Date Of Birth Of The Imam (‘A)

It is mentioned in Irshad1 of Shaykh Al-Mufid that the Holy Imam (‘a) was born on 15th Sha’ban, 255 A.H.

Shaykh Kulaini in Al-Kafi2, Karajaki in Kanz Al-Fawa’id3, the First Martyr in Durus4, Shaykh Ibrahim Kafami in Jannah and a group of scholars, have concurred; but in Masaarus Shi’a5, Shaykh Al-Mufid has mentioned the year 54 A.H. and in Tarikh Qom6 by Hasan Ibn Muhammad Ibn Hasan al-Qummi, it is mentioned that the holy birth took place on Friday, when eight days had passed from the month of Sha’ban.

According to a report, he was born on Friday, when half the month of Sha’ban had passed of the year 255. According to another report in the year 57 and in Shajara (genealogy), 58 A.H.

Husayn Ibn Hamdan Khasibi7 has narrated in his Hidaya8 from ‘Isa Ibn al-Mahdi Jauhari that he said:

I, Husayn Ibn Ghayas, Husayn Ibn Masud, Hasan Ibn Ibrahim, Ahmad Ibn Hissaan, Talib Ibn Ibrahim Ibn Hatim, Hasan Ibn Muhammad Ibn Saeed, Muhajjal Ibn Muhammad Ibn Ahmad Ibn Khasib set out from Hilla towards Sarmanra in the year 257 A.H. After Madayan, we went to Karbala’. After we had performed the Ziyarah of Abu ‘Abd Allah (‘a) on 15th Sha’ban, we visited our brothers in the vicinity of our chiefs, Abu al-Hasan and Abu Muhammad in Sarmanra and we had gone out to present felicitations on the birth of al-Mahdi (‘aj). Thus, our brothers gave the glad tidings that a child was born before dawn break on Friday, after eight days from month of Sha’ban had passed…till the end of the tradition, which is quite lengthy.

At the end of it, he says: I met these seventy odd persons and inquired from them about what ‘Isa Ibn al-Mahdi Jauhari had informed. They informed me about what he had informed them of and I met in Askar a follower of Imam al-Jawad (‘a) and I met Rayyan, slave of Imam ar-Ridha’ (‘a) and all of them informed me of what they had informed.

However, some scholars claim that the date of 15th is more famous and Shaykh At-Tusi9 and Ibn Tawus10 have narrated supplication, which shall be mentioned in Chapter Eleven.

Different Statements About The Year Of Birth And The Most Preferable Option

There is no controversy about the day and all agree that it was Friday; but there is great difference of opinion as regards the year of birth. Ali Ibn Husayn Mas’oodi has mentioned the year 256 A.H. in his Isbat al-Wasiyyah11. But he has Also, mentioned the date of 255 A.H. as will be mentioned later.

Ahmad Ibn Muhammad Faryabi narrator of Tarikh Mawalid al-A’immah (‘a), Nasr Ibn Ali Jahazmi, who was present during the period of the birth, has mentioned the year 258 A.H., but the previous statement is stronger according to the authentic report, which Abu Muhammad Fazl Ibn Shazan, who passed away after the birth of Imam Az-Zaman (‘aj) and after the martyrdom of Imam Hasan al-’Askari (‘a), has mentioned in his Kitab al-Ghaibah (Book of Occultation)12: Narrated to me Muhammad Ibn Ali Ibn Hamza Ibn Husayn Ibn Ubaidullah Ibn Abbas Ibn Ali Ibn Abi Talib (‘a) that: I heard from His Eminence, Imam Hasan al-’Askari (‘a) that he said: The Wali of Allah, the Divine Proof on the creatures, my successor after me, was born circumcised on 15th Sha’ban of the year 255 A.H. at dawn. And the first of those who washed him was Rizwan, the caretaker of Paradise and after that a group of angels washed him with waters of Kawthar and Salsabeel. After that my aunt, Hakima Khatoon, daughter of Muhammad, son of Ali ar-Ridha’ (‘a) washed him.

Reason For Difference In The Name Of His Respected Mother

After that they asked Muhammad Ibn Ali, who is the reporter of this tradition, about the mother of Sahib Al-’Amr (‘aj) and he said: His mother was Maleeka, who is sometimes called as Susan and sometimes as Raihana; she Also, had the names of Saqil13 and Narjis.14

Shaykh as-Saduq15 and Shaykh At-Tusi16 have narrated through some reliable chains of narrators from Hakima Khatoon that she said:

Abu Muhammad (‘a) sent for me on the 15th of Sha’ban in the year 255 A.H… till the end of the report.

The honourable Shaykh, Fazl Ibn Shazan says in his Ghaibah: Informed me Muhammad Ibn Abd al-Jabbar: I said to my master, Hasan Ibn Ali (‘a):

O son of the Messenger of Allah, may I be sacrificed on you, I would like to know who is Divine Proof after you?

He replied: The Imam and Divine Proof after me is my son, who has the name and the agnomen of the Messenger of Allah (S) and he is the seal of the Divine Proofs and he is the last Caliph.

I asked: From whom would he be born?

He replied: The daughter of the son of Caesar, the king of Rome...” and so on and then is mentioned the story of the arrival of that honourable lady at the place of the Holy Imam (‘a).17

This same author has stated in his Ghaibah18 and as-Saduq in Kamal ad-Din19, Shaykh Tabarsi in Dala’il20 and Shaykh Muhammad Ibn Hibtullah Tarabulisi in his Ghaibah and Shaykh At-Tusi21 and others22 have narrated in different statements, but with similar connotation; but we have quoted the version of Shaykh At-Tusi.

Arrival Of Lady Narjis Khatoon To The Imam (‘A)

A group of scholars has narrated from Abu Mufazzal Shaibani from Muhammad Ibn Bahr Ibn Sahl Shaibani that he said: Bushr Ibn Sulaiman, Nakhkhaas23, a slave trader from the descendants of Abu Ayyub Ansari and a sincere Shi’a of Imams Ali an-Naqi and Hasan al-’Askari (‘a) and their neighbor at Samarrah said:

“One day Kafur, the slave of Imam Ali an-Naqi (‘a) came and summoned me to his master. When I went to the Imam, he said: “O Bushr, you are from the descendants of Ansar. This devotion is your legacy, which your incoming generation inherits from the preceding. You are trustworthy men of us, Ahl Al-Bayt. I am elevating you and ennobling you by an excellence, through which you will surpass all Shi’a in devotion, by sharing a secret with you and sending you to purchase a certain slave girl.”

He then wrote a very fine letter in Roman script and language; and imprinted his seal on it. He took out a yellow cloth containing two hundred and twenty dinars. He said: “Take this and go to Baghdad.” He told me to go to the crossing of the Euphrates on the noon of such and such day.

He said: “When you reach the boats of the captives, you will see slave girls in them. You will find buyers working for the procurers of Abbasids and a small group of ‘Arab youths. When you see that, keep an eye on a man called Amr Ibn Zaid, the slave trader from a distance all day long, until a slave girl is brought to the buyers, who has such-and-such quality. Her dress is two thick silks; she refuses to be seen or touched by the examiners; she does not submit to anyone, who would want to touch her.

