Of the proofs proving the Imamate of the Master of the Age and that his occultation is not an impossible phenomenon, are narrations of the two distinct denominations: Ahl al-Sunnah and Imamiyyah: that the Imams after the Prophet (S) are twelve - not more, not less. When this is proved, anyone who is certain of this, will be certain of the Imamate of the Twelve Imams. We profess their Imamate and believe in the existence of Ibn al-Hasan and his occultation, because anyone who disagrees with the Imamiyyah, on anyone of these Imams, their Imams do not remain on this number, but rather, increase. When this specific number is proved through the narrations we will present, our objective will be proved.

On the basis of this we have mentioned some of these reports and about the remaining we give the concerned reference so that this book may not be prolonged inordinately, if Allah wills.

Reports Of Ahl Al-Sunnah That Imams Are Twelve In Number

90- Among that which is narrated by Abu Abdullah Ahmad Ibn Abdun, alias Ibn al-Hashir is: Narrated to me Abul Hasan Muhammad Ibn ‘Ali Shujai, the scribe that: Narrated to us Abu Abdullah Muhammad Ibn Ibrahim, alias Ibn Abu Zainab Nu’mani, the scribe that: Narrated to us Muhammad Ibn Uthman Ibn Allaan Zahabi Baghdadi in Damascus: Narrated to us Abu Bakr Ibn Abu Khaithama that: Narrated to me ‘Ali Ibn Jaud that: Zuhair Ibn Muawiyah from Ziyad Ibn Khaithama from Aswad Ibn Sa’id Hamadani that: I heard Jabir bin

Samra say: I heard the Messenger of Allah (S) say: After me, there would be twelve Caliphs and all of them would be from Quraish.

When the Messenger of Allah (S) returned to his house, Quraish arrived and addressed the Prophet: What will happen after that? The Prophet replied: Confusion and discord.

91- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Ibn Abi Khaithama that:

Narrated to me Zuhair Ibn Muawiyah from Ziyad Ibn Alaqa, Samak Ibn Harb, Husayn Ibn Abdur Rahman Kalham from Jabir Ibn Samra that the Messenger of Allah (S) said: After me there would be twelve Caliphs; after that the Prophet mentioned something, which I could not understand. A person in that gathering says: I asked the others [What did the Messenger of Allah (S) say?] They replied: His Eminence said: All of them would be from Quraish.

92- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Ibn Awad from Shobi from Jabir Ibn Samra that he said: The Holy Prophet (S) remarked: The people of this religion would be helped against one who intends harm to them till the tenure of the twelve Caliphs.

[When the Prophet said this] People were coming and going and there was a lot of disturbance; at that time the Holy Prophet (S) mentioned some words, which I could not understand. So, I asked my father or brother: What did the Prophet say? He replied: He said: All of them would be from Quraish.

93- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Ahmad that: Narrated to us Ubaidullah Ibn Uthman that: Narrated to us Sulaiman Ibn Ahmar that: Narrated to us Ibn Arm from Shobi from Jabir Ibn Samra that: The Messenger of Allah (S) said: The people of this religion would be helped [through the Caliph of God] against those who intend harm to them and this help would continue till the tenure of the twelve Caliphs. Since people were going and coming, I could not make out what the Prophet said after that. So, I asked my father or brother: What did the Prophet say? He replied: AH the twelve Caliphs would be from Quraish.

94- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Ahmad Ibn Abi Khaithama that: Narrated to us Yahya Ibn Moin that: Narrated to us Abdullah Ibn Salih that: Narrated to us Laith Ibn Sa’ad from Khalid Ibn Yazid from Sa’id Ibn Abi Hilal from Rabia Ibn Saif that: I was with Shafi Asbahi when he said: I heard Abdullah Ibn Umar say: I heard the Messenger of Allah (S) say: After me, there would be twelve Caliphs.

95- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Ahmad that: Narrated to us Affan and Yahya bin

Ishaq Sailhini that: Narrated to us Hammad Ibn Salma that: Narrated to us Abdullah Ibn Uthman from Abi Tufayl that: Abdullah Ibn Umar said to me: O Aba Tufayl, you must consider twelve persons from the descendants of Kaab Ibn Loi1 as the Caliphs of the Messenger of Allah (S), after whom mischief and bloodshed would occur and people would fight each other [as all those who mention the twelve persons would create a great controversy].

96- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Ahmad that: Narrated to us Muqaddami from Asim [bin Umar] Ibn ‘Ali Ibn Miqdam Abu Yunus that: Narrated to me my father about the origin of Caliph from Abi Khalid Walibi that: Narrated to us Jabir Ibn Samra that: I heard the Messenger of Allah (S) say: This religion would remain victorious and will not be harmed by those who intend to cause harm to it till the time that twelve Caliphs, all of whom would be from Quraish, rise up [for Imamate].

97- It is narrated from the same chains of narrators from Muhammad Ibn Uthman that: Narrated to us Abdullah Ibn Ja’far Raqqi that: Narrated to us Isa Ibn Yunus from Majalid Ibn Sa’id from Shobi from Masruq [bin Ajda Ibn Malik Hamadani, died 63 A.H.] that: I was with Ibn Masud when a person asked him: Did your Prophet inform you how many his successors would be? Ibn Masud said: Yes, in spite of the fact that you are the youngest, no one other than you asked me this question. I always heard the Messenger of Allah (S) say: After me there will be Caliphs equal to the number of the chiefs of Musa (‘a). Allah, the Mighty and the High said: “...and We raised up among them twelve chieftains..." (5:12).

98- A group of scholar informed me from Abu Muhammad Harun Ibn Musa Talakbari that he said: Informed me Abu ‘Ali Ahmad Ibn ‘Ali, alias Ibn Qazib Razi that: Narrated to me some of our scholars from Hanzala Ibn Zakariya Tamimi from Ahmad Ibn Yahya Al-Tusi from Abu Bakr Abdullah Ibn Abi Shaibah from Muhammad Ibn Fudail from Amash from Abu Salih from Ibn Abbas that he said: Jibraeel (‘a) descended with a book from Allah upon the Messenger of Allah (S), having twelve golden seals. Then he said: “Surely, Allah the High greets you and orders you to hand over this book to the chosen one from your family after you. He will open the first seal and do according to what is in it.

When he is about to expire, he should hand it over to his successor after him. Thus, the first will hand over to the last, one after the other.” The Holy Prophet (S) did as he was ordered. ‘Ali Ibn Abi Talib (‘a) opened the first of them (seals) and acted as per its instructions. Then he (‘a) handed it over to Hasan (‘a), who opened his seal and acted on it. He (‘a) handed over to Husayn (‘a), who passed it on to ‘Ali Ibn Husayn (‘a). This went on from one to another till it reached the last one amongst them.

99- It is narrated from the same chains of narrators from Talakbari from Abu ‘Ali Muhammad Ibn Himam from Hasan Ibn ‘Ali Quhistani from Zaid Ibn Ishaq from his father that he said: I asked Isa Ibn Musa: Have you met any of the companions of the companions?2

He replied: I don’t know what you are saying, but I was in Kufa, when I heard an old man narrating a tradition from Abdul Khair in Kufa Masjid. He said: Amir al-Mu’minin (‘a) said: the Messenger of Allah (S) told me, “O Ali! The rightly guided, infallible Imams from your progeny are eleven.” And so on...

