The Death of Ahmad al-Hassan and the Dajjal Abdullah Hashem of the Black Banners “Ahmadi Religion of Peace and Light” Cult

The Death of Ahmad al-Hassan and the Dajjal Abdullah Hashem of the Black Banners “Ahmadi Religion of Peace and Light” Cult

بسم الله الرحمن الرحيم

It is said that “Slow growth endures. Only weeds sprout up quickly…” Nowhere is this more evident than in the emergence of New Religious Movements – a polite and academic phrase that generally refers to “cults” of personality. Still, all Religious Movements – when new – share some common traits. What we can observe in the formation of such historical movements, when inaugurated by figures associated with prophethood in the Islamic tradition, is that their formative years are characterized by slow growth, rather than rapid spouting of numbers. Time and time again this is true, regardless of what historical prophet we might examine…

Take, for instance, the Ahl al-Bayt of Muhammad’s family. They clarify to us that the man behind the name `Isa had actually only been gone from this material realm of the dunya for 500 years, whereas the majority of Muslims believed him to have been gone for closer to 600.

As it is written, Abu ar-Rabi’ reported that Nafi’ said: “O Muhammad ibn `Ali! I have read the Torah, the Gospel, the Zabur [the Tanakh] and the Furqan [of the Qur’an], and I have learned what is halal and haram in them. I have come to ask you a question that none can answer but a Prophet, the successor of a Prophet or the progeny of a Prophet.”

Then Abu Ja`far raised his head and said, “Ask whatever is on your mind.” He said, “Inform me how many years were between `Isa and Muhammad?” He said, “Should I inform you according to what I say, or according to what you say?” He said, “Inform me of both.” He said, “according to what I say, there were five hundred years, but according to what you say, there were six hundred….”[1]

Similarly, it is reported that Abu `Abd’ullah said: “Between `Isa and Muhammad there were five hundred years, of which two hundred and fifty were without any Prophet or any manifest teacher (`Alim Zahir).” [The narrator said], I said: “What were they?” He said, “They clung to the Din, the Religious Judgment of `Isa.” I said, “What were they?” He said “Mu’minin, Believers.” Then he said, “The Earth is never without a true person of Knowledge, an `Alim, within it.”[2]

The Ahl al-Bayt knew that the 12 Disciples of the Christian narrative were merely a literary device for a fictionalized account, loosely based upon historical figures. Instead of 12 “disciples,” Imam Muhammad al-Baqir claimed that twelve rusul (messengers) came after `Isa’s mission.[3] How many Hawariyin, the seemingly enigmatic term used in the Qur’an for those associated immediate followers of `Isa, were there during the Gospel Movement? The Qur’an does not specify.

This is why the Qur’an makes no such references to those Christian biographical narratives of `Isa – instead confirming that `Isa is the “Spirit” of Allah, the Ruh Allah (21:91). Instead of speaking of the fictional Christian narratives, the Qur’an says this “Spirit” of Allah is “as Adam” in the sight of Allah (3:59) – the Primordial “Adam Qadmon” of Jewish tradition – not the “Jesus” or “Yasua`” of Christianity (Kristiyaniyyah[4]). Thus, it is written that “Hamran ibn A’yan said: ‘I asked Abu Ja`far about what Allah, the Mighty and Magnificent, said, and about the Ruh from Hu. He said: ‘It is something created that Allah created with Wisdom in Adam and `Isa.’”[5]

Here, we clearly see that the tafsir of the Qur’an, given by the Ahl al-Bayt, was not at all conforming to normative interpretations that `Isa and Adam have “not having a father” in common, and thus are seen the same in the Sight of Allah. No. The Qur’an means something much deeper than that.

As well, Al-Ahwal said: “I asked Abu `Abd’ullah about the Ruh that was in Adam [mentioned in the Ayah] in which Allah says ‘When I straightened him and blew in him from My Ruh.’ He answered, ‘This is a created Ruh and the Ruh that was in `Isa was created.”[6]

This is why the Qur’an makes it clear that the figure behind the myth should be referenced as `Isa – the Arabic cognate of the Hebrew term `Oseh, meaning “the Essene” or “Doer” of the Torah. This primordial Ruh Allah was a name beyond that of a historical figure. Instead, this `Isa or `Oseh was known to the Hawariyin as something of the “Primordial Essene” or “Doer.”

Thus, it is reported that `Ali ibn al-Hasan ibn Fadhal claimed that his father said, “I said to [Imam] Ar-Ridha’, ‘Why were the Hawariyin called Hawariyin?’ He said, ‘According to the people, they were called Hawariyin because they were bleachers who used to clean clothes from filth by washing, and this name is derived from hawari (bleached) bread, but according to us they are called Hawariyin because they were pure in themselves and purified others from the filth of sin by sermons (khatab) and remembrance (zhikr).”[7]

