So to say: I found in the treasure of Ameerul Momineen Ali
Ibne Abi Talib (a.s.), chief of the successors and the Imam of the pious, a
treatise in the writing of Fazl bin Yahya Ali Tayyabi Kufi (q.s.) as follows:
Praise be to the Lord of the worlds and may Allah bless
Muhammad and his Purified Progeny.
So to say: This humble servant, Fazl bin Yahya Ali Tayyabi
Kufi says that he heard this report from Shaykh Shamsuddin Najih Hilli and
Shaykh Jalaluddin bin Haraam Hilli (q.s.) in the mausoleum of Imam Husain
(a.s.) on 15th Shaban 699 A.H. and the two gentlemen heard it in
Samarrah from Shaykh Saaleh Zainuddin Ali bin Fazil Mazandarani, the caretaker
of Najaf Ashraf. It is an eye-witness account of Shaykh Mazandarani. After
hearing this report, I became eager to meet Shaykh Mazandarani and I prayed
that I should get an opportunity to meet him so that I can get it verified from
him directly. Thus, I set out for Samarrah for this purpose. By chance that
same year the Shaykh had come to Hilla in Shawwal, which I came to know from
Sayyid Fakhruddin Hasan bin Ali Musawi Mazandarani, who was a resident of
Hilla. When he came to meet me, during the conversation he also mentioned that
Shaykh Zainuddin Ali bin Fazil was staying at his place in Hilla nowadays. I
was extremely elated at this and I set out for Hilla in the company of Sayyid
Fakhruddin. I met Shaykh Zainuddin Ali bin Fazil at the house of Sayyid
Fakhruddin, greeted him and kissed his hands.
He asked Sayyid Fakhruddin about me.
Sayyid Fakhruddin introduced me to him. He arose from his
place and made me sit there and accorded a warm welcome to me. He also asked me
about my father and my brother, Salahuddin, whom he formerly knew and during
that time I was staying at Wasit for education purpose. Thus, we spoke to the
Shaykh for a long time, which made us aware of his caliber and I understood
that he was an expert of many sciences including jurisprudence, traditions and
many other things. After that I asked him about the incident that I had heard
from Shaykh Shamsuddin and Shaykh Jalaluddin. In the presence of his host,
Sayyid Fakhruddin and many scholars of Hilla, who had come to meet him, he
narrated the whole story of 15th Shaban 699 A.H. verbatim. Perhaps
on some occasions words may differ, but the implication was same.
Shaykh Zainuddin Ali bin Fazil narrates: I stayed for some
years in Damascus
By chance, he had to travel to Egypt
When we reached Cairo Al-Azhar
University Andalusia and one of them
gave to my teacher a letter from his father. It was mentioned therein: “I am
seriously ill, but I would like to see you once again. So come soon and don’t
delay it in any case.”
The Shaykh became very restless on reading the letter and
prepared for the journey immediately. Some of us (students) also set out with
him. When we reached the first habitations of Andalusia ,
I contracted a severe fever and was unable to walk or move. The Shaykh was
highly distraught at my condition, but said that he would have to continue the
journey without me. So he gave ten dirhams to a person and left me in charge of
a man there asking him to convey me to him when I recovered. He also made me
promise that when I had recovered, I would come to him. Then he set out for his
native place, which was at a distance of five days’ travel by sea. After the
Shaykh departed, I remained sick for three days, after which the temperature
came down and my condition improved, I came out of my quarters to inspect the
locality.
I roamed about in the lanes of that locality and came across
a caravan, which had arrived from the coastal mountains of the western ocean.
They traded in wool and oils. I inquired about them and was told that they had
come from an area near to that of the Berbers and that area was adjacent to the
island of the Rafidi.
I was sort of pleased and I became eager to visit that
island. I also learnt that it was at a distance of twenty-five days’ travel,
including two days of total arid wilderness. But after that habitations were
present. So I hired an ass for three dirhams from a person of that group and
set out with them. I was traveling on foot through the inhabited areas when I
learnt that three days’ journey remained from the island of Rafidis
I saw a city surrounded by walls having numerous strong
edifices and this town stood on the sea shore. I entered the city through the
gate called the Berber Gate and continued to roam the streets. I asked some
people about the location of the Masjid. When I reached there, I found that it
was a huge building, which stood on the sea shore. I entered the Masjid and sat
down in a corner to get some rest. Meanwhile the Muezzin began the Adhan and
also mentioned “Hayya Alaa Khairil Amal” a distinctive feature of Shia Adhan
and also mentioned a prayer for hastening the reappearance of Imam Zamana
(a.s.). I was emotionally moved by this. Then people arrived in the Masjid,
performed ablution at a well under a tree. I was pleased to see the manner in
which they were performing the ablution; that it was in accordance with the
commands of Ahle Bayt (a.s.). After that an elegant gentleman entered and moved
up to the prayer niche to recite the Iqamah after which all stood behind him in
prayer. Since I could not join the congregation due to fatigue, they looked at
me in surprise. Then they made inquiries about me.
I said that I was an Iraqi Muslim and I followed the
monotheistic faith without associating anyone with Allah.
They said: “It is of no use, except that your life will be
safe.”
“Why do you not recite one more testimony, so that you may
enter Paradise without account?”
I said: “May Allah have mercy on you, please tell me what
that testimony is?”
Their Imam said: “The third testimony is that Ameerul
Momineen Ali Ibne Abi Talib (a.s.) and his eleven successors are caliphs of the
Holy Prophet (s.a.w.a.), whose obedience is incumbent on all. They are also
made as means of security for the earth, because the true Prophet has informed
about them according to the command of the Almighty Allah and on the night of
Meraj, he had been told about each of them by name.”
I thanked the Almighty Allah and I was so happy to hear that
statement that my fatigue was dispelled.
Then I said: “My religion is same.”
When they came to know this, they altered their stance and
made arrangements for my lodging in the Masjid itself.
