Multiple Descriptions of the Qa’im: Skin Color and Physical Attributes

Dar al-Hedayah | The followers of Ahmad al-Basri, by exploiting differences mentioned in descriptions of the physical characteristics of the Qa’im (the Riser) and the Sahib al-Amr (Master of the Affair), have posited the existence of two Qa’ims. For example, in some texts, it is mentioned “wheat-complexioned (asmar)” and in others, “white with a reddish tinge (abyad mashrab hamrah).” This article aims to critique the claim of multiple Qa’ims by examining the evidence presented by this faction regarding differing descriptions of the Qa’im.

 The Claim of Multiple Qa’ims

The followers of Ahmad al-Basri believe that wherever the phrase “white with a reddish tinge (abyad mashrab hamrah)” is used, it refers to Imam al-Zaman (aj), and wherever the term “wheat-complexioned (asmar)” is used, it refers to their imagined “First Mahdi.” They claim these descriptions are contradictory and cannot be reconciled in a single person.
Unfortunately, Ahmad al-Basri’s followers have once again not taken the correct path in presenting information to their audience and have dishonestly resorted to censorship and distortion of a wide range of texts. The followers only mention the color “white with a reddish tinge” for the Imam and make no mention whatsoever of the color “wheat-complexioned,” ultimately imposing their desired conclusion on their audience.
Given that the color “white with a reddish tinge” is agreed upon between us and Ahmad al-Basri’s followers, we will not discuss it specifically and will continue the discussion on the point of disagreement, namely the color “wheat-complexioned.”

 The Apparent Color of the Qa’im’s Face

We will now discuss the apparent color of His Holiness’s face in several sections to expose the dishonesty of Ahmad al-Basri’s followers.

A) Narrations from Those Who Have Attained His Presence

Individuals who have been honored with visiting His Holiness have reported his blessed complexion as “wheat-complexioned.” We will mention a few examples of these visitations (Note: The original article listed specific visitation accounts here, which are summarized as evidence of the asmar description).

Thus far, it has become clear that the claim of Ahmad al-Basri’s followers to deny the color “wheat-complexioned” for Imam al-Zaman (aj) is a false and baseless claim, nothing but prejudice and deception of the masses.

B) Narrations Also Mention the Color “Wheat-Complexioned” for Imam al-Zaman (aj)

In narrations, reference is made both to the color “wheat-complexioned/olive-skinned (asmar)” and to the color “white with a reddish tinge (abyad mashrab hamrah)” or “with a reddish tinge (mashrab hamrah)” for the noble existence of Imam al-Zaman (aj). A few examples of these narrations are mentioned:

1. Narration from Imam al-Kazim (as):

…He said: ‘I ask You to send blessings upon Muhammad and the family of Muhammad and to hasten the relief of the Avenger (al-Muntaqim) for You from Your enemies and fulfill for him what You have promised, O Possessor of Majesty and Honor.’ I said, ‘For whom is the supplication?’ He said, ‘That is the Mahdi from the family of Muhammad (pbuh).’ Then he said, ‘…wheat-complexioned (*asmar al-lawn), with a yellowness accompanying his wheat-complexion from staying awake at night…’
*Bihar al-Anwar, Vol. 83, p. 80*

The meaning of “Mahdi” in this supplication is Imam al-Zaman (aj), because whenever the name “Mahdi” is mentioned in narrations, it refers to the noble existence of Imam al-Zaman (aj), not someone else. It should also be noted that the “Avenger (al-Muntaqim)” in narrations is identified as the Twelfth Imam (aj) (Note: The original article included a supporting narration here).

2. Narration from Imam al-Baqir (as):

Jabir al-Ju’fi narrates from Imam al-Baqir (as) that he said: “The Mahdi is a man from the descendants of Fatimah, and he is a wheat-complexioned man (rajulun adam).”
*Al-Ghaybah by al-Tusi, Vol. 1, p. 187*

3. Narration from Sunni Sources:

Hudhayfah narrates that the Messenger of Allah (pbuh) said: “The Mahdi is a man from my descendants, his color is an Arab color (lawnun ‘arabi), and his body is an Israelite body…”
*Kashf al-Ghummah, Vol. 2, p. 469*

The “Arab color” in this hadith is an allusion to an olive/wheat-complexioned and darkish skin tone.

C) The “Filler of the Earth with Justice” is One

Furthermore, Qa’im the only one mentioned in narrations as the “filler of the earth with justice” is the noble existence of the Twelfth Imam—the Qa’im—and no one else (Note: The original article included supporting narrations here).

Ahmad al-Basri himself also admits that it is Imam al-Zaman (aj) who fills the earth with justice.

 Reconciling the Descriptions

On the other hand, in some reports and narrations, both the color “wheat-complexioned” and “with a reddish tinge” have been attributed to the Prophet of Allah (pbuh). Therefore, the color “wheat-complexioned” can also be affirmed for Imam al-Mahdi (aj).

1. Narration stating the Prophet (pbuh) was abyad mashrab hamrah:

   “…The Prophet of Allah (pbuh) was white with a reddish tinge…”
   *Al-Kafi, Vol. 1, p. 443*

2. Narration stating the Prophet (pbuh) was asmar al-lawn:

   A description from the Gospel is cited: “…wheat-complexioned (asmar al-lawn)…”
   *Kamal al-Din, Vol. 1, p. 159*

How Can These Two Be Reconciled?

Scholars have provided explanations:

• Degrees of Color: Whiteness and wheat-complexion have degrees. A person can be fair but considered wheat-complexioned compared to someone who is extremely fair. The difference in description might also be relative to the color of the face versus the rest of the body.

• Example of Imam al-Jawad (as): Allamah Majlisi writes regarding Imam al-Jawad (as): “The famous view is that his blessed color was wheat-complexioned, and some have said white.”

• Explanation Regarding the Prophet (pbuh): The scholar al-Nuri states concerning the differing colors in the depictions of the Prophet (pbuh): “It has been reconciled there that the parts of his body that were exposed and faced the sun were wheat-complexioned, and the parts under his clothing were white.”

• External Factors for Imam al-Mahdi (aj): Regarding Imam al-Mahdi (aj), one can reconcile thus: Reddish-white was his inherent color, but due to external factors like traveling in the desert by day and extensive nightly worship, his facial color inclined towards yellowness and darkness, as explicitly stated in a narration: “Wheat-complexioned, with a yellowness accompanying his wheat-complexion from staying awake at night.”

 Conclusion: One Imam, Multiple Descriptions

The claim of Ahmad al-Basri’s followers regarding two Qa’im based on differing color descriptions is completely invalid. The narrations from both Shia and Sunni sources explicitly use the term “al-Mahdi” for the wheat-complexioned figure. Furthermore, the title “the one who fills the earth with justice” is exclusively for the Twelfth Imam.

The apparent contradiction in physical descriptions is resolvable through scholarly explanations—considering degrees of color, effects of sun exposure, and spiritual exertions—just as similar variations are documented for the Prophet (pbuh) and other Imams. Therefore, all these descriptions refer to a single personality: Imam Muhammad ibn al-Hasan al-Mahdi (aj).