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Is it true that Imam Mahdi (AS) will kill 999 out of every 1000 people?
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Is it true that Imam Mahdi (AS) will kill 999 out of every 1000 people?

 In the name of Allah, the Most Merciful, the Most Compassionate.




First answer: These narrations are weak.

First narration:

Second narration:


Second answer: Imam Mahdi will appear to guide people and is a mercy to everyone:


Third answer: Imam Mahdi (AS) will enforce Islamic laws:


Fourth answer: Imam Mahdi will conquer many cities without war:


Fifth answer: The oppressors and tyrants will not easily submit:


Sixth answer: Massacres that occurred during the time of the Caliphs:


1. Battle of Zaat-al-Uyun (12 AH, during Abu Bakr 's time)

2. Seventy thousand people were killed and a river of blood was spilled due to a pledge (12 AH, during Abu Bakr 's time)

3. Thirty thousand people were killed in one day (12 AH, during Abu Bakr 's time)

4. One hundred thousand people were killed in one day (13 AH, during Umar 's time)

5. Forty thousand were killed in one day (14 AH, during Umar 's time)

6. War for water, food, and booty (14 AH, during Umar 's time)

7. Conquest of Hamadan and countless deaths (27 AH, during Uthman 's time)

8. Asking money to leave the city (27 AH, during Uthman 's time)

9. Everyone was killed in the Battle of Gorgan, except one person (30 AH, during Uthman 's time)


Explanation of the question:

On a Wahhabi network, narrations are being read from Shia books which allegedly state that when Imam Mahdi (AS) appears, he will kill 999 out of every 1000 people, sparing only one. Is there any reliable narration in Shia books that supports this claim?


In response to this doubt, there are several points we will provide a couple of answers for.

First response: These narrations are weak.

Throughout Islamic history, especially in the first few centuries, it has been a common and profitable practice for some to fabricate narrations and attribute them to the Prophet and his pure household.
The usurping rulers and caliphs, who were actually the true enemies of Islam and Muslims, also encouraged the fabrication of hadiths by giving large bribes. This was done so that the fabricators could help achieve the rulers ' evil goals and legitimize their illegitimate governments through the use of forged hadiths.

This situation prevailed in Islamic society for hundreds of years, to the extent that hundreds of thousands of fabricated hadiths were spread throughout the society, completely contaminating the atmosphere of belief and religion.
It is natural that the belief in the Mahdi, as a definite belief of Muslims, has not been exempted from this rule, and has not been spared from this impure virus. Many individuals throughout history have claimed to be the Mahdi by forging hadiths or falsifying titles for themselves.


These oppressive and usurping rulers tried to justify their actions by fabricating narrations and attributing them to the Prophet and his household, in order to tell Muslims that if we do these things, the Prophet of God has done them too, and the promised Mahdi will also do them.
The narration about the massacre of people by Imam Mahdi (AJ) falls under this category of narrations. Tyrannical and oppressive rulers have fabricated narrations to justify their crimes, claiming that the massacre of people is not problematic for the promotion of Islamic goals. They argue that just as Imam Mahdi (AJ) will also kill many people for the implementation of Islamic rulings and globalizing the religion of Islam.
In summary, the forgers of these narrations have pursued two main objectives. Their first objective has been to frighten the people of Imam Mahdi (AJ) and the Ahlulbayt (AS) and to tarnish the image of those pure lights. Their other objective has been to justify their own actions and legitimize the crimes they have committed in order to gain power and worldly possessions.

Now in this section, we will discuss the essence of these narrations and examine their chains:


First Narration:


Mohammad bin Al-Qasim bin Obaid narrated from his teachers that Imam Sadiq (peace be upon him) said about this saying of God: "And indeed, for Us is the Hereafter and for Us is the first [life]. So I have warned you of a Fire which is blazing." (Surah Al-Layl, 17-18) that it refers to the Qa 'im (Imam Mahdi, peace be upon him) who, when he rises with anger, will kill 999 out of every thousand people.              

Al-Kufi, Furat ibn Ibrahim (died 352 AH), Tafsir Furat al-Kufi, p. 565, edited by Mohammad al-Kazem, published by the Printing and Publishing Organization affiliated with the Ministry of Culture and Islamic Guidance - Tehran, first edition, 1410 AH - 1990 CE.

This narration is weak in terms of its chain of transmission, as Furat ibn Ibrahim himself does not have any authentication. Moreover, there are various other problems with the chain of transmission of this narration. Firstly, Muhammad ibn al-Qasim ibn Ubayd himself is unreliable and is not mentioned in any Shia Rijal book. Sheikh Ali Namazi mentions in his book "Mustadrakat":

14323 - محمد بن القاسم بن عبيد الكبيدي : لم يذكروه... .
14323 - Muhammad ibn al-Qasim ibn Ubayd al-Kabidi: He is not mentioned...

"Mustadrakat Al- 'Ilm Rijal Al-Hadith" - Sheikh Ali al-Namazi al-Shahroud - Volume 7, page 293.

Secondly, Muhammad ibn al-Qasim narrates this narration through the method of "mua 'nan", which means he mentions the narrators without specifying their names. However, he does not mention the names of these narrators either in this narration or in the introduction to Furat 's Tafsir, which makes it impossible to determine the reliability of these narrators.


As a result, the chain of transmission of this narration is weak, and a weak narration cannot be relied upon.

The second narration:

Sharaf al-Din Astarabadi writes in his interpretation of the verses:

جَاءَ مَرْفُوعاً عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ ... وَ إِنَّ لَنا لَلْآخِرَةَ وَ الْأُولي فَأَنْذَرْتُكُمْ ناراً تَلَظَّي قَالَ هُوَ الْقَائِمُ إِذَا قَامَ بِالْغَضَبِ وَ يَقْتُلُ مِنْ كُلِّ أَلْفٍ تِسْعَ مِائَةٍ وَ تِسْعَةً وَ تِسْعِينَ ...

"It has been narrated on the authority of 'Amr ibn Shimr, from Jabir ibn Yazid, from Abu 'Abd Allah (peace be upon him) in regard to the saying of Allah, the Most High: '...and indeed to Us belongs the hereafter and the first [life]. So I have warned you of a Fire which is blazing. ' He (peace be upon him) said: 'It is the Qa 'im (Imam al-Mahdi) when he rises in anger and kills from every one thousand nine hundred and ninety-nine. '"

Sayyid Sharaf al-Din 'Ali al-Husayni Astarabadi (d. 965 AH), Ta 'wil al-Ayat al-Zahirah fi Fada 'il al- 'Itrah al-Tahira, p. 780, Surat al-Layl (92): Verses 1-21.

This narration is transmitted in the form of 'marfu ' ' from Amr ibn Shimr, which means that the chain of transmission has a gap, and the author of the book or the subsequent narrator has attributed it using the words 'marfu ' ' or 'marfu 'an. '


For instance, 'Muhammad ibn Ya 'qub al-Kulayni narrated it in a marfu ' form from al-Sadiq (peace be upon him). '


According to Shia jurisprudence, a marfu ' narration is considered equivalent to a narration with a broken chain from the Sunni perspective, and it holds no value in terms of reliability or evidential use.