As long as I stayed there, they took care of me with good
cheer and the Imam of the Masjid never left my company.
One day, I asked the Imam about the occupation of the
natives of that town as I had not noticed any signs of agricultural activity in
that area, so I was curious how they procured foodgrains.
He said: “We get it from the Green Island Island in the White
Sea belonging to the descendants of Saahebul Amr (a.s.).”
I asked: “How many times a year do you have to import goods
from there?”
He replied: “Twice; this year, it has arrived only once so
far.”
Then I asked: “How many days are left for the second
consignment?”
He replied: “Four months.”
I was highly distressed to wait for so long. I stayed there
for forty days and used to supplicate day and night that the Almighty Allah may
send the provisions. On the fortieth day, I became so restless that I came to
the sea shore and looked hopefully in the direction from which the goods were
to arrive. All of a sudden I noticed some white objects moving in the sea. I
asked: “Are there some white creatures in this sea?”
They replied: “No, have you seen something?”
I said: “Yes, look there.”
They were excited to see that these were the same boats that
arrived from the descendants of Imam Zamana (a.s.) every year.
Meanwhile the ships arrived in the harbor and their arrival
was before the scheduled time. First of all the big ship came into the harbor
followed by others and in all there were seven boats. From the largest boat
alighted a medium height, handsome gentleman and went straight to the Masjid.
He performed the ablution and prayed the Noon Prayer. After that he greeted me and
I responded.
He asked: “What is your name?” Then himself said: “I think
it is Ali.”
I said: “You are right.”
Then he made conversation to me as if he was an old
acquaintance of mine. He also asked: “What is the name of your father?” Then
said: “Most probably it is Fazil.”
I said: “You are right.”
His statements led me to think that perhaps we had shared
company during my journey from Shaam to Egypt Damascus Egypt
He replied: “No.”
I asked: “Then you must have been present in the journey
from Egypt Andalusia .”
He replied: “By the right of Maula Saahebul Amr, that is not
the case. On the contrary, I was told about your name etc. from before and I am
ordered to take you to the Green
Island
I was very much excited to know that I was known by my name
over there even though it was known about that gentleman that when he came
there, he did not stay there for more than three days; but this time he stayed
for more than a week and after distributing all the goods obtained the receipts
and then set out on his return journey along with me. His name was Shaykh
Muhammad.
Shaykh Zainuddin Ali bin Fazil says: I traveled in the sea
for sixteen days in the company of Shaykh Muhammad and on the last day I
noticed that the water was extremely white. I continued to look at it closely.
Shaykh Muhammad asked: “What are you observing?”
I replied: “I notice that the water here is different from
the water of other parts of the ocean.”
He said: “This is the White Sea
and the Green Island
I tasted a handful of water and found it to be exactly like
the water of Euphrates .
Thus, we crossed that ocean and reached the Green Island school
of Ahle Bayt
When I met him, he made me sit near him with affection and
asked me about the hardships of the journey. He comforted me and said that he
was informed about me beforehand and that he had sent Shaykh Muhammad to bring
me here. After that he arranged for my lodging in a room in the Masjid, which I
found to be comfortable. I rested there till the afternoon. Then a servant who
was appointed to serve me said: You must not go anywhere as the Sayyid would
have dinner with you along with his associates.
I said: All right, it is my pleasure.
Thus, within a short while, the Sayyid (may Allah keep him
in health) arrived along with his companions. The dinner spread was laid and
food was served. We ate together and after that we went to the Masjid for
Maghrib Prayers. After the prayer, the Sayyid went home and I returned to my
lodging. I stayed there for eighteen days. During this period, I prayed the
Friday Prayers as well under the lead of the Sayyid. After Friday Prayers, I
asked him: Did you perform the Friday Prayers with an obligatory intention?
He replied: “Yes, because all the condition are present to
make it obligatory.”
I asked: “Is the Imam present?”
He replied: “No, not at this moment, but I am his special
deputy appointed for this task.”
I asked: “My chief, have you seen the Imam?”
He replied: “No, but my father used to say that he heard the
Imam speaking, but did not see him.”
Then the Sayyid said: “My grandfather had spoken to the Imam
and also had the honor of seeing him.”
I said: “My chief, why are some granted the honor of seeing
the Imam and some are deprived of it?”
He said: “The Almighty Allah does a favor to anyone of His
servants He likes. It is according to His wisdom. You can see that only some
people are chosen for the honor of prophethood, messengership and Wilayat.
Allah makes them as His proof and a means for all His creatures. So that the one,
who is destroyed is destroyed after the proof has been exhausted for him and one,
who remains alive should also do so with proof. That is why the Almighty Allah
has done a favor to the creatures that He never leaves the earth without His
proof. And every divine proof necessarily needs a successor, who would continue
to propagate the religion in his stead.”
After that the Sayyid (may Allah keep him in health)
accompanied me outside and as we walked through the place containing many
orchards, in which streams were flowing. Different kinds of fruits grew there
like grapes, pomegranates and guava etc.
Meanwhile, a handsome young man dressed in woolen garments
greeted us and moved on. I liked his manners very much. I asked the Sayyid who
that man was?
He replied: There is a hill in front of you on the top of
which is a dome dedicated to Imam Zamana (a.s.). This man along with an
associate of his are caretakers of that place. I visit it every Friday and from
there I receive instructions from Imam Zamana (a.s.). I recite the Ziyarat of
Imam Zamana (a.s.) and two units of prayers. You should also visit it and
recite the Ziyarat of Imam Zamana (a.s.).
Thus, I went on that hill and found the dome as the Sayyid
had explained. From the two caretakers, one welcomed me cheerfully, but the
other was averse to my visit. So his companion assured him that he had seen me
in the company of Sayyid Shamsuddin Muhammad Aalam.