100- Narrated to me a group of our scholars from Abu Muhammad Harun Ibn Musa Talakbari from Muhammad Ibn Ahmad Ibn Abdullah Hashimi that: Narrated to me Abu Musa Isa Ibn Ahmad Ibn Isa Ibn Mansur that: Narrated to me Abul Hasan ‘Ali Ibn Muhammad al-’Askari [Imam Hadi] from his father, Muhammad Ibn ‘Ali [Imam al-Jawad] from his father, ‘Ali Ibn Musa [Imam ar-Ridha’] from his father Musa Ibn Ja’far [Imam al-Kazim] from his father Ja’far Ibn Muhammad [Imam as-Sadiq] from his father, Muhammad Ibn ‘Ali [Imam al-Baqir] from his father, ‘Ali Ibn al-Husayn [Imam as-Sajjad] from his father, Husayn Ibn ‘Ali [peace on them all] that Imam ‘Ali (‘a) said: “Whoever desires to meet Allah, Mighty and Glorified be He, in a state of safety and purity and that the Great Fear should not terrify him, he must befriend you and befriend your sons Hasan, Husayn, ‘Ali Ibn Husayn, Muhammad Ibn ‘Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, ‘Ali Ibn Musa, Muhammad, ‘Ali, Hasan and the Mahdi, who will be their last.

In the last era, there will be a group, who will befriend you, O ‘Ali. People will hate them, although had they loved them (the Shi’as), it would have been better for them, if they but knew. They (Shi’as) will give preference to you and your sons over their fathers, mothers, brothers, sisters, relatives and kin, blessings of Allah be on them, the best of blessings.

They will be gathered beneath the Standard of Praise (Liwa’ al-Hamd), their sins will be overlooked, and their grades will be raised as a reward of their deeds.

Shi’a traditional reports on the topic that Imams are twelve in number Reports narrated through Shi’a sources on this topic are so numerous that they cannot be computed; we mentioned only some of them here:

101- Narrated Muhammad Ibn Abdullah Ibn Ja’far Himyari that a group of scholars informed that Abu Mufaddal Shaibani narrated from his father from Muhammad Ibn Husayn from Muhammad Ibn Husayn from Muhammad Ibn Abi Umair.

Also narrated to us a group of scholars from Muhammad Ibn Yaqub from Muhammad Ibn Yahya from Ahmad Ibn Muhammad from Ibn Abi Umair from Umar Ibn Uzniyya from Aban Ibn Abi Ayyash from Sulaym Ibn Qays that: I heard Abdullah Ibn Ja’far Tayyar [husband of Zainab] say: We were in the company of Muawiyah: I, Hasan, Husayn, Abdullah Ibn Abbas, Umar Ibn Umm Salma and Usamah Ibn Zaid when an argument arose between us; I said to him: I heard the Messenger of Allah (S) say: “I have more authority on the believers than they have on themselves. After me, my brother ‘Ali Ibn Abi Talib (‘a) has more authority on the believers than themselves.

When ‘Ali (‘a) is martyred, Hasan Ibn ‘Ali (‘a) will have more authority on the believers than themselves, followed by my son Husayn (‘a), who will have more authority on the believers than themselves. When Husayn (‘a) is martyred, his son, ‘Ali Ibn Husayn (‘a) will have more authority on the believers than themselves. O ‘Ali! Soon you will meet him. Then his son Muhammad Ibn ‘Ali will have more authority on the believers than themselves.

Thereafter, the Messenger of Allah (S) completed the list of twelve Imams, nine of whom will be from the descendants of Husayn (‘a).”

Abdullah Ibn Ja’far continues, I sought testimony from Hasan, Husayn, Abdullah Ibn Abbas, Umar Ibn Umm Salma and Usamah Ibn Zaid and they all verified my statement before Muawiyah.’

Sulaym Ibn Qays says, ‘And indeed I heard the same from Salman, Abu Dharr and Miqdad and they in turn heard it from the Messenger of Allah (S).

102- Through the same chains of narrators, it is narrated from Muhammad Ibn Abdullah Ibn Ja’far from his father from Muhammad Ibn Ahmad Ibn Yahya [from Muhammad Ibn Husayn from Abi Sa’id Asfari] from Amr Ibn Thabit narrated from Abil Jarud from Imam Muhammad al-Baqir (‘a) that he said: The Messenger of Allah (S) said: “O ‘Ali! I, you and eleven of my descendants are the buttons of the earth, its pegs and its mountains. Due to us Allah has prevented the earth from swallowing its inhabitants. When the twelfth of my descendants will pass away, the earth will swallow all its inhabitants, and they will not be given respite.”

