We will discuss the birth of Imam al-Mahdi (aj) and its authenticity in two ways:

(1) Rational and

(2) Textual.

As for the part which is rational - it comprises of the fact that when the birth of Imam is proved from different sayings and reports, through which we proved the Imamate of His Eminence; and all the statements, except belief in his Imamate are proved invalid. From the same aspect, even if no report had been recorded about it, we would have known about the correctness of report of the birth of His Eminence.

In the same way, reasoning based on that the Imams are twelve also proved the authenticity of the birth of His Eminence, because the completion of the figure proves validity of this belief.

In the same way, reports which say that the Master of the Age (aj) is having two occultations, is support and verification of the birth of the Imam, because all these secondary matters are based on the validity of the birth of His Eminence.

As for proving the birth of Imam (‘a) through traditional reports, we will soon present some of them, which are mentioned in brief or in detail. After that we would mention the reports of those who saw the Imam. We will mention only some, as to mention them all would prolong the book.

195- A group of scholars has narrated for Abi Muhammad Harun Ibn Musa Talakbari from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn ‘Ali from Hanzala Ibn Zakariya from a reliable person that he said: I have not seen anyone more truthful than Abdullah Ibn Abbas Alawi, even though he has opposed a large number of our issues - he has narrated from Hasan Ibn Husayn Alawi that he said: “I came to Imam Hasan al-’Askari (‘a) at Samarrah and felicitated him for the birth of our Master, the Master of the Age.”

196- Narrated Muhammad Ibn Yaqub al-Kulayni from Muhammad Ibn Ja’far Asadi: Narrated to me Ahmad Ibn Ibrahim that: “I went to Lady Hakima, the daughter of Muhammad Ibn ‘Ali ar-Ridha’ (‘a) and the sister of Abul Hasan of Askar (‘a) in the year two hundred and sixty-two. I conversed with her from behind the curtain and asked her about her religion. She named to me the Imams she followed and then she said,

“And Hujjah Ibn al-Hasan Ibn ‘Ali,” and mentioned his name.

I said, “May I be sacrificed for you, do you say this on the basis of observation or on the word of the Infallible?”

She said, “Words of Abu Muhammad, which he wrote to his mother.”

I asked, “Where is then the son?”

She said, “He is in hiding,”

“To whom are the Shi’as to turn for guidance?”

“To the grandmother, the mother of Abu Muhammad (‘a).”

“Who has he emulated in assigning a woman as his deputy?”

“He has emulated Husayn Ibn ‘Ali (‘a). Husayn Ibn ‘Ali (‘a) assigned his sister, Zainab Bint ‘Ali in the superficies. The learning and knowledge coming from ‘Ali Ibn Husayn (‘a) was attributed to Zainab Ibn ‘Ali in order to maintain secrecy over ‘Ali Ibn Husayn (‘a).”

Then she said, "You are scholars of narrations. Have you not narrated that the inheritance of the ninth from the sons of Husayn Ibn ‘Ali will be divided during his lifetime?”

This report is narrated by Talakbari from Hasan Ibn Muhammad Nahwandi from Hasan Ibn Ja’far Ibn Muslim Hanafi from Abi Hamid Muraghi that he said: I asked Hakima Bint Muhammad, sister of Abu Muhammad Hasan al-’Askari and she replied to me as above.

197- Previously it was narrated that Imam Hasan al-’Askari (‘a) remarked at the birth of the Master of Affair: The oppressors presumed that they would kill me and cut off this blessed progeny. So how did they witness the might of Allah?” Then he named him Muammal (one in whom hopes rest).

198- Narrated Muhammad Ibn Yaqub from Husayn Ibn Muhammad Ashari from Mualla Ibn Muhammad from Ahmad Ibn Muhammad that: When Zubairi was killed, a letter came from Imam Hasan al-’Askari (‘a) as follows: “This is the punishment of one who attributes lies to Allah, the Exalted, with respect to His close friends. He presumed that he would kill me while I do not have an offspring. So how did he witness the might of Allah?” He sired a son and named him Muhammad. This was in the year two hundred and fifty-six.

199- It is narrated from Abu Hashim Ja’fari that he said: I said to Imam Hasan al-’Askari (‘a), “Your majesty prohibits me from asking you, would you give me permission to inquire from you?” He said: “Ask.”

I asked: “My master, do you have a son?” He said: “Yes.” I said: “If something happens, where should I inquire about him?” He said: “In Medina.”

200- Muhammad Ibn Yaqub al-Kulayni has directly narrated from Nasim, maidservant of Imam Hasan al-’Askari (‘a) that she said: “When I came to him on the tenth night after his birth and sneezed in his presence, the Master of the Age (aj) said, ‘May Allah have mercy on you.’ I became very happy; he said, ‘May I not give you glad tidings about sneezing?’ I said: ‘Please do.’ He said: ‘It is protection from death for three days.”

201- It is narrated from Muhammad Ibn Abdullah Ibn Ja’far Himyari from his father from Ahmad Ibn Hilal from Umayyah Ibn ‘Ali Qaisi from Salim Ibn Abi Hayya from Imam Ja’far as-Sadiq (‘a) that he said: “When three names, Muhammad, ‘Ali, and Hasan come in consecution, their fourth is the Qa’im (aj).”

202- It is narrated from Muhammad Ibn Yaqub through his chains from Zau Ibn ‘Ali Ijli from a man of Fars (whom he named), whom I heard saying: “I reached Surra Man Raa and came to the house of Abu Muhammad (‘a). Before I could seek permission to enter, the Imam called me from inside. I entered and greeted him. He asked me: How are you? Then he told me to sit and inquired about the wellbeing of my family. Then he said: How do you happen to come here? I said: I came to serve you. He said: Then stay here only. I began to live in his house with the servants. One day I returned from the market after buying necessary things.

As I was entering, the Imam called me out to stop where I was; that neither should I go out nor come in. Then a maid came out carrying something wrapped in a cloth. Then the Imam called me and also called the maid. When she came back, he told her: Reveal that which you have in your arms. When she removed the cloth, I saw a beautiful child in her arms. I saw his belly on which there was a line of hair from the chest to the navel. The hair was green and not black. The Imam said: This is your Master (after me). Then he told the maid to take him away. After that I did not see the child till the Imam (‘a) passed away.

Zau Ibn ‘Ali says: I asked this Persian: What was the age of the Qa’im at that time? He replied: Two years. Abdi says: I asked Zau Ibn ‘Ali: What would be his age today? He replied: Fourteen years. Abu ‘Ali and Abi Abdullah say: At this time his age must be twenty-one years.”

203- From the same chains of narrators, it is narrated from Amr Ahwazi that he said: Abu Muhammad (‘a) showed me his son and said: “This is your master after me.”

204- Ibn Abil Jayyid has narrated from Muhammad Ibn al-Hasan Ibn Walid from Saffar, Muhammad Ibn al-Hasan al-Qummi from Abi Abdullah Mutahhari from Hakima Bint Muhammad Ibn ‘Ali ar-Ridha’ that she said: “In the year two hundred and fifty-five at mid-Shaban, Imam Hasan al-’Askari (‘a) sent for me saying, “Aunt, end your fast (Iftar) with me tonight, for Allah, the Glorious, will make you happy through His favorite (Wali) and His Proof (Hujjah) on His creation and my heir after me.” 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.

After I prayed the Isha prayers, I brought the meal and Susan, and I ended the fast. Arranging her and myself in one room, I fell asleep for a short while and then woke up. I was constantly thinking about the promise of Imam Hasan al-’Askari (‘a) with regard to the Wali of Allah.

I got up before the regular time I would wake up every night for prayers. I performed the midnight prayers and when I reached the Witr prayers (last part), Susan rose suddenly and went out and made her ablution with great attention and piety. Then she came back and prayed the midnight prayers and reached Witr. It occurred to me that dawn has neared and I rose up to check it. The first dawn had risen. Doubts entered my heart with regard to the promise of Imam Hasan al-’Askari (‘a). He called me from his room, “Aunt, do not have doubts. It is almost as if you are witnessing the event at this hour and seeing him, God willing.”

Lady Hakima says: I felt embarrassed from Imam Hasan al-’Askari (‘a), because of the doubts that had occurred to me. I returned to the room feeling ashamed. Suddenly Susan finished her prayers and came out frightened. I met her at the door and said: “My parents be your ransom, do you feel anything?” She said: “Yes, O aunt. I feel a great happening.” I said to her, “May you have no fears, if Allah wills.” I took a pillow and threw it at the center of the room and sat her on it. I sat in a position with respect to her in which a woman sits with another for the purpose of delivery. She seized my hand and squeezed it very hard. Then she groaned once and recited Kalimah.

