Zoroastrianism: Baha'ism: What is meant by a person called "manifestation" of God?

[paarsurrey]

The first one, is part of Prayer, in Shia Traditions, which is for the Prayer of Rajab. It is believed to be a divinely inspired prayer. I think it is attributed to a Shia Imam:


اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَعانِي جَمِيعِ ما يَدْعُوكَ بِهِ وُلاةُ أَمْرِكَ، الْمَأْمُونُونَ عَلى‌ سِرِّكَ، الْمُسْتَسِرُّونَ‌[2] بِأَمْرِكَ، الْواصِفُونَ لِقُدْرَتِكَ، الْمُعْلِنُونَ لِعَظَمَتِكَ.

أَسْأَلُكَ‌[3] بِما نَطَقَ فِيهِمْ مِنْ مَشِيَّتِكَ، فَجَعَلْتَهُمْ مَعادِنَ لِكَلِماتِكَ، وَ أَرْكاناً لِتَوْحِيدِكَ، وَ آياتِكَ وَ مَقاماتِكَ، الَّتِي لا تَعْطِيلَ لَها فِي كُلِّ مَكانٍ، يَعْرِفُكَ بِها مَنْ عَرَفَكَ، لا فَرْقَ بَيْنَكَ وَ بَيْنَها إِلَّا أَنَّهُمْ عِبادُكَ وَ خَلْقُكَ، فَتْقُها[4] و رَتْقُها[5] بِيَدِكَ، بَدْؤُها مِنْكَ وَ عَوْدُها إِلَيْكَ، أَعْضادٌ وَ أَشْهادٌ، وَ مُناةٌ وَ أَزْوادٌ، وَ حَفَظَةٌ وَ رُوَّادٌ، فَبِهِمْ مَلأْتَ سَماءَكَ وَ أَرْضَكَ حَتّى‌ ظَهَرَ [أَنْ‌][6] لا إِلهَ إِلَّا أَنْتَ.

The Prayer begins, by 'O My God'.
.....
.....
“There is no distinction whatsoever between Thee(O My God) and them(Your Messengers); except that they are Thy servants, and are created of Thee.”


The second Tradition is attributed to Muhammad:

“I am He(God), Himself, and He is I(Muhammad)**, myself.”

I believe the first Tradition's Quranic Evidence is 4:150,

"Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers saying, "We believe in some but reject others," and wish to adopt a way in between. Those are the disbelievers..."

"Quranic Evidence is 4:150"

Quran is the same with the Sunnis , Shias and all the denominations/sects of Islam.
So, kindly quote from Quran.
Please quote the verse 4:150 referenced in the post with the context verses, some verses preceding and some following, for clear understanding.
Regards

 

[paarsurrey]

The first one, is part of Prayer, in Shia Traditions, which is for the Prayer of Rajab. It is believed to be a divinely inspired prayer. I think it is attributed to a Shia Imam:


اللَّهُمَّ إِنِّي أَسْأَلُكَ بِمَعانِي جَمِيعِ ما يَدْعُوكَ بِهِ وُلاةُ أَمْرِكَ، الْمَأْمُونُونَ عَلى‌ سِرِّكَ، الْمُسْتَسِرُّونَ‌[2] بِأَمْرِكَ، الْواصِفُونَ لِقُدْرَتِكَ، الْمُعْلِنُونَ لِعَظَمَتِكَ.

أَسْأَلُكَ‌[3] بِما نَطَقَ فِيهِمْ مِنْ مَشِيَّتِكَ، فَجَعَلْتَهُمْ مَعادِنَ لِكَلِماتِكَ، وَ أَرْكاناً لِتَوْحِيدِكَ، وَ آياتِكَ وَ مَقاماتِكَ، الَّتِي لا تَعْطِيلَ لَها فِي كُلِّ مَكانٍ، يَعْرِفُكَ بِها مَنْ عَرَفَكَ، لا فَرْقَ بَيْنَكَ وَ بَيْنَها إِلَّا أَنَّهُمْ عِبادُكَ وَ خَلْقُكَ، فَتْقُها[4] و رَتْقُها[5] بِيَدِكَ، بَدْؤُها مِنْكَ وَ عَوْدُها إِلَيْكَ، أَعْضادٌ وَ أَشْهادٌ، وَ مُناةٌ وَ أَزْوادٌ، وَ حَفَظَةٌ وَ رُوَّادٌ، فَبِهِمْ مَلأْتَ سَماءَكَ وَ أَرْضَكَ حَتّى‌ ظَهَرَ [أَنْ‌][6] لا إِلهَ إِلَّا أَنْتَ.

