Allah is with Abdullah ibn al-Hasan.’ He said: ‘They are lying—no, by Allah! Abdullah ibn al-Hasan has not seen it with either of his eyes. His father did not see it either—unless he saw it while it was with Ali ibn al-Husain. If they are truthful, then what is the mark on its hilt? And what sign is on its blade? Without a doubt, I possess the sword of the Messenger of Allah , and his armor, and his full battle gear, and his helmet. So if they are truthful, then what is the mark on his armor? And I possess the conquering flag of the Messenger of Allah . The likeness of the weapon among us is that of the Ark among the Children of Israel—whichever household the Ark would come to, they were given Prophethood. Likewise, whoever the weapon passes to among us is given the Imamate. And indeed, my father wore the armor of the Messenger of Allah, and it dragged on the ground. And I wore it, and it was the same for me. But our Qa’im is the one who—when he wears it—it will fit him perfectly, InShaAllah.’” Also, one of our companions informed us and said:

«سَأَلْتُ الْمَنْصُورَ عَنِ الرَّجُلِ يَدَّعِي أَنَّهُ إِمَامٌ مِنْ عِنْدِ اللَّهِ وَقَدْ سُئِلَ عَنْ أَشْيَاءَ كَثِيرَةٍ فَأَجَابَ فِيهَا، قَالَ: كَانَ أَبُو الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ يَقُولُ: دُورُوا مَعَ السِّلَاحِ حَيْثُمَا دَارَ، فَأَمَّا الْمَسَائِلُ فَلَيْسَ فِيهَا حُجَّةٌ، قُلْتُ: وَمَا السِّلَاحُ؟ قَالَ: سِلَاحُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَإِنَّهُ فِي هَذِهِ الْأُمَّةِ بِمَنْزِلَةِ التَّابُوتِ فِي بَنِي إِسْرَائِيلَ، كُلُّ مَنْ تَحَوَّلَ إِلَيْهِ كَانَ إِمَامًا، قُلْتُ: كَيْفَ نَعْلَمُ أَنَّهُ هُوَ؟ قَالَ: يَتَبَيَّنُ لَكُمْ إِنْ شَاءَ اللَّهُ كَمَا تَبَيَّنَ لَهُمُ التَّابُوتُ، وَإِنِ اشْتَبَهَ عَلَيْكُمْ فَسَوْفَ يَأْتِيكُمُ اللَّهُ بِشَيْءٍ أَبْيَنَ مِنْ ذَلِكَ»[89]; “I asked Mansoor about a man who claims to be an Imam from Allah, and who has been asked about many things and has answered them. He said: ‘Abu al-Hasan al-Rida used to say: “Take the weapon as the decisive factor; there is no proof in questions.”’ I asked: ‘What is the weapon?’ He said: ‘The weapon of the Messenger of Allah ; because it is among this nation like the Ark (of Covenant) was among the Children of Israel: whoever it reached was an Imam.’ I said: ‘How do we know that it is the same one?’ He said: ‘It becomes clear to you, InShaAllah, just as the Ark became clear to them. And if it becomes ambiguous to you, Allah will bring you something even clearer than that.’”