Secondly, the narration attributed to Amr bin Shamar, which is mentioned in the 'marfu ' form, is weak. Najashi wrote about him in his book:

عمرو بن شمر أبو عبد الله الجعفي عربي ، روي عن أبي عبد الله عليه السلام ، ضعيف جدا ، زيد أحاديث في كتب جابر الجعفي ينسب بعضها إليه ، والامر ملبس .
Amr bin Shamar, who narrated from Imam Sadiq (peace be upon him), is considered very weak. He added some hadiths to the books of Jabir Ja 'fi and attributed some of them to Jabir, causing confusion and mistakes
Al-Najashi Al-Asadi Al-Kufi, Abu al-Abbas Ahmad bin Ali bin Ahmad bin al-Abbas (d. 450 AH), compiled a list of the names of the famous Shia authors in his book "Rijal al-Najashi", page 287, edited by Sayyid Musa al-Shubairi al-Zanjani and published by the Islamic Publishing House in Qom, fifth edition, 1416 AH.

Conclusion: These narrations are weak in terms of their reliability, and the fact that Wahabis try to use them is either due to their ignorance or their hate towards Imam Mahdi (AJ).
Now that the weakness of the narration has been established, further discussion of its implications is unnecessary. However, in order to gain a better understanding, we will provide alternative explanations based on these narrations.

Second answer: Imam Mahdi (AJ) will appear for the guidance of people and is a mercy for everyone.


There are narrations in Shia sources which state that Imam Mahdi (AJ) will appear to guide the people and bring mercy to everyone. These narrations indicate that his mercy will encompass all people to such an extent that all the inhabitants of the earth and the sky will rejoice at his appearance.

Shia books contain narrations that suggest Imam Mahdi (AJ) is the individual who most resembles Prophet Muhammad (PBUH) in terms of ethics, character, and appearance. Like the Prophet, Imam Mahdi (AJ) is a mercy for all humanity and a manifestation of Allah 's mercy.

Narrated from Abu Basir, from Al-Sadiq Ja 'far bin Muhammad, from his fathers peace be upon them, who said:

حَدَّثَنَا أَبِي وَ مُحَمَّدُ بْنُ الْحَسَنِ وَ مُحَمَّدُ بْنُ مُوسَي الْمُتَوَكِّلُ رَضِيَ اللَّهُ عَنْهُمْ قَالُوا حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّهِ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَي الْعَطَّارُ جَمِيعاً، قَالُوا: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَي وَ إِبْرَاهِيمُ بْنُ هَاشِمٍ وَ أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ وَ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ جَمِيعاً قَالُوا: حَدَّثَنَا أَبُو عَلِيٍّ الْحَسَنُ بْنُ مَحْبُوبٍ السَّرَّادُ، عَنْ دَاوُدَ بْنِ الْحُصَيْنِ، عَنْ أَبِي بَصِيرٍ، عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ، قَالَ:

قَالَ رَسُولُ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ:

الْمَهْدِيُّ مِنْ وُلْدِي، اسْمُهُ اسْمِي، وَ كُنْيَتُهُ كُنْيَتِي، أَشْبَهُ النَّاسِ بِي خَلْقاً وَ خُلْقاً، تَكُونُ لَهُ غَيْبَةٌ وَ حَيْرَةٌ حَتَّي تَضِلَّ الْخَلْقُ عَنْ أَدْيَانِهِمْ، فَعِنْدَ ذَلِكَ يُقْبِلُ كَالشِّهَابِ الثَّاقِبِ، فَيَمْلَؤُهَا قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً.


The Messenger of Allah (PBUH) said: "Al-Mahdi is from my progeny. His name is my name, and his agnomen is my agnomen. He is the most similar of all people to me in terms of character and behavior. There will be confusion and disappearance for him until people deviate from their religions. At that time, he will appear like a piercing comet, and he will fill the earth with justice and equity as it shall be fraught with oppression and inequity."

Al-Saduq, Abu Ja 'far Muhammad bin Ali bin al-Hussein (died in 381 AH), Kamal al-Deen and Tamam al-Ni 'mah, p. 287, edited by Ali Akbar al-Ghaffari, published by the Islamic Publication Foundation (affiliated with) the Society of Teachers in Qom, 1405 AH.

Verse 4 of Surah Al-Qalam in the Quran speaks about the character of the Messenger of Allah (peace be upon him and his family), stating:
وَإِنَّكَ لَعَلي خُلُقٍ عَظيم . القلم/4
"And indeed, you are of a great moral character."
And in another verse, it speaks about:
وَ ما أَرْسَلْناكَ إِلاَّ رَحْمَةً لِلْعالَمين . الأنبياء/107
'And We have not sent you, [O Muhammad], except as a mercy to the worlds. '
(Quran, Surah Al-Anbiya, verse 107)

According to this narration, Imam Mahdi (AJ) possesses great character and is a mercy for the whole world.


If the Messenger of God (PBUH) had carried out such a slaughter, then it would be within the realm of possibility for Imam Mahdi (peace be upon him) to do the same, and there should be no objection to it. However, if the Messenger of God (PBUH) had not carried out such an act, then Imam Mahdi (peace be upon him) would not do so either, as his character and behavior closely resemble that of the Messenger of God (peace be upon him and his family).

Sheikh Kulayni, Sheikh Saduq and others have recorded in their books that  Imam Mahdi (may Allah hasten his reappearance) is a "mercy for the worlds":
أُخْرِجُ مِنْهُ (علي بن محمد الهادي) الدَّاعِيَ إِلَي سَبِيلِي وَ الْخَازِنَ لِعِلْمِيَ الْحَسَنَ وَ أُكْمِلُ ذَلِكَ بِابْنِهِ م ح م د رَحْمَةً لِلْعَالَمِينَ عَلَيْهِ كَمَالُ مُوسَي وَ بَهَاءُ عِيسَي وَ صَبْرُ أَيُّوب .
From him, I will make to come out a preacher to My way and a treasure of My Knowledge, al-Hassan. I will complete it with his son (M.H.M.D.) a blessing for the worlds. In him will be found the perfection of Musa (Moses) the beauty of Jesus and the patience of Ayyub. My friends in his time will become weak.
Sheikh Kulayni Al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (died 328 AH), "Al-Usul min Al-Kafi", vol. 1, p. 527, Publisher: Islamic Publications, Tehran, 2nd edition, 1362 AH.

Sheikh Saduq, Abu Ja 'far Muhammad ibn Ali ibn al-Husayn (died 381 AH), "Uyun Akhbar al-Ridha (AS)", vol. 2, p. 50, edited by Sheikh Hussein Al-Aalamy, Publisher: Al-Aalami Foundation for Publications - Beirut, 1404 AH - 1984 AD.


In this narration, Imam Mahdi (AJ) is referred to as the "mercy for the worlds". It begs the question: how can the "mercy for the worlds" kill 999 out of every thousand people?

In another narration, Allama Majlisi (may Allah have mercy on him) cites from the book "Al-Hidayah Al-Kubra" a narration from Mufaddal ibn 'Umar, who reported from Imam Sadiq (peace be upon him), that Imam Mahdi (may Allah hasten his reappearance) will address the people of Mecca after his emergence, and in a part of his speech, he will say:
فَلَوْ لَا أَنَّ رَحْمَةَ رَبِّكُمْ وَسِعَتْ كُلَّ شَيْ ءٍ وَ أَنَا تِلْكَ الرَّحْمَةُ لَرَجَعْتُ إِلَيْهِمْ مَعَكُمْ فَقَدْ قَطَعُوا الْأَعْذَارَ بَيْنَهُمْ وَ بَيْنَ اللَّهِ وَ بَيْنِي وَ بَيْنَهُمْ فَيَرْجِعُونَ إِلَيْهِم .
"If it were not for the fact that the mercy of your Lord encompasses everything, and that I am the embodiment of that mercy, I would turn back with you to them, for they have completely distanced themselves from God and me, and have severed all ties."
Al-Majlisi, Muhammad Baqir (d. 1111 AH), Bihar al-Anwar, a comprehensive collection of the traditions of the pure Imams, vol. 53, p. 11, edited by Muhammad Baqir al-Behbudi, published by Al-Wafa Institute, Beirut, Lebanon, 2nd corrected edition, 1403 AH/1983 CE.

