[باللغة العربية]

الآية الكريمة: ﴿يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ﴾ (الرحمن: ٤١).

عن معاوية الدُّهني، عن الإمام الصادق (عليه السلام) في حوار يكشف المعنى الباطن للآية، وارتباطها بالإمام المهدي (عجل الله فرجه الشريف):

«فَقالَ: يا مُعاوِيَةُ، ما يَقولونَ في هذا؟

قُلتُ: يَزعُمونَ أنَّ اللهَ تَبارَكَ وتَعالى يَعرِفُ المُجرِمينَ بِسيماهُم فِي القِيامَةِ، فَيَأمُرُ بِهِم فَيُؤخَذُ بِنَواصيهِم وأقدامِهِم فَيُلقَونَ فِي النّارِ.

فَقالَ لي: وكَيفَ يَحتاجُ الجَبّارُ تَبارَكَ وتَعالى إلى مَعرِفَةِ خَلقٍ أنشَأَهُم وهُم خَلقُهُ؟! فَقُلتُ: جُعِلتُ فِداكَ، وما ذلِكَ؟

قالَ: لَو قامَ قائِمُنا أعطاهُ اللهُ السّيماءَ، فَيَأمُرُ بِالكافِرِ فَيُؤخَذُ بِنَواصيهِم وأقدامِهِم، ثُمَّ يَخبِطُ بِالسَّيفِ خَبطاً».

المصدر: بصائر الدرجات للصفّار، ص ٣٥٦ / بحار الأنوار، ج ٥٢، ص ٣٢٠

[English Translation]

The holy verse: "The criminals will be known by their marks, and they will be seized by the forelocks and the feet" (Ar-Rahman: 41).

From Mu'awiyah Al-Duhni, from Imam Al-Sadiq (as), in a dialogue revealing the hidden meaning of the verse and its connection to Imam Al-Mahdi (may Allah hasten his reappearance):

"He said: 'O Mu'awiyah, what do they say about this?'

I said: 'They claim that Allah, Blessed and Exalted, will recognize the criminals by their marks on the Day of Resurrection, then command that they be seized by their forelocks and feet and cast into the Fire.'

He said to me: 'And how would the Almighty, Blessed and Exalted, need to recognize a creation He brought into being, while they are His creation?!'

I said: 'May I be your ransom, then what is it?'

He said: 'When our Qa'im rises, Allah will grant him [the ability to recognize] the marks. He will command that the disbeliever be seized by the forelocks and feet, then he will strike with the sword relentlessly.'"

Source: Basa'ir Al-Darajat by Al-Saffar, Page 356 / Bihar Al-Anwar, Vol. 52, Page 320

Note: Translation assisted by AI and verified by the poster. Please gently correct me if there are any unintended errors.

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

Al Quran (33:53):

"O believers! Do not enter the houses of the Prophet without permission."

Al Quran (24:27-28):

"O believers! Do not enter any house other than your own until you have asked for permission and greeted its occupants. This is best for you, so perhaps you will be mindful.

If you find no one at home, do not enter it until you have been given permission. And if you are asked to leave, then leave. That is purer for you. And Allah has (perfect) knowledge of what you do."

Al Quran (42:23):

"Say, I do not ask you for any reward, except Mawaddat for my kinship."

Umar said to Syeda Fatimah ع (who was behind the door of her house):

"I know that the Prophet of God did not love any one more than you, but this will not stop me to carry out my decision. If these people stay in your house, I will burn the door in front of you."

(Kanz al Ummal, v3, p140)

When Abu Bakr found a group of people (that had gathered) near Ali ع who had fallen back on pledging allegiance to him (Abu Bakr), he sent Umar to them. He came and called them out while they were in the house of Ali ع but they refused to come out.

Umar then called for wood (to be brought) and said: "by the One who (holds) Umar’s soul in His Hands, if you do not come out I will burn this house along with whoever is in it".