103- It is narrated from Ja’far Ibn Muhammad Ibn Malik from Muhammad Ibn Nima Saluli from Wuhaib Ibn Hafas from Abdullah Ibn Qasim from Abdullah Ibn Khalid from Abu Safataj from Jabir Ibn Yazid from Imam Muhammad al-Baqir (‘a) from Jabir Ibn Abdullah Ansari that he said: ‘I came to Fatima (‘a) and a tablet was placed before her with names of the successors from her progeny. I counted up to twelve, one of them was Al-Qa’im (aj), three were named Muhammad and three were named ‘Ali (peace be on them all).’

104- A group of scholars informed me that Muhammad Ibn Yaqub narrates from ‘Ali Ibn Ibrahim Ibn Hashim from his father from Ibn Umair from Sa’id Ibn Ghazwan from Abu Basir from Imam Muhammad al-Baqir (‘a) that he said: "After Husayn (‘a), there will be nine Imams. The ninth of them is their Qa’im.”

105- Muhammad Ibn Abdullah Ibn Ja’far has narrated from his father from Muhammad Ibn Isa from Muhammad Ibn Fadhl from Abu Hamza from Imam Muhammad al-Baqir (‘a) that he said: "Surely Allah sent Muhammad (S) to the Jinn and the humans and He has appointed twelve successors after him. Some have passed, while others are yet to come. The practice continues through each successor. The successors of Muhammad (S) are on the practice of the successors of Isa (‘a) and they are twelve in number. Amir al-Mu’minin (‘a) was on the practice of Masih (‘a).”

106- It is narrated from Abil Husayn that he said: Narrated to me a group of scholars from Abu Muhammad Talakbari from Abil Husayn Muhammad Ibn Ja’far Asadi from Sahal Ibn Ziyad Adami from Hasan Ibn Abbas Ibn Harish Razi from Imam al-Jawad (‘a) that Amir al-Mu’minin (‘a) said to Ibn Abbas: “Surely, the night of power (Laylat al-Qadr) occurs every year. In this night, the affairs of that year descend. For this affair, there are masters after the Messenger of Allah (S).”

Ibn Abbas inquired, ‘Who are they?’

He (‘a) replied, “I and eleven Imams from my progeny, with whom the angels converse (Muhhaddithun).”

107- Muhammad Ibn Abdullah Ibn Ja’far Himyari has narrated from his father from Ahmad Ibn Hilal Abratai from Ibn Abi Umair from Sa’id Ibn Ghazwan from Abu Basir from Imam Ja’far as-Sadiq (‘a) that he said: “Surely Allah chose the prophets from the people and chose the messengers from the prophets and chose me from the messengers and chose ‘Ali (‘a) from me. He granted him (‘Ali) superiority over all the successors. From ‘Ali (‘a) He chose Hasan (‘a) and Husayn (‘a) and from Husayn (‘a), He chose the successors from his descendants. The ninth of them is their Qa’im (aj) and he is their apparent and their concealed.”

108- Narrated to me a group of scholars from Abu Ja’far Muhammad Ibn Sufyan Bazufari from Abu ‘Ali Ahmad Ibn Idris and Abdullah Ibn Ja’far Himyari from Abul Khair Salih Ibn Abul Hammad Razi and Hasan Ibn Zarif all together narrate from Bakr Ibn Salih from Abdur Rahman Ibn Saalim from Abu Basir that Imam Ja’far as-Sadiq (‘a) said: My father, Imam Muhammad al-Baqir (‘a) said to Jabir Ibn Abdullah Ansari: ‘I have some work with you. So, when would it be possible for you to give me some time so that I may ask you something?’