Then you will hear a cry in Roman from behind a thin veil.

You should know that she is saying: Alas! From the violation of the veil. A buyer of Amr will say: Mine for three hundred dinars; her modesty has ever increased my desire for her. She replies to him in Arabic: Even if you come in the form of Sulaiman, the son of Dawood and with a kingdom like his, I will not be interested in you. So, save your money.

The slave-dealer says: Then what is the solution? I have to sell you. The slave girl replies: Why the haste? There must be a buyer that my heart finds rest in; in his fidelity and honesty.

At that moment, go to Amr Ibn Zaid and tell him you have a nice letter from a certain man of nobility, which he has written in Roman language and Roman script, describing therein his benevolence, fidelity, excellence and generosity, so that she may discern from it the character of its author. Should she be interested in him and choose him, then I am his representative in buying her from you.”

Bushr Ibn Sulaiman says: I performed all what my Master, Abu al-Hasan (‘a) had ordered me to do with respect to the slave girl. When she saw the epistle, she cried very profusely and said to Amr Ibn Zaid: Sell me to the author of this letter. She took the solemnest of oaths that should he refuse, she will take her life. I negotiated the price with the dealer until it settled exactly on the amount my Master had given me.

The money being sufficient, I took the slave girl, who was so very happy and in laughter. I returned with her to the quarters I was residing at in Baghdad. She was very restless until she took out from her pocket the letter of our Imam. She would kiss it and put it on her eyes and place it on her cheeks and touch it to her body.

Astonished by this, I remarked: You are kissing a letter you don’t know who wrote. “O incapable and feeble one from knowing the position of the progeny of prophets,” she said, “Lend me your ears and open your heart for my words. I am Malika, daughter of Yashua, son of the Caesar of Rome. My mother is a descendent of the Disciples of ‘Isa (حَوَارِييْن), and her lineage goes back to Shamun, the successor of ‘Isa. I will narrate to you the wondrous story.

My grandfather, the Caesar, wanted to marry me to his nephew when I was a girl of thirteen. So, he gathered in his palace, three hundred priests and monks from the descendants of Hawariyin, and from their men of stature seven hundred men. He gathered four thousand commanders of the army and officers of military, leaders of armed forces and chiefs of tribes. He erected a throne from the dearest of his riches, which was adorned with varieties of jewels and raised over forty steps. When his nephew climbed it, the crosses were fixed about, the bishops took their stands in great reverence, and the pages of Injeel were opened. Suddenly the crosses collapsed from the top and hit the ground. The pillars of the throne crumbled and crashed to the floor.

My grandfather’s nephew, who had risen over the throne, fell down unconscious. The faces of the bishops paled and their chests trembled.

Their leader said to my grandfather, ‘Please excuse me from facing this evil, which forebodes the demise of this Christian religion and the royal creed.’ “My grandfather took this as an evil omen and said to them, ‘Erect these scaffolds and raise the crosses and bring the brother of this deceased man, whose dreams are ruined, so I may marry him this young girl; so, the evil of his dead brother may go away through his fortune.’ “And when they did that, the same thing happened to the second as had happened to the first nephew. People dispersed. My grandfather, the Caesar stood in great distress and entered the quarters of the womenfolk.

I dropped the curtains and the same night saw in my dream that ‘Isa, Shamun, and a number of the Disciples (حَوَارِييْن) had gathered at my grandfather’s palace. They had installed there a pulpit of light that was defying heavens in height and elevation. It was in the same spot where my grandfather had installed his throne.

At this, Muhammad, (S), his son-in-law and his successor, Amir Al-Mu’minin (‘a) and a number of his sons entered. ‘Isa went forward and embraced him. Muhammad (S) said to him, ‘O Ruhallah, I come to you to propose to your successor, Shamun for his daughter, Malika for this son of my mine, pointing to Imam Hasan al-’Askari (‘a), the son of the writer of this epistle. ‘Isa looked at Shamun and said, ‘The greatest honour has come to you. Let your relation be bonded with the relation of Aali Muhammad (‘a).’ ‘Shamun said: ‘It will be my honour to do so.’

He climbed over that pulpit. Muhammad (S) performed the rituals and married me to his son. ‘Isa bore witness and the sons of Muhammad (‘a) and the Hawariyin bore witness. When I woke up, I was scared to report this to my father or grandfather, fearing they would kill me. I kept this secret and did not reveal it to them.

Meanwhile, my heart throbbed with love for Imam Hasan al-’Askari (‘a) so much that I forsook eating and drinking. I became weak and my body grew lean and I became very sick.

There was no physician left in the cities of Rome that my grandfather did not bring to heal me. When despair overwhelmed him, he said to me, ‘O solace of my heart, does any wish occur to your heart in this world, so I may fulfil it?’ “I said: ‘Grandfather, I see the doors of relief shut on me. However, if you save the Muslim captives in your prison from torture, remove their chains, do them favours and release them kindly, I am hopeful that ‘Isa and his mother will give me health.’

When he did that, I made effort to display health and ate a little food. This made him very happy and he became ever intense to confer kindness and respect upon the captives.

“I Also, saw in my dreams for fourteen nights the Mistress of the Women of the Worlds, Fatimah (‘a). She visited me along with Maryam, daughter of Imran, and one thousand Houries from Paradise. Maryam says to me, ‘This is the Mistress of the Ladies (‘a), the mother of your husband.’ So, I hold her and cry and complain why Imam Hasan al-’Askari (‘a) does not come to visit me. The Mistress of the Ladies (‘a) said: ‘My son, Imam Hasan al-’Askari (‘a) will not visit you as long as you believe in a partner with Allah in the religion of the Christians. This is my sister Maryam, the daughter of Imran, and she turns to Allah with disdain from your religion.

If you want the pleasure of Allah, the Exalted, and the pleasure of ‘Isa and his mother, and to have Imam Hasan al-’Askari (‘a) visit you, say: I testify that there is no god, except Allah and Muhammad is the Last Messenger of Allah.’

“When I spoke these words, the Mistress of the Ladies of the World pulled me to her chest and my soul was blessed. She said: ‘Now, expect the visitations of Imam Hasan al-’Askari (‘a). I am sending him to you.’

I woke up in great excitement and expectation of meeting the Imam. The following night, I saw Imam (‘a) and as if I was saying to him, ‘You abandoned me, my beloved, while the remedy of your love ruined my soul.’ He said: ‘My delay was not, but for your polytheistic belief. Now, you have embraced Islam, I am going to visit you every night until Allah brings us together.’ Until now, his visitations to me have not ceased.”

Bushr Ibn Sulaiman says: I asked her, “How did you fall amongst the captives?” She said: “Imam Hasan al-’Askari (‘a) told me on one of the nights: Your grandfather will shortly be dispatching an army to fight the Muslims on such and such day, and he will follow them. You have to join them in the train of servants along with a number of servants from such and such route.