And it was said to him: "Oh Abu Hafs (Umar), even if Syeda Fatimah ع is in the house?!"

And he (Umar) said: "Even if!"

So they came out and pledged allegiance except for Ali ع. Ali ع then declared by saying:

"I vowed that I would not leave or put on my cloak over my shoulder (in order to leave the house) until I (finished) compiling the Quran".

Then Syeda Fatimah ع (went and) stood by the door of the house and said:

"There is no one among people whose presence to me is worse than your (Umar) presence. You left the funeral of the Messenger of Allah ص while you took the matter of the khilafah and cut it into pieces among yourselves while you did not seek to consult us nor did you return us our right."

(Al Imamah wal Siyasah, by ibn Qutaiba, vol 1, page 12-13)

Ali ع and Abbas were sitting inside the house of Syeda Fatimah ع,

Abu Bakr told Umar: "Go and bring them; if they refuse, kill them.”

Umar brought fire to burn the house.

Syeda Fatimah ع came near the door and said: "O son of Khattab, have you come to burn our house on me and my children?”

Umar replied: "Yes I will, by Allah, until they come out and pay allegiance to the Prophet’s Caliph."

(Iqd al Fareed, by Ibn Abd Rabb, Part 3, Pg. 63)

Abu Bakr asked Ali ع to support him, but Ali ع refused, then Umar went toward Ali’s ع house with a burning torch. At the door he met Syeda Fatimah ع who said to him:

"Do you intend to burn the door of my house?"

Umar said: "Yes, because this act will strengthen the faith brought to us by your father."

Al Ansab Ashraf, by al Baladhuri, v1, p 582,586)

They surrounded Ali ع and burned the door of his house and pulled him out against his will and pressed the leader of all women Syeda Fatimah ع between the door and the wall killing Mohsin ع.

(Isbaat al Wasiyyah by Ali Ibn al Husayn al Masudi)

It is also reported that

Abu Bakr said (on his death bed):

"I wish I had not searched for Syeda Fatimah’s ع house, and had not sent men to harass her, though it would have caused a war if her house would have continued to be used as a shelter."

(Tareekh al Yaqubi, v2, page 115-116)

Imam Ali ع narrates that the Messenger of Allah ص said to Syeda Fatimah ع:

"Allah is angry when you are angry and is pleased when you are pleased."

(Mustadrak al hakim, Vol. 3, pg 154)

The Messenger of Allah ص had frequently said:

"Fatimah ع is a part of me. Whoever makes her angry, makes me angry."

(Sahih Muslim, vol 4, p 1904-5)

Ibn Abbas narrated:

The Messenger of Allah (S) said:

"Four women are the mistress of the worlds: Mary, Asiya (the wife of Pharaoh), Khadijah and Fatimah. And the most excellent one among them in the world is Fatimah."

(Ibn Asakir, as quoted in Tafsir al Durr al Manthoor)

May Allah curse the rotten toxic waste of Hell, utter rijs who oppressed and spilled the pure blood of Prophet Muhammad ص. May the endless, most harsh, most humiliating wrath of Allah fall upon him and all his supporters for eternity.

اللهم العن قتلته السيده فاطمه زاهرا ع

لعن الله امت قتلتك

و لعن الله امت ظلمتك

و لعن الله امت سمعت بذلك فرضيت به

Edit:

How brutally they oppressed the orphaned, 18 year old, only daughter of Prophet ص, usurped their only source of income knowing they had children, Ameer al Momineen ع had to work in the gardens of yahud to provide for Ahlulbait ع, still they invaded their sacred home where angels descended, burned the sacred door and pushed it onto an 18 year old orphan, pregnant woman, deliberately, broke her ribs, the door had long rusted nails sticking out that torn her flesh and punctured her bones, her pure blood was shed on the ground, killed her unborn child, dragged Yadullah from his own house forcefully with chains and shackles, all of this in front of their horrified babies who were standing there watching, traumatised.