9. He Fills the Earth with Justice and Equity, and Distributes Wealth with Fairness

The evidence for this lies in widely transmitted narrations; as it has been stated in a narration from Abu Sa‘id al-Khudri: «أُبَشِّرُكُمْ بِالْمَهْدِيِّ، يُبْعَثُ فِي أُمَّتِي عَلَى اخْتِلَافٍ مِنَ النَّاسِ وَزَلَازِلَ، فَيَمْلَأُ الْأَرْضَ قِسْطًا وَعَدْلًا، كَمَا مُلِئَتْ جَوْرًا وَظُلْمًا، يَرْضَى عَنْهُ سَاكِنُ السَّمَاءِ وَسَاكِنُ الْأَرْضِ، يَقْسِمُ الْمَالَ صَحَاحًا، بِالسَّوِيَّةِ بَيْنَ النَّاسِ، وَيَمْلَأُ اللَّهُ قُلُوبَ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ غِنًى، وَيَسَعُهُمْ عَدْلُهُ، حَتَّى يَأْمُرَ مُنَادِيًا فَيُنَادِي، فَيَقُولُ: ”مَنْ لَهُ فِي مَالٍ حَاجَةٌ؟“ فَمَا يَقُومُ مِنَ النَّاسِ إِلَّا رَجُلٌ، فَيَقُولُ: ”أَنَا“، فَيَقُولُ: ”ايتِ السَّدَّانَ، يَعْنِي الْخَازِنَ، فَقُلْ لَهُ: إِنَّ الْمَهْدِيَّ يَأْمُرُكَ أَنْ تُعْطِيَنِي مَالًا“، فَيَقُولُ لَهُ: ”احْثِ“، حَتَّى إِذَا جَعَلَهُ فِي حِجْرِهِ وَأَبْرَزَهُ نَدِمَ، فَيَقُولُ: ”كُنْتُ أَجْشَعَ أُمَّةِ مُحَمَّدٍ نَفْسًا، أَوَعَجَزَ عَنِّي مَا وَسِعَهُمْ؟!“ فَيَرُدُّهُ، فَلَا يَقْبَلُ مِنْهُ، فَيُقَالُ لَهُ: ”إِنَّا لَا نَأْخُذُ شَيْئًا أَعْطَيْنَاهُ“»[90]; “I give you glad tidings of the Mahdi. He is sent to my nation at a time of discord among people and earthquakes. Then he fills the Earth with justice and equity, just as it has been filled with injustice and oppression. The inhabitants of the heavens and the Earth become pleased with him. He distributes wealth fairly and equally among people. Allah fills the hearts of the nation of Muhammad with richness, and his justice encompasses them—to such an extent that he commands a caller to call out: ‘Who needs wealth?’ But no one among the people stands except one man, who says: ‘I do.’ So he is told: ‘Go to the treasurer and tell him: The Mahdi commands you to give me wealth.’ So the treasurer says to him: ‘Take (as much as you want).’ But when he places it in his lap and carries it away, he regrets it and says: ‘I was the greediest person among the nation of Muhammad. Could it not suffice me what sufficed them?’ So he returns the wealth, but it is not accepted from him, and he is told: ‘We do not take back what we have given,’” and in another narration from him: «تَأْوِي إِلَيْهِ الْأُمَّةُ كَمَا تَأْوِي النَّحْلَةُ إِلَى يَعْسُوبِهَا، يَمْلَأُ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جَوْرًا، حَتَّى يَكُونَ النَّاسُ عَلَى مِثْلِ أَمْرِهِمُ الْأَوَّلِ»[91]; “The Ummah takes refuge in him as bees do in their queen. He fills the Earth with justice, just as it has been filled with injustice—until people return to their earliest unified state,” and in another narration from him: «يَكُونُ عَطَاؤُهُ حَثْيًا»[92]; “He gives without measure,” and in narrations from Abu Sa‘id[93] and Abu Hurairah[94]: «تَنْعَمُ أُمَّتِي فِي زَمَانِهِ نِعْمَةً لَمْ يَنْعَمُوا مِثَلَهَا، يُرْسِلُ اللَّهُ السَّمَاءَ عَلَيْهِمْ مِدْرَارًا، وَلَا تَدَّخِرُ الْأَرْضُ بِشَيْءٍ مِنَ النَّبَاتِ، وَالْمَالُ كُدُوسٌ، يَقُومُ الرَّجُلُ فَيَقُولُ: ”يَا مَهْدِيُّ، أَعْطِنِي“، فَيَقُولُ: ”خُذْهُ“»; “My Ummah enjoys blessings during his time like they have never enjoyed before. Allah sends abundant rain from the sky, and the Earth withholds nothing of its vegetation. Wealth becomes piled up. A man stands up and says: ‘O Mahdi! Give me.’ So he says: ‘Take it,’” and in a narration from Qurrah ibn Iyas: «يَمْلَؤُهَا قِسْطًا وَعَدْلًا، كَمَا مُلِئَتْ جَوْرًا، فَلَا تَمْنَعُ السَّمَاءُ شَيْئًا مِنْ قَطْرِهَا، وَلَا الْأَرْضُ شَيْئًا مِنْ نَبَاتِهَا»[95]; “He fills the Earth with equity and justice, just as it has been filled with injustice. The sky withholds nothing of its rain, and the Earth withholds nothing of its vegetation,” and in a narration from ibn Abbas: «يَمْلَأُ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جَوْرًا، وَتَأْمَنَ الْبَهَائِمُ وَالسِّبَاعُ، وَتُلْقِي الْأَرْضُ أَفْلَاذَ كَبِدِهَا، وَهِيَ أَمْثَالُ الْأُسْطُوَانَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ»[96]; “He fills the Earth with justice, just as it has been filled with injustice. Even wild animals and predators live in safety. The Earth casts forth pieces of its liver—massive columns of gold and silver,” and in a narration from Abd al-Rahman ibn Awf: «يَمْلَأُ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جُورًا، يَفِيضُ الْمَالُ فَيْضًا»[97]; “He fills the Earth with justice, just as it has been filled with injustice. Wealth overflows abundantly,” and in a narration from Jabir ibn Abdullah: «يَحْثِي الْمَالَ حَثْيًا، وَلَا يَعُدُّهُ عَدًّا»[98]; “He distributes wealth in abundance, without counting it.”