I did that and the vanguards of Muslims encountered us, which led to my situation that you see. And no one knew that I am the granddaughter of the Roman Caesar until now, except you and that is because I told you. The gentleman in whose share of booty I fell, asked me of my name. I hid my identity from him and said: ‘Narjis.’ He said: ‘A name of slave girl.’

I said to her, “It is amazing that you are Roman and your language is Arabic.” She said: “Due to my grandfather’s persistence and encouragement that I should increase my learning, he appointed a woman to me, who was his interpreter, to visit me. She would come to me day and night and teach me Arabic, until I became fluent.”

Bushr says: When I brought her back to Samarrah, I came to my Master, Imam Ali an-Naqi (‘a). He asked her, “How did Allah show you the glory of Islam and the disgrace of Christianity and the nobility of Muhammad and his Household?” She said: “How would I describe, O son of Allah’s Messenger, something, which you know better than me?” “I would like to confer kindness on you,” he said. “Which one is dearer to you, ten thousand dinars or a happy tiding of eternal grandeur?” “Happy tidings of a son for me,” she said. “Rejoice the tidings of having a son, who would rule the world, from the east to the west, and fill it with equity and justice, as it will be fraught with oppression and injustice.”

“From whom,” she asked. From the one for whom the Messenger of Allah (S) proposed for you on such and such night, in such and such year, replied my Master in Roman. He said: “To whom ‘Isa and his successor married you.” “From your son?” she asked. “Do you know him?” “Has there been a night he has not visited me since I have embraced Islam at the hands of Mistress of the Ladies!”

Imam Ali an-Naqi (‘a) said: “Kafur, call my sister Hakima.” And when she entered, he said, “Here she is.” Lady Hakima embraced her long and was very much happy to see her. Imam Ali an-Naqi (‘a) said, “O daughter of the Messenger of Allah, take her to your house and teach her the duties and traditions, for she is the wife of my son and the mother of Qa’im (‘aj).”24

Account Of The Holy Birth Of Imam (‘A)

A group of ancient scholars, like Abu Ja’far Tabari25, Fazl Ibn Shazan26, Husayn Ibn Hamadan Hazini27, Ali Ibn Husayn Mas’oodi28. Shaykh as-Saduq29, Shaykh At-Tusi30, Shaykh Al-Mufid31 and others32 have reported the account of the holy birth through some authentic chains of narrators and others from Lady Hakima; and as-Saduq has narrated it through two authentic chains.

One of them is on the authority of Musa Ibn Muhammad Ibn Qasim Ibn Hamza Ibn Musa Ibn Ja’far (‘a) from Hakima, daughter of Imam al-Jawad (‘a), the second is from Muhammad Ibn ‘Abd Allah from Hakima Khatoon and the actual account is one and the same; but since the second one was more detailed, I am reporting it in his words, with hints of other differences in their proper places.

Muhammad Ibn ‘Abd Allah said: “I went to see Lady Hakima the daughter of Muhammad, after the demise of Abu Muhammad, to ask her about the Hujja and the confusion, in which people had split many ways. She said to me: Sit down.

She said: O Muhammad, verily Allah, the Mighty and Sublime does not leave the earth without a Hujja, be he a speaking one or a silent one. He has not put it in two brothers after Hasan and Husayn as a token of distinction for Hasan and Husayn and to mark, their superiority lest there will be their peer on earth.

However, Allah, the Mighty and Sublime gave excellence to the progeny of Husayn over the progeny of Hasan as He gave excellence to the progeny of Harun over the progeny of Musa, though Musa was Hujja over Harun. And this excellence is for the progeny until the Judgment Day.

There must be a trial for the Ummah, said she: In which falsifiers will fall in doubts and in which verifiers will find salvation, lest people will have an argument against Allah after the messengers. This trial has occurred after the demise of Abu Muhammad Hasan (‘a).

I asked her: O my lady, did Hasan (‘a) have a son?

She smiled and then said: If Hasan (‘a) did not have a son, then who is the Hujja after him, considering I told you that Imamate will not be in two brothers after Hasan and Husayn (‘a).

So, I said: O my lady, tell me about the birth of my master and his occultation.

She said: Yes, there was a bondmaid of mine called Narjis. My nephew came to visit me. He came forward intensely looking at her.

I said: My Master, perhaps you have a desire for her. So, I will send her to you.

He said: No, Aunt, rather I wonder at her.

I asked: What makes you wonder?

He said: She will give birth to a boy, who is much dignified before Allah, the Mighty and Sublime, who will fill the earth through him with equity and justice as it will be full of corruption and oppression.

I said: So, I will send her to you, O my Master.

He said: Seek my father’s permission in that regard.

I put on my clothes and came to the house of Abu al-Hasan (‘a). I greeted him and sat down. He initiated the conversation and said: Hakima, send Narjis to my son, Abu Muhammad.

I said: My master, I came for this purpose to you to seek your permission.

He said: O blessed lady, Allah, the Mighty and Sublime desired to give you a share in the reward and put a stake for you in the good.

Lady Hakima said: I did not stand. I returned to my house and adorned her and gave her to Abu Muhammad (‘a). I facilitated the union between them at my house and he stayed with me a few days and then went to his father. I sent her with him.

Lady Hakima said: Abu al-Hasan (‘a) passed away and Abu Muhammad (‘a) took his father’s seat. I would visit him like I visited his father.

One day Narjis came to me to take off my shoes and said:

My mistress, allow me to take off your shoes.

I said: Rather you are my mistress and the mistress of my household. By Allah, I will not forward my shoes to you so you take them off. Nor will you serve me. Rather, I will serve you with pleasure.

Abu Muhammad (‘a) heard that and said: May Allah reward you Aunt. I stayed at his house until sunset. Then I called my bondmaid and said: Bring me my garments so I may leave.

He said33 - And in the first it is that Hakima said: Abu Muhammad Hasan Ibn Ali, peace be upon both of them, called on me with the message, ‘O aunt, break your fast at our house tonight, because it is the fifteenth of Sha’ban.

And in the second, Hakima said: In the year two hundred and fifty-five at mid-Sha’ban, Imam Hasan al-’Askari (‘a) sent for me saying, “Aunt (according to the first report) end your fast (افطار) with me tonight, for tonight the infant, who is dignified before Allah, the Mighty and Sublime, will be born, through whom Allah, the Mighty and Sublime will revive the earth after its death.

I asked: “From whom would the successor be born?”

He said: “From Narjis.”

According to the report of Shaykh: - “Aunt, end your fast (افطار) with me tonight, for Allah, the Glorious, will make you happy through His favourite (ولی) and His Proof (حجة) on His creation and my heir after me.”

Hakima said: This made me so very happy. I put on my garments and left at once and reached him at his house. He was sitting in the yard and his concubines were about him.

I said: “May I be your ransom, O my Master, from whom would the successor be born?”

He said: “From Susan.”

I ran my eyes over them and did not see any girl with any sign of pregnancy, except Susan (according to the first report) then I said: O my chief, I don’t see any sign of pregnancy in Narjis.