I looked beneath her, and there I was in the presence of the Wali of Allah, bliss of Allah be for him, who was touching the earth with his forehead, palms of hands, knees, and toes. I held him from his shoulders and sat him on my lap. He was clean and without any need of any attention.

Imam Hasan al-’Askari (‘a) called, “O aunt, bring my son to me.” 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.”

The Wali of Allah sought refuge of Allah from the cursed Satan and began:

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

“In the name of Allah, the Beneficent, the Merciful”

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 Fira’wn and Haman and their hosts see from them what they feared” (28:6).

And may Allah bless His Messenger and Amir al-Mu’minin (‘a).”

He mentioned the Imams one after the other until he reached his father.

Then Imam Hasan al-’Askari (‘a) gave him to me and said: “O Aunt, return him to, 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.” (28:13).

I returned him to his mother while the second dawn had brightened. I performed the Morning (Fajr) prayers and then said my post prayers devotions until sunrise. I bid Imam Hasan al-’Askari (‘a) farewell and returned to my house. After three days passed, I became anxious to see the Wali of Allah. I went to them and started with the room where Susan was. I did not see any trace, nor heard any mention. I did not want to ask, so I came to Imam Hasan al-’Askari (‘a). I felt bashful to begin the conversation with him by asking him.

So, he began and said: “Aunt, he is in the protection of Allah, His safeguard, His curtain and His eye, until Allah gives him permission. So, when Allah hides my person and transfers me, and you see my Shi’a disputing, inform the reliable ones of them. This must remain with you and them as a secret, for Allah hides His Wali. Allah hides him from His creation and veils him from His servants. No one will see him until Jibraeel (‘a) offers him his mount, in order that Allah may fulfill the enterprise that must be fulfilled.”1

205- Musa Ibn Muhammad Ibn Ja’far said: Hakima Bint Imam al-Jawad (‘a) narrated a tradition similar to the above, except with the difference that she said: Abu Muhammad (‘a) said: O Aunt, come on the seventh day. So, when it was morning, I came to greet Abu Muhammad (‘a). I raised the curtain to see my lord and master but was unable to find him. I asked the Imam: My dear, may I be your ransom, where is my master? Imam (‘a) replied: Aunt dear, I have entrusted him to one whom the mother of Musa (‘a) had.

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 and then he invoked blessings on Muhammad and the Holy Imams (‘a) one by one till his father. 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 Fira’wn and Haman and their hosts see from them what they feared” (28:6).

206- Ahmad Ibn ‘Ali Raazi has narrated from Muhammad Ibn ‘Ali from ‘Ali Ibn Sami Ibn Banan from Muhammad Ibn ‘Ali Ibn Abil Dari from Ahmad Ibn Muhammad from Ahmad Ibn Abdullah from Ahmad Ibn Ruh Ahwazi from Muhammad Ibn Ibrahim from Hakima the like of the previous tradition, however, with this difference that she says: “Imam Hasan al-’Askari (‘a) sent for me on the night of mid-Ramadan of the year two hundred and fifty-five.” “I said to him, O son of Allah’s Messenger, who is his mother? He said: Narjis.” “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...”

Then the saying of the Wali of Allah is narrated and then she says, “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.” Then the tradition continues like the previous one.

207- Narrated to me Muhammad Ibn ‘Ali Ibn Bilal from Hakima an identical tradition. In another narration on the authority of a number of great scholars, it says that Lady Hakima narrated this narrative and mentioned that it was the night of mid-Shaban and that his mother was Narjis. The narrative continues like the previous one until her saying, “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 زَهُوقً

“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. I wrapped him in a sheet and carried him to Imam Hasan al-’Askari (‘a). They have mentioned the narrative the same way until his saying, “I bear witness that a god other than Allah is not and Muhammad is the Messenger of Allah and that ‘Ali is rightfully Amir al-Mu’minin (‘a).” Then he mentioned the Imams one by one until himself. He prayed for the relief of his devotees at his hands. Then he stopped.

She says: “Then something like a veil was erected between me and Imam Hasan al-’Askari (‘a) and I did not see my Master. I said to Imam Hasan al-’Askari (‘a), ‘My Master, where is my lord?’ He said: ‘Someone who is worthier than you and us took him.”

Then they have mentioned the whole narration and added: Forty days later, I came to Imam Hasan al-’Askari (‘a) and there was our Master, the Patron. He was walking about the house. I had never seen a face more beautiful than his, nor heard any tongue more eloquent than his. Imam Hasan al-’Askari (‘a) said: “This is the baby who is dignified before Allah, the Glorified.” I said: “My Master, I see him in this condition, and he is only forty days old.”

He smiled and said: “My aunt, don’t you know that we Imams grow in a day to the extent that others grow in a year.” I arose and kissed his forehead and returned. Then I came back and sought him, but did not see him. I asked Imam Hasan al-’Askari (‘a), “What have you done to our Master?” He said: “Aunt, we have entrusted him to the one mother of Musa entrusted.”

208- It is narrated from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn ‘Ali from Hanzala Ibn Zakariya that he said: “Ahmad Ibn Bilal Ibn Dawood, the scribe, who was a Sunni and a Nasibi, having contempt to Ahl al-Bayt, which he did not hide, narrated this to me. He was my friend and would express his affection to me, as it is in the spirit of the people of Iraq. He would say every time he met me, “I have news for you to rejoice, but I will not give it to you.” I would pretend to care less until one day we were brought together at a secluded spot.

With much fervor, I asked him to tell me about what news he had. He said: Our houses were at Samarrah, facing the house of Ibn ar-Ridha’, (meaning the house of Imam Hasan al-’Askari (‘a). For a very long time, I stayed away from the locality, going to Qazwin and other cities. Then destiny brought me back to Samarrah. When I returned, I saw that I had lost all whom I had left behind from my family and relatives, except an old woman who had raised me, and she had a daughter.

She was of the original disposition, veiling, protective and did not know lying. Also, there were some of our cousins who had stayed at the house. I stayed with them for some days and then decided to leave. The old woman said: “Why do you make haste to return after such a long absence? Stay with us, so we may take the pleasure of your stay.” I said to her in jest, “I want to go to Karbala.” This was a season when great many-people were leaving either for mid-Shaban or the day of Arafa.

“I seek refuge of Allah for you, my son, to blaspheme through this talk of ridicule.” She said: “I am going to tell you what I have seen. This happened two years after you left us. I was in this house, sleeping near the main entry hall. My daughter was with me. I was in a condition somewhere between sleep and wakefulness, when entered a man of handsome face, clean clothes, fragrant smell and said: So, and so, someone will come at this hour to you to call you to your neighbor. Do not refuse to go with him and don’t be scared.

I was afraid and called out to my daughter, ‘Did you notice someone entering the house?’ She said: ‘No.’ I called Allah to my heart and recited some verses and went to sleep. The same man came again and repeated what he had said earlier. I cried out to my daughter. She said: ‘No one came. Remember Allah and don’t be scared.’ I recited some verses and went to sleep again. Then it happened the third time; the man came and said: So, and so, the one who is calling you is here and is knocking the door. Go with him.’

I heard the knock and went to the door. ‘Who is this?’ I asked. ‘Open and fear not,’ someone said. I recognized his word and opened the door. It was a servant in a lower garment sheet on him. He said: ‘A neighbor needs you for a very important matter. Please come.’ He covered my head with the sheet and took me to the house, which I knew. There were sets of curtains fixed in the middle. A man was seated on the side of the curtains. The servant gestured to me with his eye, and I entered. There was a woman in labor and another lady was behind her as if she was delivering her. The woman asked: ‘Would you help us in this?’

I helped them in the delivery. It was but a moment that a boy was born. I held him and shouted, ‘It is a boy! It is a boy!’ I put my head out from the side of the curtains to give glad tiding to the man seated there. ‘Don’t shout,’ someone said. When I returned inside, the boy was not in my hands. The woman who was seated told me, ‘Don’t shout.’

The servant took my hand and wrapped my head with the sheet and took me out of the house. He took me to my house and gave me a bag and said: ‘Don’t tell anyone of what you saw.’ I entered the house and returned to my bed. My daughter was still sleeping. Waking her up, I asked, ‘Did you see me going out and coming back?’ She replied: ‘No.’ I opened the bag at that hour and there were ten dinars in it. I have not told this to anyone until today when you spoke these words derisively. I narrated this to you to commiserate over you, for these people (Ahl al-Bayt) have a lofty status and high position before Allah, the Glorified, and everything they pray for is fulfilled.”

I was astonished by her narrative but passed on with ridicule and jest. I did not ask her of its time; however, I know for sure that I had left them in two hundred and fifty and some odd year and returned to Samarrah in two hundred and eighty-one. The time when the old woman narrated this to me was during the ministry of Ubaidullah Ibn Sulaiman.