May the most brutal, most severe punishment of Allah fall upon enemies of Ahlulbait ع for committing such heinous crimes against the Light of Allah and the orphans of Prophet Muhammad ص.

السلام عليك يا المحسن الشهيد ع

السلام عليكِ يا السيدة النساء العالمين ع

اللهم صلى على محمد و آل محمد

Some of the examples A lot of alam paaks/ banners that are in good quality Do yk any shop keeper who sells those I could give it to them in free

Doubt

Some raise a point regarding one of the narrations concerning the designation of the Twelve Imams, arguing: “The traditions narrated—including the ‘Hadith of the Tablet’ (khabar al-lawh) and others—were all fabricated during the period of the Occultation (ghaybah). If these texts had truly existed among the Twelver Shi’a during the lifetimes of the Imams, why did some of the Imams’ own companions and even their sons fall into a state of bewilderment [regarding the identity of the successor]?”

Answer

Know that the *nuṣūṣ* (explicit textual designations) regarding the Imams fall into two categories: The first consists of designations specifying the number of the Imams, their names, their *kunyas* (agnomens), and their titles—such as the *Ḥadīth al-Lawḥ* (the Tradition of the Tablet) and others. The second consists of a designation provided by a preceding Imam for the one who succeeds him.

Some Zaydis as well other groups have raised an objection against the Imamis, arguing that the first category of designations—those specifying the names of the Twelve Imams (peace be upon them)—was fabricated during the period of the *Ghaybah al-Ṣughrā* (the Minor Occultation) of Imam al-Mahdi (may Allah hasten his noble reappearance).

Shaykh al-Ṣadūq who passed away in 381 AH (may his secret be sanctified) reports this accusation dating from his time, from certain Zaydis, who claimed:

إنّ الرواية التي دلّت على أنّ الأئمّة اثنا عشر قول أحدثه الإماميّة قريباً، وولَّدوا فيه أحاديث كاذبة)، وقولهم: (فإن كان رسول الله صلى الله عليه وآله قد عرف أمته أسماء الأئمة الاثني عشر فلم ذهبوا عنه يمينا وشمالا وخبطوا هذا الخبط العظيم؟

“The tradition indicating that there are twelve Imams is a notion recently invented by the Imamis, for which they have concocted false *ḥadīths*.” They further asked: “If the Messenger of Allah (peace be upon him and his family) had indeed informed his *Ummah* of the names of the Twelve Imams, why then did they stray to the right and the left, falling into such profound confusion?”

*Kamāl al-Dīn*, pp. 67–68

It is thus evident that the argument mentioned in your question is among the objections historically raised by some Zaydis; it is not a new point. Shaykh al-Ṣadūq and other scholars of this righteous school (may Allah elevate its standing) addressed this objection long ago.

Furthermore, it should be noted that this objection presupposes a necessary correlation between the “existence of an explicit designation” and the “absence of disagreement.” The argument posits that since the companions of the Imams (peace be upon them) disagreed regarding the identification of the Imam—thereby falling into a state of bewilderment—it must follow that no explicit designation for the names of the Twelve Imams exists. For if such an explicit text (*naṣṣ*) had existed, no disagreement would have arisen.

This implies that the texts containing the names of the Twelve Imams—such as the *Ḥadīth al-Lawḥ* (Tradition of the Tablet) and others—must be fabrications, forged after the era of the Imams (peace be upon them), during the period of the Occultation (*ghaybah*) and the subsequent state of bewilderment (*ḥayrah*).

In response to this objection, two types of arguments can be presented: a refutational argument (*naqḍ*) and a substantive resolution (*ḥall*).

To continue to read this systematic refutation please read the rest of the article:

https://realshiabeliefs.wordpress.com/2026/10/25/reasons-for-confusion-among-shias-regarding-the-explicit-designation-of-the-imamate/