He said: From Narjis, not from anyone else.

Hakima says: I went to Narjis and turned her on her abdomen, but I did not see any sign of pregnancy.

I returned to him and told him of my observation.

He smiled and said: Her example is the similitude of the mother of Musa (‘a). Pregnancy did not appear in her and none knew of it until the time of delivery. Because Fir’awun (Pharaoh) was cutting the abdomens of pregnant women in search of Musa. This is like Musa (‘a).

Hakima said: I again returned to Narjis and informed her about what he had said and asked about her condition. She said: O my Lady, I do not see anything from this in myself.

According to the report of Husayn Ibn Hamadan Hazini in Hidaya:34 From Ghilan Kalabi, Musa Ibn Muhammad Razi, Ahmad Ibn Ja’far At-Tusi and others from Hakima; and the report of Ali Ibn Husayn Mas’oodi in Isbat al-Wasiyyah.35 From a group of senior scholars, among whom is Allan Kulaini, Musa Ibn Muhammad Ghazi, Ahmad Ibn Ja’far Ibn Muhammad through their own chains of narrators from Hakima that she came to Imam Abu Muhammad (‘a) and prayed for the Holy Imam (‘a) that may the Almighty Allah bestow a son to him.

She said: I came to the Holy Imam (‘a) one day and prayed for him as I did; then he said to me: O Aunt, know that the son about whom you prayed that may Allah bestow me, will be born at night.

And it was the 15th of Sha’ban, year 255 A.H.36 or that he would be born tonight the child for whom we await. So, please, end your fast at our place and it was the Friday eve.

I said to Imam (‘a): From whom would this great son be born, O my master?

He replied: From Narjis, O aunt.

She said: Then I said: O my master, no one among your slave girls is as dear to me as her and neither anyone pleases me as her. Whenever I enter your place, she accords me the warmest welcome, kisses my hands and takes off my socks.

When I came to her, she acted in way she usually did with me. I took her hands and kissed them and prevented her from doing what I had done to her. She addressed me with utmost respect and I Also, addressed her in the like manner.

She said to me: May I be sacrificed on you. I said to her:

Rather, may I and the whole world be sacrificed on you.

She found this odd from me; I said to her: As the Almighty Allah will bestow a son to you tonight, who is the Sayyid in the world and the hereafter and he is the relief of the believers.

She was embarrassed and I surveyed her but did not see any sign of pregnancy in her. I was astonished and I said to my chief: O Abu Muhammad (‘a), I do not see any sign of pregnancy in her.

He smiled and said: We, the group of successors are not carried in the wombs; we are carried in the sides. And we do not come out from the womb, we come out through the right thigh of our mothers, because we are the effulgence of Almighty Allah and impurities do not touch us at all.

I said: O my master, you said that he would be born tonight; thus, what time of the night will he be born?

He said: The blessed baby would be born at dawn, if Allah wills.

According to the first report: When I finished the prayers, I ended the fast and went to my place in the bedroom and was constantly waiting for him.

According to the report of Shaykh At-Tusi,37 after I finished the Maghrib and Isha prayers, I was given the repast. So, I and Susan took the meal in the same room.

According to the first report: At midnight I woke for prayer. I performed my prayer while Narjis was sleeping, without any sign of childbirth. Then I sat down performing the supererogatory prayer.

According to the report of Musa:38 At midnight I woke for prayer. I performed my prayer while Narjis was sleeping, without any sign of childbirth. Then I sat down performing the supererogatory prayer. Thereafter I went to bed and got up again, but she was still sleeping. Then she got up, performed her supererogatory prayer and lay down again.”

Hakima continued, “I went out to see the dawn and found that its first stage was about to appear. But she was still asleep. So, I began to doubt Imam Hasan al-’Askari’s expectation. Just then he called out from his place, ‘Do not be in a hurry, O aunt, the matter is approaching.’ I sat down and recited the Qur’anic Surahs: Ha Mim al-Sajdah (Surah 40) and Yasin (Surah 36). At that moment, she got up alarmed. I ran to her and said, ‘The name of Allah be upon you, do you feel anything?’ She replied, ‘O aunt, yes.’ Then I said to her ‘Gather yourself and procure peace in your heart.’ However, at that moment we felt sleepy and drowsiness overcame us. After that I got up at the voice of my Master, and when I raised the covering from him, I saw him, peace be upon him, prostrate on the ground. I took him to my bosom and noticed that he was pure and clean.

Abu Muhammad called out to me and said, ‘O aunt, bring my son to me,’ and I did so…Hasan al-’Askari (‘a) put his tongue in his mouth and gently stroked his eyes, ears and joints with his hand. Then he said, ‘O my son, speak.’

The child replied, I bear witness that a deity other than Allah, the One without a partner, is not; and that my grandfather is the Messenger of Allah; and that my forefather is Amir al-Mu’minin. He then counted each and every Imam until he reached himself and said: O Allah, fulfil me my promise, complete my enterprise for me, strengthen my position and fill the earth through me with equity and justice.

According to one report:39 Abu Muhammad (‘a) called out: Aunt, get him to me. I got the blessed baby and brought him to his father. When I appeared with him in my arms before his father, he greeted his father. Hasan took him as birds were striking wings over his head. He called to one of the birds and said: Carry him and protect him and return him to us every forty days. The bird took him and flew away with him to the heavens, with the rest of the birds following.

Lady Hakima said: Abu Muhammad (‘a) called out: Aunt, bring my son to me.

According to the report of Mas’oodi40 and Hazini,41 after the mention of both of them going to sleep, she said: “There I was, sensing my Master and hearing the voice of Imam Hasan al-’Askari (‘a) as he was saying, ‘O my aunt, bring my son to me.’

So, I removed the curtains from my Master, and there he was, prostrating, touching the earth through his forehead, palms, knees and toes. On his right forearm it was written:

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing). (17:81).

I pulled him to myself and found him pure and clean. He did not need any sort of attention.

According to the report of Musa, I wrapped him in a sheet and according to the report of Musa, carried him to Imam Hasan al-’Askari (‘a). When he was brought to his father, he recited the same things as he had recited in my arms. Imam raised him in such a way that his feet touched the chest of his respected father.

Afterwards Imam al-’Askari (‘a) put his tongue in his mouth and gently stroked his eyes, ears and joints with his hand. Then he said, ‘O my son, speak.’

The child replied, ‘I bear witness that there is no god but Allah, He is unique and has no partner, and I bear witness that Muhammad is the Prophet of Allah.’

Then he sent his greetings upon Amir Al-Mu’minin (‘a) and upon the Imams respectively until he stopped at the name of his father. Then he stopped speaking. And according to the report of Mas’oodi42 and Hazini43 after the mention of the Holy Prophet (S) and Amir Al-Mu’minin (‘a) he mentioned all the Imams till he reached his own name (‘a) and prayed for the deliverance of his Shi’a through himself.