Hanzala, the narrator of this report says: I called Abul Faraj Muzaffar Ibn Ahmad, and he also heard this story with me.

209- Muhammad Ibn Yaqub narrates from some of our associates from Abdullah Ibn Ja’far Himyari, saying, I and Shaykh Abu Amr were with Ahmad Ibn Ishaq Ashari al-Qummi. Ahmad Ibn Ishaq made a gesture to me to ask him about the successor. So, I asked him, “O Abu Amr, I want to ask you a question; however, I am not unsure about what I want to ask you, for my faith and my belief is that the earth does not remain without a Divine Proof (Hujjah), unless it is forty days prior to Judgment Day.

And when that happens, the Divine Proof (Hujjah) is raised up and the door of repentance is shut. And it will not benefit any soul has it not already believed and earned good in its belief.2 They are the wicked of God’s creation and they are the ones that Judgment Day shall stand against them.

However, I desire to increase my certitude, as Ibrahim (‘a) asked his Lord to show him how He brings the dead back to life. He said: ‘Do you believe not? He said: Indeed; rather, for my heart to satisfy. (2:260).

Abu ‘Ali Ahmad Ibn Ishaq has narrated to me from Abul Hasan (‘a). He said: I asked the Imam, ‘With whom should I transact and from whom should I learn and whose word should I accept?’ The Imam said to him, Amari is my trustworthy man. Whatever he delivers to you, he does so from me. And whatever he says to you, he does so from me. So, listen to him and obey him, for he is a trustworthy and honest man.’

Also, Abu ‘Ali narrated to me that he asked Abu Muhammad Hasan Ibn ‘Ali the same question and the Imam said, Amari and his son3 are two trustworthy men. Whatever they deliver to you, they deliver from me; and whatever they say to you, they say from me. Listen to them and obey them, for they are two trustworthy and honest men.’ These are the words of two Imams of the past about you.”

Abu Amr fell into prostration and tears rolled from his eyes and then he said: “Ask.” I asked, “Have you seen the successor of Imam Hasan al-’Askari (‘a)?” He said: “Yes, by Allah, and his neck is like this,” and he gestured. I said, “I have one more question.” He said: “Bring it forth.” I said: “His name?” He said: “That is forbidden to you to ask for. I am not saying this from myself, nor am I permitted to allow or disallow.

Rather, this prohibition is from the Imam himself (‘a). The ruler’s impression is that Imam Hasan al-’Askari (‘a) passed away without leaving a son and that his bequeathals were divided and taken over by persons not entitled to them. He was patient on that. There is his household, wandering about and there is no one who has the courage to recognize them or offer them something. Should the name come out, search will be on. So, fear God and hold back from that.”

210- It is narrated that a sister of Imam ‘Ali Naqi (‘a) had a slave girl, whom she had raised, called Narjis. When she grew up, Imam Hasan al-’Askari (‘a) entered and looked at her. She said to him, “I see, my Master, you are looking at her.” He said: “I did not look at her, but wondering: Lo, the baby that is dignified before Allah will be from her.” Then he ordered her to seek permission of Imam ‘Ali Naqi (‘a) to offer her to him. She did that and Imam ‘Ali Naqi (‘a) ordered her to do so.

211- ‘Allaan al-Kulayni has narrated from Muhammad Ibn Yahya from Husayn Ibn ‘Ali Nishaburi Daqqaq from Ibrahim Ibn Muhammad Ibn Abdullah Ibn Musa Ibn Ja’far (‘a) from Sayyari from Nasim and Mariya that: "When the Master of the Age fell from the abdomen of his mother, he fell hobbling on his knees, while raising his two forefingers towards the heavens. He then sneezed and said: 'Praise belongs to Allah, the Lord of the Worlds, and may Allah bless Muhammad and his household. The oppressors assumed that the Proof of Allah has expired. Should we be allowed to talk, doubts would disappear.”’

212- It is narrated from Allaan Razi that he said: "The Master (‘a) was born in the year two hundred and fifty-six after Hijrat, two years after the demise of Imam ‘Ali Naqi (‘a).”

213- It is narrated from Muhammad Ibn ‘Ali al-Shalmaghani in the book of Al- Awsiya on the authority of Hamza Ibn Nasr, the slave of Abul Hasan (‘a), who narrates from his father that: "When the Master was born, people of the house felicitated each other and rejoiced. When he grew, I was ordered to buy every day a bone with marrow, and it was said: 'It is for our young Master.’”

214- al-Shalmaghani narrates that Ibrahim Ibn Idris said: Imam Hasan al-’Askari (‘a) sent me a sheep and said: "Offer this as Aqiqah of my son. Eat and feed your family.” I did that and met him afterwards, he said: "The son of mine that was born, died.”

Later, he sent me two sheep and wrote, "In the name of Allah the Merciful the Compassionate. Offer these two sheep as Aqiqah of your Master. Eat, may Allah bless it for you, and feed your brothers.” I did that and saw him afterwards. He did not say anything.

215- It is narrated from Allaan Razi from the servant, Taraif Abu Nasr: “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 Shi’a.”

216- It is narrated from Ja’far Ibn Muhammad Ibn Malik from Muhammad Ibn Ja’far Ibn Abdullah from Abi Naeem Muhammad Ibn Ahmad Ansari that he said: “A group of Mufawweza (extremists) sent Kamil Ibn Ibrahim Madani to His Eminence, Imam Hasan al-’Askari (‘a). Kamil Ibn Ibrahim says: I said to myself: I will ask the Imam if only those who have the same beliefs as us will enter Paradise?

He says: When I met the Imam, I saw that he was wearing a rich garment. I said to myself: The Wali of Allah and the proof of Allah is himself wearing such garments and prohibits us from them; and he also tells us to be equitable with our brothers in faith.

As I was engrossed in these thoughts, the Imam said smiling and turned up his sleeve: O Kamil, look here. I found that below the rich garment was a coarse shirt that was in contact with his body. “See this coarse garment is for the Almighty Allah and the rich dress is for you people.”

Thus, I greeted him and sat down near a door across which a curtain hung. Just then a gust of wind moved the curtain away. I saw a four-year-old handsome boy, who called out: O Kamil Ibn Ibrahim. I began to tremble and automatically said: Here I am, O my master.

The boy said: You have come to the Wali of Allah and proof of Allah with to ask if those who don’t have the same belief as us will enter Paradise.

I said: By Allah, I wanted to ask this only.

He said: If it is so, very few people will enter Paradise. No, by Allah, even the Haqqiya will enter Paradise.

I asked: Who are Haqqiya?

He replied: Who love Imam ‘Ali (‘a) and who swear by his right, but they don’t know what his rights and merits are.

Then that boy was quiet for some time and then said: You also wanted to ask about the belief of Mufawweza (extremists). So, you should know that they are liars; and our hearts are abodes of divine intention and when Allah intends something, we are also ready for it.

“And you do not please except that Allah please...” (76:30; 81:29).

Then the curtain, which had moved away by the breeze, returned to its position and I did not dare move it away again.

After that Imam Hasan al-’Askari (‘a) smiled at me and said: O Kamil, why are you sitting here. Your questions were answered by the one who will be the divine proof and the Imam after me.

Kamil says: After that I came out from there and never saw him again.

Abu Naeem says: I met Kamil and asked him about this tradition and he narrated the same to me.

This report is also narrated by Ahmad Ibn ‘Ali Raazi from Muhammad Ibn ‘Ali Ibn Abdullah Ibn Ayedh Raazi from Hasan Ibn Wajna Naseebi that he said: I heard Abu Naeem Muhammad Ibn Ahmad Ansari narrate the same.

217- It is narrated from Muhammad Ibn Yaqub from Ahmad Ibn Nadhr that he asked Qambari, a descendant of Qambar senior, servant of Imam ‘Ali ar-Ridha’ (‘a): The incident of Ja’far, the liar was mentioned. Qambari scolded him and spoke against it. I asked: No one other than him is eligible for Imamate; have you seen someone else [Master of the Age (aj)]? He replied: Not me, but someone else has. I asked: Who is that? He replied: Ja’far, and he saw him twice, and he is aware of it.

218- It is narrated from Rashiq of Madarai that he said: Motazid4 sent a messenger to the three of us and ordered us to mount our horses and not to take anything with us, except the prayer mat and reach so and so house in such and such locality of Samarrah. “There you will find a black servant. You should besiege that house and apprehend anyone you see there and bring him to me.” Thus, we reached Samarrah and made way to the house Motazid had specified. On the doorstep was a black servant spinning threads. We asked him who was present there.