When he came to know this, he also became cheerful and they
continued to converse with me. Then they served bread and grapes to me. They
also gave me some water of that spring. After that I performed the ablution and
prayed. I asked them: “Have you seen the Imam?”
They said: “It is impossible to see the Imam and we are not
supposed to talk about it.”
Then I requested them to pray for me and they prayed. After
that I came to the town to meet the Sayyid at his residence, but I was told
that he was not at home. So I went to Shaykh Muhammad who had brought me here
on the boat. I narrated to him my story of visiting the holy dome and how that
caretaker was unhappy on seeing me there.
Shaykh Muhammad said: He was unhappy, because except for
Sayyid Shamsuddin Muhammad Aalam, no one else is supposed to visit that place.
Then I asked him about the Sayyid. He told me that he was
the fifth descendant of Imam Zamana (a.s.) and a special deputy of the Imam.
Shaykh Zainuddin Ali bin Fazil Mazandarani narrates that I
asked Sayyid Shamsuddin Muhammad Aalam (may Allah give him a long life) to
permit me to ask him some questions related to the Islamic law and also to
recite the Holy Quran before him.
He accepted my request and told me to begin with the Quran.
So I started reciting the Quran and on points of difference
of reciters, I used to say: Hamza has read it in this way, Kasai
has said this and that is the view of Asim, the recitation of Abu Amr bin
Kathir is such.
The Sayyid said: I have no concern with them, when the
Messenger of Allah (s.a.w.a.) performed the last Hajj, Jibraeel descended and
said: O Messenger of Allah (s.a.w.a.), please recite the Holy Quran to me so
that you may be informed about the beginning and end of the chapters and their
contexts of revelations.
Thus, Ameerul Momineen (a.s.) and his sons, Imam Hasan
(a.s.) and Imam Husain (a.s.), Ubayy bin Kaab, Abdullah bin Masud, Huzaifah
Yamani, Jabir bin Abdullah Ansari, Abu Saeed Khudri, Hassan bin Saabit and
other companions gathered in the company of the Prophet and he recited the
Quran from the beginning to the end. Jibraeel Amin explained the proper reading
on the points where there was difference and Ameerul Momineen (a.s.) wrote it
on leather. Thus, the whole of Quran is according to the reading of Ameerul
Momineen, the successor of the Messenger of the Lord of the world.
I said: “Chief, I want to know why some verses are
unconnected to the preceding and succeeding verses?”
He replied: “You are right, it is so because when the
Messenger of Allah (s.a.w.a.) passed away and the seat of caliphate was
occupied by others, Imam Ali (a.s.) brought the Quran that he had compiled and
said: This the Quran as revealed by the Almighty Allah and the Messenger of
Allah (s.a.w.a.) had ordered me to get it for you, so that it may exhaust the
proof.”
They (Abu Bakr and Umar) said: “We are not in need of your
Quran.”
Ameerul Momineen (a.s.) said: “My beloved, the Prophet had
informed me about this reply of yours also, but I just wanted to exhaust the
proof.”
Then he brought that Quran home. But he was saying again and
again: There is no god except You. You are truth. You are one without any
partner. No one can reject that which has passed your knowledge. None can stop
that which is the demand of Your wisdom. Thus, when the day all would be
present before You, You should be a witness for me.
Then Muslims were ordered: All of you who have verses or
chapters of Quran should bring to the caliphs.
Abu Ubaidah bin Jarrah, Usmaan, Saad bin Abi Waqqas,
Muawiyah bin Abu Sufyan, Abdur Rahman bin Auf, Talha bin Abdullah. Abu Saeed
Khudri, Hassan bin Saabit and others came and compiled the Quran and they
removed the verses, which condemned the enemies of Ahle Bayt (a.s.) openly.
That is why you find those verses unconnected. And the Quran written by Imam
Ali (a.s.) is in the possession of Imam Zamana (a.s.). It contains the
description and explanation of every point. It even mentions the penalty of a
bruise. There is not doubt that the present Quran is the word of Allah and this
has reached us from Imam Zamana (a.s.).
I asked the Sayyid questions on around ninety points of
doubts which I later compiled into a book entitled: Fawaid Shamsiya. And
I have not told anyone about it, except to some trusted Shia.
On the third Friday, which was the middle Friday of the
month, when he concluded the Friday Prayer, the Sayyid took his seat to solve
the problems of the people. I heard a great clamor outside.
I asked the Sayyid what it was and he said: “They are the
commanders of our forces who gather in the middle Friday of every month to pray
for the reappearance of Imam Zamana (a.s.).”
I took the permission of the Sayyid and came out to see a
huge crowd in which people were beseeching Allah for the reappearance of Imam
Mahdi (a.s.).
When I came back to the Sayyid, he asked me if I had seen
the army to which I replied in the positive. He asked me if I had counted them
to which I replied in the negative.
He said: “They are three hundred helpers and thirteen more
are needed. The Almighty Allah would soon deliver His servants; indeed He is
generous and kind.”
I said: “My chief, when that would be?”
He replied: “It is known only Allah, the Mighty and Sublime
and it depends on His will. Among its signs is that the Zulfiqar will come out
of the sheath and speak up in Arabic: O Wali of Allah, arise in the name of
Allah and eliminate the enemies of Allah.
Along with this, three calls will be issued which would be
audible to all the human beings: one would be: ‘O believers, Judgment Day is
near’; second: ‘Curse of Allah on the oppressors’ and the third that a face
will appear from the sun and call out ‘Allah has made MHMD bin Hasan Mahdi
reappear, listen and obey him.’
Question 1: Our scholars have narrated some
traditions about Saahebul Amr, which say that whoever claims to have seen him
during the Major Occultation is a liar. In spite of that so many have seen him,
even from among you?