Jabir replied, ‘Whenever you wish.’ Thus, when my father (‘a) met him in privacy, he (‘a) asked, “O Jabir! Tell me about the Tablet, which you saw with my mother, Fatima, the daughter of the Messenger of Allah (S) and what did she tell you as to what was written in it?”

Jabir replied, ‘I hold Allah as witness that I went to visit your mother, Fatima (‘a) during the lifetime of the Messenger of Allah (S) to congratulate her for Husayn’s birth. I saw in her hand a green Tablet, which I thought to be of emerald, and its writing was as bright as sunlight. I asked her, ‘May my parents be sacrificed for you, O daughter of Allah’s Messenger (S)! What is this Tablet?’ She (S) replied, “This is the Tablet, which Allah, Mighty and Glorified be He, has gifted to the Messenger of Allah (S). In it is the name of my father, the name of ‘Ali, the name of my two sons and the names of the successors from my progeny. In turn, my father gave it to me that I may rejoice through it.”

Jabir said, ‘Thus, your mother Fatima (‘a) gave it to me. I read it and copied it.’ My father (‘a) asked, “O Jabir! Can you show it (the copied manuscript) to me?” He replied in the affirmative.

My father (‘a) accompanied Jabir to his house, where he took out a book from a parchment and giving it to my father said, ‘I hold Allah as witness that this is what I saw written in the Tablet:

Text Of The Tablet Of Fatima (Lawh Fatima)

In the Name of Allah, the Beneficent, the Merciful

This is a Book from Allah, the Mighty, the Wise to Muhammad, His light, His ambassador, His veil and His proof. The trustworthy spirit (Jibraeel) has descended with it from the Lord of the worlds. O Muhammad! Magnify my names, be grateful for My bounties and do not deny My endowments. Verily I am Allah; there is no god, but Me, the Destroyer of the oppressors, the Degrader of the tyrants and the Establisher of the Day of Judgment. Verily I am Allah, there is no god, but Me. Whoever expects grace from other than Me or fears other than My justice and My punishment, I will punish him in such a way that I will not punish anybody in this manner in the worlds. Hence, worship only Me and rely only on Me. Indeed, I did not raise a messenger, completed his days and terminated his duration, but that I appointed for him a successor.

Certainly, I made you superior over all other Prophets and made your successor superior over all other successors. After him, I honoured you with your two grandsons: Hasan and Husayn. I made Hasan the mine of My knowledge after the end of the days of his father and I made Husayn the treasure-chest of My revelation, honoured him with martyrdom and sealed it for him with eternal bliss. So, he is the best of the martyrs and the highest of them in grade before Me. I have placed My perfect word with him and the complete proof near him. Through his progeny, I shall reward, and I shall punish.

The first of them is the chief of the worshippers and the adornment of My past friends, then his son (Muhammad), who resembles his grandfather al- Mahmud3, the splitter of My knowledge and the mine of My wisdom. Soon, those who doubt concerning his son, Ja’far will be destroyed. He who rejects him has rejected Me. I speak the truth, I will indeed honour the position of Ja’far and make him happy vis-a-vis his Shi’as, his helpers and his friends. After him, I have selected Musa and there will be a blinding, dark corruption so that the spark of My obedience is not terminated, my proof is not hidden, and My friends are not afflicted with misfortune.

Beware! Whoever denies even one of them, he has denied My bounty. Whoever changes one verse from My Book; then indeed he has attributed a lie unto Me. Then woe unto the liars, the deniers with the termination of the duration of My servant, My beloved and My chosen one, Musa. Verily, the one who denies the eighth is as if he has denied all My friends (Imams). ‘Ali is My friend, My helper and the one, upon whom I have placed Prophethood’s burden of proof and conferred upon him mastership.

An arrogant devil4 will murder him. He will be buried in a city, which the righteous servant5 has built, next to the worst of My creatures. I speak the truth; I will soothe his eyes with Muhammad, his son and his successor after him. He is the heir of My knowledge, the mine of My wisdom, the place of My joy and My proof upon My creatures. None shall believe in him, but that Paradise will be his abode and I will allow him to intercede for seventy of his family members, even if all of them are eligible for Hell. I will complete his bliss with his son ‘Ali, My friend, My helper, My witness amongst My creatures and My trustee upon My revelation. From him, I will bring forth Hasan, the caller to My path and the treasurer of My knowledge.