The Prayer begins, by 'O My God'.
.....
.....
“There is no distinction whatsoever between Thee(O My God) and them(Your Messengers); except that they are Thy servants, and are created of Thee.”


The second Tradition is attributed to Muhammad:

“I am He(God), Himself, and He is I(Muhammad)**, myself.”

I believe the first Tradition's Quranic Evidence is 4:150,

"Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers saying, "We believe in some but reject others," and wish to adopt a way in between. Those are the disbelievers..."

"Quranic Evidence is 4:150"

Quran is the same with the Sunnis , Shias and all the denominations/sects of Islam.
So, kindly quote from Quran.
Please quote the verse 4:150 referenced in the post with the context verses, some verses preceding and some following, for clear understanding.
Regards

Since nobody has given quoted verse 4:150 with the context verses for everybody's benefit:

[4:149] Allah likes not the uttering of unseemly speech in public, except on the part of one who is being wronged. Verily, Allah is All-Hearing, All-Knowing.
[4:150] Whether you make public a good deed or conceal it, or pardon an evil, Allah is certainly the Effacer of sins, and is All-Powerful
[4:151] Surely, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others,’ and desire to take a way in between
[4:152] These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment.
[4:153] And as for those who believe in Allah and in all of His Messengers and make no distinction between any of them, these are they whom He will soon give their rewards. And Allah is Most Forgiving, Merciful.
[4:154] The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this: they said, ‘Show us Allah openly.’ Then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority.
[4:155] And We raised high above them the Mount while making a covenant with them, and We said to them, ‘Enter the gate submissively,’ and We said to them, ‘Transgress not in the matter of the Sabbath.’ And We took from them a firm covenant.

Now, please prove one's viewpoint.
Regards

 

[InvestigateTruth]

Since nobody has given quoted verse 4:150 with the context verses for everybody's benefit:

[4:149] Allah likes not the uttering of unseemly speech in public, except on the part of one who is being wronged. Verily, Allah is All-Hearing, All-Knowing.
[4:150] Whether you make public a good deed or conceal it, or pardon an evil, Allah is certainly the Effacer of sins, and is All-Powerful
[4:151] Surely, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others,’ and desire to take a way in between
[4:152] These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment.
[4:153] And as for those who believe in Allah and in all of His Messengers and make no distinction between any of them, these are they whom He will soon give their rewards. And Allah is Most Forgiving, Merciful.
[4:154] The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this: they said, ‘Show us Allah openly.’ Then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority.
[4:155] And We raised high above them the Mount while making a covenant with them, and We said to them, ‘Enter the gate submissively,’ and We said to them, ‘Transgress not in the matter of the Sabbath.’ And We took from them a firm covenant.

Now, please prove one's viewpoint.
Regards

Let's look at this part:

[4:151]Surely, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others,’ and desire to take a way in between
[4:152] These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment.

In my view, These verses tell us that anybody who says, he believes in Some Messengers, and disbelieves in some others, cannot be a true believer, because All Messengers in reality, are One, since they are reflecting the Attributes and Will of the one true God to the World. From them, the Word and Revelation of God is Manifested, thus we must not make any distinction between God and His Messengers. Since there is no distinction between God and His Messengers, from everyone of Them, the Light of guidance of the same God is Manifested, who is the Light of the earth and the Heavens. How could one truely claim that, he has recognized the Light of God, from some Messengers, but when the same Light appears from some other Messengers, cannot recognize it? This is why God has said, those who do not believe in Muhammad, has not believed in any of the previous Messengers, and Jesus said, had you truly believed in Moses, you would have also believed in Me. In like manner, God has said, when He appears on the Day of Resurrection, they shall be veiled from recognizing Him, and the Prophet has said, on that Day, God comes, but they shall say, we do not believe you are God, and we want to wait for our own god. Likewise, the Imams who are well-grounded in knowledge have said that God does not move, and cannot be limited on earth, thus, when Quran says Allah comes, that is the Qaim who comes, and reveals the Word and Will of God. It is for that reason, it is said when the Qaim comes, He will not be recognized, and therefore
Allah has said, These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment. These people are like those who told previous Messengers to do Miracles, and ‘Show us Allah openly.’ But as for those who recognize the Light of Allah from His Messenger, soon, when on the Day of Resurrection His Messenger appears, they will be able to recognize Him, and as Allah has said He will soon give their rewards. ..and their reward is attributions, meaning, when They recognize His Revelation on the Day of Resurrection, it is indeed Meeting with God, and this why Allah has said, if we do good deeds, we will be able to meet Him, and that is the reward that Quran talks about.