10. Isa, Son of Maryam, Descends In His Time and Performs Prayer Behind Him

The evidence for this lies in widely transmitted narrations; as it has been stated in a narration from Jabir ibn Abdullah: «يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ عِنْدَ طُلُوعِ الْفَجْرِ بِبَيْتِ الْمَقْدِسِ، يَنْزِلُ عَلَى الْمَهْدِيِّ، فَيُقَالُ لَهُ: ”تَقَدَّمْ يَا نَبِيَّ اللَّهِ فَصَلِّ لَنَا“، فَيَقُولُ: ”إِنَّ هَذِهِ الْأُمَّةَ أَمِيرٌ بَعْضُهُمْ عَلَى بَعْضٍ، لِكَرَامَتِهِمْ عَلَى اللَّهِ عَزَّ وَجَلَّ“»[99]; “Isa, son of Maryam, descends at dawn in Bayt al-Maqdis. He descends upon the Mahdi. Then it is said to him: ‘Go to the front, O Prophet of Allah, and lead us in prayer.’ But he says: ‘Some of this Ummah are commanders over some others—due to their honor in the sight of Allah, Exalted and Majestic,’” and in a narration from Hudhayfah: «يَنْزِلَ عِيسَى ابْنُ مَرْيَمَ بِإِيلِيَاءَ، وَفِيهَا جَمَاعَةٌ مِنَ الْمُسْلِمِينَ وَخَلِيفَتُهُمْ بَعْدَمَا يُؤَذِّنُ الْمُؤَذِّنُ لِصَلَاةِ الصُّبْحِ، فَيَسْمَعُ الْمُؤَذِّنُ لِلنَّاسِ عَصْعَصَةً، فَإِذَا هُوَ عِيسَى ابْنُ مَرْيَمَ، فَيَهْبِطُ عِيسَى، فَيُرَحِّبُ بِهِ النَّاسُ، وَيَفْرَحُونَ بِنُزُولِهِ، وَلِتَصْدِيقِ حَدِيثِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، ثُمَّ يَقُولُ لِلْمُؤَذِّنِ: ”أَقِمِ الصَّلَاةَ“، ثُمَّ يَقُولُ لَهُ النَّاسُ: ”صَلِّ لَنَا“، فَيَقُولُ: ”انْطَلِقُوا إِلَى إِمَامِكُمْ، فَيُصَلِّي لَكُمْ، فَإِنَّهُ نِعْمَ الْإِمَامُ“، فَيُصَلِّي بِهِمْ إِمَامُهُمْ، وَيُصَلِّي عِيسَى مَعَهُمْ»[100]; “Isa, son of Maryam, descends in Iliya’ (i.e., Jerusalem), where a group of Muslims and their caliph are. After the call to the morning prayer is made, the muezzin hears a commotion among the people. Then it turns out to be Isa, son of Maryam. Isa descends, and the people welcome him and rejoice at his descent, as it affirms the statement of the Messenger of Allah . Then he says to the muezzin: ‘Establish the prayer.’ The people then say to him: ‘Lead us in prayer.’ But he says: ‘Go to your Imam—he shall lead you, for he is a worthy Imam.’ So their Imam leads them in prayer, and Isa performs prayer with them,” and in a narration from Abdullah ibn Amr: «فَبَيْنَا هُمْ تَحْتَ ضَبَابَةٍ مِنْ غَمَامٍ، إِذْ تُكْشَفُ عَنْهُمُ الضَّبَابَةُ مَعَ الصُّبْحِ، فَإِذَا بِعِيسَى ابْنِ مَرْيَمَ بَيْنَ ظَهْرَانَيْهِمْ، فَيَتَنَكَّبُ إِمَامُهُمْ عَنْهُ لِيُصَلِّيَ بِهِمْ، فَيَأْتِي عِيسَى ابْنُ مَرْيَمَ حَتَّى يُصَلِّيَ إِمَامُهُمْ، تَكْرِمَةً لِتِلْكَ الْعِصَابَةِ»[101]; “While they are under a haze of cloud, it clears away at daybreak, and then Isa, son of Maryam, appears among them. Their Imam steps aside for him to lead them in prayer, but Isa, son of Maryam, approaches so that their Imam may lead them in prayer—as an honor for that group,” and in a narration from Abu Umamah: «فَبَيْنَمَا إِمَامُهُمْ قَدْ تَقَدَّمَ يُصَلِّي بِهِمُ الصُّبْحَ، إِذْ نَزَلَ عَلَيْهِمْ عِيسَى ابْنُ مَرْيَمَ، فَرَجَعَ ذَلِكَ الْإِمَامُ يَنْكُصُ، يَمْشِي الْقَهْقَرَى، لِيَتَقَدَّمَ عِيسَى يُصَلِّي بِالنَّاسِ، فَيَضَعُ عِيسَى يَدَهُ بَيْنَ كَتِفَيْهِ، ثُمَّ يَقُولُ لَهُ: ”تَقَدَّمْ فَصَلِّ، فَإِنَّهَا لَكَ أُقِيمَتْ“، فَيُصَلِّي بِهِمْ إِمَامُهُمْ»[102]; “While their Imam has stepped forward to lead them in the morning prayer, Isa, son of Maryam, descends upon them. The Imam then steps back so that Isa may come forward and lead the people in prayer. But Isa places his hand on the Imam’s shoulders and says to him: ‘Go forward and lead the prayer, for it has been established for you.’ So their Imam leads them in prayer,” and in a narration from Abu Sa‘id al-Khudri: «وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ مَهْدِيَّ هَذِهِ الْأُمَّةِ الَّذِي يُصَلِّي خَلْفَهُ عِيسَى مِنَّا»[103]; “By the One in whose hand is my soul, the Mahdi of this Ummah—behind whom Isa performs prayer—is from us,” and in a narration from ibn Abbas: «الْمَهْدِيُّ مِنَّا، يَدْفَعُهَا إِلَى عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ»[104]; “The Mahdi is from us. He hands it over to Isa, son of Maryam ,” and in a narration from Abu Hurairah: «كَيْفَ بِكُمْ إِذَا نَزَلَ فِيكُمْ عِيسَى ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُمْ؟»[105]; “How will you be when Isa, son of Maryam, descends among you and your Imam is from among you?”

These are the identifying traits and authentic signs of Imam Mahdi, which are certain to occur. There are also narrations describing his physical characteristics, including the following:

1. Description of His Head

In a narration from Ali, it has been stated that he «حَسَنُ الشَّعْرِ، يَسِيلُ شَعْرُهُ عَلَى مَنْكِبَيْهِ»[106]; “has beautiful hair; his hair flows down to his shoulders.” In narrations from Ali[107], Abu Sa‘id al-Khudri[108], and Abd al-Rahman ibn Awf[109], he is described as «أَجْلَى الْجَبْهَةِ» (ajla al-jabhah), meaning his forehead is broad due to a receding hairline at the front of his head. Abu Ubaid has said: «إِذَا انْحَسَرَ الشَّعْرُ عَنْ جَانِبَيِ جَبْهَتِهِ فَهُوَ أَنْزَعُ، فَإِذَا زَادَ قَلِيلًا فَهُوَ أَجْلَحُ، فَإِذَا بَلَغَ النِّصْفَ أَوْ نَحْوَهُ فَهُوَ أَجْلَى»[110]; “When a man’s hair recedes from the sides of his forehead, he is described as anza‘; if it recedes a little more, he is described as ajlah; and if the recession reaches the middle of the head, he is described as ajla.” Perhaps what is meant here is the broader sense of the term. It has been stated in a narration from Abu Ja‘far: «بِرَأْسِهِ حَزَازٌ»[111]; “There is hazaz on his head”—referring to a flaky scalp condition—and in another narration from either Abu Ja‘far or Ja‘far ibn Muhammad: «بِهِ شَامَةٌ فِي رَأْسَهِ، وَدَاءُ الْحَزَازِ بِرَأْسِهِ»[112]; “He has a distinguishing mark on his head, and the disease of hazaz on his head.”

2. Description of His Face

It has been stated in a narration from Abu Sa‘id al-Khudri that he has «حَسَنُ الْوَجْهِ»[113]; “a beautiful face,” and in a narration from Ali that he has «حَسَنُ الْوَجْهِ، وَنُورُ وَجْهِهِ يَعْلُو سَوَادَ لِحْيَتِهِ وَرَأْسِهِ»[114]; “a beautiful face, and the light of his face surpasses the blackness of his beard and hair,” and in narrations from Hudhayfah[115] and Abu Umamah[116]: «كَأَنَّ وَجْهَهُ كَوْكَبٌ دُرِّيٌّ»; “It is as if his face is a radiant star,” and in a narration from Ali ibn Musa al-Rida: «عَلَيْهِ جُيُوبُ النُّورِ، يَتَوَقَّدُ مِنْ شُعَاعِ ضِيَاءِ الْقُدْسِ»[117]; “Upon him are rays of light, radiating from the light of Divine Holiness,” and in a narration from Ali: «فِي وَجْهِهِ خَالٌ»[118]; “There is a mole on his face,” and in another narration from him: «بِخَدِّهِ خَالٌ»[119]; “There is a mole on his cheek,” and in a narration from Hudhayfah: «عَلَى خَدِّهِ الْأَيْمَنِ خَالٌ»[120]; “There is a mole on his right cheek,” and in a narration from Abu Umamah: «فِي خَدِّهِ الْأَيْمَنِ خَالٌ أَسْوَدُ»[121]; “There is a black mole on his right cheek.” This is a well-known physical characteristic of his; as Abdullah ibn Bashshar has said in describing him: «عَلَى شَقِّهِ شَقِّ الْيَمِينِ عَلَامَةٌ ... لَدَى الْخَدِّ عِنْدَ الصُّدْغِ خَالٌ مُنَوَّرٌ»[122]; “On the right side of his face is a mark... a shining mole on his cheek, near his temple.”

3. Description of His Eyes and Eyebrows

It has been stated in a narration from Ali that he is «أَكْحَلُ الْعَيْنَيْنِ»[123], meaning his eyelids are naturally darkened—and that he is «أَقْبَلُ»[124], referring to a trait called qabal («قَبَل»), in which the dark part of the eye inclines toward the nose. Among common people, qabal refers to a subtle form of squinting (hawal, «حَوَل»). However, this is not the case among the Arabs; for them, hawal is the opposite of qabal—it refers to a state in which one pupil inclines toward the outer corner of the eye and the other toward the inner corner[125]. In a narration from Abu Ja‘far, he is described as «الْغَائِرُ الْعَيْنَيْنِ»[126], meaning he has deep-set eyes, and as «الْمُشْرِفُ الْحَاجِبَيْنِ»[127], meaning he has elevated eyebrows. In a narration from Musa ibn Ja‘far, he is described as «الْمَقْرُونُ الْحَاجِبَيْنِ»[128], meaning his eyebrows are joined. Yet in narrations from some people, he is described as «أَبْلَجُ»[129] (ablaj), meaning his eyebrows are separated, with the space between them clear of hair. However, the first narration is stronger. It has also been said that when ablaj is used to describe a man, it refers to someone handsome, light-skinned, and broad-faced[130]. Accordingly, there is no contradiction between the two narrations.

