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In the Name of Allah, The Merciful, The Intensely Merciful. Peace, Mercy and Blessings of Allah be upon you
Imam Ahmad Al-Hassan (a.s), the Vicegerent and Messenger of Imam Al-Mahdi (a.s)
And he is the promised world savior, in the Torah
And he is the comforter mentioned in the Gospels, Messenger from Jesus son of Mary (a.s)
And he is Ahmad who is born in the End Times, in the books of the Sunnis, Ahlul Sunnah wal Jama'a
And today we will be with Sheikh Saber, where he will present to you the proofs
which clarify and prove the truth of the blessed Yamani call
May Allah greet you Sheikh Saber
May Allah greet you my son, and bless you, and greet all the brothers watching us
from all over the world
especially the truth seekers and the ones looking for the truth
In the Name of Allah The Merciful The Intensely Merciful
There is no power or might except by Allah, The High, The Great
May Allah send His Peace and Blessings upon Muhammad and the Family of Muhammad the Imams and the Mahdis
By the preference, mercy, strength, and might of Allah, we have been presenting some of the proofs of the blessed Yamani call
And by the mercy and preference of Allah we have reached point number 9
the descriptions of Imam Muhammad ibn Al-Hassan (a.s) and the descriptions of his vicegerent Ahmad Al-Hassan (a.s)
From the amazing paradoxes is that we find in the narration of Ahlul Bayt (a.s)
two completely different descriptions for two different characters
Each of them is called "Sahib Al-Amr (possessor of the matter)" 21 00:02:46,000 --> 00:02:51,000 If Allah wills, the traditions shall come describing this truth
Our brothers the old shia scholars may Allah have mercy upon them
copied those traditions in one door, under one door/section, and we shall mentioned the name of the door insha'Allah
For example in the book "Al-Ghayba" by Sheikh Al-Noa'mani, with the commentary of Faris Hassoun Kurrayyim
In door number 13
The title of the door
is "what has been narrated about his description, and life, and what he does, and what came down from the Qur'an about him (a.s)" 28 00:03:52,000 --> 00:04:04,000 Here our brother Sheikh Al-Noa'mani thought he was talking about the twelfth Imam Muhammad ibn Al-Hassan Al-Askari
And he, may Allah be pleased with him, gathered the narrations under this door regarding two completely different characters
For example in tradition number 2, and tradition number 3
tradition number two talks about a character with a different description
and tradition number 2 talks about a person with a different description and appearance than the one in tradition 2
So here in this door, door number 13
what has been narrated about his description, and life, and what he does, and what came down from the Qur'an about him"
and the point that I would like to point to is that Ahlul Bayt (a.s)
intentionally hid Ahmad in Muhammad, peace be upon them both
like our master the Commander of the Believers (a.s) said 38 00:05:23,000 --> 00:05:29,000 "The Qa'im has two names, one shall be hidden, and one shall be announced
the one that shall be hidden is Ahmad, and the one that shall be announced is Muhammad" (pbut) 40 00:05:39,000 --> 00:05:43,000 Those traditions remained a secret
It did not occur to Sheikh Al-Noa'mani, may Allah be pleased with him
meaning he could not differentiate between the two characters
nor point to the fact that there is a character other than Muhammad ibn Al-Hassan Al-Askari 44 00:06:05,000 --> 00:06:09,000 he gathered the narration right after one another, 2 and 3
So that is the secret that I wanted to mention
and not everything that is known is said,
and it is not necessarily that the people of everything said have arrived 48 00:06:26,000 --> 00:06:33,000 not everything that is known is said, and the time of everything said has not necessarily arrived 49 00:06:34,000 --> 00:06:40,000 and it is not necessarily that everything that had its time arrived that its people have arrived too
Those are fixed rules with all the intellectuals and accounted people
so here, the Family of Muhammad (a.s) have a Qa'im 52 00:06:53,000 --> 00:07:04,000 and a possessor of the matter, in the end times, especially at the end of the occultation of the twelfth Imam
and his vicegerent shall be with him, and he has completely different descriptions than that of Muhammad ibn Al-Hassan Al-Askari
and he is the one by whom the nation will be tested when he arrives
Let's read the second tradition
'Amash said that Abu Wa'el said: The Commander of the Believers Ali came to AL-Hussein (a.s)
This son of mine is Sayyed. Like the Messenger of Allah has called him Sayyed.