 

[paarsurrey]

Let's look at this part:

[4:151]Surely, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His Messengers, and say, ‘We believe in some and disbelieve in others,’ and desire to take a way in between
[4:152] These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment.

In my view, These verses tell us that anybody who says, he believes in Some Messengers, and disbelieves in some others, cannot be a true believer, because All Messengers in reality, are One, since they are reflecting the Attributes and Will of the one true God to the World. From them, the Word and Revelation of God is Manifested, thus we must not make any distinction between God and His Messengers. Since there is no distinction between God and His Messengers, from everyone of Them, the Light of guidance of the same God is Manifested, who is the Light of the earth and the Heavens. How could one truely claim that, he has recognized the Light of God, from some Messengers, but when the same Light appears from some other Messengers, cannot recognize it? This is why God has said, those who do not believe in Muhammad, has not believed in any of the previous Messengers, and Jesus said, had you truly believed in Moses, you would have also believed in Me. In like manner, God has said, when He appears on the Day of Resurrection, they shall be veiled from recognizing Him, and the Prophet has said, on that Day, God comes, but they shall say, we do not believe you are God, and we want to wait for our own god. Likewise, the Imams who are well-grounded in knowledge have said that God does not move, and cannot be limited on earth, thus, when Quran says Allah comes, that is the Qaim who comes, and reveals the Word and Will of God. It is for that reason, it is said when the Qaim comes, He will not be recognized, and therefore
Allah has said, These indeed are veritable disbelievers, and We have prepared for the disbelievers an humiliating punishment. These people are like those who told previous Messengers to do Miracles, and ‘Show us Allah openly.’ But as for those who recognize the Light of Allah from His Messenger, soon, when on the Day of Resurrection His Messenger appears, they will be able to recognize Him, and as Allah has said He will soon give their rewards. ..and their reward is attributions, meaning, when They recognize His Revelation on the Day of Resurrection, it is indeed Meeting with God, and this why Allah has said, if we do good deeds, we will be able to meet Him, and that is the reward that Quran talks about.

I agree with the contents of one's post I have colored in magenta.
One has to believe in all the prophets/messengers of God, and denying any one of them is denying all of them.
But Baha'u'llah was not a prophet/messenger of God. Was he?
Why coin a new term "persons called manifestation of God" for the prophets/messengers of God?
Regards

 

[InvestigateTruth]

I agree with the contents of one's post I have colored in magenta.
One has to believe in all the prophets/messengers of God, and denying any one of them is denying all of them.
But Baha'u'llah was not a prophet/messenger of God. Was he?
Why coin a new term "persons called manifestation of God" for the prophets/messengers of God?
Regards

Manifestations of God is probably a new term, but the concept is really the same as what previous scriptures had alluded to. New Revelations must teach New things or at least expand on what was taught before. As I also Mentioned before, Bahaullah proclaimed that He is the fulfilment of prophecies of Day of Resurrection, and meeting with the Lord, which is greatly described in Quran and Bible and All other World Religions. However, Bahaullah says God is invisible and can in no wise incarnate Himself in this World, therefore He has Manifested His Attributes and Will, in the Person of His Messenger, hence the term 'Manifestation of God' describes the Station of Bahaullah.