Thereafter, I will complete this (chain of Imamate) with his son, M-H-M-D, mercy for the worlds. He will possess the perfection of Musa, the brightness of Isa and the patience of Ayyub. Soon, My friends will be humiliated in his time and their heads will be gifted as trophies like the heads of Turks and Daylamites. They will be killed, they will be burnt, they will live in a state of fear, terror and trepidation. The earth will be colored with their blood and wailing and sobbing will be commonplace among their womenfolk. They are My true friends!

Through them, I will repel all blinding and dark mischief, remove the earthquakes and do away with the burdens and the chains. They are those upon them is the blessing of their Lord and mercy. And they are the guided ones. (2:157). Abdur Rahman Ibn Saalim said: Abu Basir says, ‘If you do not hear in your time anything, but this tradition, it will suffice for you. Hence, conceal it, except from those who are worthy of it.’

109- Informed me a group of scholar narrating from Talakbari from Abi ‘Ali Ahmad Ibn ‘Ali Raazi Ayadi that: Informed me Husayn Ibn ‘Ali from ‘Ali Ibn Sinan from Musuli Adal from Ahmad Ibn Muhammad Khalili from Muhammad Ibn Salih Hamadani from Sulaiman Ibn Ahmad from Ziyad Ibn Muslim and Abdur Rahman Ibn Yazid Ibn Jabir from Salaam that: I heard Abu Salma, camel keeper of the Prophet, say: The Messenger of Allah (S) said: “When I was taken to the skies, Allah the Mighty, majestic be His praise, said: “The Messenger believed on what was revealed to him from his Lord.’’ (2:285).

I said: “And the believers (also believed).”

He affirmed, ‘You spoke the truth, O Muhammad. Who did you depute (as your caliph) for your nation?’

I replied, ‘The best of them.’

He inquired, ‘‘Ali Ibn Abi Talib?’

I answered, ‘Yes, O Lord.’

He said, ‘O Muhammad! I scanned the earth as it ought to be scanned, chose you from it and derived for you a name from My names. So, I am not remembered in any place, but that you are mentioned with Me. Thus, I am the Mahmud while you are Muhammad. Later, I scanned (again) and chose from it ‘Ali. I derived for him a name from My names. So, I am the Highest (al-A’laa) while he is ‘Ali.

O Muhammad! Surely, I have created you and created ‘Ali, Fatima, Hasan and Husayn from the type of My light. I presented the mastership of you (all) to the people of the heavens and the earths. Then whoever accepted it was a believer before Me and whoever denied it was from the unbelievers before Me.

O Muhammad! If a person from My slaves worships Me, till he is cut into pieces or becomes like a decomposed skin bag, but comes to Me denying your mastership, I will not forgive him unless he confesses to your mastership. O Muhammad! Would you like to see them?’

I replied, ‘Yes, O Lord.’ He ordered me, ‘Look to the right of the Throne.’ I turned and there were ‘Ali, Fatima, Hasan, Husayn, ‘Ali Ibn Husayn, Muhammad Ibn ‘Ali, Ja’far Ibn Muhammad, Musa Ibn Ja’far, ‘Ali Ibn Musa, Muhammad Ibn ‘Ali, ‘Ali Ibn Muhammad, Hasan Ibn ‘Ali and the Mahdi. They were flickers of light, standing and praying. The Mahdi was right in the middle of them shining like a brilliant star.’

He declared, ‘O Muhammad! These are the proofs, and he (Mahdi) will avenge the blood of your progeny. I swear by My Might and Majesty, he is the essential proof for My friends and the avenger from My enemies’.”