A: It is correct, but Imam Zamana (a.s.) said this
when in the beginning of the Major Occultation there were a large number of
enemies from our sect as well as from outside and it was a period of the
tyrannical rule of Bani Abbas and the Shia were not able to discuss about the
Imam even among themselves. But that time has passed and the enemy has
despaired; our territories are out of their control and we are safe from their
oppression and through the auspiciousness of the Imam, no one has access to
this place.
Question 2: Shia scholars have narrated a tradition
of Imam Mahdi (a.s.) that he has made Khums lawful for his Shia; what do you
say about it?
A: Yes, the Imam has permitted Khums to the
descendants of Ali (a.s.).
Question 3: Can Shia purchase the slaves of other
Muslim?
A: Yes, from them as well as from the slaves of
non-Muslims. Because the Imam has said that you may deal with them in that in
which they themselves deal. (the last two problems are in addition to the
ninety problems mentioned in Fawaid Shamsiya).
Shaykh Zainuddin Ali bin Fazil says: The Sayyid (may Allah
keep him in health) also said that the reappearance of the Imam will occur
between the Rukn and Maqam in an odd year and the believers should await for
it.
I said: “My chief, l want to stay here among you all till
the Almighty Allah permits Imam Zamana (a.s.) to reappear.”
He replied: “I have received orders about your return to
your native place since before and it is impossible to disobey that order. You
are a family man and a long time has passed since you left them and it is not
allowed for you to remain away from them anymore. I was moved and I began to
weep. Then I asked: Is it possible to ask the Imam about it?”
He replied: “No.”
I asked: “Am I allowed to narrate what I has seen and heard
here?”
He replied: “There is no problem in it. You can narrate it
to believers, so that they may remain at peace, except for such and such
matter, which you must not divulge to anyone.”
I asked: “Is it possible to see the Imam?”
He replied: “No, but every sincere believer sees the Imam
although he does not recognize him.”
I asked: “I am a sincere servant of the Imam, but I never
had the chance to see the Imam.”
He said: “You saw him twice, once when you had come to
Samarrah for the first time and your co-travelers had gone ahead leaving you
alone and you reached a dried up stream. There you saw a person approach on a
piebald horse carrying a long spear with a Damascus
I recalled the whole incident and agreed that the Sayyid was
right.
Then he said: “The second time when you were traveling from Damascus Egypt Damascus
Now, the Sayyid asked: “O Ibne Fazil, was that right?”
I replied: “Yes, it is true. Then I came to the village and
spent the night there. I was accorded hospitality and when I asked them of
their faith, they said: We follow the religion of Ameerul Momineen, successor
of the Messenger of the Lord of the worlds.
I asked them how they adopted that faith and who guided them
to it.
They replied: When His Eminence, Abu Zar Ghiffari was exiled
from Medina
Then I also told them about my Shia faith. In the morning, I
requested them to convey me to my caravan. They sent two of their men to
accompany me to my caravan.
I also asked the Sayyid: “Chief, does Imam Qaaem (a.s.)
perform the Hajj?”
He replied: “Yes, O Ibne Fazil, the whole world is a step
for the believers, so what can be said about the one through whose blessings
the world has come into existence?
Yes, he performs the Hajj every year, visits the graves of
his forefathers in Medina , Iraq
After that the Sayyid said: “Now, you may return to Iraq
Those coins remain in my possession even today. Then he sent
me back aboard the ship I had come till we came to the Berber territory from
which I had entered. On reaching there I sold the wheat and barley, which I was
carrying for 140 gold dinars. And in accordance with the instructions of the
Sayyid, I did not take the Andalusian route. On the contrary, I reached Tripoli Iraq
Shaykh Zainuddin Ali bin Fazil Mazandarani says: I had heard
at the Green Island only the mention of five Shia scholars: Sayyid Murtada
Musawi, Shaykh Abu Ja’far Toosi, Muhammad Yaqub Kulaini, Ibne Babawayh Qummi,
Shaykh Abul Qasim Ja’far bin Ismail,[1]
that is Mohaqqiq Hilli (r.a.).
Moreover, this Shaykh, Shaykh Ali bin Fazil said: From that
time when I was present in that sepulcher, till this time when I am narrating
this to you a time period of eight and a half years have passed and when Shaykh
Ali bin Fazil left Hilla he stayed for some time in Masjid Sahla and as a
result of the promise which was made to him, and the native place of Shaykh Ali
bin Fazil was Mazandaran, known as Barim, and Allah knows best.[2]
Discussion regarding the authenticity of the
incident of the Green Island
The author says: Allamah Majlisi in Behaarul
Anwaar and the accomplished and well informed scholar, Mirza Abdullah
Isfahani in Riyaazul Ulama has narrated from the treatise of Green Island
I saw in the writing of Shaykh Fazl bin Yahya in the
treasure of His Eminence Ameerul Momineen (a.s.) and he has not indicated from
whom he has quoted the whole incident and he has just quoted to the extent
mentioned below:
However, Mulla Kazim Hazaar Jareebi, student of the great
teacher, Allamah Bahbahani in his book of Manaaqeb, says: This incident
is narrated by the illustrious Shaykh, Muhammad bin Makki, famous as the Martyr
and its translation is as follows:
The great Shaykh Shaheed Saeed says: From the pen of the
brilliant leader, Fazl bin Yahya and so on…
This shows that the Martyr is the author of the treatise and
this is supported by the fact that Mir Muhammad Lohi, contemporary of Allamah
Majlisi has mentioned it in the book of Kefaayatul Mohtadi fee Marifati
Mahdi (a.s.) while in the copy of this Allamah and his understanding of His
Eminence much condemnation and has threatened in such a way that he said: In
places from the book, and it is the least, is the report of the city of Shia
and the Green Island and the white sea, as it is mentioned therein that Imam
Mahdi (a.s.) is having a certain number of sons, which is in agreement with the
correct tradition in the book of Riyaazul Momineen.[3]
If the reliability of the author of that treatise had not
been proved and there was scope for condemnation, even partial, there was vast
scope for him to condemn the Allamah that he has narrated such a lengthy
incident having no base in book comprising of authentic traditional reports.