And Allah will bring out from his loins a man by the name of your prophet
He looks like him in creation/features and in morals
He goes out suddenly to the people
killing for the truth, exposing injustice.By Allah if he did not come out his neck would be stricken
The people and inhabitants of the Heavens will be delighted by his emergence
He is a man with bright forehead,curved nose, great belly, his thighs are split from one another, he has a mole in his right thigh , and there is space between his teeth
He shall fill the Earth with Justice, as it has been filled with injustice and tyranny
He shall fill the Earth with Justice, as it has been filled with injustice and tyranny
The sources of this narration is Fitan Ibn Hammad and Sunnan Abu Dawoud, meaning in the books of Sunnis as well, because those are Sunni books, and Jam'i Al-Usoul, Mukhtasar Abu Dawoud,'Aqd Al-Durar, also those are Sunni books, ,
Mishkat Al-Masabeeh, Muqadimat Ibn Khaldoun, Asna Al-Matalib Urf, Al-Siyouti, Al-Durr Al-Manthour, Jam' Al-Jawami', Kanz Al-'Umal, Ghaybat Al-Toosi, Umdat Ibn Batreeq, Al-Tara'if, Al-Malahim w Al-Fitan by Ibn Tawous
For the Twelver Shia brothers,and the Sunnis, review those words in these sources
What is the point here?
it is that the Commander of the Faithful (a.s) says here: "a man by the name of your prophet", by the name of your Prophet means Muhammad.
He looks like him in creation/features and morals
And it is known that the Prophet (pbuh & his Family) was not tall nor short, and he had a fair skin,
he clarifies the condition or time in which he will emerge, and that he has a bright forehead, or his forehead is wide, has curved nose,
curved nose means a long nose, the tip of it is sharp, and it is bent in the middle
and "his thighs are separated", means that they are broad, and "there is space between his teeth" means they are separated.
this curved nose, just as the commentator has clarified, it is long nose and its tip is sharp and it is bent in the middle.
I, and I seek refuge from the I, have seen a vision. While I was sleeping I saw that there was a person standing at my legs. I was sleeping on my back, according to the Sunnah, and my feet were facing the Qiblah
and on my right I found a man standing, neither tall nor short, he had a fair skin, and was wearing Jilbab, and it had the same color as the sky's
he had a scarf around his neck, one side of it was on the front and the other was on the back, he was standing there not talking while I was looking at him
and I kept saying; who is this? who is this? who is this?, speaking to myself
then the picture disappeared,
So I said: "this is Imam Al-Mahdi a.s". His curved nose was as obvious as the shining sun
Pay attention to this character.
Also in the book Bisharat Al-Islam, we have previously read a tradition where it talks about a man, Ibn Mihzyar, who had a vision: "go to Pilgrimage this year because you shall see the possessor/companion of your time i.e. the Imam a.s"
It is a long story which we have read in a previous episode
Until he says, "so I greeted him and he greeted me back, I saw him, I found his face to be like a portion of the moon, he was neither very tall nor very short, he had a stretched stature "
his forehead was bright and broad, his eyebrows were long (connected), his eyes were wide and black, he had a curved nose
he had lower cheeks, there was a mole on his right cheek". That was the description given by our brother Ibn Mihzyar when he saw Imam Al-Mahdi (a.s) in Al-Ta'if. And this is the book Bisharat Al-Islam, page 234
And I have marked the part of "describing Imam Al-Mahdi"
Let us read the third tradition,
Abdullah ibn Bukayr narrated to us that Humran ibn 'Ayun said "I said to Abu Ja'far Al-Baqir (a.s): 92 00:14:52,000 --> 00:15:13,000 "May I be your ransom, I have entered to Madina and I had 1000 Dinars in my wallet" meaning he had something like the wallet that the pilgrims attach to their belts
"and I have promised Allah to spend them in your door, dinar by dinar, or that you respond to what I ask you"
So he said: "O Humran, ask and you shall be answered, and do not spend your Dinars". So I said: "I ask you by your kinship
to the Messenger of Allah (pbuh & his Family)
are you the companion of this matter and the one that rises by it?"
he said: "no". I said: "May my father and mother be your ransom, who is he then?"