According to this narration, Imam Mahdi (peace be upon him) introduced himself as the manifestation of God 's mercy. Therefore, it is inconceivable that he would kill 999 out of every thousand people. Furthermore, there are many narrations in Shia books that mention the emergence of Imam Mahdi and how, with his arrival, all beings in the sky and earth, including the birds of the sky and the fish of the sea, will rejoice.

وَ عَنْهُ، عَنْ أَبِي عَلِيٍّ النَّهَاوَنْدِيِّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ الْقَاسَانِيُّ، قَالَ: حَدَّثَنَا أَبُو مُسْلِمٍ مُحَمَّدُ بْنُ سُلَيْمَانَ الْبَغْدَادِيُّ، عَنْ أَبِي عُثْمَانَ، عَنْ هِشَامٍ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ)، قَالَ: قَالَ رَسُولُ اللَّهِ (صَلَّي اللَّهُ عَلَيْهِ وَ آلِهِ): كَيْفَ أَنْتُمْ إِذَا اسْتَيْأَسْتُمْ مِنَ الْمَهْدِيِّ، فَيَطْلُعُ عَلَيْكُمْ صَاحِبُكُمْ مِثْلَ قَرْنِ الشَّمْسِ، يَفْرَحُ بِهِ أَهْلُ السَّمَاءِ وَ الْأَرْضِ.


فَقِيلَ: يَا رَسُولَ اللَّهِ، وَ أَنَّي يَكُونُ ذَلِكَ؟

قَالَ: إِذَا غَابَ عَنْهُمْ الْمَهْدِيُّ، وَ أَيِسُوا مِنْهُ.
Abu Abdullah (peace be upon him) reported that the Messenger of Allah (peace be upon him and his family) said, "What will be your condition when you lose hope in the Mahdi, but then your companion appears to you like the horn of the sun, and the people of the heavens and the
earth rejoice in him?"

Someone asked, "O Messenger of Allah, when will this happen?"

He (PBUH) replied, "When the Mahdi disappears from them and they lose hope in him."

Al-Tabari Al-Saghir, Abu Ja 'far Muhammad ibn Jarir ibn Rustam (died in the 5th century AH), "Indications of Imamate", p. 468, edited and published by the Department of Islamic Studies, Al-Bathaa Foundation - Qom, First Edition, 1413 AH.

فيخرج من مكّة متوجّها إلي الشام، يفرح به أهل السماء و أهل الأرض و الطير في الهواء و الحيتان في البحر».
"He departs from Mecca and heads towards Sham. When he appears, all the inhabitants of the heavens and the earth rejoice, including the birds in the sky and the fish in the sea."

Sayyid Ibn Tawus al-Husayni, Ali ibn Musa ibn Ja 'far ibn Muhammad (died in 664 AH), "Al-Tashrif bi al-Mannan fi al-Ta 'rif bi al-Fitan al-Ma 'ruf bi al-Malahim wa al-Fitan"., p. 281, published by Sahib Al-Amr Institution (May Allah hasten his noble advent) - Qom, First Edition, 1416 AH.

Third answer: Imam Mahdi (AS) will implement the laws of Islam.

All Muslims agree that Islam is the only religion that God approves and will accept from people on the Day of Judgment.
As stated in verse 19 of Surah Al-Imran:
إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ

"Indeed, the religion in the sight of Allah is Islam." (Quran 3:19)

And in the same Surah, verse 85 says:
وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
"And whoever seeks a religion other than Islam, it will never be accepted from him, and he will be one of the losers in the Hereafter." (Quran 3:85)

On the other hand, God has promised Muslims many times in the Holy Quran that the day will come when Islam will prevail throughout the world and triumph over all other religions. As it is mentioned in the Quran:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ"


"It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it." (Quran 9:33 and 61:9)

And again in Surah Fath, verse number 28, it says:

هُوَ الَّذي أَرْسَلَ رَسُولَهُ بِالْهُدي وَ دينِ الْحَقِّ لِيُظْهِرَهُ عَلَي الدِّينِ كُلِّهِ وَ كَفي بِاللَّهِ شَهيداً.

"It is He who has sent His Messenger with guidance and the true religion to make it prevail over all other religions. God is a Sufficient witness to this Truth." (Quran 48:28)

According to the narrations that exist in Shia and Sunni books, this promise of God will be fulfilled during the time of the appearance of Imam Mahdi, may Allah hasten his honorable advent. He is the one who will make Islam victorious over all religions, and the pure Sharia of Muhammad will be the only religion followed throughout the world.
Sunnis narrate from Suddi, one of their greatest Tabe 'in in Tafsir, the following:

وقال السُدِّي : ذلك عند خروجِ المهديِّ ، لا يَبقي أحدٌ إلا دَخَلَ في الإسلامِ أو أدَّي الخِراجَ .

Suddi said: "This will happen when the Mahdi emerges, and no one will remain except that they enter Islam or pay the jizyah (tax for non-Muslims)."

Al-Razi Al-Shafi 'i, Fakhr al-Din Muhammad ibn 'Umar Al-Tamimi (died 604 AH), in his Tafsir al-Kabir or Mafatih al-Ghayb, vol. 16, p. 33, published by Dar al-Kotob al-Ilmiyah, Beirut, 1st edition, 1421 AH/2000 CE.

Al-Ansari Al-Qurtubi, Abu 'Abdullah Muhammad ibn Ahmad (died 671 AH), in his Al-Jami ' li-Ahkam al-Quran, vol. 8, p. 121, published by Dar al-Sha 'b, Cairo.

Furthermore, Alusi writes in his own Tafsir:

(ويكون الدين كله لله

 وتَضْمَحِلُّ الأديانُ الباطِلةُ كُلُّها إما بهلاكِ أهلِها جميعاً أو برجُوعِهم عنها خَشْيَةَ القتلِ قيل : لم يجيءْ تأويلُ هذه الآيةِ بعدَ وَسَيَتَحَقَّقُ مَضمُونُها إذا ظَهَر المهديُّ فإنه لا يَبقي علي ظَهْرِ الأرضِ مشركٌ أصلاً.
(And the religion will be all for Allah), and false religions will completely disappear, either by the destruction of their followers altogether or by their renunciation due to their fear of death. It is said that the interpretation of this verse has not yet been revealed, and its meaning will be realized when the Mahdi appears, for he will leave no polytheist on the face of the earth.
Al-Alousi Al-Baghdadi Al-Hanafi, Abu Al-Fadl Shihab Al-Din Al-Sayyid Mahmoud Ibn Abdullah (d. 1270 AH), "Ruh Al-Ma 'ani fi Tafsir Al-Quran Al-Azim wa al-Sab ' al-Mathani", vol. 9, p. 207, published by Dar Ihya ' Al-Turath Al-Arabi - Beirut.