110- Jabir Ju’fi says: ‘I asked Abu Ja’far [Imam al-Baqir (‘a)] concerning the interpretation of the saying of Allah, Mighty and Glorified be He:

إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ذَٰلِكَ الدِّينُ الْقَيِّمُ فَلَا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ

“Surely the number of months with Allah is twelve months in Allah’s ordinance since the day He created the heavens and the earth, of these four being sacred; that is the right reckoning; therefore be not unjust to yourselves regarding them” (9:36).

My master (‘a) heaved a deep sigh and said, “O Jabir! As for the year, it is my grandfather, the Messenger of Allah (S) and its months are twelve months. They are from Amir al-Mu’minin till myself; and from me to my son Ja’far, followed by his son Musa, then his son ‘Ali, then his son Muhammad, then his son ‘Ali, then his son Hasan and then his son Muhammad, al-Hadi, al-Mahdi. These are the twelve Imams, the proofs of Allah upon His creation and the trustees of His revelation and His knowledge. As for the four sacrosanct6 months, which are the upright religion, they are the four (of the twelve) who bear one name ‘Ali and they are Amir al-Mu’minin ‘Ali, my father ‘Ali Ibn Husayn, ‘Ali Ibn Musa ar-Ridha’ and ‘Ali Ibn Muhammad Naqi. Acknowledging their Imamate is the upright religion. ‘And do not oppress yourselves’ means believe in all of them that you may be guided.”

Ill- Informed us a group of scholars from Abu Abdullah Husayn from ‘Ali Ibn Sufyan Bazufari from ‘Ali Ibn Sinan Musali Adal from ‘Ali Ibn Husayn from Ahmad Ibn Muhammad Ibn Khalil from Ja’far Ibn Ahmad Misri from his uncle, Hasan Ibn ‘Ali from his father Abu Abdullah Ja’far Ibn Muhammad from his father, Imam Muhammad al-Baqir (‘a) from his father, the owner of corns7, Chief of worshippers, from his father, Husayn, the Pure and the martyr from his father. Amir al-Mu’minin (‘a) that he said: The Messenger of Allah (S) said on the eve of his departure from the world: “O Abul Hasan, bring a scroll and pen and ink.” Then he dictated his will, till he came to the words:

“O ‘Ali, very soon after me there will be twelve Imams and after them there would be twelve Mahdis. And you are the first of the twelve Imams. The Almighty Allah has named you as ‘Ali Murtadha, chief of believers, the great truthful one (who testified to the Prophet), the great discriminator (and through you truth would be distinguished from falsehood) and named you as Ma’mun and Mahdi, these names are not appropriate for anyone else other than you.”

“O ‘Ali, you are my successor and in charge of my Ahl al-Bayt (‘a), whether I am alive or dead. In the same way, you will be my successor on my wives, thus ones you leave in my marriage contract would meet me tomorrow on Judgment Day and I am aloof from one you divorce; and on Judgment Day neither would she see me, nor would I see her.8

After me you are the successor and Caliph on my Ummah. When your death approaches, you will transfer my successorship and legateeship to my son, Hasan, the righteous and rightful. When his death comes, he would entrust it to my son, Husayn, the pure and the martyr and when his death comes, he would hand it over to the chief of the worshippers and the owner of corns (‘Ali) and when his end comes, he would transfer it to his son, Muhammad al-Baqir and when his last moments approach, he would entrust it to his son, Ja’far as-Sadiq and when his death comes, he would leave it to his son, Musa al-Kazim and when his death comes, he would leave it to his son, ‘Ali (ar-Ridha’) and when his end comes, he would give it to his son, Muhammad, the trustworthy (Taqi) and when his death arrives, he would present it to his son, ‘Ali (Nasih). And when his death comes, he would transfer it to his son, Hasan (Fazil) and when his death arrives, he would leave it to his son (Muhammad), who is the protector of the Shari’ah of Muhammad. These were the twelve Imams and after them there will be twelve Mahdis. When the last moments of the twelfth Imam will approach, he will hand it over to his son, who is the foremost proximate; and he has three names: My name, name of my father: Abdullah and Ahmad; and third will be Mahdi and he will be the first of the believers.”9