He replied: 'The owner.’ By Allah, he did not stop us in any way. We entered the house as we had been ordered. The house was absolutely clean and there was a curtain in the front; so beautiful as we had never seen before, as if it was just made at that moment. There was no one in the house and we pulled the curtain aside. We saw a huge room with a stream of water and at the end of which was a mat, which seemed to be floating on the water. Upon the mat stood the most handsome man engrossed in prayers.

He neither paid attention to us nor to our means. At that moment Ahmad Ibn Abdullah, from among us stepped in the water in order to enter the room, but he began to drown. He struggled with all his might to keep himself from drowning till we stretched our hands and pulled him out. He fell down unconscious for some time. Then another member of our group also tried to step in water to enter the room, and he also fell down in the same condition. I was shocked and awed. Then I addressed the owner of the house: I seek forgiveness for you in the court of Allah, by Allah I don’t know what the matter is and to whom we have come and indeed I beg Allah for forgiveness.

However, he did not give any response to what I had said and did not come out of his condition. Due to this a terrible awe struck us and we came out of there. Motazid was waiting for us and had instructed the sentry that as soon as we returned, we should be taken to him immediately. We reached him in the middle of the night. He asked us about what had passed. We related to him everything in detail. He cried: Woe be unto you; did anyone see you before me? And did anyone else hear this from you? We said: No. He said: I am not the grandson of my grandfather5 - and he took a great oath - if I ever hear it, I shall cut off your heads. We also did not dare to relate this matter to anyone as long as Motazid was alive.

219- Narrated to me a group of scholars from Abu Ja’far Muhammad Ibn ‘Ali Ibn Husayn Ibn Babawayh that he said: Narrated to us ‘Ali Ibn al-Hasan Ibn Faraj Muezzin that he said: Narrated to me Muhammad Ibn al-Hasan Karkhi: “Abu Harun - a person belonging to our school of thought - said: “I saw His Eminence, the Master of the Age, while his face shone like a full moon and I saw a line of hair on his navel. When I removed the cover, I saw that he was circumcised. When I asked Abu Muhammad (‘a) about it, he said: This is the way he was born and this is the way we all (Imams) are born, but we passed the knife over him just in keeping up with the practice.”

220- It is narrated from a group from Abi Mufaddal Shaibani from Abu Naeem Nasr Ibn Isaam Ibn Mughira Fahri alias Qarqaara from Abu Sa’id Muraghi from Ahmad Ibn Ishaq al-Qummi that he asked Imam Hasan al-’Askari (‘a) about the Master of this Affair, in reply to which the Imam made a gesture, meaning he is alive and his neck has hardened.

221- Narrated to me Ibn Abil Jayyid al-Qummi from Muhammad Ibn al-Hasan Ibn Walid from Abdullah Ibn Abbas Ibn Abdullah Ibn al-Hasan Ibn ‘Ali Ibn Husayn Ibn ‘Ali Ibn Abi Talib (‘a) from Abul Fadhl Husayn Ibn al-Hasan Ibn Husayn Ibn al-Hasan Ibn ‘Ali Ibn Abi Talib (‘a) that he said: “I came to Imam Hasan al-’Askari (‘a) at Samarrah and congratulated him for the birth of his son, Qa’im (aj).”

222- Narrated to me a group from Muhammad Ibn ‘Ali Ibn Husayn that he said: Narrated to me Abi Muhammad Hasan and Muhammad Ibn Musa Ibn Mutawakkil from Abdullah Ibn Ja’far Himyari that: I asked Muhammad Ibn Uthman Amari: “Have you the seen the master of this affair?

He replied: “Yes, and the last time I saw him, he was besides the House of Allah and praying: O my Lord, fulfill the promise that You made to me.”

Muhammad Ibn Uthman said: And I saw him holding the curtain of the Kaaba below the spout and praying: O my Lord, take revenge from my enemies.

Reports Of Those Who Saw The Imam Of The Time (‘A)

Traditional reports regarding those who saw the Imam but did not recognize him at that time or only realized it later, are so many that they cannot be computed. However, we will mention only some of them here:

223- A group of scholars has narrated from Harun Ibn Musa Talakbari and narrates from Ahmad Ibn ‘Ali Raazi that he said: Once a venerable man in Rayy came to Abul Husayn Muhammad Ibn Ja’far Asadi (a representative of Imam al-Mahdi) and narrated two incidents in connection with the Imam and I also heard them, and I think that this occurred before 300 A.H. approximately.

An elderly man narrated from ‘Ali Ibn Ibrahim Fadki that Oodi said: “I was performing the Tawaf of the Kaaba. I had completed six rounds and was starting on the seventh, when I saw a young man on the right side of Kaaba and fragrance was coming from him. His awe had affected the people and they had surrounded him so that they may speak to him. I have not heard anyone speak in a more pleasant way nor seen anyone with a better demeanor. I went there so that I may also get a chance to speak to him, but the crowd pushed me back. I asked the people who he was. People said that he was the son of Allah’s Messenger, who comes here for one day every year to meet his special followers and to speak to them.

I called out: My chief, I also want to speak to you, so that you may guide me.

When he heard this, he threw some pebbles towards me, which I picked up. People asked: What did he throw to you? I said: Pebbles. But when I opened my fist, I saw that they were pieces of gold. I began to follow him till I joined him. He said: Now my proof is complete on you, the truth has become manifest, and your blindness is gone. Do you know who I am? I said: No, by Allah.

He said: I am the same Mahdi. I am the Qa’im, who would fill the earth with justice and equity as it would be fraught with injustice and tyranny. Know that the earth is never without Divine Proof and people cannot remain on nature for more than the period Bani Israel remained in the Tiyah desert (for forty years). The time of my reappearance has arrived. What I have said is a trust with you, which you must convey to your Shi’a brothers.”

224- From the same chains, it is narrated from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn ‘Ali from Muhammad Ibn Ahmad Ibn Khalaf that he said: “We went to the Abbasid Mosque, which is at a distance of two stages from Fustat and our servants left us alone. Only a Persian was left with us in the Mosque. I noticed a gentleman in a corner, and he was engrossed in devotions. When it was noon, I prayed the Noon Prayer at the earliest time and invited that gentleman for dinner. He accepted the invitation.

After dinner, I asked him his name, his father’s name, nativity and profession etc. He replied: My name is Muhammad Ibn Ubaidullah, I am from Qom, and I am in search of truth since the last thirty years. I have lived in various places during this period and spent around twenty years in Mecca and Medina and studied the traditional reports. In the 29th year, I circled the Kaaba and when I reached the Place of Ibrahim, I prayed there.

After that I dozed a little bit and then I heard someone reciting a supplication that I had never heard before. I was startled to see that it was a young handsome man of medium height who was reading that Dua. Then he came out of the Haram and started Sayy. I followed him, because the Almighty Allah inspired me that he was the master of the age. When he completed the Sayy, he set out from there and I followed him; but as I neared him, I was stopped by a tall black man who said: “What do you want?”

I began to tremble in fear and halted in my steps and that gentleman disappeared. I stood there in bewilderment for a long time. At last, I returned from there condemning my own self, that why I was cowed down by a black. I returned and prayed to the Almighty Allah: I invoke You in the name of Your Prophet, please don’t waste my efforts and show me that which will satisfy and me show him to me again.

After some years, I visited the tomb of the Messenger of Allah (S). One day, I dozed sitting between his tomb and pulpit when someone shook my arm. When I opened my eyes, I saw that same black man. He asked: “How are you?”

“All right, but I was angry at you.”

“You should not have done that. I was commanded to scold you. You should thank Allah and be pleased that you have seen him; it is enough.”

Then he mentioned one of my brothers in faith and asked how he was.

“He is in Barqa.”

“You are right.”

Then he mentioned another friend of mine, who was a very pious man.

“He is in Alexandria.”

He asked about many of my friends and then asked about a stranger: “How was that Nakhfur?”

“I don’t know him.”

“Yes, how can you know him? He is Roman and the Almighty Allah will guide him and he will come from Constantine to render help.”

Then he asked about another person, and I again said that I had no clue who he was.

“He is from the Hayyat area, and he is a helper of my lord and master. Now you may tell your associates that we are hopeful that the Almighty Allah will take revenge from the oppressors and permit us to help the oppressed. I have just conveyed the same message to some of our associates. You must not worry much; continue to obey Allah and the time of reappearance is near, if Allah wills.”

[Muhammad Ibn Ahmad Ibn Khalaf says:] I ordered my cashier to bring fifty dinars and requested the aged man to accept them. He said: Brother, Allah has made unlawful for me to take anything that I don’t need just as He made it lawful for me to accept from you that which I am in need of.

I asked: Has anyone other than me from the companions of the king heard about your story? He replied: Yes, your brother, Ahmad Ibn Husayn Hamadani, who is exiled to Azerbaijan. He heard it from me and with the hope that he would also see what I saw, sought permission to go for Hajj. He performed Hajj, but that same year he was killed at the hands of Zikruya Ibn Mahruya. We separated and I came back to the boundary.