It is established that Imam Mahdi (AJ) will enforce Islamic laws worldwide. On the other hand, it is known that Allah did not send Islam to annihilate humanity. The Noble Qur 'an, which serves as the book of Islamic law, does not command the destruction of humanity and does not call for their massacre. Instead, Islam is sent to rescue humanity from devastation and to guide them towards perfection.
The Prophet of Islam (PBUH), never behaved badly towards his opponents. During his 23-year mission, no one was ever killed simply for not accepting Islam, and all of his battles with polytheists were defensive wars.
So how is it possible that Imam Mahdi (AJ), who is to appear to establish Islamic law and is the closest likeness to the Messenger of Allah, would kill all the people of the world and leave only one person out of a thousand?


The fourth response: Imam Mahdi conquers many cities without war.

According to some narrations, Imam Mahdi (May Allah hasten his noble reappearance) will appear during a time when people have attained complete intellectual maturity, and are able to easily discern between right and wrong, and can accept the truth.

Sheikh Kulayni in his book Al-Kafi, and Sheikh Saduq in his book Kamal Al-Din, narrate from Imam Baqir (peace be upon him) that he said:
إِذَا قَامَ قَائِمُنَا وَضَعَ اللَّهُ يَدَهُ عَلَي رُءُوسِ الْعِبَادِ فَجَمَعَ بِهَا عُقُولَهُمْ وَ كَمَلَتْ بِهِ أَحْلَامُهُمْ .

from abu Ja‘far (a.s) who has said the following. “When al-Qa’im, (the one who will rise with Divine Authority) the guardian, of our family will appear from occultation, Allah will place His hand over the heads of His servants and, thus, He places their intelligence together and completes their understanding.”
Al-Kulayni Al-Razi, Abu Ja 'far Muhammad ibn Ya 'qub ibn Ishaq (d. 328 AH), Al-Usul from Al-Kafi, Vol. 1, p. 25, Publisher: Islamieh, Tehran, second edition, 1362 AH/CE.

Al-Saduq, Abu Ja 'far Muhammad ibn Ali ibn al-Husayn (d. 381 AH), Kamal al-Din wa Tamam al-Ni 'mah, p. 675, edited by: Ali Akbar al-Ghaffari, Publisher: Islamic Publishing Foundation (subsidiary of) the Teachers Association - Qom, 1405 AH/CE.

When people reach complete intellectual maturity, it is natural for them to easily distinguish between what benefits them and what harms them, and to submit to the truth.

According to these narrations, the implementation of justice will not require much war or massacre, since people will have already attained complete intellectual maturity. They will understand that accepting the leadership of Imam Mahdi (AJ) is in their best interest and will do so willingly, without the need for war.

As a result, some Shia and Sunni books contain narrations that suggest Imam Mahdi (May Allah hasten his noble reappearance) will conquer some cities without any conflict.

Sayyid Ibn Tawus, one of the great Shia scholars, in his book " Al-Malahim wa Al-Fitan " reports from Nu 'aim ibn Hammad Marwzi and Suyuti, a Sunni scholar, reports from Imam Ali (peace be upon him) as follows:

إذا بعث السفياني إلي المهدي جيشا فخسف بهم بالبيداء ، وبلغ ذلك أهل الشام ، قالوا لخليفتهم : قد خرج المهدي فبايعه وادخل في طاعته وإلا قتلناك ، فيرسل إليه بالبيعة ، ويسير المهدي حتي ينزل بيت المقدس ، وتنقل إليه الخزائن ، وتدخل العرب والعجم وأهل الحرب والروم وغيرهم في طاعته من غير قتال حتي تبني المساجد بالقسطنطينية وما دونها.
When Sufyani prepares an army to fight against Imam Mahdi (AS), his soldiers suffer from an eclipse in "Bida". And the people of Sham were informed of that. They said to their caliph: "The Mahdi has emerged, so pledge allegiance to him and obey him, or we will kill you." So, the caliph decided to send the pledge of allegiance to the Mahdi.
Imam Mahdi (AS) moves from there to enter Beit al-Maqdis (Jerusalem) and takes possession of its treasures. At this time, Arabs, non-Arabs, warriors, Romans, and various other dynasties submit to Imam Mahdi (AS) without any war. They even go on to build mosques in Constantinople and other locations.

Sayyed Ibn Tawus al-Husayni, Ali ibn Musa ibn Ja 'far ibn Muhammad (d. 664 AH), "Al-Tashrif bi al-Mannan fi al-Ta 'rif bi al-Fitn al-Ma 'ruf bi al-Malahim wa al-Fitan," p. 139, published by the Institution of Sahib Al-Amr (may Allah hasten his noble reappearance) - Qom, first edition, 1416 AH.

Al-Murwwazi, Abu Abdullah Nu 'aym ibn Hamad (d. 288 AH), "Kitab Al-Fitan," vol. 1, p. 349, edited by Sameer Amin Al-Zuhairy, published by Maktabat Al-Tawhid - Cairo, first edition, 1412 AH.

Al-Suyuti, Jalal al-Din Abu al-Fadl Abd al-Rahman ibn Abi Bakr (d. 911 AH), "Al-Hawi lil-Fatawi fi al-Fiqh wa Ulum al-Tafsir wa al-Hadith wa al-Usul wa al-Nahw wa al-I 'rab wa Sayr al-Funun," vol. 2, p. 69, edited by Abdul Latif Hasan Abdul Rahman, published by Dar Al-Kutub Al-Ilmiyyah - Beirut, first edition, 1421 AH - 2000 CE.

Al-Haythami, Abu al-Abbas Ahmad ibn Muhammad ibn Ali ibn Hajar (d. 973 AH), "Al-Fatawa al-Hadithiyyah," vol. 1, p. 30, published by Dar Al-Fikr, according to the program of Al-Jami 'Al-Kabir.


Also Ali bin Yunus Ameli, one of the Shia scholars, narrates from Amir al-Mu 'minin (AS) that Imam Mahdi (AJ) will conquer certain cities by reciting the Takbir ("Allahu Akbar"), and upon hearing his Takbir, the people will submit to his authority and accept his leadership and governance:

وعن أمير المؤمنين عليه السلام لا تبقي مدينة دخلها ذو القرنين إلا دخلها المهدي ويأتي إلي مدينة فيها ألف سوق في كل سوق مائة دكان ، فيفتحها ويأتي مدينة يقال لها القاطع علي البحر المحيط ، طولها ألف ميل وعرضها خمسمائة ميل ، فيكبرون الله ثلاثا فتسقط حيطانها ، فيخرج منها ألف ألف مقاتل ثم يتوجه إلي القدس الشريف.
It has been narrated from Amir al-Mu 'minin (AS) that there will be no city left that Dhul-Qarnayn has entered, except that Imam Mahdi (AJ) will also enter it. He will conquer a city that has a thousand markets, with each market having a hundred stores. Then, he will conquer a city called "Al-Qate 'a" on the coast of the ocean (according to some Shi’i narrations, it is a city next to the Nile River), which is one thousand “mil” (is a unit of measurement, and approximately is 1.84 kilometers) in length and five hundred “mil” in width. The soldiers of Imam Mahdi (AJ) will say "Allahu Akbar" three times, causing the walls of the city to fall and one million warriors to come out of it. Then, the Imam will move towards the holy city of Jerusalem.

Al-Amili Al-Nabati, Sheikh Zain Al-Din Abu Muhammad Ali bin Yunus (d. 877 AH) wrote "Al-Sirat Al-Mustaqim ila Mustahiqi Al-Taqdim", vol.2, p.257. Edited by: Muhammad Al-Baqir Al-Bahboudi. Publisher: Al-Murtadha Library for the Revival of Ja 'fari Heritage. First edition, 1384 AH.

