Dar al-Hedayah | The followers of Ahmad al-Basri, by exploiting differences mentioned in the physical descriptions of the Qa’im (the Riser) and the Sahib al-Amr (Master of the Affair), have posited the existence of two Qa’ims. For instance, in some texts, it is mentioned “wheat-complexioned (asmar)” and in others, “white with a reddish tinge (abyad mashrab hamrah).” Sometimes it says “of medium height” and other times “his body is Israelite.” This article critiques and examines this faction’s claims about multiple Qa’ims.

 The Claim of Multiple Qa’ims

The followers of Ahmad al-Basri believe that wherever the phrases “white with a reddish tinge” or “of medium height” are used, they refer to Imam al-Zaman (aj). And wherever the terms “wheat-complexioned” or “Israelite body” are used, they refer to Ahmad Ismail al-Basri. They claim these descriptions are contradictory and cannot be reconciled in a single person.

They state:

“In the report of Ali ibn Mahziyar, the descriptions of Imam al-Mahdi are such that… his height is medium and he has a slight belly… He is the most similar to the Prophet of God in form and character… But regarding the Qa’im and the (first) Mahdi, it is said that he is similar to Musa, his body is Israelite [tall and broad-shouldered], and his color is Arab [and dark]…”

“Regarding Imam al-Mahdi {the Qa’im}, it is said that his color is white [mixed with red], his face is like the moon and bright, so bright that his light overcomes the blackness of his beard… These descriptions differ from someone whose color is Arab, wheat-complexioned, and dark. This color is different from white mixed with red.”

Based on Ali ibn Mahziyar’s report, they say Imam al-Zaman is of medium height with a slight belly and is the most similar to the Prophet. However, regarding their imaginary “First Mahdi,” they say he is similar to Musa with an Israelite body [tall and broad-shouldered]. But Ahmad al-Basri’s followers have not been fair in this matter; by selecting a specific hadith and not mentioning others, they have acted with prejudice.

🎭 Narrations Describing the Countenance of His Holiness

Consider the following report from Ali ibn Mahziyar:

“I entered upon him and there he was, seated… He was not extremely tall, nor short, but rather of medium build (marbu’ al-qamah)… his forehead was broad, his eyebrows arched, his nose aquiline, his cheeks smooth, and on his right cheek was a mole…”

*Al-Ghaybah by al-Tusi, Vol. 1, p. 263*

Explanation of the Qa’im’s Stature

As you observed, Ali ibn Mahziyar describes the stature as “not very tall, not short, but of medium build.” Phrases like “medium build” do not indicate a specific centimeter measurement (e.g., 180 cm); rather, they cover a range. Furthermore, height is relative. Someone described as “medium” by one person might be described as “tall” by another. Therefore, Ali ibn Mahziyar’s description of “medium build” can be reconciled with descriptions of “tall” from other narrations, as each is based on a specific perspective.

It should also be noted that we must always follow the perspective of the Infallibles (as). Given that the followers admit Imam al-Zaman (aj) is similar to the Prophet (pbuh) in form, they must accept a stature taller than average for him.

Narration about the Prophet’s (pbuh) Stature:

“They said: ‘The Prophet of God is taller than average (arba’ah) and shorter than extremely tall…'”

*Bihar al-Anwar, Vol. 16, p. 184*

These narrations do not contradict. The first negates extreme tallness, while the second confirms a height greater than average. If Ahmad al-Basri’s followers applied their own logic to these varying descriptions of the Prophet (pbuh), they would be forced to believe in two Prophets named Muhammad (pbuh)!

⚖️ “Similar to Musa” and “Israelite Body”

The followers say: “But regarding the Qa’im and the (first) Mahdi, it is said that he is similar to Musa and his body is Israelite [tall and broad-shouldered].” They imagine that narrations containing “similar to Musa” or “Israelite body” refer to their imaginary “First Mahdi,” because Imam al-Zaman (aj) is not similar to Musa and his body is not Israelite. Unfortunately, they again engage in deception.

1. Narration from Imam al-Rida (as) explicitly linking this to Imam al-Zaman (aj):

Imam al-Rida (as) said: “…Then he raised his head and said: ‘My father and mother be sacrificed for the namesake of my grandfather, who is similar to me and similar to Musa ibn Imran…‘”

*Al-Ghaybah by al-Nu’mani, Vol. 1, p. 180*

This narration clearly shows Imam al-Rida (as) is speaking about Imam al-Zaman (aj) and describes him as similar to Musa.

2. Narration from Imam al-Baqir (as) describing the Qa’im:

He described him and then said: “May God have mercy on Musa.“

*Al-Ghaybah by al-Nu’mani, Vol. 1, p. 215*

3. Narration from Sunni sources mentioning “Israelite body”:

“The Mahdi is a man from my descendants, his color is an Arab color, and his body is an Israelite body…”

*Kashf al-Ghummah, Vol. 2, p. 469*

Crucial Point: 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. This very narration that mentions “Israelite body” also contains the phrase “he will fill the earth with justice,” which definitively applies only to Imam al-Mahdi (aj). Ahmad al-Basri himself admitted in one of his early books that the one who fills the earth with justice is Imam al-Zaman (aj).

Therefore, describing Imam al-Zaman (aj) as “similar to Musa” and also as “the most similar to the Prophet of God” involves no contradiction and can be reconciled in a single individual.

Explanation of the Similarities between the Qa’im and Prophet Musa (as)

The similarities are not merely physical but pertain to his circumstances: (two Qa’ims)

1. Similarity in “concealment of birth” and “disappearance from his people”:

   “In the Qa’im is a tradition (sunnah) from Musa ibn Imran (as)… the concealment of his birth and his disappearance from his people.”
   *Kamal al-Din, Vol. 2, p. 340*

2. Similarity in “the matter being set right in one night”:

   “And indeed, God will set his affair right in one night, just as He set the affair of His interlocutor Musa (as) right…”
   *Kamal al-Din, Vol. 2, p. 377*

3. Similarity in “constant fear,” “lengthy occultation,” “concealed birth,” and “hardship of his Shi’a”:

   “As for his similarity to Musa (as): the constancy of his fear, the length of his occultation, the concealment of his birth, and the exhaustion of his Shi’a after him from the harm and humiliation they face…”
   *Kamal al-Din, Vol. 1, p. 327*

💎 Conclusion: One Imam, Comprehensive Descriptions

The claim of Ahmad al-Basri’s followers regarding two Qa’ims based on differing physical descriptions is completely baseless and a result of selective citation and misinterpretation.

1. “Medium” vs. “Tall”: Descriptions of stature are relative and reconcilable, as seen even in descriptions of the Prophet (pbuh). (two Qa’ims)

2. “Similar to Musa” / “Israelite Body”: These descriptions are explicitly and repeatedly applied to Imam al-Mahdi (aj) in authentic narrations from both Shia and Sunni sources. They often come bundled with his unique title of “the filler of the earth with justice.”

3. The Nature of Similarity: The similarity to Prophet Musa (as) is primarily about the conditions of his life—concealed birth, lengthy occultation, and sudden divine aid—not merely a physical blueprint that excludes other descriptions.

All these descriptions refer to a single, unique personality: Imam Muhammad ibn al-Hasan al-Mahdi, al-Qa’im (aj). The attempt to split him into two figures is a theological innovation (bid’ah) designed to accommodate the claims of an individual from Basra who does not match the definitive signs.