The great scholar, Shaykh Asadullah Kazmaini, in the
beginning of Maqabees, under the merits of Mohaqqiq Shahid Saharai, says: The
chief of the scholars says in his story of the Green Island
In Kashful Qana, under the explanation of the possibilities
of seeing the Imam during the period of the Major occultation and gaining
wisdom from His Eminence, he says: Among them is the well known incident of Green Island
The third martyr, Qadi Nurullah Shustari (r.a.) says in his
book of Majalisul Momineen: Both Muslim sects agree that it is mentioned
in reliable traditional reports that during the advent of Imam Zamana (a.s.)
all the buried treasures of the earth will be revealed for the master of the
affair, Imam Zamana (a.s.).
The tyrants and oppressors of the world would be defeated by
him and the kingdom of the whole world would come under the control of His
Eminence and the world would be illuminated by the effulgence of his justice and
all these matters are due to the power, which the Almighty Allah has bestowed
to His Eminence that through it he can take control of a number of places in
such a way that no one can adopt that path without a hint from His Eminence.
There were palaces therein for himself and his special
servants and veiled ladies arranged everything in order to fulfill the demands
of religion and rightfulness to establish certainty in His Eminence as is
concluded from the incident of the White Sea
the Green Island
From this noble discourse, it becomes clear that this
incident was famous in that area and it is possible that it reached to him from
another source as well. They have narrated in Taareekh Jahan Aara and Riyaazul
Ulama, etc, which are reliable books. It is mentioned therein: Jazira
Akhzar and Bahr Abyaz is an island in the land of the Berbers between the sea of Andulus Rafdha Island Green
Island
Account of Fazl bin Yahya, narrator of the
incident of the Green Island
We should know that the name of the father of the researcher
is Hasan. He is the son of Yahya bin Saeed Hazali Hilli and in this story it is
has been interpolated or that Ismail is the name of the prominent person from
his ancestors, whom he has referred to as this grandfather. However, Fazl bin
Yahya, the actual narrator of the story, is from the well known scholars.
Shaykh Hurr says in Amalul Amil:[4]
Shaykh Majduddeen, Fazl bin Yahya bin Muzaffar Tabibi Katib, is a scholar and
well personality of Wasit; he narrates the book of Kashaful Ghumma from
its author Ali bin Isa Irbili and has written it in his writing and has
compared with it and has heard from him; and there is permission to him from
Ali bin Isa dated the year 691. Twelve persons have heard the book from him, as
we shall explain at its proper place.
Fazil Mirza Abdullah Isfahani says in Riyaazul Ulama:[5] I
saw an ancient copy of Kashaful Ghumma, which Fazl compared with this Shaykh
in the year 699 in Wasit, in the form of writing of Mamun in his vicegerency
for Imam Ali Reza (a.s.) and what the Imam had written behind it.
We should know that discussion regarding this incident and
the doubt regarding the improbability of such a great land on the surface of
the land it being unknown to everyone with all this doubt was mentioned and in
this second incident, that it being there and it being concealed from the sight
of the people generally by the power of the Almighty Allah; all this is not
stranger than the barrier of Dhulqarnain and the cave of Ashaab Kahf, which is
present on the earth according to the clear statement of the Holy Quran and no
one is aware of its exact location.
City of the Fatimid Mahdi
In the volume of ‘Universe and the worlds’ of Behaarul
Anwaar, it is narrated from the book of Qismat Aqaleemul Arz wa Budan
Oon, written by an Ahle Sunnat writer, in which he says: The city of Mahdi
is a strong and stable town, which Mahdi, the Fatimid has founded and he
constructed a fort in it, whose gates were constructed from molten iron and the
weight of each of them being more than a hundred Qintar. When he constructed
and strengthened it, he said: Now, I have become safe on the Fatimids.[6]
Account of a strange city in Andulas
Shaykh Ahmad bin Muhammad bin Ayyash has narrated in the
first part of his book, Muqtazabul Asar:[7]
through his authorities from Shobi that he said: that once Abdul Malik bin
Marwan summoned him and said: O Abu Amr, a letter has come from Moosa bin Nasr,
governor of the western province, which says that there was a city of yellow
skinned people, which Prophet Sulaiman (a.s.) had constructed with the help of
jinns. It is located in Andalusia desert.
Prophet Sulaiman (a.s.) had buried treasures in that area. I have decided to
march there, but a slave has informed me that the route is long and difficult
and as long as provisions are not there for the whole journey, it is difficult
to go there. So far whoever has tried to reach there has failed. Only Dara bin
Dara had managed to reach there.
When Alexander killed Dara, he said: Except from that part
of Andalusia there is no land, which I have
not conquered and annexed. If Dara can reach there I am more eligible to go
there.
So Alexander made preparations for a year; and when he was
sure that everything was ready, he first dispatched some of his scouts to
explore the route, but they came back to report that there were many
obstructions on the way.
Abdul Malik wrote to Moosa bin Nasr that he should appoint
someone as his representative and prepare to leave for that place.
So Moosa made the preparations and set out for that place.
He reached there and after returning from there he wrote to Abdul Malik the
conditions prevailing there and wrote that when many days passed and all the
provisions were exhausted, we turned to the sea shore, which was full of trees
and finally reached a wall, on which the following verses were inscribed:
“Those who possess unlimited power, and they think that they
will live in the world forever; they should know that no one will live in the
world forever. If someone had lived forever; who was more powerful than
Sulaiman bin Dawood (a.s.)? He should have lived forever. He commanded the
jinns to make a building for himself that would last till Judgment Day. So that
building was constructed adjacent to those walls and there he buried all the
treasures of the world; but they sunk into the ground and no sign remained of
his kingdom. It was so that he may know that except for the kingdom of Allah
When Abdul Malik read this letter and the messenger, Talib
bin Mudrik also narrated the eye-witness account, at that time Muhammad bin
Shahab Zuhri was seated with Abdul Malik. He asked Zuhri: “What is your opinion
about this strange matter?”