This narration suggests that Imam Mahdi will not use conventional weapons like swords or guns to conquer certain cities. Instead, he will conquer these areas by reciting takbir (i.e., saying "Allahu Akbar").

the fifth answer: The oppressors and tyrants will not easily submit.

History has demonstrated that tyrants and oppressors are not willing to give up their worldly interests and injustice easily. It is evident that individuals who have oppressed others throughout their lives will resist Imam Mahdi (AJ) when they recognize that their interests and government are at risk of being threatened.

So, it is reasonable to assume that the Imam would take action against these oppressors for justice.
In regards to this matter, there is a written record from Ibn Arabi, a well-known scholar of the Sunni faith:

ولولا أن السيف بيد المهدي لأفتي الفقهاء بقتله ولكن اللّه يظهره بالسيف والكرم فيطمعون ويخافون فيقبلون حكم من غير إيمان بل يضمرون خلافه كما يفعل الحنفيون والشافعيون فيما إختلفوا فيه فلقد أخبرنا أنهم يقتتلون في بلاد العجم أصحاب المذهبين ويموت بينهما خلق كثير ويفطون في شهر رمضان ليتقووا علي القتال فمثل هؤلاء لولا قهر الإمام المهدي بالسيف ما سمعوا له ولا أطاعوه.
If the sword is not in the hands of Mahdi, the religious scholars may issue a fatwa to kill him. However, God will manifest him (Mahdi) with the sword and generosity so that they become greedy and fearful, and obey his command, even if they do not believe in him and are concealing their opposition to him in their hearts. Similar to what the Hanafi and Shafi 'i schools of thought did in their disputes with each other.
We have received reports that they (Hanafi and Shafi 'i schools of thought) have been engaged in violent conflicts in non-Arab cities, resulting in many casualties. Some have even issued fatwas allowing the breaking of the fast during Ramadan in order to continue fighting. If the Mahdi does not take up his sword against these individuals, they will not heed his words.

Ibn Arabi Al-Ta 'i Al-Khatimi, Muhyiddin bin Ali bin Muhammad (d. 638 AH), in his book 'Al-Futuhat Al-Makkiyah fi Ma 'rifat Al-Asrar Al-Malakiyah ', volume 3, page 327, published by Dar Ihya Al-Turath Al-Arabi in Lebanon, first edition 1418 AH - 1998 AD.

Sixth answer: Massacres that occurred during the time of the Caliphs.


It is puzzling why the Wahhabis and followers of the Saqifah, who hold onto weak narrations to malign Imam Mahdi (AJ), do not address the atrocities committed by the three caliphs. While Imam Mahdi (AJ) will eliminate those who seek worldly gains and oppressors who refuse to submit to the truth, for the sake of Islam and Muslims.

The 25-year rule of the three caliphs saw unprecedented massacres carried out in neighboring countries. We will cite a few examples of these massacres and leave the judgment to our esteemed readers.

1. Battle of Zaat-al-Uyun (12 AH, during Abu Bakr 's time)

In the Battle of Fath al-Anbar, Khalid ibn Walid, also known as the "Sword of Allah" among Sunni Muslims, commanded his archers to aim for the eyes of the people. As a result, they blinded a thousand individuals, leading to the battle being famously referred to as the " Zaat-al-Uyun” (Battle of the Blinded):
قَدِمَ خَالِدٌ عَلَي الْمُقَدِّمَةِ، فَأَطَافَ بِالْخَنْدَقِ وَأَنْشَبَ الْقِتَالَ، وَكَانَ قَلِيلَ الصَّبْرِ عَنْهُ إِذَا رَآهُ أَوْ سَمِعَ بِهِ، وَتَقَدَّمَ إِلَي رُمَاتِهِ فَأَوْصَاهُمْ، وَقَالَ: إِنِّي أَرَي أَقْوَامًا لا عِلْمَ لَهُمْ بِالْحَرْبِ، فَارْمُوا عُيُونَهُمْ وَلا تَوَخُّوا غَيْرَهَا، فَرَمَوْا رَشْقًا وَاحِدًا ثُمَّ تَابَعُوا فَفُقِئَ أَلْفُ عَيْنٍ يَوْمَئِذٍ، فَسُمِّيَتْ تِلْكَ الْوَقْعَةُ ذَاتَ الْعُيُونِ، وَتَصَايَحَ الْقَوْمُ: ذَهَبَتْ عُيُونُ أَهْلِ الأَنْبَارِ.

Khalid advanced to the forefront of the army and circled around the trench, stoking the flames of war. Whenever he witnessed or heard of a battle, he became greatly enthused. He approached the archers and instructed them, "I can see that these people do not know how to fight, so aim for their eyes and do not waste your arrows elsewhere." After shooting an arrow himself, Khalid 's archers followed his lead and targeted one thousand people 's eyes on that day, leading to the infamous name "The Battle of the Blinded". People would shout that the people of Anbar had been blinded.
Al-Tabari, Abu Ja 'far Muhammad ibn Jarir ibn Yazid ibn Kathir ibn Ghalib (d. 310 AH), "Tarikh al-Tabari", vol. 2, p. 323, published by Dar al-Kutub al-Ilmiyah, Beirut.

Ibn Athir writes in his book “Al-Kamil fi al-Tarikh” the following:
ذِكْرُ فَتْحِ الأنْبَارِ ثُمَّ سَارَ خَالِدٌ علي تَعْبِيَتِهِ إلي الأنبار، وأنما سمي الأنبار لأن أهراء الطعام كانت بها أنابير، وعلي مقدمتِه الأقرع بن حابس. فلما بَلَغَها أطاف بها، وأنْشَبَ القتالَ، وكان قليلُ الصبرِ عنه وتَقَدَّم إلي رُمَاتِهِ أن يَقْصُدُوا عُيونَهُم فَرَمَوْا رَشْقًا وَاحِدًا ، ثم تابعوا فأصابُوا ألفَ عينٍ، فَسُمِّيَتْ تِلْكَ الْوَقْعَةُ ذَاتَ الْعُيُونِ.
The Conquest of Anbar: Khalid proceeded towards Anbar, which was named so because it housed "Anabir," i.e., food granaries. Leading the army was Al-Aqra ' bin Habis. Upon reaching Anbar, he circumnavigated it and initiated the battle. Being impatient, he ordered the archers to aim for the enemy 's eyes and shot the first arrow himself, followed by the archers hitting one thousand eyes. As a result, this event came to be known as "The Battle of the Blinded."
Al-Jazari, Az-Zirikli Abul-Hasan Ali bin Muhammad (d. 630 AH), "Al-Kamil fi At-Tarikh," vol.2, p.245, edited by Abdullah Al-Qadi, published by Dar Al-Kutub Al-Ilmiyah - Beirut, second edition, 1415 AH.


Shihab al-Din al-Nuwayri writes in his book "Nihayat al-Arab fi Funun al-Adab”:
ذكر فتح الأنبار. قال: ثم سار خالد إلي الأنبار، وإنما سميت الأنبار، لأن أهراء الطعام كانت بها أنابير، وكان علي من بها من الجند شيرزاد صاحب ساباط، فلما التقوا أمر خالد رامته برشق السهام، وأن يقصدوا عيونهم، فرشقوا رشقاً واحداً، ثم تابعوا، فأصابوا ألف عين، فسميت هذه الواقعة ذات العيون.
The account of the Conquest of Anbar is as follows: after his arrival in the vicinity of Anbar, Khalid led his troops towards the city. Anbar was so named due to its "Anabir," or food granaries. Shirzad, the owner of "Sabat," was among the leaders of the defending forces. When the two armies met, Khalid ordered his archers to aim for the eyes of the enemy. The archers launched a single volley of arrows that hit their target, and continued firing until they had hit one thousand eyes. This battle became known as "The Battle of the Blinded."