4. Description of His Nose

In narrations from Ali[131] and Abu Sa‘id al-Khudri[132], he is described as «أَقْنَى الْأَنْفِ», meaning the bridge of his nose is slightly curved, with a fine tip. In another narration from Abu Sa‘id al-Khudri[133], he is described as «أَشَمُّ الْأَنْفِ», meaning his nose is long.

5. Description of His Teeth

In narrations from Ali[134] and Abd al-Rahman ibn Awf[135], he is described as «أَفْلَجُ الثَّنَايَا», meaning his two front teeth are slightly spaced apart. In another narration from Ali, he is described as «بَرَّاقُ الثَّنَايَا»[136], meaning they are white and shine when he smiles.

6. Description of His Beard

In a narration from Ali, he is described as «كَثُّ اللِّحْيَةِ»[137], meaning his beard is dense and thick, but not long.

7. Description of His Abdomen and Back

In narrations from Ali[138], Abu Ja‘far[139], and Musa ibn Ja‘far[140], he is described as «ضَخْمُ الْبَطْنِ» and «مُبْدَحُ الْبَطْنِ», meaning he has a broad abdomen. In another narration from Ali, he is described as having «عَظِيمُ مُشَاشِ الْمَنْكِبَيْنِ»[141]; “large shoulder joints.” Additionally, it has been stated in a narration from Abu Ja‘far that he has «وَاسِعُ الصَّدْرِ، مُسْتَرْسِلُ الْمَنْكِبَيْنِ»[142]; “a broad chest and straight shoulders,” and in another narration from him: «الْعَرِيضُ مَا بَيْنَ الْمَنْكِبَيْنِ»[143]; “the space between his shoulders is broad,” and in a narration from Musa ibn Ja‘far: «بَعِيدٌ مَا بَيْنَ الْمَنْكِبَيْنِ»[144]—which conveys the same meaning as the previous narration—and in a narration from Abu Ja‘far or Ja‘far ibn Muhammad: «بِهِ شَامَةٌ بَيْنَ كَتِفَيْهِ مِنْ جَانِبِهِ الْأَيْسَرِ، تَحْتَ كَتِفِهِ الْأَيْسَرِ وَرَقَةٌ مِثْلُ وَرَقِ الْآسِ»[145]; “He has a distinguishing mark between his shoulders on the left side, and a leaf-shaped mark under his left shoulder similar to a myrtle leaf,” and in a narration from Ali: «بِظَهْرِهِ شَامَتَانِ: شَامَةٌ عَلَى لَوْنِ جِلْدِهِ، وَشَامَةٌ عَلَى شِبْهِ شَامَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ»[146]; “He has two distinguishing marks on his back: one the same color as his skin, and the other resembling the distinguishing mark of the Prophet ,” and in another narration from him: «فِي كَتِفِهِ عَلَامَةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ»[147]; “On his shoulder is the mark of the Prophet ”—and the mark of Prophet was a raised piece of flesh[148] surrounded by moles that resembled warts[149].

8. Description of His Hands and Legs

It has been stated in a narration from Ali that he has «عَرِيضُ الْفَخِذَيْنِ»[150]; “broad thighs,” and in another narration from him that he has «أَزْيَلُ الْفَخِذَيْنِ»[151]; “wide-set thighs,” and that «بِفَخِذِهِ الْيُمْنَى شَامَةٌ»[152]; “on his right thigh is a distinguishing mark,” and in a narration from Musa ibn Ja‘far that he has «أَحْمَشُ السَّاقَيْنِ»; “slender shins.” In narrations from some people, he is described as «أَزَجُّ»[153], meaning he has long shins[154] and takes long strides[155]. In a narration from Anas ibn Malik, it has been stated: «مَكْتُوبٌ عَلَى رَاحَتِهِ: بَايِعُوهُ»[156]; “It is written on the palm of his hand: Pledge allegiance to him”—and this is one of the signs of Allah if the narration is authentic.