Zuhri said: “In my view, jinns are guarding that place.”
“And what do you think about the call of the sky?”
“Chief of believer, its better if you don’t ask about it.”
“How can I ignore it? It is a great news. You will have to
tell me about it in any case.”
“His Eminence, Ali Ibnul Husain (a.s.) has said that the
call will be issued for one of the descendants of Fatima, daughter of the
Prophet (s.a.).”
“He and you, are both liars, boasting all the time! He will
be from my family.”
“I have only narrated a tradition of Ali Ibnul Husain (a.s.)
to you; if you don’t believe me you can ask him directly and don’t blame me for
lying. He alone is the source of this report.”
Abdul Malik said, “I have no need to question the
descendants of Abu Turab (Imam Ali). But O Zuhri, never repeat this to anyone
else.”
“All right, I will do as you say,” said I.
It is since many long years that Andulus is under the
domination of the Europeans and in spite of so much information and scientific
advancement there is no report of the existence of this city and millions of
people, especially Muslims, who through the blessings of the presence of the
Holy Prophet (s.a.w.a.) and for the purification and perfection of the people
by the Prophet in the ranks of the monotheism of the being and qualities and the
acts of the Almighty Allah and the displayers of strange creations and divine
mysteries – is more perfect and knowledgeable that all communities, and they do
not have any scope of unlikeliness; on the contrary Ahle Sunnat and our opponents,
who regard the likes of the above incidents to be causes of ridiculing the
Imamate community, are more deserving to accept such kinds of reports, which
supports fabrication of certain examples, which they have made for their claims
although they do not support their original faith.
Asharia – among whom the Ahle Sunnat religion has become
fixed – say regarding the power of Allah, the Mighty and Sublime and lack of
effect of any cause on divine will: that it is possible that there are high
mountains before us almost as high as the sky from the earth and it is colored
with different colors and there should not be any veil between us and them and
the light of the sun should be shinning on them and they should be illuminated
by the glow of the sun, and the eye of everyone with sight and there will be no
defect and problem and between him and those mountains there be less than one wajab
of distance; and inspite of that they are unable to see those mountains.
They say: It is allowed in wilderness, whose length and
breadth is a hundred farsakh and that wilderness is filled with creatures,
whose number no one knows and they are involved in fighting and arguing among
themselves and archery and they are attacking each other with swords and the
horses with riders, as have no limit and humans regularly touring the length
and breadth of that wilderness with or without inclination on the right line or
sphere such that his tour encircles all its regions of that desert and they
spur their horses; in this way there will be no perception and movement from
that group and they did not see the face of anyone from them and during their
tour did not collide with one of them and or his horse, on the contrary in all
circumstances of the tour, they will get deviated from them to the right or
left and become aloof from it and the like of this, as their conclusion are the
beliefs of all the Ashaira.
An outline of the circumstances of the
companions of Imam Qaaem (a.s.) in Jablisa and Jabliqa
As for Imamiyah: they mention many incidents like this among
the miracles of the Messenger of Allah (s.a.w.a.) and the Holy Imams (a.s.) as
was hinted at previously; on the contrary many of these reports are Mutawatir
in meaning and in the east and the west there are two great cities: Jablisa and
Jabliqa. On the contrary, there are numerous towns and the inhabitants of those
towns are in fact helpers of Imam Qaaem (a.s.) and they will appear with His
Eminence and take precedence over armed people and would continuously
supplicate the Almighty Allah to appoint them as helpers of His religion and
the Holy Imams (a.s.) go to them at the specific times and teach knowledge of
religion to them.
They are never tired or distressed by worship and they
recite the Book of Allah in the same sequence as it was revealed and they teach
it to them that if they recite it to the people they would definitely
apostatize by denying it and that they will inquire from the Holy Imams (a.s.)
about the meaning of what they don’t understand from the Quran.
Thus, when they inform them about it their chests would
expand due to what they hear and they are the bearers of secrets, pious and
doers of good.
When you see them, you will see them humble and seeking that
which will make them proximate to Allah, the Mighty and Sublime. Their life
span is a thousand years and among them are the old and the young. When the
young people see his old age they will sit with him in the manners of slaves
and will not arise without their permission. They would wait for the Qaaem
(a.s.) and beseech the Almighty Allah to make His Eminence appear for them and for
them is a path due to which they are the most intelligent of all the creatures
for the intentions of the Imam (a.s.).
When the Imam issues a command to them they are always
steadfast on it and if they attack what is there between the east and the west
they would eliminate all the creatures within an hour. Iron will not affect
their bodies. There is a sword for them from iron other than this iron, such that
if one of them strikes at a mountain with it, he would be able to cut it up
into two.
Imam (a.s.) will perform Jihad with India Fars and
between Jablisa and Jabliqa; and they will not come across follower of any faith,
but that they will call them to Allah, the Mighty and Sublime and to Islam; to
the confession of Prophet Muhammad (s.a.w.a.), monotheism and Wilayat of Ahle
Bayt (a.s.).
Thus, one, who agrees with them and accepts Islam, they will
leave him to his means and will not issue any order against him and eliminate
all who refuse Islam and the Prophet of Islam (s.a.w.a.).
They will be among them people who will not have taken off
their battle gears and who are waiting for the advent of Imam Zamana (a.s.) and
since the Imam is not coming to them they think it is because the Imam is
displeased with them and they are waiting for him.
They do not regard anyone to be a partner of the Almighty
Allah and they do not at all disobey God. They are aloof from so and so and so
and so and they recite curses on them.[8]
And other than this from the conditions and qualities and
character of that group and the qualities and circumstances of their city,
which is explained in reports and which are apparently in accordance with Islamic
law and lifestyle of pious Muslims, all this cannot be interpreted to be in the
facsimile world or mental stages of the present people as some have
interpreted.