Al-Nuwayri, Shihab al-Din Ahmad ibn Abd al-Wahhab (d. 733 AH), "Nihayat al-Arab fi Funun al-Adab," Volume 19, page 70, edited by Mufid Qumhia and a group of editors, published by Dar al-Kutub al-Ilmiyah - Beirut, First Edition, 1424 AH - 2004 CE.


And Ibn Kathir, in his book "Al-Bidayah wa An-Nihayah," says:

فتح خالد للأنبار، وتسمي هذه الغزوات ذات العيون ركب خالد في جيوشه فسار حتي انتهي إلي الأنبار وعليها رجل من أعقل الفرس وأسودهم في أنفسهم، يقال له شيرزاذ، فأحاط بها خالد وعليها خندق وحوله أعراب من قومهم علي دينهم، واجتمع معهم أهل أرضهم، فمانعوا خالدا أن يصل إلي الخندق فضرب معهم رأسا، ولما تواجه الفريقان أمر خالد أصحابه فرشقوهم بالنبال حتي فقأوا منهم ألف عين، فتصايح الناس، ذهبت عيون أهل الأنبار، وسميت هذه الغزوة ذات العيون.

Khalid conquered Anbar, and these battles became known as "Dhat Al-Uyoon". He led his army to the city where they encountered a Persian man, named Shirzad, who was renowned for his intelligence and bravery. Khalid surrounded the city, but the people had already dug a trench around it. The Arab tribes living there gathered and defended their position, preventing Khalid from breaching the trench. Khalid engaged in battle with them, and some were beheaded until they eventually surrendered. As the two groups faced each other, Khalid ordered his companions to shoot arrows at them until they had lost a thousand eyes. The people exclaimed that the eyes of the people of Anbar had been lost, thus giving this battle its name, "Dhat Al-Uyoon".

Ibn Kathir Al-Dimashqi, Ismail bin Omar Abu Al-Fida Al-Qurashi (died 774 AH), "Al-Bidayah wa An-Nihayah", vol. 6, p. 349, Publisher: Maktabat Al-Ma 'arif - Beirut.

Our question to our beloved Sunni brothers is whether the Quran mentions anywhere that if someone does not accept Islam, they should be blinded? Were these types of actions part of the tradition of the Prophet or Umar and the caliphs?


2. Seventy thousand people were killed and a river of blood was spilled due to a pledge (12 AH, during Abu Bakr 's time)


Tabari, Ibn Athir al-Jazri, Nuwayri, Ibn Kathir al-Dimashqi, and Ibn Khaldun in his introduction have all reported that Khalid took an oath that he would spill the blood of the defeated polytheists if he were to defeat them. As a consequence of Khalid 's oath, seventy thousand people were killed. We will quote the narration text from Ibn Athir for you:

واقتتلوا قتالا شديدا والمشركون يزيدهم كلبا وثبوتا توقعهم قدوم بهمن جاذويه فصابروا المسلمين فقال خالد اللهم إن هزمتهم فعلي أن لا أستبقي منهم من أقدر عليه حتي أجري من دمائهم نهرهم فانهزمت فارس فنادي منادي خالد الأسراء الأسراء إلا من امتنع فاقتلوه فأقبل بهم المسلمون أسراء ووكل بهم من يضرب أعناقهم يوما وليلة.

فقال له القعقاع وغيره لو قتلت أهل الأرض لم تجر دماؤهم فأرسل عليها الماء تبر يمينك ففعل وسمي نهر الدم ... وبلغ عدد القتلي سبعين ألفا.


A fierce battle erupted where the polytheists stood their ground, waiting for reinforcements led by Bahman Jazayeri. The Muslims also put up a strong resistance. At that moment, Khalid made a vow, saying, "Oh God, if I defeat them, I swear I will spare no one who falls into my hands, unless I cause a river of blood to flow." The Persians were defeated, and one of Khalid 's commanders shouted, "Capture them and kill anyone who resists." As a result, the Muslims took them captive and appointed individuals to strike their necks day and night. So Al-Qa 'qa ' and others said to him: "If you had killed all the people on the earth, their blood would not have flowed. Rather, send water upon them to fulfill your oath." So he did, and the river was named the River of Blood. ...

On that day, the number of killed reached seventy thousand people.


Al-Jazari, 'Izz al-Din Ibn al-Athir Abu al-Hasan 'Ali Ibn Muhammad (died 630 AH), Al-Kamil fi al-Tarikh, vol. 2, p. 242, edited by Abdullah Al-Qadi, published by Dar al-Kotob al-Ilmiyah - Beirut, 2nd edition, 1415 AH;

Al-Tabari, Abu Ja 'far Muhammad Ibn Jarir Ibn Yazid Ibn Kathir Ibn Ghalib (died 310 AH), Tarikh al-Tabari, vol. 2, p. 313, published by Dar al-Kotob al-Ilmiyah - Beirut;

Al-Nuwayri, Shihab al-Din Ahmad Ibn 'Abd al-Wahhab (died 733 AH), Nihayat al-Arab fi Funun al-Adab, vol. 19, p. 68, edited by Mafid Qamhiyah and others, published by Dar al-Kotob al-Ilmiyah - Beirut, 1st edition, 1424 AH - 2004 AD;

Ibn Kathir al-Dimashqi, Abu al-Fida ' Isma 'il Ibn 'Umar al-Qurashi (died 774 AH), Al-Bidayah wa al-Nihayah, vol. 6, p. 346, published by Maktabah al-Ma 'arif - Beirut;

Ibn Khaldun al-Hadrami, 'Abd al-Rahman Ibn Muhammad (died 808 AH), Muqaddimah Ibn Khaldun, vol. 2, p. 509, published by Dar al-Qalam - Beirut - 1984, 5th edition.


3. Thirty thousand people were killed in one day (12 AH, during Abu Bakr 's time)

Ibn Athir and others have written about this battle as the following:

 ذكر وقعة الثني

لما وصل كتاب هرمز إلي أردشير بخبر خالد أمده بقارن بن قريانس فخرج قارن من المدائن ممد الهرمز فلما انتهي إلي المذار لقيته المنهزمون فاجتمعوا ورجعوا ومعهم قباذ وأنوشجان ونزلوا الثني وهو النهر وسار إليهم خالد فلقيهم واقتتلوا فبرز قارن فقتله معقل بن الأعشي بن النباش وقتل عاصم أنوشجان وقتل عدي بن حاتم قباذ وكان شرف قارن قد انتهي ولم يقاتل المسلمون بعده أحدا انتهي شرفه في الأعاجم وقتل من الفرس مقتلة عظيمة يبلغون ثلاثين ألفا سوي من غرق ومنعت المياه المسلمين من طلبهم.

the Battle of al-Thani:

Upon receiving Hormuz 's letter with news about Khalid, Ardeshir ordered Qaran bin Qaryans to provide assistance from al-Madain. When he arrived at Madhaar, the defeated army reached him, and they regrouped before returning. Among them were Qabadh and Anushjan, and they selected al-Thani, the name of a river, as their new location.

When Khalid approached them, they engaged in a battle. Qaran joined the fight, but he was killed by Maqil ibn 'Ashi ibn Nabaash. Asim also killed Anushjan, and 'Adi ibn Hatim killed Qabadh. Up to 30,000 Iranians were killed, with many drowning in the river, which prevented the Muslims from capturing the rest.