so he said: "that one who has reddish skin, and sunken eyes, and separated eye brows, and broad shoulders, and has a dandruff in his hair, and there is a mark on his face. May Allah have mercy upon Moses"
The tradition is clear, it does not need further clarification. But the point is:
In this tradition this character is completely different that the ones mentioned in the other tradition as "he has the name of your Prophet and is similar to him in creation/features and morals"
Meaning that there is one character that looks like the Prophet (pbuh & his Family), and another character that looks like Moses ibn Imran (pbuh)
and both of them are "the companion/possessor of the matter and the one who rises by it"
and the honored well known Sheikh Ibn Abi Zaynab Al-No'mani, mentioned both descriptions in the same door, referring to the twelfth Imam (pbuh)
Here Humran went to the Madina insisting to know the Qa'im. Of course all the Imams are Qa'ims (risers) by the command of Allah
But what Humran meant was the Qa'im who rises by the sword, the one who shall return the rights to their people, and take revenge for the Family of Muhammad and all of the Prophets and Messengers, and establish the state of the Divine Justice
so Imam Baqir (pbuh) responded to him saying:
"that one who has reddish skin, and sunken eyes, and separated eye brows, and broad shoulders,and has a dandruff in his hair, and there is a mark on his face. May Allah have mercy upon Moses"
I ask you and the viewers by Allah, is there a similarity between the two characters?
I, and I seek refuge from the I, have seen my master and leader Ahmad Al-Hassan during circling the Holy House of Allah (The Kaa'ba) even before I knew him
I have previously mentioned this incident, but I shall mention it again to remind
During circling the Holy Kaa'ba, I can't remember which year, after I was done with the wall of Isma'il, I entered from this direction
Then I saw two tall men wearing Egyptian Jilbab and Egyptian hat, reciting Dua' Kumayl without reading, and I remember which part exactly I heard:
They were saying together in the same time: "O Whose Name is the medicine and Whose remembrance is the cure, and obedience to Whom makes one self sufficient;
Have mercy on one whose only asset is hope and whose only weapon is crying, Who pushes away all misfortunes
O Light Who illuminates those who are in bewilderment! O Who knows without (acquisition of) learning! Send Your Peace and Blessings Upon Muhammad and the Family of Muhammad"
they were saying that together in the same time. So it settled in my heart that those are Egyptian and Shia.And I am Egyptian so I would like to know them.
So I intended to introduce myself to them, so I moved forward. This incident was right infront of the door of Rajaa'(Request/Hope)
The door of Rajaa' is the door that split to Lady Fatima bint Asad, daughter of our Master and Leader Abi Talib (pbut), when she was pregnant with Imam Ali ibn Abi Talib (pbuh)
The time of her delivery approached so she went to circle the Kaa'ba, beseeching Allah by her father Abraham, The Friend of Allah (pbuh)
that He makes her delivery easy
So while she was circling the Kaa'ba, its wall got split, so Lady Fatima entered then the wall returned back to how it was
the people that were present there saw this, so they went to Abi Talib and told him what happened
So Bani Hashem came and tried to open the door but they couldn't so they know it was a matter from Allah, so they remained for three days
While Lady Fatima was protected inside the Kaa'ba eating and drinking and everything by the generosity of Allah and His preference
Then the wall got split again, and Lady Fatima bint Asad, the Hashemite from the father's and mother's side, came out
So she (pbuh) came out and with her was Imam Ali ibn Abi Talib (pbuh). So he is the son/product of the Kaa'ba, at the door of Rajaa'
Then I moved forward, and followed them, and then stood ahead of them by the distance of one foot
and then I looked upwards to the man standing by the wall of the Kaa'ba, by the Kaa'ba
When I looked at him it was as if I was looking to the sky, like I was a dwarf compared to him
So I looked at him, and he had dark skin, his eyes were sunken, his eye brows were separated, his shoulders were broad. Then he looked at me
He looked at me with the tip of his right eye
it was as if an arrow had fallen from his eye on me, so I could not look to him again
So I bowed my head and looked towards the ground, then I went away and continued circling the Kaa'ba.