Clarification of the existence of these two cities on the
earth or on its remote regions as some experts have thought in the past was
like how His Eminence, the chief of the martyrs, Imam Husain (a.s.) said on
Ashura in the battlefield to exhaust the proof: By Allah, other than me, there
is no one from the east or the west, there is no one, who can claim to be the
son of the Messenger of Allah (s.a.w.a.), except me.[9] As
we see in a report, as its description is not our aim here.
Firozabadi says in Qamus: Jabalas or Jablas is a town
in West. No human beings are present over there. And Jablaq is a city in the
East.[10]
Shaykh Hasan bin Sulaiman Hilli, student of Shaheed Awwal in
the book of Mohtazar,[11]
has narrated a report regarding hypocritical accusations on Ameerul Momineen
(a.s.) that sometimes he went out of Medina
Regarding the order of Khums and Sahme Imam
(a.s.)
Warning: We should know that the tradition which
Shaykh Zainuddin Ali bin Fazil has narrated from Sayyid Shamsuddin regarding
the legalization by His Eminence of Khums for Shia during the period of
occultation and the conformation of that report by the Sayyid; it does not
imply that it should be taken in the literal sense as it would entail the
cancellation of Sahme Imam and Sahme Sadat from Khums right away as Sabzawari,
the author of Hadaiq and some of his contemporary scholars have stated;
or that it should be interpreted as cancellation of Sahme Imam during the
period of occultation as the author of Madarik and Mohaddis Kashani have
said.
According to the apparent tenor of the statement that: We
have legalized Khums for our Shia, so that their seed may be purified[12];
there are many traditions stating this point or something close to it.
But since it is opposed to the apparent meaning of Quran and
clear and authentic traditions on the survival of both their species, on the
contrary there is emphasis in the command and stress on its prohibition.
Here, it is sufficient to mention the epistle issued but
Imam Zamana (a.s.) to Abu Ja’far Muhammad bin Usmaan, the second special deputy
as Saduq has narrated in Kamaaluddin:[13]
consisting of replies to some questions, one of them being: As for that which
you asked: that if someone is having something from our property and he spends
it without our permission as if he is himself the owner and considers it permissible
for himself. The reply to it is as follows: One, who does thus is accursed and
on the Day of Judgment we would be displeased with him. The Holy Prophet (s.a.w.a.)
has certainly said: “Anyone, who considers a prohibited thing of my progeny as
permissible is eligible for my curse and that of all the prophets. One, who
encroaches upon our rights is among those, who are unjust upon us and the curse
of Allah is upon him. The Almighty Allah says:
اَنْ لَّعْنَۃُ اللہِ عَلَي
الظّٰلِــمِيْنَ۴۴ۙ
“Know that! The curse of Allah is upon the oppressors.”[14]
It is mentioned in this epistle: “One, who consumes anything
from our property, it is as if he has filled his stomach with fire and very
soon he would be cast into the blazing fire.”
It is mentioned in another epistle of His Eminence: “In the
name of Allah, the Beneficent, the Merciful. The curse of Allah, all angels and
men be on the one, who has made lawful a single dirham from our property.”
Abul Hasan Asadi, the narrator of the epistle says: I said
to myself that this punishment or threat is regarding anyone, who regards the
unlawful as lawful. Thus, what merit is there in it from Imam Zamana (a.s.)?
By Allah, indeed, after I looked in the epistle again and
saw that it had changed to what was there in my mind.
In the name of Allah, the Beneficent, the Merciful
“The curse of Allah, all angels and men be on the one, who
usurps a single dirham from our property.”
In some reports, he swears that he would ask them on
Judgment Day why they appropriated Khums funds and other betrayals of trust.
Therefore, the jurist researchers have refrained from the apparent
connotation of this group of traditions and interpreted each testimony from the
reports, like implying some of them on some types of land that some of them as
Khums and some as windfalls from the property of Imam (a.s.) and it is lawful
for the Shia to spend from them during the period of occultation like the Khums
of land, which Muslims have seized from infidels forcibly by the permission of
the Messenger of Allah (s.a.w.a.) and all the land from their dead and what all
they have seized without permission; or whose people died or fled and on the
mountains and between the passes etc, and some of it being lawful to that
extent from Khums that is related with property in the hands of infidels or
opponents and like transaction or gift and its examples will come into the
hands of Shia.
Since Khums is related to the actual property, thus it is
lawful for them to purchase it from the traders of that sect who do not at all
pay Khums of the interest of business and purchasing from the windfalls that
the opponents take from disbelievers in battles as all of it is the property of
Imam (a.s.) and is lawful for the Shia and some of it is described to be
discretion in property from which Khums is related to its actual part, before
taking out the Khums, in spite of the fact that it becomes the surety of Khums
and he takes it upon himself and spends from that property.
Method of utilization of Khums funds
In short it is clear for all who ponder on the traditional
reports that Khums and specially Sahme Imam (a.s.) is very much emphasized; on
the contrary in the method of disposal of the second type to the deserving ones
utmost precaution has to be observed. So that its owner may, by the permission
of the honest jurist, spend it or appoint as the trustee to deliver it to those
who are deserving of it; as there is no way one can spend from the property of
Imam (a.s.), except after observing the absolute conditions as His Eminence is
not having the slightest interest in that property; on the contrary in all the
whole world and all that is present in it so that its security may become
necessary, like security of the property of those who are absent by burying and
by making bequests from one to another till the reappearance as some scholars
have stated.
In spite of the presence of the weak, helpless and orphans
from the Sadat and others, severity of their need and all those who are
needless of His Eminence, although he is agreeable to spend those funds on them,
but in specific circumstances that class of Shia should give from the obedient
and the disobedient ones to his right and needy ones and their like and it is a
difficult matter to find what quantity should be given to whom.