Al-Jazari, 'Izz al-Din ibn al-Athir Abu al-Hasan 'Ali ibn Muhammad (d. 630 AH), Al-Kamil fi al-Tarikh, vol. 2, p. 240, edited by 'Abd Allah al-Qadi, published by Dar al-Kutub al- 'Ilmiyyah - Beirut, 2nd edition, 1415 AH.

Al-Nuwayri, Shihab al-Din Ahmad ibn 'Abd al-Wahhab (d. 733 AH), Nihayat al-Arab fi Funun al-Adab, vol. 19, p. 68, edited by Mufid Qumhiyyah et al., published by Dar al-Kutub al- 'Ilmiyyah - Beirut, 1st edition, 1424 AH - 2004 CE.


In one night of war, 30,000 people were killed, not counting those who drowned while fleeing!



4. One hundred thousand people were killed in one day (13 AH, during Umar 's time).


Ibn al-Athir writes about the wars between the second caliph and the Iranians, stating that:

فما كانت بين المسلمين والفرس وقعة أبقي رمة منها بقيت عظام القتلي دهرا طويلا وكانوا يحزرون القتلي مائة ألف.


"there was no battle between Muslims and Persians where the aftermath did not leave a trace, with the bones of the slain remaining for a long time, and the estimated number of the dead reaching a hundred thousand."

Ibn al-Athir al-Jazri, Az-Zahir bin al-Athir Abi al-Hasan Ali bin Muhammad (died 630 AH), in his book "Al-Kamil fi al-Tarikh", vol. 2, p. 290, in the chapter on the Battle of Buwayb, as edited by Abdullah Al-Qadi, published by Dar Al-Kutub Al-Ilmiyah in Beirut, second edition, 1415 AH.


Abu Abdullah Hamiri also quoted the same topic:


Hamiri, Abu Abdullah Muhammad bin Abdullah bin Abdul-Mun 'im (died after 866 AH), in his book "Sifat Jazirat al-Andalus" from the selected chapters of "Al-Rawd al-Mu 'tar fi Khabar al-Aqtaar", vol. 1, p. 117, edited by I. Lafe Provencal, published by Dar Al-Jeel in Beirut, Lebanon, second edition, 1408 AH - 1988 AD.


5. Forty thousand were killed in one day (14 AH, during Umar 's time).


Tabari in his History, Athir al-Jazri in his book "Al-Kamil fi al-Tarikh," Kala 'i al-Andalusi in "Al-Iktifa," and Nuwayri in "Nihayat al-Arab" all record the following account:

فأما المقترنون فإنهم جشعوا فتهافتوا في العتيق فوخزهم المسلمون برماحهم فما أفلت منهم مخبر وهم ثلاثون ألفا وأخذ ضرار بن الخطاب درفش كابيان ... وقتلوا في المعركة عشرة آلاف سوي من قتلوا في الأيام قبله.

The reserve army fled in a disorderly manner into the desert, and the Muslims responded by shooting them with arrows, resulting in the death of all thirty thousand soldiers.

After that, Dharar bin Al-Khattab took the flag of the Kavian army… and in the battle, ten thousand soldiers were killed, excluding those who were killed in the subsequent days.


Tabari, Abu Ja 'far Muhammad bin Jarir bin Yazid bin Kathir bin Ghalib (died 310 AH), "History of Tabari", vol. 2, p. 242, published by Dar al-Kutub al-Ilmiyah - Beirut;

Ibn Athir al-Jazri, 'Izz al-Din bin al-Athir Abu al-Hasan Ali bin Muhammad (died 630 AH), "The Complete History", vol. 2, p. 330, edited by Abdullah al-Qadi, published by Dar al-Kutub al-Ilmiyah - Beirut, 2nd edition, 1415 AH;

Al-Kala 'i al-Andalusi, Abu al-Rabi ' Sulaiman bin Musa (died 634 AH), "Al-Iktifa ' bi ma tamassana min Maghazi Rasul Allah wa al-Khulafa ' al-Thalatha", vol. 4, p. 236, edited by Dr. Muhammad Kamal al-Din Ali, published by 'Alam al-Kutub - Beirut, first edition, 1417 AH;

Al-Nuwayri, Shihab al-Din Ahmad bin 'Abd al-Wahhab (died 733 AH), "The End of the Biographies in the Art of Literature", vol. 19, p. 138, edited by Mufid Qumhiyah and a group, published by Dar al-Kutub al-Ilmiyah - Beirut, first edition, 1424 AH - 2004 AD.


And Ibn Khaldun writes in his introduction:

فانهزم قلب المشركين وقام الجالنوس علي الردم ونادي الفرس إلي العبور وتهافت المقترنون بالسلاسل في العتيق وكانوا ثلاثين فهلكوا وأخذ ضرار بن الخطاب راية الفرس العظيمة وهي درفش كابيان فعوض منها ثلاثين ألفا وكانت قيمتها ألف ألف ومائة ألف ألف وقتل ذلك اليوم من الأعاجم عشرة آلاف في المعركة وقتل من المشركين في ذلك اليوم ستة آلاف دفنوا بالخندق سوي ألفين وخمسمائة قتلوا ليلة الهرير وجمع من الأسلاب والأموال ما لم يجمع قبله ولا بعده مثله.

The polytheists ' hearts were vanquished, and Jalnus stood atop the ruins, calling upon the Persians to cross over. The reserve troops marched into the desert, wearing their armor and carrying their weapons in an orderly fashion. All 30,000 of them were killed. Dharar bin Al-Khattab captured the great Persian flag, known as Darafsh Kaviani. That day, 30,000 Iranians were killed on the battlefield, while 6,000 polytheists were buried in the trench, except for the 2,500 who were killed on the night of Harir. The amount of booty collected in this battle was unprecedented, never before or after had so much been collected.


Ibn Khaldun Al-Hadrami, Abdul Rahman bin Muhammad (d. 808 AH), Introduction of Ibn Khaldun, Vol. 2, p. 535, Publisher: Dar Al-Qalam - Beirut - 1984, 5th Edition.


6. War for water, food, and booty (14 AH, during Umar 's time).

Shams al-Din al-Dhahabi writes in his book "Siyar A 'lam al-Nubala":

لما كان يوم القادسية ذهب المغيرة بن شعبة في عشرة إلي صاحب فارس فقال إنا قوم مجوس وإنا نكره قتلكم لأنكم تنجسون علينا أرضنا فقال إنا كنا نعبد الحجارة حتي بعث الله إلينا رسولا فاتبعناه ولم نجيء لطعام بل أمرنا بقتال عدونا فجئنا لنقتل مقاتلتكم ونسبي ذراريكم وأما ما ذكرت من الطعام فما نجد ما نشبع منه فجئنا فوجدنا في أرضكم طعاما كثيرا وماء فلا نبرح حتي يكون لنا ولكم فقال العلج صدق قال وأنت تفقأ عينك غدا ففقئت عينه بسهم.

At the time of the Battle of Qadisiyyah, Mughirah bin Shu 'bah, the Muslim commander, approached the Persian army 's commander, who expressed reluctance to fight, saying, 'We are a people of Zoroastrian faith and do not wish to engage in battle with you. Your presence here has defiled our land. ' Mughirah responded, 'We used to worship stones until Allah sent us His Prophet, and we accepted his religion and followed him. Our purpose for being here is not to obtain food, but to fulfill our duty to fight our enemy. We have come with the intention of battling you and taking your children as captives. However, regarding the matter of food, we did not find anything to satisfy us in our own land. When we arrived in your land, we found an abundance of food and water. Therefore, we will not depart until these resources are divided between us and you. ' A 'alaj acknowledged the truth of his statement. He said: 'And if you wake up tomorrow with one eye closed, then his eye will be closed with an arrow.