We know that this bleached white attire was that of the Essene Jews, the `Ossiyim Ha’Torah (1QpHab 8:1), who in Arabic cognate were called the `Isawiyah in Diaspora. This why the Qur’an eschews the term Yasua` – which millions of Arab Christians used then and now. This is why the Qur’an rejects not only the notion of Trinity (4:171), but also the claim that `Isa was killed or even crucified for that matter. The Qur’an makes it clear that “it was only made to look that way” (4:157) by the literary authors of Christian fiction. Such an event simply never happened. The Ahl al-Bayt, like the Taliyah al-Mahdi – who endeavor to pave the way for the work of the 12th Imam of their lineage – understood that the crucifixion myth was a literary narrative, based upon the death of two elder sons of the man behind the name `Isa: Shim`on and Ya`qub (from his first wife Salmah[8]). While the Qur’an makes reference to the successor of the man behind the name `Isa – Menachem, or Ahmed (61:6) – the youngest son of `Isa, who the Qur’an notes was accused of sihr mubin (obvious black magic) for the “disappearing act” at the fortress of Masada, which saw his forces seemingly “magically” reappear in North Africa to combat pogroms there,[9] it makes no reference to the names of the 12 Hawariyin, because there were not 12 specific historical Hawariyin of the historical person behind the name `Isa. Rather, when composed into a literary myth, the Hawariyin of `Isa were crafted into 12 literary “disciples” – sometimes multiple figures being created out of different “sides” of the same historical person. There was no 13th disciple, there were never 12 specific Hawariyin during the ministry of the historical figure behind the name `Isa in the first place. For if there were, would not “James” (Ya`qub) the brother of the person behind the name `Isa be counted as the thirteenth? Yet he was not? Why? Because he was the Pharisee Tzaddiq who founded the Zealot Revolutionary movement with his brother. They were partners, co-founders. The number of Hawariyin did not matter, but for literary purposes 12 was the number taught to impart deeper spiritual truths when the Gospel narrative was later composed. The original Gospel, of course, was a “Sayings Gospel,” penned in Hebrew and still in the possession of the Taliyah al-Mahdi, with no narrative at all.

Consider then “Judas Iscariot” – that is “the Sicari” revolutionary. He was a literary device for the “shadow self” of Judas Thomas, the “Twin Twin”[10] of `Isa. Delineating all of the details behind this Greatest Story NEVER Told, however, is simply beyond the scope of the work at hand. Instead, the reader is referred to the forthcoming book by that same title, if they wish to ascertain the true history, and documentation thereof, behind the legends of `Isa.

Thus, it is here we must begin… with all of these perhaps surprising historical truths introduced for the reader. This is because these were things that I had not yet imparted to an old acquaintance, as he repeatedly picked my brain about various extra-Biblical Gospel sources…


How It All Began

In 1999 a young man named Ahmad al-Hassan contacted the precursor organization that emerged as the Taliyah al-Mahdi. He wrote to us while attending Hawza and told us he was very interested in not only our call to prepare the way for the Rise of the Imam Al-Mahdi, but also various batini esoteric teachings we were privately disseminating through the Kitab as-Sirat al-Kamal. Another work, which I penned, entitled The Eternal Prophet, had inspired him, and unfortunately led to several teachings and principles in the work being misunderstood.

The work, which is currently being revised and expanded so that no misunderstanding can result from studying it, argued for a perpetual return of the Nur Muhammad and of the Imam al-Mahdi guiding us from the realm of the Barzakh – what some Shi`ah mystics have called “Hurqaliyyah” because of the “Herculean” strength to sustain consciousness there, while anchored to these material bodies of meat, blood and excrement, in order to seek personal guidance from our collective Imam. The details beyond that are beyond the scope of the work at hand. Nevertheless, it suffices to say that brother Ahmad believed he had an experience at this time in the mausoleum of the Shi`i Imam Al-Hadi and Imam Al-Askari. Ahmad Al-Hassan said then that he believed he met Imam Muhammad Al-Mahdi for the first time then. Originally, he told us this was in a vision, but over time this story seems to have morphed into claims that it was a physical encounter with the Imam.

It was still a couple more years, when we announced the Double Eclipse of the lunar month of Ramadhan 2003, that our discussion of the eschatological figure “Al-Yamani” intrigued brother Ahmad. He began flirting with the idea that “Yamani” meant “right hand man” of the Imam al-Mahdi, even though this was not reflected as the meaning in the primary sources, which specifically explained such a figure was called this precisely because he was “from Yemen.”

We explained in the Double Eclipse article that Al-Yamani was said to rise from Yemen. Beyond that, very little was said about him in ahadith. He was never called the right-hand-man of the Imam Mahdi – only that he would conflict with the one-eyed Dajjal known as As-Sufyani, due to his being blind in the right eye like Abu Sufyan.[11]

The sixth Imam Ja`far as-Sadiq said about the place of uprising of Al-Yamani, that “the rise of the Sufyani will be from Syria (Sham) and the rise of the Yamani will be from Yemen.”[12]

In another Hadith, Muhammad al-Sadiq says that Yamani appears from Yemen with a white flag.[13] Ahmad’s later followers would attempt to differentiate between this Yamani and other references to Al-Yamani which they claimed was about another Yamani who was not from Yemen. The problem is, this interpretation was not supported by the primary sources of ahadith – so instead brother Ahmad claimed this was revelation and tafsir from the Imam al-Mahdi, which he was now claiming he met physically.