And I forgot about this incident, until Allah willed that I believe in him, then I remembered this incident at a certain situation
As for visions, I have seen him many times in the world of sleep. The the world of visions, the truthful in the Kingdoms of Heavens
The first time to see Sayyed Ahmad Al-Hassan (pbuh) in visions, and I shall mention it seeking closeness to Allah (swt), because Allah (swt) says: "Remind! for verily, the reminder benefits the believers"
I have seen myself in an apartment that had a group of Ansar, and Sayyed Ahmad Al-Hassan was sitting on the edge of the sofa or the chair
And I was sitting right infront of him. And during that time I had intended to do something seeking closeness to Allah (swt) and giving victory to the Yamani (a.s)
Then the Imam looked at me and indicated with his hand as if he was telling me: "come here"
He (a.s) rose up and walked ahead of me and entered into a bathroom, a bathroom that had no toilets, just a bathroom with ceramic floor and walls and ceiling
and the lighting in it was so strong. He entered and I was at the door then he indicated to me with his hand saying, "bring forth", meaning that he was telling me "bring forth that thing that you intended to do"
I became scared of him when I entered upon him. He had a dark skin, was tall, broad between the shoulders, in the freshness/peak of his youth, in the vigor/peak of strength and its freshness
so when I first looked at him I said this is "Shamahty". In Egyptian, "Shamahty" is the extremely strong man, the bravest of the town,
whom they call "the destroyer" who enters into all dangers and overcome them and destroy them and never fears them
that's what settled in my heart in the beginning then I found myself throwing myself in his arms
You know how the father is much taller than his 6 or 7 year old son? When I threw myself in his arms he hugged me and bent down while hugging me[because he was taller]
then I kissed him on his right and left cheeks and lips and forehead, and I said to him: I want to kiss your belly.
that is because in the world of testimony (this physical world) I had read that one of the companions of Imam Ja'far Al-Sadiq (pbuh) said to him: "O son of the Messenger of Allah, I want to kiss your belly"
so this tradition came to my mind in the world of the kingdoms.
so I said to him "O son of the Messenger of Allah, I want to kiss your belly"
so he unbuttoned [what he was wearing] from his belly button till his neck, so the hair attracted my attention
They looked like combed curls, and the tip of the hair was golden and silver, and the curls were bent outward, on top of one another,like this
So I kept kissing till I reached the neck
They are two completely different characters
Ahmad (pbuh) is tall. Muhammad (pbuh), his father, is short compared to him. But Allah had willed that I see both of them together in the world of visions
So in the vision, so our master Muhammad [and Ahmad] (pbut) were like these two fingers,
Muhammad was the tall one, and Ahmad was the shorter. That was the case here because it was about their rank, because when they gather together,
It is known that he rank of our master Muhammad ibn Al-Hassan Al-Askari (pbuh) is much higher than the rank of our master Ahmad Al-Hassan (pbuh)
So now it became clear for the viewers that the Family of Muhammad (pbut) have two characters in the end times, and both of them are companion/possessor of the matter
Muhammad ibn Al-Hassan Al-Askari is the companion/possessor of the Divine matter/command,
and Ahmad Al-Hassan (a.s) is the companion/possessor of the matter/command of his father, he works by the command of his father
"If you excuse me, I have a question" "Go ahead my beloved"
You have mentioned among the differences between them (pbut) that Imam Ahmad Al-Hassan (a.s) has dark sink and sunken eyes
But are there any other differences between them (pbut)?
The two personalities are two totally different personalities
Mohamed Ibn Al-Hassan Al-Askary (as), as described by Ibn Mezyar, is neither too tall nor too short,
and his face is like a portion of the moon,
and his features and manners are the closest to the Prophet of Allah (pbuh & his Family)
and his nose is curved and his forehead is wide/bright and other descriptions etc.
Sayyed Ahmed Al-Hassan is tall to the extent that it draws the attention.
When I, and I seek refuge from Allah from the I, saw him during Tawaf (Circulation in Hajj)
I found that there was no one in Tawaf [that had his height]. His height was one of a kind/different, compared to that of all the ones who were circling the Kaa'ba
He is broad btween the shoulders, and in the freshness/peak of his strength
When I saw him in the Kingdoms of Heaven, he had that image.
And of course Allah (swt) has blessed me in the world of the Kingdoms and I saw him in several images,
and in several conditions. Of these I remember that I saw the ring of prophethood
And I remember that I saw him, in one of the visions, walking ahead of me.