The following year I went to Hajj and met a man named Tahir in Medina. He was among the descendants of Husayn, the younger [Imam as-Sajjad (‘a)]. It was said that he had some knowledge about this matter [of Imamate]. I went to look for him and befriend him, so that he becomes comfortable with me and is aware of the correctness of my belief. I requested him: 0 son of Allah’s Messenger, I adjure you through the rights of your purified forefathers, please bestow me with knowledge of this matter of [Master of the Age (aj)] and make me like yourself.

As one about whom you are confident has testified to me and informed me that Qasim Ibn Abdullah Ibn Sulaiman Ibn Wahab intends to eliminate me for my religion [of Twelver Shi’a] and has instigated my killing a number of times, but Almighty Allah saved me from his clutches.

Tahir said: O brother, conceal whatever you hear from me in these mountains; those who carry provisions6 in the darkness of the night to a place they know, see extraordinary things and have restrained us from search and investigation. So, I left him and returned.

225- It is narrated from Ahmad Ibn Abdun alias Ibn Hashir from Abul Hasan Muhammad Ibn ‘Ali Shajjai Katib from Abu Abdullah Muhammad Ibn Ibrahim Nu’mani from Yusuf Ibn Ahmad Ja’fari that he said:

“I performed the Hajj in 306 A.H., then stayed in Mecca till 309 A.H. and then moved to Syria. I was on the way when I missed the Morning Prayer. When ‘I descended from the litter to perform it, I saw four persons riding a litter. I was very surprised. One of them asked: Why are you surprised? You have missed your prayer and gone against your religion.7

I asked: How do you know about my religion?

He said: You want to see the Master of your Age.

I said: Yes, that is true.

He indicated to one of his companions.

I said: But he is having many signs.

He asked: What sign do you want to see? Do you want to see this she-camel rise up to the heavens along with its litter; or only this litter should rise up to the sky?

I said: Whatever of these happens will be a sign for me.

As soon as I said this, I saw the she-camel rise up to the sky along with the litter.

226- It is narrated from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn ‘Ali from Muhammad Ibn Abde Rabb Ansari Hamadani from Ahmad Ibn Abdullah Hashmi, a descendant of Abbas that he said:

“One day in Samarra, when His Eminence, Imam Hasan al-’Askari (‘a) passed away, I went to his house. When his coffin was brought out of his chamber and placed outside, we were thirty-nine persons who had come to attend the funeral. Just then a child, who apparently seemed to be ten years old, came out with a sheet on his shoulder and face. As soon as he entered, awe struck us, so that we rose up to welcome him. He stood up and all of us stood behind him. He recited the funeral prayers and then went away. But he did not go back into the room from which he had emerged; he went into another room.”

Abu Abdullah Hamadani says: “I met Ibrahim Ibn Muhammad Tabrizi in Maragha and he also narrated to me the above report of Ahmad Ibn Abdullah Hashmi verbatim.”

227- It is narrated from ‘Ali Ibn Ayez Razi and he has narrated from Hasan Ibn Wajna Nasibi and he from Abu Nuaim Muhammad Ibn Ahmad Ansari that: “We were in Mecca sitting near the spout with a group of thirty Umrah pilgrims among whom were Mahmoodi, Allaan al-Kulayni, Abu Haitham, Abu Ja’far Ahwaal Hamadani, Muhammad Ibn Qasim Alawi comprising 30 persons. Except for Muhammad Ibn Qasim Alawi Aqiqi, none of them was Shi’a. It was the 6th of Dhu ‘l-Hijjah of the year 293 A.H.

A young man approached us wearing Ihram dress and carrying his slippers in his hands. He came among us and due to his awe and majesty we stood up and greeted him with Salaam. He glanced to the left and right and sat down among us. He asked: ‘Do you know what His Eminence, Imam Ja’far as-Sadiq (‘a) used to say in his supplication?’ We asked: ‘What did he recite?'

He said: ‘He used to say: O Allah, indeed I ask You by Your name due to which the sky and the earth stand, and by which it is possible to distinguish between right and wrong. Due to which different and separated people come together and by which there develop differences and dispersion in cohesive groups; and through which are calculated the number of sand particles in the desert, the weight of the mountains and the measure of water in the oceans. Bless Muhammad and the Progeny of Muhammad and widen and ease all my affairs for me.’

Then he stood up and we also followed by way of respect. He began to perform the circuinambulation (Tawaf). As a result of his awe we forgot to ask him who he was. The next day at the same time, he completed the Tawaf and came to us and sat down among us in the same way. Then he glanced to the right and left and asked: 'Do you know what supplication Amir al-Mu’minin used to recite after the obligatory prayers?’ We asked: ‘What did he recite?’ He said: ‘He used to recite as follows:

O Allah, it is towards You that voices are raised. Supplications are addressed to You alone. Before You only are cheeks placed in submission. Humility and lowliness are shown to You. Your command is honoured in all the matters. O the best of those who are beseeched and One Who is better than all those who bestow. O the true one, O the forgiving one. O one who never breaks His promise. O one who also commands to ask from Him and also promises the fulfillment of supplications. O one who has said: ‘Call upon Me, I will answer you.’ O one who said: 'And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.’ O one who said: Say: ‘O my servants! Who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely, He is the Forgiving the Merciful.’

Then he looked to the right and the left and asked: ‘Do you know what Amir al-Mu’minin used to recite in the prostration of thankfulness (Sajdah ash-Shukr)? ‘Please tell us what he used to say,’ we replied. He said: ‘He used to say:

The weeping of those who weep does not increase anything, except Your generosity and kindness. O one who has the treasures of the heavens and the earth. O one whose mercy is widespread, my sins cannot restrain Your favours from reaching me for which I pray to You. Regarding my affairs, do what befits You. You are powerful over every type of punishment and You have complete right upon all of them. I have no argument to support my case in Your court and neither have I an opportunity to present excuse.

I present my sins to You and confess of having committed them, so that You may forgive them and You are the best of those who know. I dissociate myself of all the sins that I have committed and all the mistakes I made and all the evils deeds I have committed. My Lord, forgive me and have mercy on me and overlook all that You know - for You are the most powerful and kind.’

After that he arose and began to circle the Kaaba. We also rose up to pay respect. The next day he again came to us at the same time and like the previous day we welcomed and greeted him. He sat down in our company and glanced at the right and left. Then he said: ‘Ali Ibn al-Husayn, Chief of those who prostrate (Sayyid as-Saajidin) used to recite this at this place in prostration (so saying he pointed to the Black Stone):

‘Your slave is at Your threshold, your destitute is at Your door, You are asked for those things over which none, except You have power.’

Then he looked to the right and the left and glanced at Muhammad Ibn Qasim Alawi from among us and said: ‘O Muhammad Ibn Qasim, you are, if Allah wills, on the right path.’

Then he arose and entered the circling of the Kaaba. There was none among us that had not learnt by heart the supplications he had recited, but we forgot to ask him about himself every day.

Mahmoodi asked us: ‘Do you know this man?’ ‘No,’ we replied. He said: ‘By Allah, he is the Master of your time.’ We asked: ‘How do you know, O Abu ‘Ali?’ He said: I prayed to my Lord for seven years to let me have the glimpse of the Master of the Age.’

Abu ‘Ali said: [After seven years] In the afternoon [Asr] at Arafah I saw that same gentleman supplicating. I asked: Who is this supplication from? He replied: From the people. I asked: From which people? He replied: From Arabs. I asked: ‘From which Arab clan?’ He said: ‘From the most noble and high clan.’ I asked: ‘Which is that?’ He replied: ‘Banu Hashim.’ I asked: ‘From which branch of Banu Hashim?’ He said: ‘That which is foremost in giving counsel and worthy of praise in its loftiness.’ I asked: ‘From which of these persons?’ He said: ‘From those who split the heads, fed the poor and prayed in the dead of the night when the people slept.’

I said to myself that he was an Alawite and that is why I was inclined to him. Then he disappeared suddenly from my sight and I don’t know where he went. I asked those around him whether they knew that Alawite gentleman. ‘Yes,’ they replied, ‘He comes with us every year on foot to perform Hajj.’ I told them that I didn’t see the effect of walking in him. Then I returned to Muzdalifah in grief and sorrow. That same night I saw the Holy Prophet (S) in dream. He said: ‘O Ahmad, you have seen what you desired.’ I said: ‘My master, who was he?’ He replied: ‘The one you saw yesterday in the afternoon (Asr) was the Imam of your time.’