At the time, we did not pay much attention to him. The Taliyah al-Mahdi was in full swing with dozens of large chapters all over the world, and even in some of the toughest prisons for that matter. We were very occupied with prison outreach and community activism. The fact that Brother Ahmad began having these ideas was not something we could spend too much time on, particularly because we were facing unprecedented FBI backlash at the time.

Because we continued promoting this idea of the Taliyah al-Mahdi preparing the way for the Imam al-Qa’im without claiming physical contact with him – and emphasizing that such physical interface within the material world was unnecessary and irrelevant to the `urafa, Brother Ahmad called on his “Ansar” to help him as the official representative of the Imam. We could not support this idea and at this time he completely broke off from us.

Around this same time, beginning in 2004, Abdullah Hashem began frequenting the Taliyah al-Mahdi message forums, and contacting us for these same Kitab as-Sirat al-Kamal lessons that brother Ahmad had. A rather esoteric, and privately disseminated work entitled Biogenesis: The Creation of Humankind by an Angelic Species, was released but not officially associated with the Taliyah. We did not want to give fuel to any more offshoot organizations who could take the academically intriguing discussion of what ancient cultures universally claimed about the creation of humankind and turn this into a platform to claim “aliens” or the like had ordained them as representatives. This seemed like nothing but a scenic route to claiming Divine Revelation of Wahy and we wanted no part of this.

It was around this time, as well, that Ahmad began to launch his group in earnest, as the Taliyah al-Mahdi was on the verge of our own occupation. It was not that we had disappeared as individuals – we were still very easy to spot in activism and revolutionary circles throughout the world. Instead, the outward structure of the organization and even the name went underground while we focused on our own Path of Perfection, self-critique and refinement.

Around this time, Abdullah Hashem took the material from various Taliyah articles and books and combined it with considerable right-wing conspiracy material to make a documentary called The Antichrist Dajjal Series (TADS). As the Taliyah al-Mahdi had at that time gone underground to focus on training our leaders – martially, spiritually, academically – we did not focus on exposing the plagiarism of Abdullah. This was particularly so because he had not yet splintered off from Ahmad and made his own Black Banners Cult, which he later would change the name of to The Ahmadi Religion of Peace and Light, in order to dupe groups like Amnesty International into supporting them as a persecuted minority, rather than a literal criminal and terrorist organization, plotting a global Caliphate, no different than Da`esh…. aside from their fixation on extraterrestrial theories.

Yes, Abdullah Hashem did plagiarize material from the book Biogenesis: The Creation of Humankind by an Angelic Species. There is a reason why we pulled that book, written in 2002, almost as soon as it was published. Though it is academically intriguing to study what religious traditions and global cultures believed about “Ancient Aliens” (bearing in mind that this work was published long before the show by that name, or the documentary The Arrivals, which Abdullah Hashem was associated with), obsession with these ideas and theories do the oppressed absolutely no good today in the here and now. They do not pay bills, they do not build houses, they do not start food and clothing drives. All they do is create spiritual istidraj to distract us from what really matters: doing good to the perceived “other,” being kind and alleviating the suffering of the innocent.

Whether it is the academic intellectualizing of Sufi terminology, memorized and recited back as though a mystical glossary is the same as spiritual connection and experience, or the bizarre fixation on which Sumerian “Anunnaki” corresponds with which of the Egyptian Ennead, to say nothing of the Angelology of the Dead Sea Scrolls and Enochian Jewish literature… all of this is istidraj. All of this is nothing but distraction from what is real – connection and kindness.

It is written that “I asked Abu `Abd’ullah about the best thing by which the servant may draw near to his Lord and what is the most beloved by Allah, the Almighty and Glorious. He said, “I know of nothing after ma`rifah (esoteric knowledge), better than the [practice of] salat. Do you not see that the good servant `Isa ibn Maryam said, “And Hu enjoined on me the Salat and the Zakat for as long as I live” (19:31).[14]

The practice of the Salat is not a superfluous act, nor an antiquated technique for communal discipline. The practice does not originate with Muhammad, but with the ancient prophets of the Children of Israel. We see this not only in the aforementioned Ayah but also in the words of the Judeo-Sufi son of the most famous Rabbi of all times, Musa bin Maimun – “Maimonides” (1138-1204). His son, Ibrahim (1186-1237), explained in his Kitab al-Kifayat al-`Abidin (Comprehensive Guide to the Servants), the following:

Do not regard as unseemly our comparison of that to the behavior of the Sufis, for the latter imitate the prophets and walk in their footsteps, not the prophets in theirs…[15]

You are aware of the ways of the ancient saints of Israel, which are not of but little practice among our contemporaries, that have now become the practice of the Sufis of Islam, [abandoned by most Jews] on account of the iniquities of Israel…[16]

Observer then these wondrous traditions and sigh with regret over how they have been transferred from us and appeared amongst a nation other than ours whereas they have disappeared in our midst. My soul shall weep… because of the pride of Israel that was taken from them and bestowed upon the nations of the world…[17]