9. Description of His Body

It has been stated in a narration from Hudhayfah: «جِسْمُهُ جِسْمٌ إِسْرَائِيلِيٌّ»[157]; “He has the physique of an Israelite,” meaning strong and firmly built, and in narrations from Hudhayfah[158], Abu Umamah[159], and Abdullah ibn al-Harith[160]: «كَأَنَّهُ مِنْ رِجَالِ بَنِي إِسْرَائِيلَ»[161]; “It is as if he is one of the men of the Children of Israel.” He is described in a narration from Ali as «ضَرْبٌ مِنَ الرِّجَالِ»[162], meaning he is slim-built, and in another narration from him as «جَعْدٌ»[163] (ja‘d), which also implies slim-built, according to al-Rustami[164]. However, al-Azhari has said: «الْجَعْدُ إِذَا ذُهِبَ بِهِ مَذْهَبَ الْمَدْحِ فَلَهُ مَعْنَيَانِ مُسْتَحَبَّانِ: أَحَدُهُمَا أَنْ يَكُونَ مَعْصُوبَ الْجَوَارِحِ شَدِيدَ الْأَسْرِ غَيْرَ مُسْتُرْخٍ وَلَا مُضْطَرِبٍ، وَالثَّانِي أَنْ يَكُونَ شَعْرُهُ جَعْدًا غَيْرَ سَبِطٍ»[165]; “When the term ja‘d is used in a praiseworthy context, it has two commendable meanings: first, to be firm-bodied and strong in frame—neither loose nor flabby; and second, to have curly hair rather than straight hair.” In a narration from Ali ibn Musa al-Rida, it has been stated that he is «قَوِيٌّ فِي بَدَنِهِ، حَتَّى لَوْ مَدَّ يَدَهُ إِلَى أَعْظَمِ شَجَرَةٍ عَلَى وَجْهِ الْأَرْضِ لَقَلَعَهَا»[166]; “strong in body—such that if he extends his hand to the largest tree on the Earth, he will uproot it.”

10. Description of His Complexion

It has been stated in a narration from Hudhayfah: «لَوْنُهُ لَوْنٌ عَرَبِيٌّ»[167]; “His complexion is that of an Arab.” In narrations from Ali[168] and Abu Ja‘far[169], he is described as «آدِمٌ», meaning brown-skinned. It has also been stated in a narration from Musa ibn Ja‘far that he is «أَسْمَرُ اللَّوْنِ، يَعْتَادُهُ مَعَ سُمْرَتِهِ صُفْرَةٌ مِنْ سَهَرِ اللَّيْلِ»[170]; “brown-skinned, with a yellowish hue due to staying awake at night,” and in another narration from Ali that he is «أَبْيَضُ اللَّوْنِ»[171]; “fair-skinned”—perhaps meaning that his complexion leans more toward lightness than darkness. Additionally, in narrations from Ali[172], ibn Abbas[173], and Abu Ja‘far[174], he is described as «مُشْرَبٌ حُمْرَةً», meaning his complexion has a slight reddish tint.

11. Description of His Height

In narrations from Ali[175] and ibn Abbas[176], he is described as «مَرْبُوعٌ», meaning of medium height—neither tall nor short.

12. Description of His Tongue

It has been stated in a narration from Abu Hurairah: «فِي لِسَانِهِ رُتَّةٌ»[177]; “There is ruttah in his tongue”—referring to a lisp and hesitation in speech—and in a narration from Abu al-Tufail: «أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَصَفَهُ، فَذَكَرَ ثِقَلًا فِي لِسَانِهِ، وَضَرَبَ بِفَخِذِهِ الْيُسْرَى بِيَدِهِ الْيُمْنَى إِذَا أَبْطَأَ عَلَيْهِ الْكَلَامُ»[178]; “The Messenger of Allah described him. He then mentioned heaviness in his tongue, and that he taps his left thigh with his right hand whenever his speech is delayed.” Yet, according to a narration from Ali ibn Musa al-Rida, it appears that he has a strong, resonant voice; as stated in it: «لَوْ صَاحَ بَيْنَ الْجِبَالِ لَتَدَكْدَكَتْ صُخُورُهَا»[179]; “If he shouts between mountains, their rocks crumble.”

These are the physical characteristics reported about the Mahdi; however, most of them are not firmly established and are considered merely as attestations and corroborative signs if they align with the established proof. ﴿وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ﴾[180]; “And Allah guides whomever He wills to a straight path.”