 

[paarsurrey]

Manifestations of God is probably a new term, but the concept is really the same as what previous scriptures had alluded to. New Revelations must teach New things or at least expand on what was taught before. As I also Mentioned before, Bahaullah proclaimed that He is the fulfilment of prophecies of Day of Resurrection, and meeting with the Lord, which is greatly described in Quran and Bible and All other World Religions. However, Bahaullah says God is invisible and can in no wise incarnate Himself in this World, therefore He has Manifested His Attributes and Will, in the Person of His Messenger, hence the term 'Manifestation of God' describes the Station of Bahaullah.

Sorry, it is not mentioned in Quran. Bahuallh has not claimed to be a messenger/prophet of God, so he is in no way a Reformer within Islam/Quran/Muhammad.
God is manifest in everything whether inanimate or animate so the phenomenon "manifestations of God" does not describe any thing significant like the Bahais believe . Does it?
Regards

 

[InvestigateTruth]

Sorry, it is not mentioned in Quran. Bahuallh has not claimed to be a messenger/prophet of God, so he is in no way a Reformer within Islam/Quran/Muhammad.
God is manifest in everything whether inanimate or animate so the phenomenon "manifestations of God" does not describe any thing significant like the Bahais believe . Does it?
Regards

I believe that the concept of Manifestation of God is certainly in Quran. But let's remember that, in Quran there are two types of verses: Figurative and clear. Those verses that are about Manifestation of God, are Figurative, and thus only God and Those who are well-grounded in knowledge would know its interpretation. The Quran also Promises that on the Day of Resurrection its interpretation would come, and then we would also know the interpretation of Figurative verses. Bahaullah proclaimed that Day of Resurrection has come, and He has revealed the interpretations of the Figurative verses, which includes those verses regarding the concept of Manifestations of God.
The reason we did not know about concept of Manifestation of God, is because it was part of Figurative verses. But now God has revealed them for us through Bahaullah. Bahaullah is not just a reformer in Islam. You are correct about that. However, Meeting with the Lord on the Day of Resurrection is mentioned in the Quran. This is undeniable. Bahaullah says, as recorded in Quran, God is invisible, and He cannot be limited in earth and it would be contradiction to words of God if one imagines that God Himself literally comes down on the Day of Resurrection. The signs of the Day of Resurrection, such as darkening the Sun and Moon, and falling stars are not to be interpreted literally either as they are figurative. The Day of Resurrection, is not a day that God manifests in All things and if this was intended by meeting with Him, it is evident that, all things manifest a name of God at all the time, then why should meeting with God is Promised only on the Day of Resurrection? As I mentioned before, some of the verses of Quran are Mutishabihat (Figurative) and no one knows their interpretation except God and those who are well-grounded in knowledge. In Islam, no body is more well-grounded in knowledge than the Prophet and the Imams who God had kept Them pure. This is undeniable. Do you think ordinary Muslims know Quran better than Muhammad and His Household?

Thus, if one wants to learn the interpretation of its verses, he must understand Quran through the Hadithes from Those who are well-grounded in knowledge. As I mentioned, the Imams have said God does not move, and is invisible. They have said regarding Day of Resurrection, it is the Day that Qaim, the Mahdi appears with a New Faith(Amr) and a New Book. Not God literally comes. The Bab and Bahaullah proclaimed They are the fulfilment of the Promised Day.

 

[paarsurrey]

Zoroastrianism: Baha'ism: What is meant by a person called "manifestation" of God?

One may like to read post #140 in another thread which is relevant here also. Please

Regards

 

[paarsurrey]

I believe that the concept of Manifestation of God is certainly in Quran. But let's remember that, in Quran there are two types of verses: Figurative and clear. Those verses that are about Manifestation of God, are Figurative, and thus only God and Those who are well-grounded in knowledge would know its interpretation. The Quran also Promises that on the Day of Resurrection its interpretation would come, and then we would also know the interpretation of Figurative verses. Bahaullah proclaimed that Day of Resurrection has come, and He has revealed the interpretations of the Figurative verses, which includes those verses regarding the concept of Manifestations of God.
The reason we did not know about concept of Manifestation of God, is because it was part of Figurative verses. But now God has revealed them for us through Bahaullah. Bahaullah is not just a reformer in Islam. You are correct about that. However, Meeting with the Lord on the Day of Resurrection is mentioned in the Quran. This is undeniable. Bahaullah says, as recorded in Quran, God is invisible, and He cannot be limited in earth and it would be contradiction to words of God if one imagines that God Himself literally comes down on the Day of Resurrection. The signs of the Day of Resurrection, such as darkening the Sun and Moon, and falling stars are not to be interpreted literally either as they are figurative. The Day of Resurrection, is not a day that God manifests in All things and if this was intended by meeting with Him, it is evident that, all things manifest a name of God at all the time, then why should meeting with God is Promised only on the Day of Resurrection? As I mentioned before, some of the verses of Quran are Mutishabihat (Figurative) and no one knows their interpretation except God and those who are well-grounded in knowledge. In Islam, no body is more well-grounded in knowledge than the Prophet and the Imams who God had kept Them pure. This is undeniable. Do you think ordinary Muslims know Quran better than Muhammad and His Household?