According to the report of Shaykh At-Tusi44, when I carried him to his father, who took him and brought out his tongue and touched it against the eyes of the baby, who opened his eyes. He then put his tongue into the blessed baby’s mouth that sucked on it. He then put it into his ears. He sat him on his right palm. The Wali of Allah sat straight. Imam Hasan al-’Askari (‘a) touched his head and said, “My dear son, speak with the power of Allah.”

According to the report of Hafiz Burshi in Mashariq al-Anwar,45 it is narrated from Husayn Ibn Muhammad, Hakima said: When I brought him to my nephew, Hasan Ibn Ali (‘a), he passed his hand over his illuminated face lit by effulgence and said: Speak up. O Proof of Allah and the remnant of the prophets, effulgence of the successors, refuge of the poor, seal of the successors, effulgence of the pious, owner of the white sphere.

He said: I bear witness that a deity other than Allah, the One without a partner, is not; and that my grandfather is the Messenger of Allah; and that Ali is the Wali of Allah.

Then he mentioned the names of all Imams till himself.

Imam Hasan al-’Askari (‘a) said: Recite:

So, he recited all the Holy Scriptures on all the prophets; he recited the Scroll of Ibrahim (‘a) in the Syriac language and the book of Nuh, Idris, Salih, the Taurat of Musa, the Injeel of ‘Isa (‘a) and the Furqan (Qur’an) of Muhammad (S). He then recounted the stories of the prophets.

According to the report of Shaykh At-Tusi,46 thus, the Wali of Allah sought refuge of Allah from the cursed Satan and begin:

وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِين َ

“In the name of Allah, the Beneficent, the Merciful. And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs. (28:5).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ

And to grant them power in the land, and to make Fir’awun (Pharaoh) and Haman and their hosts see from them what they feared.” (28:6).

May Allah bless His Messenger and Amir Al-Mu’minin (‘a).” He mentioned the Imams one after the other until he reached his father.

Hakima Khatoon said: Then Imam Hasan al-’Askari (‘a) gave him to me and said: “O Aunt, return him to his mother, so her heart may rejoice and may she grieve not and that she may know that the promise of Allah is true, but the majority of the people do not know.”

I returned him to his mother while the second dawn had brightened. I performed the Morning (الفجر) prayers and then said my post prayers devotions until sunrise. I bid Imam Hasan al-’Askari (‘a) farewell and returned to my house.

According to the report of Musa,47 “Abu Muhammad said, ‘O aunt, take him to his mother, so that he may greet her, and then bring him back to me.’

Hakima Khatoon said: I took him to her and when she had done so, I brought him back and left him there. Imam al-’Askari (‘a) said to me, ‘O aunt, come to visit us on the seventh day.’

Hakima Khatoon said: The next time I came to greet Abu Muhammad and raised the curtain to see my Master. But I did not see him. So, I asked the Imam, ‘May Allah make me your sacrifice! What has happened to my Master?’

He replied, ‘O aunt, we have entrusted him to the one, to whom the mother of Musa entrusted her son.’”

And according to the first report, when I appeared with him in my arms before his father, he greeted his father. Hasan took him as birds were striking wings over his head. He called to one of the birds and said: Carry him and protect him and return him to us every forty days.

The bird took him and flew away with him to the heavens, with the rest of the birds following. I heard Abu Muhammad (‘a) say: I entrust you to the One that mother of Musa entrusted.

Seeing this, Narjis wept. So, he said to her: Relax, he will not suckle, but from your breasts. He will be returned to you as Musa was returned to his mother. It is His word:

فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

“So We gave him back to his mother that her eye might be refreshed, and that she might not grieve…” (28:13).

Lady Hakima said: I asked: What is this bird?

He replied: It is the Holy Spirit (ar-Ruh al-Qudus), who is assigned to the Imams to make them successful and firm and to facilitate their growth through knowledge.

According to the report of Manaqib al-Qadeemah: The Imam asked for some of his maidservants about whom he knew that they will keep the birth of that child confidential. So, he looked at the newborn.

Imam (‘a) said to them: Greet him.

Then he kissed the child and said: I entrust you to Allah and for your return.

Then he said: O aunt, call Narjis.

I called her and he said: I have not called you, except that you may say farewell to him.

Thus, she bid farewell to him and returned. I gave the child to Imam Hasan al-’Askari (‘a) and returned from there.

After some days I visited the Imam again, saluted him, but did see anyone there. I was shocked. He said: O aunt, he is the in the care of the Almighty Allah till the time He permits him to reappear.

According to the report of Shaykh At-Tusi,48 Hakima said: “When it was the third day, my anxiety for the Wali of Allah intensified. So, I brought them a repast and began with the room where the slave girl was. There she was sitting like a woman, who has delivered a child. She was wearing yellow clothes and her head was wrapped. I greeted her and looked at the side of the room. There was a cradle of a baby covered by green sheets. I turned to the cradle and removed the sheets and saw the Wali of Allah sleeping on his back, neither fastened nor tied.

He opened his eyes and began laughing and calling me with his finger. I held him and brought him near my mouth to kiss. I smelt such a fragrance from him that I had never smelt a better one.

Imam Hasan al-’Askari (‘a) called, ‘Aunt, come and bring my young man to me.’

I took him to his father. He said to him, my son, speak...” He mentioned the same statement as were mentioned above.

Hakima Khatoon said: “I took him from his father while he was saying, ‘My dear son, I entrust you to the one mother of Musa entrusted. Be in the comfort of Allah, His safeguard, protection and His company.’

He said: ‘Return him to his mother, aunt, and hide the news of this baby and don’t inform anyone till the time arrives.’

I brought him to his mother and bid them farewell.” According to the report of Musa49: Imam (‘a) said: ‘O aunt, come to visit us on the seventh day.

Hakima said, “On the seventh day I came and greeted him and took my seat. Abu Muhammad said, ‘Bring my son to me.’ I brought him wrapped in a piece of cloth.

According to the report of Shaykh At-Tusi,50 Hazini51 and Mas’oodi52,

On the seventh day, I came to the Imam, greeted him and took a seat. Imam (‘a) said: Bring my son. So, they brought my lord and master wrapped in a yellow cloth. Then the Imam did the same with him, which is mentioned in the above report. After that he placed his tongue in the mouth of the child as if feeding milk or honey. After that he said: Speak up, my son.

And His Eminence [the twelfth Imam] said: I testify that there is no god, except Allah…till the end. Then he recited the following verse:

وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

“And We desired to bestow a favour upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs. (28:5).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ

“And to grant them power in the land, and to make Fir’awun (Pharaoh) and Haman and their hosts see from them what they feared.” (28:6).

According the report of Hazini,53 after reciting this verse, Imam (‘a) said: Recite my son, what the Almighty Allah has revealed on the holy messengers and prophets.

So, he began reciting the scroll of Adam (‘a) in the Syriac language; and the books of Prophet Hud, Prophet Salih and the scrolls of Ibrahim, the Taurat of Musa, Zabur of Dawood, Injeel of ‘Isa and the Furqan of my grandfather, the Messenger of Allah (S). Then he recounted the stories of the prophets and messengers till his time.