And he is tall, also wearing a Jilbab and a hat, and holding the end/side of the Jilbab with his finger like this,
and he is walking as if he is releasing himself from the ground, like this,
and I am walking behind him and saying the loudest I can: "Peace be upon you, O proof of Allah on his earth,
peace be upon you, O the eye of Allah in His creation,
peace be upon you, O the light of Allah which guides the guided."
He's walking ahead of me, and I'm walking behind him and I'm greeting him with this salutation,
and in different ways. Until he went up a bridge,
meaning like a sea bridge, that blocks the water and is far away from it, 186 00:32:39,000 --> 00:32:49,000 he went up the bridge, and also went down [from it] into a place like this and I'm walking behind him.
Then he reached a place and entered it.
When he entered it, he pointed towards me with his hand, meaning "come here!".
At this point, something in my heart made me feel as if the Sayyed (master) is being watched, or that I am being watched.
And if I enter upon him, they might recognize him,
they might recognize him. So this was the end of the vision, and I don't know whether I went to him (as) or not.
no one recognized here that the two personalities are different,
and both of them are totally different in terms of the body features and the physical image.
And this matter has been hidden from our former scholars, even [from] those who have collected the narrations.
And there was no differentiation between the two personalities until [the time when] the second personality came,
like our Master, the Prince of Believers (a.s) said, when Ummar Ibn Al-Khattab asked him: "What is the name of the Mahdi?"
He said: "My beloved one has made me promise [him] that I would not mention his name until Allah (swt) send him."
So Imam Ali (as) has clarified that there a Mahdi that the Ummah [nation] doesn't know.
And the Ahlu-albayt have not mentioned him in a way that would make him popular
and well known among the "Qasy and Dany". They have mentioned him,
but in a way that would make him as famous/well known as our master and mawla Mohamed Ibn Al-Hassan Al-Askari (as).
Okay, if you would allow me, let us go back to the narration that you mentioned,
which states that the Qa'im has two names, one that is hidden and one that is revealed.
[Because] perhaps someone could say it is possible that Imam Mohamed Ibn Al-Hassan Al-Askari (as) has two names.
The name that is revealed is Mohamed, and the name that is hidden is Ahmed,
which is a name the people do not call him with,
but when he appears, or at a certain time, [people] will call him Ahmed also.
So what is the response/the answers for this?
Well, Ahmed is someone else than Mohamed, peace be upon them both.
Furthermore the name indicates the personality, the essence
So an essence is revealed, and the other one is hidden inside the apparent essence
The name indicates the essence so the name Ahmed indicated the essence of Ahmed.
The name Mohamed indicated the essence of Mohamed. So now we have two essences, Mohamed and Ahmed.
And Mohamed is the apparent, his essence is apparent, though he is absent,
yet his name indicated his absent essence which is known to everyone.
And the apparent essence of Mohamed, peace be upon him and his sons and fathers, has hidden the essence of Ahmed.
It's like as if the essence of Ahmad was hidden and hidden inside of [the essence of Mohamed], until it was time that Ahmed Al-Hassan comes.
And his essence has appeared to be totally different than Mohamed, peace be upon them.
This is the secret that the Prince of Believers (as) has informed us about.
Also the third narration from the same chapter,
and the fourth narration from the same chapter:
From Humran Ibn A'ayon, he said: "I asked Abu Jaafar (as) and said to him: 'Are you the Qa'im?'
So he said: 'The Messenger of Allah (sawas) gave birth to me, and I am the seeker of revenge,
and Allah does whatever he wills.' So I repeated [my question]?
so he said: "I know what you mean"
your companion is the one with the great belly, has Hazaz (dandruff) in his head, the son of Arwa', may Allah haver mercy upon so and so
So here our brother Humran Ibn A'ayon is asking Imam Al-Baqir (as), telling him 'Are you the Qa'im?'
So he told him 'Yes, I am the Qa'im, the messenger of Allah has given birth to me and I am the seeker of revenge.'
Though Imam Al-Baqir did not rise with his sword at his time, and he is indeed the seeker of revenge,
because in his loins [exists] the one who seeks revenge.