Accordingly, we see that the Ahl al-Bayt taught that when the Imam al-Mahdi al-Qa’im comes, he will pray the Salat with the Supreme Hebrew Name of Allah – Al-Ism al-`Azham – which is mantrically embedded within the postures of the Salat. As it is written, “After receiving permission [to manifest himself], the [hidden] Imam will pronounce the Hebrew Name of Allah; then his Companions, 313 in all, will gather around him in Mecca, in the same way that small clouds come together in the autumn.”[18]

Of this Hebrew Name we are told: “[In the beginning] Allah created a Name with non-sonorous letters, with an unpronounced vowel, an entity without a body; [a Name] indescribable, of a colorless color, unlimited, veiled, though not covered with a veil, from all the senses and from all imagination. Allah made a perfect word out of it; a word composed of four parts, none of which existed before the others; from these four parts, He showed three Names, in order to respond to a need felt by the creatures, keeping one of them veiled: the Hidden, Secret Name. Of the [three] Names shown, the exoteric name is Allah, the Exalted, the Most High. Then He gave each of these three Names four Pillars, a total of twelve Pillars in all, and created thirty Names for each Pillar… These Names added to the Most Beautiful Names make a total of 360 Names, all coming from the [first] three Names that are the Pillars and the Veils of the Single Secret Name, hidden by these three Names…”[19]

Interestingly, we are told that the Hidden Name of Allah is composed of four parts. From these four parts we are given three names totaling 12 parts altogether. In the mystical text Sefer Ha’Zohar, it is said that the Four Letter Name YHVH manifested 12 Primordial Powers, that were pre-existent beings in the Universe. We are furthermore told in Shi’a ahadith that like the Name “YHVH” the Supreme Name of Allah is Hebrew and also of four letters.

Brother Ahmad never learned of this method. They never learned the various pronunciations and permutations of The Name, let alone that used in the mantric Hebrew Salat of the ancient prophets of the Bani Israel. Abdullah Hashem never learned of this method or the language. He did not learn it because this is a secret method that was preserved by the Judeo-Sufi rabbis emanating from the ghaybah of the `Isawiyah movement. Still, had they stuck with the Kitab as-Sirat al-Kamal lessons, they could have learned about all of this. Instead, they took a tiny bit of instruction and – overwhelmed with mania – ran with it, creating ism and schism.

If one wishes to delve into the batini of esoterica, they should dig in deeper with their salat and with their charity in general. This does not mean charity to religious groups, cults, sects or organizations; it means charity to the poor and needy. It means when you pass a person in need, you give of whatever you can, seeing their request as coming from Allah. Tearing down the illusory walls of division between “I” “me” and “mine,” in contrast to “you and yours” is the beginning of `Irfan. Harmonizing the physical matter of the bodies of meat, blood, bile, urine and excrement that we find our spirit within, with that spirit itself – this is the purpose of Salat. Thus, Muhammad taught the salat is not for Allah, but instead for us.

Brother Ahmad, in 2007, was very much instrumental in orchestrating the Soldiers of Heaven (Jund as-Sama) revolt in Iraq. This would be denied by his organization, but it is absolutely true, and we have verified this first hand. While we cannot tell you that this is when he was killed, this is what most of our sources claim is most probable. What we do know for certain is that he is dead and died many years ago – not recently. Since then, those claiming to represent him – whether the Najaf office, or Abdullah Hashem – have been conning you. It is time for these lies to be exposed to the truth.


Challenging Late, Historically-Spurious Sources

It is important to realize that these groups, these cults, these divisions of ism and schism are based upon cherry-picking centuries-late hadith narrations that the respective groups and their leaders believe reinforce their points. But these sources are not the Qur’an, nor are then even sources that would be taken seriously by impartial historians. To be regarded as probable in their historicity, a source should be:

  1. Widely attested, through multiple identical sources
  2. Set to pen very early, close to the events which they claim to describe
  3. Should be corroborated by third party, contemporary sources

Brother Ahmad famously promoted the idea that he was the eschatological fulfillment of prophetic expectation of a “Yemenite” or “Yamani” figure mentioned in passing in a handful of ahadith. Some sources suggest that Yamani and a related eschatological figure, Al-Khurasani will be allied against the Dajjalic “Sufyani.”[20] Some say this, while others don’t. Meanwhile, all these sources were penned very late-in-the-game – centuries after the events they claim to describe. So let us disregard the historical critical fact that these are not normally acceptable sources in the field of historiography. Let us imagine these are all very much true and literal, perfect documentations of what was said by the figures from whom these statements are said to have been made.

Even if we imagine this, there are still a plethora of problems with these ahadith being taken as “Gospel” – so to speak. First of all, Yamani’s appearance is said to occur during the month of Rajab.[21] But Brother Ahmad did not just “appear” in a single month or day. Rather, he and his views of who he was, were gradually expounded upon. There was no one single day or month of “appearance.” Thus, if we are take such prophecies as literal forecasting of events and figures, then Brother Ahmad does not fit the bill – nor is he even from Yemen for that matter.