Abu Nuaim, the narrator of this tradition says: When I heard this from Abu ‘Ali Mahmoodi, I scolded him why he did not inform us about it. Abu ‘Ali said: I also forgot it when you were talking to him.

Also, a group has narrated from Harun Ibn Musa Talakbari from Abu ‘Ali Muhammad Ibn Himam and he from Ja’far Ibn Muhammad Ibn Malik Kufi from Muhammad Ibn Ja’far Ibn Abdullah that Abu Nuaim Muhammad Ibn Ahmad Ansari has narrated the same lengthy tradition.

228- It is narrated from a group of scholars from Talakbari from Ahmad Ibn ‘Ali Raazi from ‘Ali Ibn Husayn from a man from Qazwin from Habib Ibn Muhammad Ibn Yunus Ibn Shazan Sanani that he said: “I came to ‘Ali Ibn Ibrahim Ibn Mahziyar Ahwazi and asked him about the progeny of Abu Muhammad (‘a) and he replied: “Brother, you have indeed asked me about a great matter. Listen, I performed twenty Hajjs hoping to meet Imam al-Mahdi (aj), but I was not successful. One night I dreamt that a caller was saying: O ‘Ali Ibn Ibrahim, the Almighty Allah has permitted me to perform the Hajj.

I could not understand that statement that night, but in the morning, when I got the import of it, I began to wait eagerly for the Hajj season.

When the Hajj season arrived, I prepared for the journey and set out to Medina. When I reached Medina, I inquired from the people about the descendants of Imam Hasan al-’Askari (‘a), but could not get any information. I was very much worried and at last set out for Mecca. On the way, one day at Juhfa I headed for Ghadeer, which is at a distance of four miles from Juhfa. I reached there and prayed in the Masjid and after that I supplicated the Almighty Allah very fervently; but the aim was not fulfilled there also. So, I went to Asfsan8 and thus passing each stage in turn, reached Mecca. I stayed there for some days and was engrossed in Tawaf and other devotions.

One night, when I was doing the Tawaf, I noticed an extremely handsome and fragrant young man walking about and doing the Tawaf of the Kaaba. Some feelings arose in my heart; I moved towards him and touched him. He asked: Where do you belong to? I said: Iraq. He asked: Where in Iraq? I said: Ahwaz. He asked: Do you know Ibn Khazib? I said: May Allah have mercy on him; he has passed away. He also expressed regret and said: May Allah have mercy on him; he used to spend the nights in worship and was a sincere supplicant. Do you know ‘Ali Ibn Ibrahim Mahziyar also? I said: I am ‘Ali Ibn Ibrahim. He said: 0 Abul Hasan, may Allah keep you in health. Where is the sign that you received from Imam Hasan al-’Askari (‘a)? I said: It is with me. He said: All right, take it out. When I took it out and he saw it, he was moved by it.

After that he said: O Mahziyar, the order for you is that you go on your way and make preparations. When a part of the night has passed, you should come to the pass of Bani Aamir. You will find me there.

Thus, I returned to my lodging and when it was past midnight, I prepared my mount, loaded my belongings and sat astride the animal to set out for the pass of Bani Aamir. On reaching there, I found that same youth calling out for me, saying: O Abul Hasan, come this side. I turned my mount in that direction. When I reached him, he greeted me and said: Follow me, brother.

We set out from there making conversation, passing the mountains of Arafat and finally reached the mountains of Mina. The dawn was about to break when we were between the hills of Taif. That youth asked me to dismount and recite the Midnight Prayer.

I performed the Midnight Prayer, and he asked me to recite the Witr Prayer; which I also performed. Then he said: Recite the dawn recitations and perform the prostration of thanks, which I also completed.

After that he mounted and asked me also to mount my beast. Then we set out from there till we reached the mountain peaks of Taif. He asked: Can you see anything?

I replied: Yes, I can see a sand dune on which a woolen tent is fixed through which light is filtering and this sight is pleasing to me.

He said: That is our destination. Then he said: All right brother, move on. He started and I followed him till we came down from the mountains and he said: Now dismount from your beast as even tyrants have to show humility here, and leave the rein free.

I asked: Who is there to take care of my beast?

He said: This is the sanctuary of Imam Qa’im (aj) and none, but a believer can enter and neither will anyone leave it, except for a believer.

I left the rein and the two of us began to walk till that youth reached the tent entrance asking me to wait outside. He returned after a few moments and asked me to enter. When I entered, I saw a person dressed in waist cloth, with a sheet covering him. He was wheaten complexion, medium height, round head, wide forehead, eyebrows joined, prominent nose, full cheeks and a mole on his right cheek; it seemed as if a grain of musk was placed on Amber.

When I noticed His Eminence, I greeted him and he replied to me and asked me about the people of Iraq.

I said: Master, the people of Iraq are living a life of disgrace and they are the most degraded of all.

He said: O Ibn Mahziyar, one day you will rule them just as they are ruling you today and that day, they shall be humiliated.

I said: Master, you are very remote from your country and this will take a long time.

He said: O Ibn Mahziyar, my father, His Eminence, Abu Muhammad (‘a) has told me not to live in the community on which the Almighty Allah is infuriated and that which is failure in the world as well as the hereafter; and a painful chastisement is reserved for them.

He also told me to live in inaccessible mountains away from habitations. Allah is your helper, live in dissimulation till the Almighty Allah allows me to reappear. I asked: When will this reappearance be? He replied: When you would be denied access to Kaaba. When the sun and the moon come together and will be surrounded by planets and stars.9 I asked: Son of the Messenger of Allah, when will this come about? He replied: In so-and-so year, when Dabbat al-Ardh will appear between Safa and Marwah. Who would be having the staff of Prophet Musa (‘a), the ring of Prophet Sulaiman (‘a). He will usher people to the field of gathering.

The narrator says: I stayed there for some days, after which I was ordered to return. I came back to my lodge and then set out from Mecca to Kufa. My servant was present to serve me on the way and throughout the journey I was in absolute comfort. May the Almighty Allah bless Muhammad and his Purified Progeny.”

229- It is narrated from a group of scholars from Ja’far Ibn Muhammad Ibn Quluwayh etc. from Muhammad Ibn Yaquh al-Kulayni from ‘Ali Ibn Qays from some official of Sawad that he said: “I saw Nasim in Sarmanra that he broke the door of the house of Imam Hasan al-’Askari (‘a) and a person came out of the house and seeing him with the axe, asked: What are you doing in my house? Nasim said: "Ja’far thinks that your father has passed away without leaving any issue. I am sorry if this is your house; I will leave immediately.” And he came out.

‘Ali Ibn Qays said: A servant of the house came to me and I asked him about it. He said: Who told you about it? I said: An official of Iraq. He said: Nothing remains a secret from the people.

230- It is narrated from the same chains from ‘Ali Ibn Muhammad from Muhammad Ibn Ismail Ibn Musa Ibn Ja’far - he was the oldest leader of the family of Muhammad in Iraq - who said: "I (Muhammad Ibn Ismail Ibn Musa) saw the son of Hasan Ibn ‘Ali Ibn Muhammad al-’Askari (‘a) between the two mosques (Mecca and Medina). He was a youth.”

231- It is narrated from the same chains from the servant of Ibrahim Ibn Abda Nishapuri that he said: “I was standing with Ibrahim on Safa Mountain when a youth came and stood over Ibrahim. He took hold of his book of rituals of Hajj and told him about some matters.”

232- It is narrated from the same chains from Ibrahim Ibn Idris that he said: "I saw him after the passing away of Abu Muhammad al-’Askari (‘a) when he had grown up; I kissed his hand and his head.”

233- It is narrated from the same chains from Abu ‘Ali Ibn Mutahhar that he said: "I saw him,” and he went on to describe him.

234- It is narrated from Ahmad Ibn ‘Ali Raazi from Abu Dharr Ahmad Ibn Abi Surah, same is reported by Muhammad Ibn al-Hasan Ibn Abdullah Tamimi and he was a Zaidiyyah; that he said: "Once I went to Heer and saw a handsome youth praying there. After that the two of us reached Mashra. He asked: O Abu Surah, where are you headed?”

I said: To Kufa.

He asked: But with whom?

I said: With other people.

He said: No, you will travel with us.

I asked: What do you mean: ‘with us’?

He replied: With me.

Thus, the two of us set out from there and when we reached the graveyard of Masjid Sahla, he said: That place is near your destination, if you want, you may proceed.

He also said: You should go to Ibn Raazi ‘Ali Ibn Yahya, who will give to you some money, which is with him.

I asked: Why would he give me anything?

He replied: You mention the amount, where it is placed and with what it is covered.

So, I asked: Who are you?

He replied: I am Muhammad Ibn al-Hasan al-’Askari.

I asked: What if he refuses to give me anything in spite of the signs?