Thus, if one wants to learn the interpretation of its verses, he must understand Quran through the Hadithes from Those who are well-grounded in knowledge. As I mentioned, the Imams have said God does not move, and is invisible. They have said regarding Day of Resurrection, it is the Day that Qaim, the Mahdi appears with a New Faith(Amr) and a New Book. Not God literally comes. The Bab and Bahaullah proclaimed They are the fulfilment of the Promised Day.

"I believe that the concept of Manifestation of God is certainly in Quran. But let's remember that, in Quran there are two types of verses: Figurative and clear. Those verses that are about Manifestation of God, are Figurative, and thus only God and Those who are well-grounded in knowledge would know its interpretation"

Please quote the verses of Quran with the context verses where the above, colored in magenta by me, has been mentioned.
Regards

 

[InvestigateTruth]

"I believe that the concept of Manifestation of God is certainly in Quran. But let's remember that, in Quran there are two types of verses: Figurative and clear. Those verses that are about Manifestation of God, are Figurative, and thus only God and Those who are well-grounded in knowledge would know its interpretation"

Please quote the verses of Quran with the context verses where the above, colored in magenta by me, has been mentioned.
Regards

Please refer to Quran 3:7.
In your other thread which you asked, What is meant by the term Manifestation, I quoted some verses of Quran regarding the concept of Manifestation. Bahaullah in Book of Iqan, has reminded and explained some of the Quranic verses regarding Manifestation of God. Please refer to that Book. Search for keywords 'mirror', 'manifestation'. If you found somethings you want to discuss, please quote them here.

 

[paarsurrey]

paarsurrey said: ↑
"I believe that the concept of Manifestation of God is certainly in Quran. But let's remember that, in Quran there are two types of verses: Figurative and clear. Those verses that are about Manifestation of God, are Figurative, and thus only God and Those who are well-grounded in knowledge would know its interpretation"

Please quote the verses of Quran with the context verses where the above, colored in magenta by me, has been mentioned.
Regards

Please refer to Quran 3:7.
In your other thread which you asked, What is meant by the term Manifestation, I quoted some verses of Quran regarding the concept of Manifestation. Bahaullah in Book of Iqan, has reminded and explained some of the Quranic verses regarding Manifestation of God. Please refer to that Book. Search for keywords 'mirror', 'manifestation'. If you found somethings you want to discuss, please quote them here.

Please give the context verses of Quran as requested and then prove one's point of view. Please
Regards

 

[InvestigateTruth]

paarsurrey said: ↑
"I believe that the concept of Manifestation of God is certainly in Quran. But let's remember that, in Quran there are two types of verses: Figurative and clear. Those verses that are about Manifestation of God, are Figurative, and thus only God and Those who are well-grounded in knowledge would know its interpretation"

Please quote the verses of Quran with the context verses where the above, colored in magenta by me, has been mentioned.
Regards

Please give the context verses of Quran as requested and then prove one's point of view. Please
Regards

Paar, I am not well-grounded in knowledge to interpret the verses of Quran for you. I can only present for you from Those who are well-grounded in Knowledge. I do not make up interpretations from my own imagination:


A number of our people has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from an-Nadr ibn Suwayd from Ayyub ibn Hurr and ‘Imran ibn Ali from abu Basir from abu ‘Abdallah (a.s.) who has said the following. "We are the people well-grounded in knowledge and we are the ones who know how to interpret it."