And also if the circumstances would've allowed it, 232 00:38:19,000 --> 00;38:23,000 or if he would have found supporters who would have helped him gain strength/power over tyrants,
he would have done it and would have called for/sought revenge
Then the Imam, when the question was repeated one more time, the Imam said: I know what you meant
meaning I know now who you are asking about, 'You companion has a great belly
"great belly" means [he has] a wide broad belly
Then dandruff in his head, dandruff is the so called scurf/dandruff.
But here it is not dandruff that should be treated,
rather it is a permanently existing sign, a sign for Ahmed (as)
So what is meant, an empty space where there's no hair?
No. Dandruff is white and exists between the hair.
When you brush your hair, you find that is falls like this.
This is what "Hazaz" means, dandruff
And of course in pharamacies they have a treatment for it, or something like that.
"The son of Arwa'a", "arwa'a" is the plural of "ware'", and "ware"(english: fearful) is the infallible Imam (as),
of course the most perfect representation of "fearfulness". "May Allah have mercy on so and so"
'May Allah have mercy on so and so' here in the fourth narration is the same as 'May Allah have mercy on Moses' in the third narration.
Also in the fifth narration: Wahib Ibn Hafsa narrated to me, about Abu Baseer that he said:
Abu Abdullah (a.s) said: "O Abu Muhammad, there are two signs for the Qa'im; a mole in his head, and the disease of dandruff in his head"
and a mole between his shoulders, from his left side, under his left shoulder, a leaf like a leaf of a plant
This fifth narration also confirms the issue of dandruff
and confirms that there is a Qa'im different than Muhammad ibn Al-Hassan Al-Askari (a.s)
Also in page 233, hadith number 8 and 9
for the people who want to know the Sanad (chain of narrators) and the issue from its beginning, it is present they can refer to it whenever they want
Yazeed Al-Qunazi said, I heard Abu Jaa'far Muhammad ibn Ali Al-Baqir (a.s) saying:
"Verily the Possessor/Companion of this matter has a similarity with Yusuf (Joseph), a son of a black woman
Allah fixes his matter in one night"
he means by "similarity with Yusuf" his absence
here in this tradition he says, son of black woman
So here we say to the Shia: the twelfth Imam Muhammad ibn Al-Hassan Al-Askari, the awaiting and awaited Mahdi, is the son of Narjis Al-Askari (pbut)
And Narjis Al-Askari (pbuh) is Roman, so she is white
Then who is the possessor/companion of the matter who is the son of a black woman?!
So now we have two Qa'ims, a Qa'im who is the son of Lady Narjis Al-Askari (pbuh), and she is a white woman
and a Qa'im who is the son of a black woman, and this is Messenger and Vicegerent of Imam Al-Mahdi (pbuh)
Also in tradition number 9 right after it:
AbdulRaheem Al-Qaseer narrated to me that he said, I said to Abu Jaa'far (a.s) about the saying of the Prince of the Believers (a.s):
"may my father be ransomed for the son of the best of the bondswomen" is she Fatima (a.s)?
He (a.s) said: "Verily, Fatima (a.s) is the best of the free women" 269 00:43:33,000 --> 00:43:38,000 that one with great/wide belly, reddish skin, may Allah have mercy on so and so"
So now we have here a Qa'im who is the son of the best of free women and she is Lady Fatima Al-Zahraa' (a.s)
and Qa'im who is the son of the best of woman, and he is described to have a great wide belly,
and reddish skin, and may Allah have mercy on Moses
this is the description of Ahmad Al-Hassan (a.s). He is the son of the best of bondswomen
And I wrote down here that if this hadith was talking about Muhammad Ibn Al-Hassan Al-Askari (a.s), it would have talked about his real mother whom his lineage goes back to
the best of the Houri, Fatima daughter of Muhammad (pbuh & his Family)
but the first Mahdi is the son of the best of the bondswomen, his lineage goes back to the purified Lady Narjis, as was narrated from AbdulRaheem Al-Qaseer
So in the traditions when it is said, "the son of the best of the bondswomen", then whom is meant is Ahmad Al-Hassan
an the son of the best of free women means Imam Muhammad ibn Al-Hassan Al-Askari
So here we have the son of the best of the bondswomen and the son of the best of the free women (pbut)
They gather together in one time and it is the time of etsablishing the state of divine justice
Now on page 235 Hadith nr. 12
Let's read the narration: From Yazid ibn Abi Hazem he said: I came out of Kufa, so when I reached Madina I entered upon Abi Abdillah (pbuh)
So I greeted him and then he asked me: Did anyone accompany you?