In another Hadith, the eighth Shi`i Imam, `Ali al-Ridha is claimed to have said, “[t]he rise of Sufyani, Yemeni, and Khorasani will be at the same year, month, and day. Trouble will rise from every direction. Woe to those who try to resist them!”[22]

Did a man blind in the right eye, coming in the appearance and spirit of Abu Sufyan, rise in the same year, month and day as Ahmad al-Hassan? No. Did a Khorsani from whom emanated military might emerge on the same year, month and day? No. It is strange then that followers of Brother Ahmad cherry-pick and accept some ahadith as impeccable, unflinchingly-literal and unimpeachable, while others are loosely interpreted when it suits the narrative they are trying to push.

A Hadith attributed to the fifth Shi`ite Imam, Muhammad al-Baqir explained, “[t]he appearance of Sufyani, Yamani and Khorasani will take place in one year, one month and one day (at the same time), they will take place as a series of events that are all connected by one string. Among these individuals the Yamani is the closest to guidance, for he calls the people to join Imam al-Mahdi. When he rises the trading of weapons will be prohibited for every Muslim. When he rises join him immediately, for his flag is the flag of guidance and prosperity and no Muslim should oppose it. Anyone who does so will go to hell, because the Yamani calls to the right path.”[23]

First of all, attention must be paid to the fact that the Imam says here that the Yamani is the “closest to guidance” meaning that he is still in error but is not as in error as the Sufyani or Khorasani. That means he is not an official representative of the Imam al-Mahdi, he is not his successor, and he is not his son, grandson, great grandson or any other ever-evolving claims that emerged about the person of brother Ahmad al-Hassan.

Second of all, arms have not been prohibited “for every Muslim.” That simply never happened. Muslims all over the world are still murdering each other in the name of ideology and their filthy `aqidah of terrorism, cultism and murder – a`uzhu billahi min ash-Shaytan ir-rajim.

Third of all “flag” here should in no way be considered a literal flag. Flags were used in classical military operations. No army in the world fights in this way today. Rather, this was a reference to a call to one’s military forces. Abdullah Hashem’s “Black Banners” cult seems to take this misunderstanding even further, by referencing ahadith about black banners that say “allegiance is to Allah” and then commanding allegiance to this Dajjal from Indiana. How completely ironic.

The fact that these groups feel the need to print literal flags that serve no military or organizational function whatsoever in this day and age shows that they are clearly trying to force ahadith to fit to their own desires.

There can be no question that brother Ahmad went astray, and was misled by ego-desires that “he” be seen as special, unique, important… but this does not mean he was an inherently and entirely bad person or that he was not doing something that he thought would call believers to take a stand for truth and justice.

There is little question that the brother was inspired by our mutual conversations where I informed him of sources like the Gospel of Thomas and Judas. Where we differ is in his interpretation of these works, and his regarding late sources – such as that of the Gospel of Judas – as a legitimate, historical account, rather than a sectarian text reflecting the views, cosmology and theology of a particular Gnostic sect of the third century of the common era.

But that is neither here nor there. What we have issued is a challenge to both brother Ahmad and to Abdullah Hashem. That is a three-part friendly challenge of martial contest of skill – for anyone claiming to be a prophecies military leader should be able to best Shifu Micah Naziri in a martial bout. Second is a debate. The date should be with the individuals being challenged – first of all – to prove that Brother Ahmad is still alive in body in this dunya. But he cannot step up to a contest of this nature with his old acquaintance Dr. Naziri. That is perfectly fine, a dead man cannot step up to such a challenge, and this is no sign of weakness on his behalf, but it does expose his so-called sufara as conmen who are deceiving the masses, by claiming that brother Ahmad is still alive – so that they can continue collecting donations in his name.

Finally, we know that Brother Ahmad engaged in Mubahalah mutual cursing with another claimant of the title of Al-Yamani, before he himself died. We challenge him – if still actually alive in this dunya – to do the same with Dr. Naziri. We know he will not accept this challenge because he is dead. He cannot accept this challenge. This is the same reason why Abdullah Hashem lied and claimed he appointed him as his successor – because he knew that Ahmad was dead and could not refute this claim. This is how he knew that the social media account impersonating Brother Ahmad was fake – because he knew full-well that the man was dead.

Similarly, this claim was very much like those being made by the so-called sufara. Abdullah Hashem, like his mother – who is a career criminal who was married at the age of 17 to his 29-year-old husband because of a pregnancy conceived in zina – is a career criminal and conman. He realized that he had been duped by the sufara and he decided “two can play at this game.” That is fine. Conmen are going to con. That is what they do. But the game is over now, and we are not allowing the lies and deception to continue any longer.


Successors of the Imam al-Mahdi in Hadith Narrations

With all of this said, we must now – in closing – address the misinterpretations related to the successorship of the Imam al-Mahdi al-Qa’im. First, it must be stressed that the sources are unanimous that Al-Mahdi and Al-Qa’im are one and the same. Why then did the Ahl al-Bayt prefer the term Qa’im to explain the 12th Imam? Because Mahdi was a general community title of the `Isawiyah sect, long before it was used by the Muslim world. As such, it must be emphasized that this was not just any “mahdi” but “the one who will rise” to power.