Ali ibn Muhammad has narrated from ‘Abdallah ibn Ali from Ibrahim ibn Ishaq from ‘Adallah ibn Hammad from Burayd ibn Mu‘awiya who has narrated the following from either one of the Imams (a.s.) about the words of Allah, Allah, the Most Majestic, the Most gracious. "No one knows its true interpretations except God and those who have a firm grounding in knowledge . . ." (3:7). The Holy Prophet is the best among the people well-grounded in knowledge. Allah, the Most Majestic, the Most gracious, taught him all that He had revealed to him in the form of original text and in the form of interpretations. Allah, the Most Majestic, the Most gracious, would not reveal anything to him that he would not know the meaning thereof. The successors of the Holy Prophet (s.a.) after him knew all revelations.
As for those who do not know the interpretations thereof, when the scholar speaks to them with knowledge, they say, "We believe in it, for all of this is from our Lord." The Holy Quran consists of specific, general, clear, not so clear, abrogating and abrogated statements. The people who are well-grounded in knowledge know all of the Holy Quran."


(Al-Kafi, Vol 1)

Here i present some verses of Quran, along with the interpretations provided by Those who are well-grounded in knowledge, and I leave it to you to make your own conclusions.

As I have discussed before, each verse of Quran must be explained by aid of a Hadith, and in turn the Hadith must have another evidence from Quran, or Sunnah of the Prophet as a proof of authenticity.

(هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة وقضي الامر وإلى الله ترجع الامور)] (البقرة - 210). أن المهدي عليه السلام يأتي العراق في سبع قباب من نور [1466 - (الامام الباقر عليه السلام)

It is recorded that Imam Bagher (a.s) with regards to the verse: “What can such expect but that God should come down to them overshadowed with clouds,”(2:210) have said that, Imam Mahdi comes to Iraq along with Seven Lamp of Lights (i.e. seven holy companions).

Its evidence is in verse 10:25:

“And God calleth to the Abode of Peace and He guideth whom He will into the right way" (10:25)

In another Hadith, it is recorded that Imam Abi Abdullah (a.s) has said 'Abode of Peace' is in the Kufa.
کتابخانه مدرسه فقاهت - بحار الأنوار - ط مؤسسةالوفاء - العلامة المجلسي

There is another Evidence from the Prophet, who said:
عن النبي صلى الله عليه وآله وسلم يملك المهدي أمر الناس سبعا أو عشرا أسعد الناس به أهل الكوفة الأربعون
کتابخانه مدرسه فقاهت - الإمام الحسن عليه السلام في مواجهة الانشقاق الأموي - السيّد سامي البدري

"The Mahdi Rules seven or ten years, People of the Kufa will become glad by Him."


It should be noted that according to History, in early Islam, the Land of Kufa, which was also known as Sawad of Kufa, was a greater area, which included Baghdad and Karbala. According to History, 'Abode of Peace', is one of the Names of Baghdad, named after the verse of Quran quoted here.




According to Bahai History, Bahaullah was exiled and stayed in Iraq for ten years, but only in the last seven years, His companions gathered around Him.

Another evidence is in verse (39:69):

Mufaddal bin Umar has narrated that: I heard Imam Ja’far Sadiq (a.s.) say: “When our Qaim rises, the earth will shine with the light of its Lord. Men will not need a light of the sun and darkness will vanish....(Bihar alanwar, vol 51-53).

Another evidence again:


“Know that Allah gives life to the earth after its death; indeed, We have made the communications clear to you that you may understand.” (Surah Hadid 57:17)
Imam Muhammad Baqir (a.s.) said: “Allah, the Exalted will revive it through the Qaim after its death; its death implies disbelief of its inhabitants, because the disbelievers are dead.”


“Know that Allah gives life to the earth after its death; indeed, We have made the communications clear to you that you may understand.” (Surah Hadid 57:17)
In Ghaibat of Shaykh Tusi through the same chain of narration from Ibne Abbas about the verse it is narrated that he said: “It means that the earth will be restituted through the Qaim of Aale Muhammad (a.s.) after its death, that
is, after the inequity of its rulers. We explained to you the signs, through the Qaim of Aale Muhammad (a.s.), so perhaps you may understand.”