According to the first report, Hakima Khatoon said: The boy returned after forty days. My nephew sent for me and I went to him and saw a child moving about before him. I said: My master, this is a boy of two years.

He smiled and said: The sons of apostles and successors, when they are Imams, they grow differently from others. A child of ours talks in the womb of his mother, recites the Qur’an and worships his Lord. At the age of suckling, angels obey him and descend to him every morning and evening.

Lady Hakima said: I saw that child every forty days until I saw him as a grown-up man a few days prior to the demise of Abu Muhammad (‘a). I did not recognize him. I said to Abu Muhammad (‘a): Who is this man you ask me to sit in front of?

He said: Son of Narjis; he is my successor after me. Soon you will not find me amongst you. So, listen to him and obey him.

Lady Hakima said: Abu Muhammad (‘a) passed away after a few days and by Allah, I see him every day and night and he informs me of what you people ask about, so I may answer you.

By Allah, when I want to ask him about something, he answers me before I ask him. If something comes up, his answer comes to me immediately without my asking. He told me just yesterday about your coming to me and ordered me to inform you of the truth.

Muhammad Ibn ‘Abd Allah says: By Allah, Lady Hakima told me of things that no one knew, except Allah, the Mighty and Sublime. So, I realized that this is the truth and rightfulness from Allah, the Mighty and Sublime and that Allah, the Mighty and the High has informed him of which He has not informed anyone in His creation.

According to the report of Mas’oodi54 and Hazini55, Hakima Khatoon said: I came to Imam Hasan al-’Askari (‘a) after forty days and saw my master walking in the house. I have not seen anyone more elegant than him and have not heard anyone speaking in a more eloquent tongue than him. Thus, Imam Hasan al-’Askari (‘a) said to me: He is the chosen one by Allah.

I said: My chief, he is only forty days old, but I see that he has grown very fast.

He said: O aunt, do you not know that we divine successors grow in a day as much as others grow in a week and grow in a week as much as others grow in a year.

Then I arose and kissed the head of the holy child and returned home. The next time I visited the Imam, I searched for the boy, but did not find him anywhere. I asked my master, Abu Muhammad, where is my master?

He said: O aunt, I have entrusted him to One that mother of Musa entrusted.

According to the report of Hazini,56 then he said: When he handed him to me, My Lord, al-Mahdi of this Ummah, sent two angles, who picked him up and took him behind the veil of the Arsh till he stood proximate to the presence of the Almighty Allah. He said:

Welcome, my servant, for the support of My religion and expression of My command and the al-Mahdi of my servants. I swore that I will take through you and give through you, and forgive through you and through you will I punish. Take him back, O two angels, to his father with respect and attention and tell him that he is in My refuge and care, till the time that I will establish the truth through him and destroy falsehood till the religion is purely for Me.

Imam Hasan al-’Askari (‘a) said:57 “When the master of the age was born, he kneeled down and raised his two fingers towards the sky and sneezed, he said:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللهُ عَلَى مُحَمَّدٍ وَ آلِهِ عَبْدًا ذَاكِرًا لِلّٰهِ غَيْرَ مُسْتَنْكِفٍ وَلَا مُسْتَكْبِر

Praise be to Allah, the Lord of the worlds and may Allah bless Muhammad and the Progeny of Muhammad without pretension and pride.

Then he said: ‘The oppressors thought that the Divine Proof is invalid and destroyed. If we had been permitted to speak freely about him, all the doubts would be removed.’”

It is known from the continuation of the report of Hazini that this is based on taking the Imam to the heavens as mentioned in the final statements of the report of Hakima Khatoon. But in the statement of Mas’oodi in Isbat al-Wasiyyah58 it is mentioned till: “I have entrusted him to… and so on.” The report of Hakima ends here, because after quoting, she said: Informed me Musa Ibn Muhammad as he recited to the newborn. That is the tradition of the birth. With the books written about this and most of them were presented to Imam Hasan al-’Askari (‘a). He checked them and added and deleted portions from them and remained silent about the report that we mentioned.

It is narrated from Imam Hasan al-’Askari (‘a) that he said: When the master was born, Allah, the Mighty and Sublime sent two angels. They took him to the heavens. Thus, he stood in the presence of the Lord. The Almighty Allah said: Welcome! Through you I bestow, through you I forgive and through you I punish.59

Allamah al-Majlisi presents in Bihar,60 the account of the Imam in the heavens based on the writings of some ancient scholars (r.a.) as Hazini has reported.

Also, it is narrated through his chains of narrators from Nasim and Mariya that they said: “When the master of the age was born, he kneeled down and raised his two fingers towards the sky and…61 However, from the Tarikh of Jahzami etc,62 it is known that the last phrase is the statement of Imam Hasan al-’Askari (‘a) that at the time of the birth of Imam al-Mahdi (‘aj), he said: ‘The oppressors thought that the Divine Proof is invalid and destroyed. If we had been permitted to speak freely about him, all the doubts would be removed.’”

The author says that although the reports from Hakima Khatoon are different, however their subject matter is same or almost same and in some of them are mentioned points, which are not mentioned in others, due to shortening or forgetfulness or all of it is not mentioned due to some exigency.

The matter of Imam Hasan al-’Askari (‘a) saying to the Ruh al-Quds in the report of Muhammad to bring al-Mahdi every forty days does not contradict that sometimes he might bring him before that time period.63

As was mentioned in the report of Musa and others; because according to the promise of the Imam, he will bring His Eminence to Lady Narjis Khatoon so that she may breastfeed him whenever he needed, as he was not supposed to nurse with anyone else and perhaps seeing him on the seventh and the third day was because of this only; on the contrary on the second night of the birth also, as Mas’oodi64 has narrated from Allan that he said: Informed me Naseem, the servant of Imam Hasan al-’Askari (‘a) that, “A night after the birth of the Master of the Time (‘a), I came to him. I sneezed and he remarked: ‘May Allah have mercy on you.’” Naseem says: “I became very pleased at this.” His Eminence said: “Shall I not give you glad tidings about your sneeze?” I asked: “What is it?” He said: “It is security from death for three days.”

According to the report of Hazini65, this happened on the third day as well.

Statement Of Allamah Tabataba’i That There Are Two Ladies Named Hakima

Allamah Tabataba’i Bahr al-’Uloom in Rijal66 has said that Hakima is the daughter of Imam Abu Ja’far, the second (‘a) by the name of the aunt of his father. Hakima, daughter of Abu al-Hasan Musa Ibn Ja’far (‘a), and she was the one, who was present at the time of the birth of the Qa’im and the Hujjat (‘a) as his mother, Hakima was present at the birth of Abu Ja’far Muhammad Ibn Ali al-Jawad (‘a). Hakima is spelt with K in both cases whereas the name of Halima (with I67) is due to the carelessness of the people.