He said: I am behind you.

Ibn Abi Surah says: When I went to Ibn Raazi and mentioned the signs, he gave that amount to me. I told him that he had said that he was behind me.

Ibn Raazi said: After this sign there is no need of any verification as other than the Almighty Allah, no one had any knowledge of it.

235- In another report it is added that Abu Surah said: That young man asked about my well-being and I mentioned my precarious finances. We continued our journey till we reached Nawawis at dawn. When we sat down at a spot, he dug in the sand with his fingers and water appeared. He performed ablution and prayed thirteen units of prayer. Then he said: Go to Abul Hasan ‘Ali Ibn Yahya, convey my greetings to him and say that a person has told him to give you a hundred dinars from the seven hundred dinars that are buried at such and such place.

So, I went to his place immediately, knocked at his door and a maid called out from inside: Who is there?

I said: Tell your master that Abu Surah has come to meet him.

I heard Abul Hasan remark: What does Abu Surah have to do with me?

But in spite of that he came out and I narrated the whole story to him. He went inside and brought a hundred dinars and gave them to me. Then he asked: Did you shake hands with the Imam? Yes, I said.

He took my hand and rubbed it on his face and eyes.

Ahmad Ibn ‘Ali says that Abdullah Ibn al-Hasan Ibn Bashar Khazzaz has also narrated the same report to Muhammad Ibn ‘Ali Ja’fari.

236- It is narrated from Muhammad Ibn Yaqub directly from Zuhri that he said: “I made great efforts and spent a lot to meet Imam al-Mahdi (aj). Thus, I went to Amari and remained in his service. After a long time, I expressed to him the wish to see the Master of the Age (aj). He said: There is no way you can meet him. When I continued to insist, he said: Come tomorrow at early dawn. So I came to him next morning and found a young man in his company dressed as a trader and carrying some trading goods below his arms.

I came near to Amari and he gestured to me. I moved towards that gentleman and asked him whatever I wanted. He replied and when he was about to go inside Amari said: If you want to ask him anything, ask him now; you will never see him again.

As I was about to ask him something, he said the following and entered the room without listening to me: “Accursed, accursed is the one who delays the Maghrib Prayer10 so much that stars become visible. Accursed, accursed is the one who delays the Morning Prayer so much that stars disappear.”

237- Ahmad Ibn ‘Ali Raazi has narrated from Muhammad Ibn ‘Ali from Ubaidullah Ibn Muhammad Ibn Jaban Dahqan from Abu Sulaiman Dawood Ibn Ghassan Bahrain that he said: “Abu Sahl Ismail Ibn ‘Ali Naubakhti told me that Imam M-H-M-D Ibn Imam Hasan al-’Askari (‘a) was born in Samarrah in 256 A.H. His mother was Saiqal; his patronymic is Abul Qasim and the Messenger of Allah (S) had mentioned the same patronymic and said: His name will be same as mine, his patronymic will be same as mine and his title will be Mahdi. He will be the Divine Proof, the Awaited one and the Master of the Age.

Ismail Ibn ‘Ali further says: When Imam Hasan al-’Askari (‘a) was in his fatal illness, I was present with him. He summoned his servant, Aqeed, who was a Nubian black. Prior to this he was in the employ of Imam ‘Ali Naqi (‘a). It was he that had brought up Imam Hasan al-’Askari (‘a). Imam (‘a) told him: “O Aqeed, boil for me some mastic water.” Aqeed obeyed and after the water was procured, Saiqal, the mother of Imam al-Mahdi (aj) brought it to His Eminence.

His Eminence took hold of the vessel, but his hands shook so much that the bowl clattered against his teeth. The Imam let go of the vessel and said to Aqeed: "Go inside the house where you will find a boy in prostration. Bring him to me.”

Abu Sahl says: Aqeed said: When I went inside to bring that boy I saw that the boy was in prostration and had raised his index finger to the sky. I saluted him. He shortened his Prayer. I said respectfully: “The master has called you.” At that moment his mother arrived and taking his hand brought him to his father.

Abu Sahl says: When the boy came to His Eminence, he saluted him. I saw that his face was glowing like a pearl; he had short hair and wide teeth. When the eyes of Imam Hasan al-’Askari (‘a) fell on him, he wept and said: “O master of my family, give me this water, so that I may proceed to my Lord.” The young master complied and taking up the bowl of mastic water brought it to the lips of his father, so that he may drink it. Imam Hasan al-’Askari (‘a) said: “Prepare me for the ritual prayer.” That child kept a towel before the Imam and made ablution for him by washing his face and hands in turn. Then he rubbed his head and both feet. The Imam said: “My son, I give you glad tidings that you are the Master of the Time and the Proof of Allah on the earth. You are my son and successor. You are born from me and you are M-H-M-D the son of Hasan son of ‘Ali son of Muhammad son of ‘Ali son of Musa son of Ja’far son of Muhammad son of ‘Ali son of Husayn son of ‘Ali Ibn Abi Talib (‘a) and you are from the progeny of the Holy Prophet (S) and the last of the Purified Imams (‘a).

And the Messenger of Allah (S) gave glad tidings about you and informed about your name and patronymic. This was told to me by my father from his purified forefathers - blessings of Allah be on Ahl al-Bayt. Indeed, our Lord alone is worthy of praise and glorification.”

Imam Hasan Ibn ‘Ali al-’Askari (‘a) spoke these sentences and passed away at that very moment. May Allah bless them all.

238- It is narrated from Abul Husayn Muhammad Ibn Ja’far Asadi that he said: Narrated to me Hasan Ibn Muhammad Ibn Aamir Ashari al-Qummi that: Narrated to me Yaqub Ibn Yusuf Zarrab Ghassani on his return from Isfahan that: “I performed Hajj with some Sunni persons of my town in 281 A.H. When we reached Mecca, one of our companions took for us a house on rent in the Sauqul Lail Street. It was a fortunate chance that the house was a property of Ummul Mu’minin Lady Khadija (S) and which was now known as Darul ar-Ridha’ and was occupied an old lady. When I came to know that the house was called Darul ar-Ridha’, I asked that old lady how she was related to the owner of the house and why it was called Darul ar-Ridha’?

She said: I am one of the slave girls of the owner of the house and this house belongs to ‘Ali Ibn Musa ar-Ridha’ (‘a). Imam Hasan al-’Askari (‘a) has accommodated me in it, because I had been in his service.

I was impressed by that old lady, but I did not disclose it to my Sunni friends. Whenever I returned from Tawaf at night, I slept in the verandah with them. We used to close the door and also place a huge stone behind it.

One night I saw a lamp in the verandah where we slept. Then I saw the door being opened automatically and a medium stature, wheat complexion and physically fit young man having a mark of prostration, wearing a shirt, a wrap and wearing shoes without socks, enter and ascend to the attic occupied by the old lady. She had told us not to go up, as her daughter lived there.

When the man went to the attic, I noticed that the light present in the verandah had now reached the attic. My friends also noted this and they thought that the man was visiting the daughter of that old lady and it seemed as if he had done a Mutah marriage with her; and that this Alawite lady considered it lawful, ‘although it was not so’.

Thus, we saw that man regularly, but when we checked the door, we found it closed and the stone was also intact.

I became curious and I decided to ask the old lady about him.

One day I said: O so-and-so, I want to ask you something in private, but I don’t get a chance as others are also present. So, when you notice that I am alone, you should come down from the attic.

She also said: I also want to speak to you in private, but I don’t get a chance.

I asked: What do you want to talk to me about?

She said: See, don’t mention this to anyone; he has told you not to fight with your companions and associates.

I asked: Who has told this?

She replied: I say it.

Since I was suspicious from before, I did not dare to ask anything else. I just asked what she meant by companions? (I was thinking that she was implying my present companions.). But she said: People who live with you in your house in town (and the fact was that I had regular controversies with them about religious matters).

So, they complained about me and I ran away from there and went into hiding and now I understood that she was talking about them.

I asked: What is your concern with Imam ‘Ali ar-Ridha’ (‘a)?

She said: I am the maid of Imam Hasan al-’Askari (‘a).

When I became certain that she was connected to that family, I asked her about the hidden Imam and said: I adjure you; please tell me if you have really seen him yourself. She said: Though I have never seen him myself, because when I had left that place, my sister was pregnant,11 but Imam Hasan al-’Askari (‘a) had given me the glad tiding that I will see him at the end of my life and that I will be to him same as I was to Imam Hasan al-’Askari (‘a).

Then she said: At present I live in Egypt, and I have come here, because he sent a letter and thirty dinars to me with a Khurasani man unfamiliar with Arabic and asked me to perform the Hajj. I came here hoping to see him as well.