Shams al-Din Abu Abdullah Muhammad ibn Ahmad ibn Uthman al-Dhahabi al-Shafi 'i (died 748 AH) wrote in his book "Siyar A 'lam al-Nubala" (The Lives of Noble Figures), vol. 3, p. 32, edited by Shuayb al-Arna 'out, Muhammad Na 'im al-Arqasusi, published by Dar al-Resalah, Beirut, ninth edition, 1413 AH.

7. Conquest of Hamadan and countless deaths (27 AH, during Uthman 's time)


Tabari wrote in his history:

وحدثني ربيعة بن عثمان أن فتح همذان كان في جمادي الأولي علي رأس ستة أشهر من مقتل عمر بن الخطاب وكان أميرها المغيرة بن شعبة قال ويقال كان فتح الري قبل وفاة عمر بسنتين ويقال قتل عمر وجيوشه عليها (رجع الحديث إلي حديث سيف) قال فبينما نعيم في مدينة همذان في توطئتها في اثني عشر ألفا من الجند تكاتب الديلم وأهل الري وأهل أذربيجان ثم خرج موتا في الديلم حتي ينزل بواج روذ وأقبل الزينبي أبو الفرخان في أهل الري حتي انضم إليه وأقبل إسفندياذ أخو رستم في أهل أذربيجان حتي انضم إليه وتحصن أمراء مسالح دستبي وبعثوا إلي نعيم بالخبر فاستخلف يزيد بن قيس وخرج إليهم في الناس حتي نزل عليهم بواج الروذ فاقتتلوا بها قتالا شديدا وكانت وقعة عظيمة تعدل نهاوند ولم تكن دونها وقتل من القوم مقتلة عظيمة لا يحصون ولا تقصر ملحمتهم من الملاحم الكبار.

Rabi 'a bin Uthman narrated to me that the Battle of Hamadan occurred in Jumada al-Awwal, six months after Umar bin Khattab 's death. The commander of the battle was al-Mughira bin Shu 'ba. Some sources suggest that the conquest of Rayy took place two years before Umar 's death, and his forces were stationed there at the time of his death.

According to Saif, while they were in Hamadan, the Iranian army, consisting of 12,000 soldiers, communicated with the people of Daylam, Rayy, and Azerbaijan. They all gathered in Daylam and marched towards Vajrud. Abu al-Farakhan al-Zainbi accompanied the people of Rayy, while Isfandiyar, Rostam 's brother, joined the people of Azerbaijan to support the Iranians. Umar 's army commanders gathered at the castle and sent a message to Na 'im. He appointed Yazid bin Qais as his successor and marched towards the Iranians. They reached Vajrud, where they fought a fierce battle similar to the Battle of Nahavand. A large number of Iranians, whose exact number could not be determined, were killed. The battle was as intense as the great battles.


Al-Tabari, Abu Ja 'far Muhammad ibn Jarir ibn Yazid ibn Kathir ibn Ghalib (died 310 AH), "Tarikh al-Tabari," Vol. 2, p. 536, publisher: Dar al-Kutub al-Ilmiyyah - Beirut.


8. Asking money to leave the city (27 AH, during Uthman 's time).


Abdulrahman Qurashi writes:

وهرب جيش جرجير فبث عبد الله بن سعد السرايا وفرقها فأصابوا غنائم كثيرة فلما رأي ذلك رؤساء أهل أفريقية طلبوا إلي عبد الله بن سعد أن يأخذ منهم مالا علي أن يخرج من بلادهم فقبل منهم ذلك ورجع إلي مصر ولم يول عليهم أحدا ولم يتخذ بها قيروانا.

After the army of Jarjar fled, Abdullah bin Saad defeated and dispersed them, capturing a significant amount of spoils. Upon witnessing this, the leaders of the people of Africa asked Abdullah to leave their land and offered money in exchange. Abdullah accepted the offer, took the money, and returned to Egypt without appointing a caliph or recruiting soldiers from them.


Al-Qurashi Al-Masri, Abu Al-Qasim Abdulrahman bin Abdullah bin Al-Hakam bin A 'yan (passed away in 257 AH), wrote "Futuh Misr wa Akhbaruha" (The Conquest of Egypt and its News), Vol.1, page 312, edited by: Mohammed Al-Hajiri, published by Dar Al-Fikr - Beirut, first edition, 1416 AH - 1996 AD.


9. Everyone was killed in the Battle of Gorgan, except one person (30 AH, during Uthman 's time)

A great atrocity took place during this war when non-Muslims requested from the Muslim commanders to open the city gates on the condition that not even one of them would be killed. However, the caliph 's soldiers killed everyone except for one person and justified their actions by claiming that they had promised not to kill anyone.


Both Tabari’s history and Ibn Athir 's al-Kamil contain detailed accounts of this event:


فأتي جرجان فصالحوه علي مائتي ألف ثم أتي طميسة وهي كلها من طبرستان متاخمة جرجان وهي مدينة علي ساحل البحر فقاتله أهلها فصلي صلاة الخوف أعلمه حذيفة كيفيتها وهم يقتتلون وضرب سعيد يومئذ رجلا بالسيف علي حبل عاتقه فخرج السيف من تحت مرفقه وحاصرهم فسألوا الأمان فأعطاهم علي أن لا يقتل منهم رجلا واحدا ففتحوا الحصن فقتلوا أجمعين إلا رجلا واحدا ففتحوا الحصن وحوي ما في الحصن.

After entering Gorgan, they made a peace treaty by getting 200,000 dinars. Next, they proceeded to Tamisheh, a city on the coast of the sea that belonged to Mazandaran, and engaged in a battle with the locals. During the fight, Huzaifah recited the prayer of fear, and Saeed struck a man with his sword, cutting through the underside of his arm. Eventually, they were able to surround the enemy, who begged for mercy. They were granted mercy with the condition that not even one of them would be killed. Consequently, they opened the castle, but then they disregarded the condition and killed everyone except for one man. Lastly, they looted whatever they could find inside the castle.


Al-Tabari, Abi Ja 'far Muhammad ibn Jarir (d. 310 AH), History of al-Tabari, Vol. 2, p. 607, Publisher: Dar Al-Kotob Al-Ilmiyah, Beirut.

Al-Jazari, Az-Zubair Ibn Al-Athir Abi Al-Hasan Ali ibn Muhammad (d. 630 AH), Al-Kamil fi al-Tarikh, Vol. 3, p. 7, edited by Abdullah Al-Qadi, Publisher: Dar Al-Kotob Al-Ilmiyah, Beirut, 2nd edition, 1415 AH.


They sought refuge and mercy from the commanders of the religion of peace, yet by what authority were they falsely given refuge? By what authority did they break their promise? By what authority did they kill them all? If they truly deserved to be killed, then by what authority was one person spared?


Did such a crime exist during the time of the Prophet? The Prophet of Islam forgave even his worst enemy, Abu Sufyan, and the murderer of his beloved uncle, Wahshi the slave of Hind. But what did the Muslims do?


We recommend that Wahhabi experts review the files of their beloved caliphs before reading weak narrations from Shia books and relying on such narrations. They should see how the caliphs behaved with the people.


Best regards.


Hazrat Valiasr Research Institute

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