Survi, that is Ibn Shahr Ashob, has said in his Manaqib that Hakima, the daughter of Abu al-Hasan, Musa Ibn Ja’far (‘a) said: At the time of the birth of Khizran, mother of Abu Ja’far, His Eminence, ar-Ridha’ (‘a) summoned me and said: O Hakima, be present at his birth and you, her and the midwife enter the room. And she brought a lamp for us and closed the door on us.

When she got labor pains, the lamp went out and before her was a pail. Thus, when the lamp went out, I became aggrieved.

I was in this condition when His Eminence, al-Jawad (‘a) appeared in the pail and I saw on him a delicate thing upon him resembling a cloth in which effulgence glowed till it lit up the house. I saw him. Then I took him and placed him on my lap and removed that veil from him.

Then His Eminence, ar-Ridha’ (‘a) arrived and opened the door and we had concluded that job. He took him and placed him in the cradle and said: O Hakima, be a servant of his cradle!

Hakima said: On the third day, he raised his eyes to the sky and said: I testify that there is no god, except Allah, and I testify that Muhammad is the Messenger of Allah.

I arose from my place in apprehension and came to Imam Ali ar-Ridha’ (‘a) and said: I heard a strange thing from this child. He asked: What was it?

I told him about it.

He said: O Hakima, his wonders are more than what you have you seen from him.

Statement Of Allamah al-Majlisi About The Report Of Hakima Khatoon

Allamah al-Majlisi has stated in the Mazar Bihar:68 In the holy dome, that is the dome of Imam Hasan al-’Askari (‘a) there is a grave attributed to Hakima, noble lady, scholarly and pious daughter of Imam al-Jawad (‘a).

I don’t know why they have not mentioned any Ziyarah for her. That is scholars in the books of Mazar - due to the appearance of her excellence, majesty and as a result of her being specially chosen for Imams (‘a) and her being the repository of their secrets. The mother of Qa’im (‘aj) was near her and she was present at the time of the birth of the holy Imam. She saw him now and then during the lifetime of Abu Muhammad al-’Askari (‘a) and she was his representative and door to him after the passing away of Imam Hasan al-’Askari (‘a). Thus, it is deserving to perform her Ziyarah with the words that the Almighty Allah may issue from our tongue, which are according to her excellence and respect.

After quoting this statement Bahr al-’Uloom said: Absence of any Ziyarah for this lady as Khal Mafzal has hinted, is strange and stranger than this is that nothing more is written like Shaykh Al-Mufid in Irshad and others in the books of history and biography and the lineage of Hakima Khatoon among the children of Imam al-Jawad (‘a); on the contrary they have restricted some daughters of that Imam in some others.69

Al-Mufid says in Irshad:70 His Eminence, al-Jawad (‘a) was survived by Ali (‘a), his son, who was an Imam after him; Musa, Fatimah and Umamah and he did not leave behind any male issue, except the ones we named. End.

Shaykh as-Saduq has reported in Kamal ad-Din71 It is narrated from Muhammad Ibn ‘Uthman Amri - (q.s.) that he said: When the Khalaf al-Mahdi (‘aj) was born, a luminosity arose from above his head and spread above up to the sky, then he fell into prostration for the Almighty Allah. He then raised up his head reciting: ‘Allah testifies that there is no god except Him, and the angels, those who have knowledge, those who establish equity. There is no god, except Him. Indeed, the religion that Allah approves is Islam.

Also, from Hasan Ibn Mundhir it is narrated that he said: “One day Hamza Ibn Abu al-Fath came to me and said: Greetings, that last night a child was born to His Eminence, Abu Muhammad. And he ordered that we should keep it confidential. He instructed 300 goats be slaughtered for his Aqiqa ceremony.”

Also, it is mentioned in that book72 and other books73 that when His Eminence was born, Imam Hasan al-’Askari (‘a) said: “Call Abu Amr. He was sent for and he came. The Imam said to him: Buy ten thousand pounds of bread and ten thousand pounds of meat and distribute them according to the status of the people. He told him to distribute it to Bani Hashim.”

It is Also, not that when the Imam was born and he was growing up, command arrived that every day a bone with marrow should be purchased and the people of the house said: It is for our young master.74

Also, it is narrated from servant Tareef that he said: “I came to the Master of the time (‘a) and he told me to bring red sandalwood, which I did.

Then he asked: Do you know me?

I said: Yes.

He asked: Who am I?

I said: My master, and the son of my master.

He said: I did not ask you this.

Tareef said: I said: May I be sacrificed on you, tell me.

He said: I am the seal of the successors. And through me will Allah, the Mighty and Sublime ward off calamities from my family and my Shias.”75

In Bihar, it is narrated from the writing of Shaykh Shaheed that it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: On the night, on which the Qa’im was born, no child was born on that night, except that he would be a believer even though it might be born in the land of infidelity, the Almighty Allah would transfer him to faith through the blessing of Imam (‘a).76

Shaykh Mas’oodi has mentioned in Isbat al-Wasiyyah:77 And Husayn Ibn Hamadan says in Hidaya:78 Imam Abu al-Hasan of Askar concealed himself from most of his Shi’a, except from a few of his close confidants and when Imamate came to Imam Hasan al-’Askari (‘a) he spoke to his close confidants and others from behind the curtain, except when he mounted to go to the ruler. And this was a preliminary to the occultation of the Master of the Age, so that Shi’a may get used to it and that they may not become apprehensive of occultation and the practice of veiling and concealing continued.

Mention Of Bani Abbas Caliphs During Minor Occultation

In the nineteenth year of the Imamate of that Imam, Mu’tamid, the Abbaside Caliph, died and Ahmad Ibn Muafiq paid allegiance to Motazid. This occurred in Rajab of 279 A.H. and in the twenty-ninth year of Imamate, Motazid died and they paid allegiance to his brother, Ali Muktafi in the month of Rabi al-Akhir, year 289.

In the year thirty-five of that time, Muktafi died and they paid allegiance to his brother, Ja’far Muqtadar on the last day of Shawwal, 295 A.H.79

In the sixtieth year of that time, Muqtadar was killed and in the last part of Shawwal, year 320 they paid allegiance to his brother, Muhammad Qahir.

The sixty-second year of that time Qahir was dethroned and they paid allegiance to Raazi Muhammad Ibn Muqtadar in the month of Jamadi al-Awwal, year 322 A.H.

In Rabi al-Awwal, year 329 A.H. Raazi died and they paid allegiance to his brother, Ibrahim Muttaqi and for Imam Sahib az-Zaman since the time he was born till this time, that is the month of Rabi al-Awwal 332, seventy-five years and eight months have passed;80 he remained with his father for four years, eight months and held Imamate singly for seventy-one years and I have left space in the diary for someone, who comes later. And peace.81

In this statement, it is apparent that this book was written at the beginning of the Major occultation.