As certainty of permission of His Eminence for giving it to
the needy in a way that he would himself give during the period of his apparent
rule and the manners of His Eminence and his companions is like the style of
his grandfather, Ameerul Momineen (a.s.) in being aloof from all that is over and
above ones sustenance and being content with coarse garments and dry foodstuff.
The prominent Shaykh, Muhammad bin Ibrahim Nomani says in Kitabul
Ghaibah,[15]
narrating from Imam Ja’far Sadiq (a.s.) that he said: “Why do you urge on the
appearance of the Qaaem? By Allah, he wears rough cloths and eats coarse food.
There will be nothing, but the sword and killing under the shadow of the sword.”
In another report, he said: His food is only a diet of
coarse barley.[16]
Also, it is narrated from Khallad that he said: The Qaaem
(a.s.) was mentioned in the presence of Imam Ali Reza (a.s.) and he said: “Today
you are at ease more than that day (when the Qaaem appears).”
They asked: “How is that?”
He said: “When our Qaaem (a.s.) appears, there will be
nothing save blood, sweat and sleeping on the saddles. His cloths are not, but
rough and his food is not, but coarse.”[17]
It is narrated in Dawaat Rawandi[18]
that Mualla bin Khunais said to Imam Ja’far Sadiq (a.s.): “Alas, if you had
been in power; we would have led a life of comfort.
He said: By Allah, if we had been in power, you would have
to eat coarse food and wear coarse clothes.”
It is narrated from Mufazzal bin Umar that the Imam said:
“If we had been in power, you would have had to lead life as
the Messenger of Allah (s.a.w.a.) led and follow the practice of Ameerul
Momineen (a.s.).”
It was previously mentioned in the physical appearance of
Imam Zamana (a.s.) that he is most resembling the Messenger of Allah (s.a.w.a.).
Also, Shaykh Nomani has narrated from Mufazzal that he said:
Once I was with Abu Abdullah Sadiq (a.s.) during the circumambulation (around
Kaaba). He looked at me and said: “O Mufazzal, you seem distressed! What is the
matter?”
I said: “May I die for you! I think of the Abbasids and
their prevailing rule and tyranny. If it (the rule) is in your hands, then we
will be with you!”
He said: “O Mufazzal, if it is so, it will be politics in
the night, achieving people’s affairs in the day, eating coarse food and
wearing rough cloths like Ameerul Momineen (a.s.); otherwise it will be (going
to) Hell. It has gone away from us. We eat and drink. Have you ever seen an
oppression that Allah has made as a blessing like this?[19]
Also, it is narrated from Amr bin Shimr that he said: Once I
was with Abu Abdullah Sadiq (a.s.) in his house. The house was crowded and
people were asking him about different things. Whenever he was asked about
something, he gave the sufficient answer. I began to cry. He asked: “O Amr, why
are you crying?”
I said: “May I be your ransom! How do I not cry? Is there
anyone other than you in this Ummah? You are imprisoned here, the door is
closed and the curtain is lowered before you!”
He said: “O Amr, do not cry! We eat good foods and wear soft
cloths. If what you say occurs, we will eat coarse foods and wear rough cloths
like Ameerul Momineen Ali bin Abi Talib (a.s.); otherwise putting on ties in
Hell.”[20]
The Shaykh has narrated from Hammad bin Usmaan that His
Eminence, Abu Abdullah (a.s.) said: When the Qaaem of Ahle Bayt (a.s.) stages
an uprising, he will be dressed in the garments of Imam Ali (a.s.) and will act
according to the conduct of Ameerul Momineen (a.s.).[21]
There are many traditions on this topic and perhaps due to
this contentment and being aloof from the world and reduction to the necessary
quantity of sustenance in food, dress, drinks, house, marriage and will make
them needless of more than what will fulfill the need.
As it is mentioned that during the rule of Imam Zamana
(a.s.), owners of Zakat etc. will carry it on their head and roam in the land
seeking the needy ones. But will not be able find anyone as such. Not that it
implies their needlessness due to excess of wealth and pelf, which is opposed
to the aim of his uprising who would slay people towards the court of Allah,
the Mighty and the High and make them perfect in knowledge and acts.
Thus, if His Eminence himself is as such in his behavior,
how he would be agreeable to the spending of his funds in other than sustenance
and embellishments of the world? Such a permission can never be obtained from
His Eminence.
Thus, the giver and taker of the share of the Imam (a.s.)
should adopt the style of His Eminence and his grandfather, Ameerul Momineen
(a.s.); he should not flee from it or he would be responsible for it. And Allah
knows best.
[1]
In the present copy of Behaarul
Anwaar, it is mentioned as Ja’far bin Saeed; Behaarul Anwaar, vol.
52, p. 174.
[2]
The last portion of this incident in Behaarul
Anwaar is as follows: After the mention of the names of the scholars, it is
the last thing, which I heard from this pious Shaykh, Ali bin Fazil. (Author)
[8]
Basaaerud Darajaat, p. 510-512; Madinatul
Maajiz, vol. 6, p. 27l; Behaarul Anwaar, vol. 27, p. 43;, vol. 30,
p. 195;, vol. 54, pp. 329-333.
[12]
Mustadrakul Wasail, vol. 7, pp.
302-303; Al-Kaafi, vol. 1, p. 346; Man Laa Yahzorohul Faqeeh,
vol. 2, p. 43; Kamaaluddin wa Tamaamun Ne’ma, p. 485; Al-Istibsar,
vol. 2, p. 57; Tahzeebul Ahkaam, vol. 4, pp. 136, 143; Wasaaelush
Shia, vol. 9, p. 545.
[21]
Al-Kaafi, vol. 1, p. 411; Hilyatul
Abrar, vol. 2, p. 216; Behaarul Anwaar, vol. 40, p. 336;, vol. 47,
p. 55.