So I said yes, then he said: Where you talking [with each other]?
I said yes, I was accompanied by a man from "Mugheereya"
The "Mugheereya"are the companions of Mugheera son of Saeed the liar
Who used to tell lies to the Imam Muhammad Ibn Ali Al-Baqir (pbuh)
So this Mugheera son of Saeed used to lie to our Master Imam Al-Baqir (pbuh) and his companions were called the "Mugheereya"
So he said: And what was he saying?
I said he was claiming that Muhammad ibn Abdillah Ibn Al-Hassan is the Qaim
Muhammad ibn Abdillah Ibn Al-Hassan is from the lineage of Imam Al-Hassan son if Imam Ali ibn Abi Talib (pbuh)
"And the proof for this is that his name is the same like the name of our Prophet (pbuh & his Family)"...look at this deduction
And the name of his father is the same as the name of the father of the Prophet (pbuh & his Family), Muhammad Ibn Abdillah
So I responded to him saying: If this matter is decided for you based on names, then you would find it [also] in the sons of Al-Hussein (pbuh)
From the sons of Al-Hussein we have Muhammad Ibn Abdillah ibn Ali, if the case was [merely] a matter of names
So he said to me: "This man is the son of a bondswoman" , meaning Muhammad ibn Abdillah ibn Ali is the son of a bondswoman, the one who is from the sons of Al-Hussein
"And that one is the son of "Maheera", meaning Muhammad ibn Abdillah ibn Al-Hassan Ibn Al-Hassan", "Maheera" means a free woman, one that is entitled to a "Mahr" [dower]
So Abi Abdillah (pbuh) asked me: "So what was your response"?, meaning what did you say to him in response?
So he (pbuh) said: You do not know that he is the son of a "Sabeya"?, meaning the Qaim (pbuh)
Of course our lady Narjis the Askareya (pbuh), her story is long, she is the granddaughter of the Roman Caesar
She had left her house based on a vision where she saw Abi Muhammad, Al-Hassan Al-Askari (pbuh)
He had given her the plan according to which she would leave with her chambermaids, she would be dressed like them and take a certain route
The Muslim soliders would come and take them as captives [AR:Sabeyas] and hand them to a slaver
Through certain events this slaver comes to Baghdad, where Our Master Imam Ali-Al Hady (pbuh) sends someone to buy her... and the story is long..
So here the son of "Sabeya", refers to the First Mahdi, he is the Qaim [Riser] with the sword, who is called by his name which the Imams have hidden till the time of his (pbuh) appearance
And Muhammad Ibn Al-Hassan's lineage goes back to the best of free women, our lady Fatimah Az-Zahara'(pbuh)
So here we also have the narration number 11: From Al-Harith Al-Aawar Al Hamadany, the prince of Believers (pbuh) said:
"May my father be ransomed for the son of the best of bondswomen", meaning the Qaim (pbuh) is from his sons
"May my father be ransomed for the son of the best of bondswomen he would subject them to humilation and would make them drink of a glass filled with bitterness"
And he only gives them the sword and killing, at this time the lewd of Quraish would wish they could be redeemed from this life and everything in it so they could be forgiven,and he shall not stop until Allah is satisfied"
Here the prince of believers (pbuh) describes the son of the best of bondswomen and that he is the one who will do these acts
"Will subject them to humilation" during the wars the earth swallowing will happen in the desert. meaning it is the humilation in the war due to the successive defeats
To the Sufyani and his soldiers from all the sects
"He would make them drink of a glass filled with bitterness" [bitterness here] refers to the extraction/essence of the Aloe tree. The aloe tree extract is known to be very bitter
"And he only gives them the sword and killing"
"At this time the lewd of Quraish would wish they could redeemed from this life and everything in it so they could be forgiven, and he shall stop until Allah is satisfied"
The lewd of Quraish here is refering to the Religious "Marja's" in Quraish that existed at the time of the Prophet (pbuh & his Family)
And the Marja's of the Hanafi's today are the scholars of Najaf
And refering to them as from Quraish is in the sense of them being in positions of leadership and [being like] the thieves of Ka'ba, they are the thieves of the holy thresholds of today
Meaning Quraish, during the time of the Prophet (pbuh & his Family) were the caretakers/servants of the Ka'ba, and masters of the Arabs
And they [were considered as] the Marjaa's of the Hanifi religion to them ([the Arabs]) and the religious leadership was for Quraish
At the end times the religious leadership will be for the Shiaa Marjaa's in Najaf
And they have the holy thresholds of 6 Imams in Iraq, so they are the thieves of these holy thresholds, stealing the money that is in it
So here Imam Ali Ibn Abi Talib (pbuh) shows to us that the one who will do all these acts, is Imam Ahmad (pbuh) the son of the best of bondswomen
On page 186 we see what it contains...O Allah send your peace and blessings upon Muhammad and the family of Muhammad , the pure and purified ones,the Imams and the Mahdis...lets move to hadith nr.28
Al-Hassan Ibn Mahbub Al-Zarraq said:Imam Al-Ridha (pbuh) said: O Hassan! It will be a catastrophic Fitna that could not be contained!