• 1. Al-Irshad, vol. 2, p. 339.
• 2. Al-Kafi, vol. 1, p. 514.
• 3. Kanz al-Fawa’id, p. 243.
• 4. Ad-Durrussh Sharia, vol. 2, p. 16.
• 5. Masarus Shi’a fi Mukhtasar Tawarikh Shari’ah, p. 61.
• 6. Tarikh al-Qom, p. 204.
• 7. Husayn Ibn Hamadan Khasibi, whose last name is Also, mentioned as Khazini and the late author has mentioned his name as Khazini in many places in Mustadrak al-Wasael and different places. More information about him is available in Tahzib al-Maqal of Sayyid Muhammad Ali Mauhid Abtahi 1412, Qom, vol. 2, pp. 4-253; Rijal Ibn Dawood, Ibn Dawood Hilli, Published: Danishgah Tehran, 1383, p. 444; Rijal Ibn Ghazairi, Ahmad Husayn Ibn Ghazairi, Mausisa Ismailiyan, Qom, 1364, vol. 2, p. 172; Rijal Allamah Hilli, Allamah Hilli, Daruz Zakhair, Qom, 1411, p. 217.
• 8. Al-Hidayat al-Kubra, p. 334.
• 9. Misbah al-Motahajjid, p. 83.
• 10. Iqbal al-’Amal, vol. 3, p. 315.
• 11. Isbat al-Wasiyyah, p. 257, Only the report of 255 was found there and the year 256 was not mentioned there.
• 12. Kifayat al-Muhtadi [selected], Tradition no. 30, p. 149.
• 13. In some version the name of Saiqal is mentioned; however, in the manuscript Saqil is mentioned and apparently Saqil is correct; Kifayat al-Muhtadi [selected], Tradition no. 30, p. 149.
• 14. Kifayat al-Muhtadi [selected], Tradition no. 30, p. 149.
• 15. Kamal ad-Din wa Tamam an-Na’mah, p. 424.
• 16. Al-Ghaibah, p. 234.
• 17. Kifayat al-Muhtadi [selected], Tradition no. 29, p. 133 and Also, Athbt ul-Huda, vol. 7, p. 138; Kashaf al-Haqq (Al-Arbain) Khatunabadi, p. 15.
• 18. Kifayat al-Muhtadi [selected], Tradition no. 29, p. 133.
• 19. Kamal ad-Din wa Tamam an-Na’mah, p. 418.
• 20. Dala’il, Shaykh Tabarsi, p. 491.
• 21. Al-Ghaibah, p. 209.
• 22. Raudhat ul-Wa’idhin, Fatal Neshapuri, p. 252-253; Bihar Al-Anwar, vol. 51, p. 6; Madinat ul-Majiz, vol. 7, p. 514.
• 23. Nakhkhas means a broker. By profession he acts as an agent in sale and purchase.
• 24. Al-Ghaibah, Shaykh At-Tusi, p. 209.
• 25. Dala’il al-Imamah, p. 499.
• 26. Kifayat al-Muhtadi [selected], Tradition no. 29, pp. 143-148.
• 27. Dala’il al-Imamah, p. 499.
• 28. Kifayat al-Muhtadi [selected], Tradition no. 29, pp. 143-148.
• 29. Kamal ad-Din wa Tamam an-Na’mah, p. 426.
• 30. Al-Ghaibah, p. 234.
• 31. Al-Irshad, vol. 2, p. 351.
• 32. Raudhat ul-Wa’idhin, pp. 256-257; Bihar Al-Anwar, vol. 51, p. 11.
• 33. The beginning of the report of Musa and initial portion of the report of Muhammad as mentioned in Ghaibah, Shaykh At-Tusi is from this point.
• 34. Hidayat al-Kubra, p. 355.
• 35. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 257.
• 36. This date is according to the last book and in the beginning, it is mentioned as was stated previously from him (may God kip him alive) (Late author).
• 37. Al-Ghaibah, p. 235.
• 38. Kamal ad-Din wa Tamam an-Na’mah, p. 424.
• 39. Kamal ad-Din wa Tamam an-Na’mah, p. 431.
• 40. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 258.
• 41. Hidayat al-Kubra, p. 356.
• 42. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 258.
• 43. Hidayat al-Kubra, p. 356.
• 44. Al-Ghaibah, p. 236.
• 45. Mashariq al-Anwar al-Yaqin fi Israr Amir al-Mu’minin (‘a), p. 157.
• 46. Al-Ghaibah, p. 236.
• 47. Kamal ad-Din wa Tamam an-Na’mah, p. 425.
• 48. Al-Ghaibah, p. 238.
• 49. Kamal ad-Din wa Tamam an-Na’mah, p. 425.
• 50. Al-Ghaibah, p. 425.
• 51. Hidayat al-Kubra, p. 356.
• 52. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 259.
• 53. Hidayat al-Kubra, p. 356.
• 54. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 259.
• 55. Hidayat al-Kubra, p. 356.
• 56. Hidayat al-Kubra, p. 357.
• 57. Hidayat al-Kubra, p. 357; as mentioned in the statement of Nasim and Mariya in Kamal ad-Din wa Tamam an-Na’mah, p. 430.
• 58. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 26.
• 59. Hidayat al-Kubra, p. 357.
• 60. Bihar Al-Anwar, vol. 5, p. 27.
• 61. Bihar Al-Anwar, vol. 5, p. 4.
• 62. Hidayat al-Kubra, p. 357; Kamal ad-Din wa Tamam an-Na’mah, p. 430. As was mentioned in this book previously in the statement of Nasim and Mariya.
  4 Kamal ad-Din wa Tamam an-Na’mah, p. 429.
• 63. Kamal ad-Din wa Tamam an-Na’mah, p. 429.
• 64. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 261.
• 65. Hidayat al-Kubra, p. 358.
• 66. Fawa’id ar-Rijaliah, vol. 2, p. 358.
• 67. Manaqib Aali Abi Talib (‘a), vol. 3, p. 499.
• 68. Mazar Bihar Al-Anwar, vol. 2, p. 8; 237 quoting from Fawa’id ar-Rijaliah, vol. 2, p. 317.
• 69. Fawa’id ar-Rijaliah, vol. 2, p. 317.
• 70. Al-Irshad, vol. 2, p. 295.
• 71. Kamal ad-Din wa Tamam an-Na’mah, p. 433.
• 72. Kamal ad-Din wa Tamam an-Na’mah, p. 431.
• 73. Raudhat ul-Wa’idhin, Fatal Neshapuri, p. 260.
• 74. Wasa’il ash-Shi’a, vol. 25, p. 31; Hidayat al-Kubra, p. 358.
• 75. Kamal ad-Din wa Tamam an-Na’mah, p. 441; Al-Ghaibah, Shaykh At-Tusi, p. 246.
• 76. Bihar Al-Anwar, vol. 51, p. 28.
• 77. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 272.
• 78. Hidayat al-Kubra, p. 367.
• 79. The author of Hidaya has not mentioned anyone after Muqtadar, as he was present at that time (Author).
  Hidayat al-Kubra, p. 367.
• 80. In Isbat al-Wasiyyah, seventy-six years and eleven months and fifteen days are mentioned. p. 273 and it can be that 76 years and seven months and some is correct.
• 81. Isbat al-Wasiyyah al-Imam Ali Ibn Abi Talib (‘a), p. 272.