Now I became sure that the man who frequented the attic was the Imam of the time. I took out the ten dirhams from which six were reserved for Imam al-Mahdi (aj). I had initially vowed to put them at Maqam Ibrahim, but later I thought that it was best to spend them on the descendants of Lady Fatima (‘a).

So, I gave the ten dirhams to that lady and said: Give them to one who in your view is most deserving from the descendants of Lady Fatima (‘a). I was expecting that she would give to the man who visited her place regularly.

She took the money to the attic and returned after sometime and said: I am not entitled to take it, you may put it where you had vowed to, although you can take change it from dirham Razavia into another currency and put it there (I did that and said to myself that whatever you have been ordered was from that gentleman only).

Then I also had a copy of an epistle, which came from Qasim Ibn Alaa in Azerbaijan. I said to that lady: Show this copy to him, he definitely would be familiar with the writings of Imam al-Mahdi (aj).

She said: Give it, I am familiar with it.

I showed it her and was thinking that perhaps she will be able to read it.

She said: I cannot read it here.

Then she took it upstairs and then came down after sometime and said: Yes, it is correct. And I also have some good news to you, which is beneficial to you and others as well.

After that she said: He is asking how you invoke blessings on your Prophet?

I replied: I do it as follows: Allahumma Salli ‘ala Muhammad wa Aali Muhammad wa Baarik Alaa Muhammad wa Aali Muhammad ka Afzali maa Sallaita wa baarakta wa tarahamta alaa Ibrahima wa aali Ibrahima innaka hameedum Majeed. (O Allah, bless Muhammad and the progeny of Muhammad and sanctify Muhammad and the progeny of Muhammad with the best of the blessings with which You bless and sanctify Ibrahim and the progeny of Ibrahim. Indeed, You are the praised one and the majestic.)

She said: No, when you invoke blessings, you should mention each name separately.

I said: All right.

The next day when she came down, she had a slip of paper with her.

She said: He says: When you invoke blessings on your Prophet, you should do so according to this formula.

I accepted the note and began to act accordingly. Then on many nights I saw him descend from the attic and the light accompanied him. I used to open the door and follow the light, but I could only see a light and that person did not become visible to me, till he reached the courtyard of the Kaaba.

I also saw people of various countries visit the house and hand over their requests to that old lady. I also saw her returning them to the applicants along with their replies and spoke to them in a language, which I could not understand. I also met some of them on way back home till I reached Baghdad.

The Durood supplication, which was written by Imam al-Mahdi (aj) for me is as follows:

“In the name of Allah, the Beneficent, the Merciful. O Allah, bless Muhammad, who is the chief of the messengers and the proof of the Lord of the world. Who was selected on the day of the covenant, who is the chosen and selected one from the shaded springs; purified from every trouble, immune from every defect, hopeful for salvation and one having discretion of intercession in the religion of Allah.

O Allah, accord honour to the edifice of his religion and grant respect to those evidences and give salvation to his proof and exalt his status. Illumine his effulgence further and make his face more illuminated and increase his merits. And also increase his honour and raise up the effectiveness of his intercession and make his position the praised one, that the formers and the latters may envy.

And bless Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) and the successor of the divine messengers and the one who had a brilliant countenance and the leader of the worshippers and the chief of the successors and the proof of the Lord of the worlds.

And bless Hasan Ibn ‘Ali, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Husayn Ibn ‘Ali, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless ‘Ali Ibn al-Husayn, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Muhammad Ibn ‘Ali, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Ja’far Ibn Muhammad, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Musa Ibn Ja’far, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless ‘Ali Ibn Musa, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Muhammad Ibn ‘Ali, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless ‘Ali Ibn Muhammad, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Hasan Ibn ‘Ali, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

And bless Khalaf Salih (righteous successor), the guide and the guided, Imam of the believers, successor of the messengers and proof of the Lord of the worlds.

O Allah, bless Muhammad and his Ahl al-Bayt (‘a), the guiding Imams and guided ones, the truthful learned, the righteous and pious, supports of Your religion, pillars of Your Oneness, interpreters of Your revelation, Your proofs on Your creatures and Your representatives on Your earth, whom You have chosen for Yourself, and selected them from Your servants, satisfied them with Your religion, specialized them with Your recognition, bestowed them with Your nobility, humbled them with Your mercy, fed them with Your blessing, nourished them with Your wisdom, dressed them up in Your light, raised them with Your kingdom, surrounded them with Your angels, honoured them with Your Prophet.

O Allah, bless Muhammad and exceeding blessings be upon them, eternal, pure, no one is surrounded with it, except You and none can encompass it, except Your knowledge and no one can encompass it other than You.

O Allah, bless Your Wali, enlivener of Your Sunnah, establisher of Your command, caller towards You, proof upon You and proof on Your creatures, Your caliph on Your earth and witness on Your servants.

O Allah, exalt his help, increase his lifespan and embellish the earth by increasing his survival. O Allah, suffice him from the greed of the jealous, protect him from the mischief of plotters, prevent from him the intentions of the oppressors and deliver him from the hands of the tyrants.

O Allah, bestow him in his self, his progeny, his followers, his subjects, his confidants, his common ones, his enemies and all the people of the world whatever is near to his view and which is easy for his self and fulfill the best of his aspirations in the world and the hereafter, indeed You are powerful over everything.

O Allah, put back, through him, in original form that which has been uprooted from Your religion, put in order again through him the confusion created in Your Book. Make clear, through him, the distortions made in Your commandments, so that Your religion regains its true spirit, on his hands, blooming and full of tenderness, progressive, up to date, liberated, savior, without doubts and uncertainties, without suspicions and obscurities, there being no falsehood lingering around him, nor any subversive activities in his presence.

O Allah, enlighten the world with his truth and make oppression and tyranny take fright and flee, put a stop to reversal and subversion by relying upon him, once for all, pull down the edifice of corrupt wickedness forever by giving him a free hand, through him break up entirely totalitarianism, let him deal the death-blow and wipe out the existence of the damned and accursed, and put an end to oppression perpetrated by the unjust tyrants, and set up justice and fair play, put in force his “rule of life”, far and wide, everywhere, over all jurisdictions, make all authorities serve to promote his sovereignty. O Allah, whoso runs away from him should be discredited and put to shame, whoso undermines his mission should be eliminated, whoso looks upon him with envy, and quarrel, may be cornered, back to the wall, whoso knows, but denies his right may rot and disintegrate, make lighter and easy his mission, make haste to set in motion blossoming of his truth, let his glory shine in full brightness.

O Allah, bless Muhammad, the Chosen, ‘Ali, who pleased (Allah) better than others, Fatima, the bright and beautiful, Hasan, the agreeing, Husayn, the refined, and all the rest of the closely connected appointed guardians, the favorite confidants, the signs leading unto guidance, lighthouse of piety and wisdom, the trustworthy and safe handles, the strong rope, the right path. Bless Your dearest intimate friend, the authority You promised to protect, and (bless) the Imams, his children, spread their creed, build up their cause, let their thoughts and deeds reach far and wide, to the four corners of the world, in the matter of religion, in the worldly affairs and at the time of Final Judgment, verily You are able to do all things.”

• 1. Refer to Surah al-Anfal 8:42.
• 2. Refer to Surah al-’Anam, 6:158.
• 3. Abu Amr Uthman Ibn Sa’id Amari and his son, Muhammad Ibn Uthman were the first and the second special deputies of Imam az-Zaman (aj); but they were representatives of Imam Hadi and Imam Hasan al-’Askari (‘a) as well.
• 4. Motazid Abbaside was the nephew of Motamid and he came to the throne in 279 A.H. after the death of Motamid; he was a tyrant Abbaside ruler.
• 5. Motazid Abbas implies: If I hear anyone say that, I am not from Bani Abbas if I don’t strike off his head.
• 6. Saying of Tahir that: I have seen the extraordinary things of some..., implies that only those can see the extraordinary things; who look at them or hear them secretly and those who conceal secrets as all those who are taught the secrets are told to keep them confidential.
• 7. It means that it is not strange that we four persons are on a single litter, what is strange is that you, in spite of being a Shi’a, have omitted the Prayer.
• 8. Asfan is a province two stages away from Mecca to Medina.
• 9. Since the next sentence has mentioned Dabbat al-Ardh, it is possible that the Imam meant by sun, moon and stars to be the Messenger of Allah (S), Amir al-Mu’minin (‘a) and Ahl al-Bayt (‘a). On the basis of this the statement of the Imam denotes Rajat (Return).
• 10. The word of ‘Isha’ has come in the tradition, which shows that it is a misprint because the time of Maghrib is from when the redness in the sky starts becoming visible and after which stars appear, which is the implication of Imam, and Isha is not implied.
• 11. It is possible that sister here implies Narjis Khatun from the aspect that both were slave maids.