Indeed, the Ahl al-Bayt spoke of 12 Mahdiyyin who would generationally succeed Al-Qa’im, but unlike the Black Banners “Ahmadi” Cult, the specifications regarding these Mahdiyyin were very specific, and the periods in which they would succeed were delineated without ambiguity, or room for interpretation. For instance, according to a hadith reported by Ibn Babuya, Abu Basir, a close associate and a narrator of numerous Shi’a traditions, once asked al-Sadiq:

“O son of the Prophet, I have heard from your father that there will be twelve Mahdiyyin after al-Qa’im.” The Imam said, “However, my father said ‘twelve Mahdiyyin’ and not ‘twelve A’immah.’ But they will be a group among our Shi`ah, who will call people to friendship with us and inform the about our rights.”

Here we see that Al-Qa’im is the 12th Imam of Ithna Ashari Shi`ism, not a figure succeeding him as some of these groups are claiming. Al-Tusi reports a variant of this hadith on the authority of the Prophet Muhammad, who informed `Ali on the night before his death about the twelve A’immah who will follow him and the twelve Mahdiyyin who will follow the twelfth Imam.[24]

The Taliyah al-Mahdi were the first and only group in the history of the Shi`ah world to publicize this concept of the 12 Mahdiyyin. Indeed, we were the first in the Shi`ah world to even popularize the ahadith related to the “313” Jaysh al-Ghadhab. Those of you old enough to remember, know that prior to the Taliyah, virtually no self-described Shi`ah knew of such ideas. Sadly, instead of continuing with the Kitab as-Sirat al-Kamal lessons – and learning more – some who sought power and glory exploited and misinterpreted these ahadith to suit their own narcissistic aims and thirst for money, glory and power.

We must recall that Shaykh Al-Mufid affirms that there will be no government subsequent to that of Al-Qa’im, except that reported in some ahadith in which there is an allusion to the government of the successors of Al-Qa’im. So how could there be no government yet set up by Al-Qa’im and yet there are people claiming to be his rightful and appointed successors? This is putting the proverbial cart before the horse – there has not yet been an establishment of any system by the Imam al-Mahdi al-Qa’im. How then can there be successors in what has not yet been established?

Another account Imam al-Baqir told one of his disciples, Jabir ibn Yazid al-Ju’fi, that a man from the Ahl al-Bayt would rule for 309 years after his death. Jabir asked,

“When will this happen?”

Al-Baqir said, “After the death of Al-Qa’im.”

Jabir went on to ask, “How long will al-Qa’im remain in this world?”

The Imam replied, “Nineteen years from the time of his rise until his death.”

Jabir asked if his death would be followed by chaos.

The Imam said, “Yes, for fifty years. At that time the Imam al-Muntasir [al-Hussein, as mentioned at the end of the hadith] will return and exact revenge for himself and his followers…”[25]

So, Al-Qa’im remains in this world for nineteen years, meaning that he has been guiding us from the Barzakh, the realm of Hurqaliyyah, not from the Dunya – as it has been many centuries since his birth. When he returns – however one choses to interpret that – he will rule for 19 years and then his body will die, as all bodies die. We are told in multiple sources that his successor, Mahdi al-Hussein, the first of the 12 Mahdiyyin following him, will perform funerary rites over him, and will then reign for 309 years. But before that happens, there will be fifty years of chaos without any rising to successive rule.

This is what these sources literally say. So, if we are to take a traditionalist, literalist interpretation of these ahadith, then we must conclude that neither Ahmad al-Hassan, nor Abdullah Hashem, are successors to the Imam al-Mahdi al-Qa’im – the 12th Imam.


Misinterpretations and Lies Regarding the Eschatological Figure of “Mahdi Al-Hussein”

Again, if we are to interpret these ahadith literally, then we must understand that the Jaysh al-Ghadab of al-Qa’im will be sent to Damascus to arrest the Dajjalic Sufyani. They will seize him and behead him on a stone. Did this happen? No.

This will be the time of al-Hussein manifesting with his twelve thousand Shi`ah, in addition to the seventy-two persons who were killed with him in Karbala’. As explained earlier, however, ahadith explain that Mahdi Al-Hussein will not manifest at first with any other Shahid al-Karbala. Thus, it is inferable that this point is absolutely not the first appearance of the raj`a of Hussein, as he will be counted among the first 313 jaysh initially.[26] All of this is completely thrown out the proverbial window by these cults – in order to conform these traditions to say “what their itching ears long to hear.”

This is not to be a general return of the dead, which will take place on the Day of Judgment; rather, this will be a partial return of only the true Mu’minin and the total kuffar.[27] Along with al-Hussein, `Ali will return and take his place in a huge tent, which will stand on four pillars, of which one will be in Najaf, one in the precinct of the Ka`bah, one on the hill of Safa near the Ka`bah and the other in Medinah. Clearly, no reasonable person could imagine this to be a literal tent, as the span of such a tent would be beyond realism. Contrary to blind literalistic interpretation, this tent appears to be a tent of some sort of blanket of influence. But if we are taking these ahadith literally then we must take them literally and interpret this as a tent of a size never before seen. Perhaps this is why the Ahl al-Bayt called us to employ Al-`Aql – Reason – at every turn, and in our approach to absolutely everything.