"in it every friend and intimate will go away", in another tradition it says: "every friend and intimate will fall in it"
That shall be when the Shia lose the forth of my sons. The people of the earth and heavens will grieve for losing him!
How many believers are regretful, sorrowful, sad and confused because of losing him!
Then he [looked down] and became quiet, then he raised his head
"May my father and mother be ransomed for the namesake of my grandfather and my look-alike and the look-alike of Moses son of Imran,
He is appareled in the garments of light, glowing from the illumination of sanctity
As if I see them when in their utmost despair, they are being called by call that is heard from faraway as it is heard from the near,
a call that is a blessing for the faithful and a torment for the unbelievers"
So I said: "May my father and mother be your ransom. What is that call?"
He said: "It is three calls in Rajab, the first of them is: Verily the curse of Allah is upon the oppressors"
The second is: The near event has approached O believers!.
the third is: they shall see an outstanding body by the horn of the sun calling:
Verily, Allah has sent so and so to destroy the oppressors!"
At that time the relief will come to the believers, and Allah will cure their chests and remove the anger of their hearts"
What is the point here?
Imam Al-Ridha has talked about the condition in which Imam Al-Mahdi (a.s) will emerge
a catastrophic Fitna that could not be contained, a very strong Fitna in which every friend and intimate will fall
"friend and intimate" means something that inside something else but it is not a part of it.
So here it means that whoever claims to be a Shia will fall of Ali ibn Abi Talib while he is not a Shia in reality
He talked about the forth from his sons, and that is the twelfth Imam, he talked about him
Then he raised his head and said: ""May my father and mother be ransomed for the namesake of my grandfather" The namesake of the Messenger of Allah
The name of the Messenger of Allah (pbuh & his Family) is Ahmad and Muhammad
"and my look-alike". It is well known with the Shia that Imam Al-Ridha (a.s) had a dark skin.
and he is the look alike of Moses son of Imran, while we have agreed that Imam Muhammad ibn Al-Hassan Al-Askari looks like the Messenger of Allah
so here the look alike of Moses son of Imran is Ahmad (a.s)
"He is appareled in the garments of light", the Divine garments of light and Knowledge
"glowing from the rays of the illumination of sanctity, as if I see them when in their utmost despair"
it means that he will come when the people lose hope in the arrival of the twelfth Imam (a.s)
That is why in the end he says, "and Allah will cure their chests and remove the anger of their hearts"
So the cure of the chests of the believers and the removal of anger from their chests shall happen by Imam Ahmad Al-Hassan (a.s) when he arrives
Those were traditions clarifying that there is a description for two characters in the End Times
they are different on the physical level, and both of them are Possessor/companion of the matter and both are Qa'im.
So O people who have minds, take a lesson!
Insha'Allah we still have other descriptions in the book Ghaybat Al-Toosi and Ilzam Al-Nasib
Insha'Allah if Allah give us life, we shall continue with that,
And all praises belong to Allah Lord of the Worlds, and may Allah send His Peace and Blessings upon Muhammad and his purified Family
Till we see you again in the next episode insha'Allah
Honorable viewers, on your behalf I thank the honorable Sheikh Saber, the Sheikh of the Ansar of Imam Mahdi and the Promised Yamani in Egypt and peace, mercy and blessings of Allah be upon you.