In another Hadith, the fifth Imam Muhammad Al-Baqir, told a group of the Kufans that Hussein will to return, and will rule until such a time that his eyebrows will fall on his eyes. That means he will live and rule until the skin of his forehead becomes so slack as a result of old age that his eyebrows will begin to slide down over his eyes. Some claim that Brother Ahmad was this Mahdi Al-Hussein. But he is dead. His eyebrows never fell over his eyes. He never appointed his successor on his deathbed like Mahdi al-Hussein. Furthermore, a report from Imam Ja`far as-Sadiq adds that Mahdi Al-Hussein will be responsible for judging the people’s deeds before and after the final Celestial Resurrection of Al-Qiyyamah, when people will enter Heaven or Hell according to the judgment passed by none other than Hussein.[28]

“Then We gave you back the turn to prevail against them and aided you with wealth and children and made you a numerous band” refers to the coming of Hussein in the Return (ar-Raj`a) with seventy men of his companions who were martyred with him. They will be wearing white cloaks embroidered with gold, with each cloak having two sides. The news that reaches the people will be that Hussein has come with his Companions, so the Believers will not doubt, and that he is neither the Dajjal nor Iblis. The Imam [al-Hujjah] will be amongst the people at that day. When it is established to the believer that he is Hussein, he will not doubt therein, and when the news of Hussein comes to Al-Hujjah al-Qa’im amidst the people and the believers authenticate it, the Hujjah will die. So, the one who would perform his funeral bath, shrouding, scenting, and burial will be Hussein. An heir is succeeded but by an heir.” Ibrahim narrated that al-Hussein will rule so long over the people that his eyebrows will fall over his eyes from old age.[29]

The language here is clear. Whether we interpret this rule of 309 years as literal or metaphorical, the bill is not fit by either the deceased Brother Ahmad nor the Dajjal Abdullah Hashem. It is time to stop cherry-picking ahadith to suit the agenda of money-hungry and power-hungry imposters.

Imam Ja`far as-Sadiq in explaining the passage of the Qur’an which says, “Then, returned We unto you the turn [to prevail] against them and aided you…” [17:6] says that by “returned” is meant the return of Hussein, who will be accompanied by his seventy-two companions who were killed with him on the battlefield of Karbala’. The companions will announce the return of Hussein to the people. At the same time, the Imam says the Mu’min should not doubt him, since he is neither Dajjal nor Iblis. The Q’aim will be among the people. When the people have gained certainty about his being Hussein, [Imam al-Mahdi] al-Qa’im will die, and al-Hussein will perform his funeral rites and bury him.[30]

According to one report, Imam Muhammad al-Baqir is said to have related that a Mahdi will rule for three hundred and nine years. Obviously, this seems to fit with the notion of Mahdi Al-Hussein ruling “until such a time that his eyebrows will fall on his eyes.” This is the number of years the People of the Cave, as mentioned in sura eighteen of the Qur’an, slept in the cave. During these years, the Imam said the rule of justice and equity will spread in the world.[31]

Interestingly 309 years correlating with the number of years the People of the Cave were concealed, draws the parallel between the transformation of the world in that age, and the one that will take place during the reign of Mahdi al-Hussein. When the People of the Cave entered into hiding, the Roman world was one where the followers of `Isa were persecuted and even killed. When they emerged from the Roman empire claimed allegiance to him (regardless of the fact that this allegiance was nominal in nature only). The world they saw was transformed. Instead of hunting the followers of `Isa like the Roman Paul admitted to having done, the People of the Cave emerged and found coins minted with the Greek name of “Jesus” on them.

The 309-year reign of the Mahdi al-Hussein indicates this similar transformation. While the followers of al-Qa’im will be persecuted and marginalized at the beginning of this reign, by the end Islam will have swept over the entire world. Certainly, the ideas and prophecies which the mainstream neglects will seem heterodox to many. Nevertheless, these are strictly orthodox notions, concepts and officially accepted ahadith from which these spring forth.

Muhammad ibn Hammam narrated from Ja`far ibn Muhammad ibn Malik from Muhammad ibn Ahmad from Muhammad ibn Sinan from Yunus ibn Dhabyan that Abu Abd’ullah as-Sadiq had said:

When the night of Friday comes, Allah sends down a Malak to the lower heaven. When dawn comes, the Malak sits on a throne on the House [the Ka`bah] and sets manabir pulpits of light for Muhammad, `Ali, al-Hassan and Al-Hussein. They ascend the manabir pulpits. The Mala’ikah, the Angels, the prophets and the Mu’minin, the Believers are invited to gather before them. The gates of the heavens are opened. When the sun declines, the Prophet says: “O my Lord, carry out Your promise that You have promised of in Your Book by this verse, ‘Allah has promised to those of you who believe and do good that Hu will most certainly make them rulers in the Earth as Hu made rulers those before them, and that Hu will most certainly establish for them their religion which Hu has chosen for them and that Hu will most certainly, after their fear, given them security in exchange.’” [Al-Qur’an, Sura 24:55]”

The Mala’ikah and the Nabiyyin, the prophets, say the same thing. Then Muhammad, `Ali, Al-Hassan and Al-Hussein prostrate themselves and pray to Allah: “Oh our Lord, avenge! Your sanctum has been dishonored, Your chosen ones have been killed and Your faithful servants have been degraded.” Then Allah does as Hu will and that will be a great day.”[32]

The raj`a of Muhammad, `Ali, Hassan and Hussein metaphorically represents the return of the Imam al-Mahdi as “Muhammad,” the reviver of Islam. It is not a literal return of Muhammad, but his return in spirit and power, through the life and guidance of the 12th Imam. The return of `Ali is that of his Wazir and spiritual brother who is Al-Masih, the Messiah. Hassan and Hussein represent the male heirs of the Messianic throne that we see manifesting time and time again whether from the seed of Harun or from Imam `Ali. There is no need to imagine these teachings literally, as reincarnation.

While the topic of such is certainly an interesting discussion in comparative religion and the like, fixation on an imagined “who’s who” of fantasy rosters of reincarnation are nothing but delusion at best, and pure con-artistry at worst.

Brothers and Sisters, let us focus on the here and now. Let us focus on developing spiritual connection; let us focus on waking up; let us focus on ending oppression, poverty and alleviating suffering. Such obsessions with who we think is a reincarnation of who is nothing but spiritual masturbation and egotism.

It’s time to spiritually grow up.




[1] Usul al-Kafi, 8, 120, 93

[2] Bihar al-Anwar, 23, 33, 5

[3] Bihar, 14, 250, 40

[4] A famous Persian inscription differentiated between Middle Eastern Kristīyan (Christians) and Naṣārā (Nazarenes), just as it has been customary for Arabian Christians to refer to themselves as Masihiyyun, rather than Nasara. This famous inscription of the Zoroastrian high priest (mobadan mobad) Kirtir, under the Sassanid Emperor Bahram II (276-293 CE), comments on the Yahud (Jews), Shaman (Buddhists) Brahman (Hindus), Nasara (Nazarenes), and Kristiyan (Christians) as a separate group.

[5] Bihar al-Anwar 4, 12, 4

[6] Usul al-Kafi, 1, 133, 1

[7] Bihar, 14, 273, 2

[8] Indeed, Imam `Ali, in his Nahj al-Balaghah makes reference to `Isa speaking of having neither wife nor children. This refers to his later years traveling throughout Asia and living as what could essentially be termed a sadhu monastic existence – after all of his offspring had been killed, and his wives passed away.

[9] For the full story and documentation behind this, the reader is directed to the forthcoming work The Greatest Story NEVER Told: The Truth About the “Jesus” Myth and the Historical Figures Behind It, by the author of the work at hand: Dr. Micah Ben David Naziri

[10] The Christian character “Judas Thomas” is called “Judas Didymus Thomas” which means “Judah the Twin Twin” – utilizing both the Greek and Aramaic terms for him being the “Twin Twin” of `Isa. More in depth discussion of this matter can be found in The Greatest Story NEVER Told: The Truth About the “Jesus” Myth and the Historical Figures Behind It.

[11] Ali Al-Kourani. Epoch of Appearance, p. 30; Baqir Sharif al-Qarashi. The Life of Imam al-Mahdi. Qum: Ansariyan Publications. p. 321.

[12] Nu’mani, Muhammad ibn Ibrahim ibn Ja`far. Kitab al-Ghaybah. Vol. chapter14. p. 256.

[13] Sheikh al-Fadhl Ibn Shadhan. Mukhtasar Isbat al-Rej`ah. pp. 28[210].

[14] Usul al-Kafi 3, 264, 1

[15] Avraham ben Rambam, Kitab al-Kifayat al-`Abidin (Comprehensive Guide to the Servants). 1938, pp 320

[16] ibid. pp. 266

[17] ibid. pp. 322

[18] An-Nu’mani, Kitab al-Ghaybah, ch.20 p.445

[19] Al-Kulayni, Usul, “Kitab al-Hujja,” Bab huduth al-asma, vol. 1 p.151-52, num 1; Ibn Babuye, Kitab al-Tawhid, ch.29, p. 190-91, num 3.

[20] Aqd al-Durar p. 90.

[21] Ali al-Kourani. Mu’jam al-Ahadith al-Imam al-Mahdi. Al-Ma’arif al-Islamiyah. pp. v3 p 478.

[22] Muhammad Baqir Al-Majlisi. Bihar al-Anwar. Vol. 52. p. 232.

[23] Nu’mani, Muhammad ibn Ibrahim ibn Ja’far. Ghaybah of Nu’mani. Vol. chapter14. p. 369.

[24] Tusi, Ghaybah, p. 283

[25] Bihar al-Anwar 2 p 1059 cites the tafsir of al-`Ayyashi

[26] Bihar al-Anwar, vol.2 p.1232. Majlisi quotes al-Mufid, who cites the answer given by Ash-Sharif al-Murtada on the raj’a of the A’immah.

[27] Bihar al-Anwar, vol.2 p.1186

[28] ibid

[29] Bihar al-Anwar, vol. 51 p. 102

[30] Bihar al-Anwar, vol.2 p.1220

[31] Tabarsi, I`lam, p 961

[32] Tafsir al-Burhab, vol.3 p.146, Bihar al-Anwar, vol.52 p.287, Mu’jam Ahadith al-Imam al-Mahdi, vol.5 p.283