112- Informed me a group of scholars from Muhammad Ibn Yaqub from ‘Ali Ashari from Husayn Ibn Abdullah from Hasan from Musa Khashshab from Hasan Ibn Sama-a from ‘Ali Ibn al-Hasan Ibn Rabat from Ibn Uzniyya from Zurarah that he said: I heard Imam Muhammad al-Baqir (‘a) say: Twelve Imams from Aali Muhammad (‘a) were all Muhaddath10 and they were from the descendants of the Messenger of Allah (S) and ‘Ali Ibn Abi Talib (‘a). Thus, the Messenger of Allah (S) and Imam ‘Ali (‘a) are their fathers.

113- It is narrated from the same chain of narrators from Muhammad Ibn Yahya from Muhammad Husayn from Masada Ibn Ziyad from Abu Abdullah (‘a) and Muhammad Ibn Husayn from Ibrahim Ibn Abu Yahya Madani from Abu Harun Abdi from Abu Sa’id Khudri11 that he said: I was present when Abu Bakr died, and Umar succeeded him. A Jew from Medina, who was a leader of Jews and whom the Jews considered to be the most knowledgeable person of the time, came to Umar and said: O Umar, I want to embrace Islam at your hands. If you can answer my questions, I would know that you are the most knowledgeable follower of this Book and Sunnah.

Umar said: “I am not having this capability, but I will show you one who is the most knowledgeable about our Book and Prophet’s Sunnah and you can ask all you want from him, and it is him.” And he pointed to Imam ‘Ali (‘a)”

The Jew said: O Umar, if it is as such as you say, what right do you have that people should pay allegiance to you while that person is most knowledgeable of you all? Umar told him to shut up and warned him.

After that the Jew arose and came to ‘Ali (‘a) and asked: “Are you like Umar has told?” Imam ‘Ali (‘a) asked: what did Umar say? The Jew explained the situation to him and said: I will ask you some questions and I want to know whether anyone has asked you about them; and whether you are true in your claim that you are the best and the most knowledgeable of nation, so that I may also enter the fold of Islam.

Imam ‘Ali (‘a) said: Yes, I am as Umar has told you. Ask me whatever you like, and I will answer, if Allah wills.

The Jew said: I will ask you about three, three and one thing.

Imam ‘Ali (‘a) said: Why don’t you say: I’ll ask you about seven things?

The Jew said: No, first I will ask you about three and if you give the right answers, I will ask you about another three and if you give the right answers, I will ask you the last one. If you fail to answer the first three, I will keep quiet and not ask you anything else.

Imam ‘Ali (‘a) said: Ask whatever you like.

The Jew said: Which was the first stone to be placed on the earth, the first tree that has grew on the earth and the first fountain that flowed on the earth?

Amir al-Mu’minin (‘a) replied to all three questions.

Then the Jew asked: How many Imams of guidance are there in this nation? In what position Muhammad would be in Paradise? Who would he with Muhammad in Paradise?

Imam ‘Ali (‘a) said: This nation has twelve guiding Imams from the progeny of the Prophet of this nation, and they are from my descendants. The position of Muhammad (S) is in the best and the most honoured location of the Garden of Eden. As for those from this nation, who would be in the company of the Messenger of Allah (S) are the same twelve from his progeny and their mother and their grandmother - mother of their mother and their progeny - no one else will share this.

114- It is narrated through the same chain of narrators from Muhammad Ibn Yaqub from some of our scholars from Ahmad Ibn Abi Abdullah Barqi from Abu Hashim Dawood Ibn Qasim Ja’fari12 from Abi Ja’far the second, Muhammad Ibn ‘Ali (‘a) that he said: Amir al-Mu’minin (‘a) entered Masjid al-Haram accompanied by Imam al-Hasan (‘a) and leaning on Salman; and he sat down (in the Masjid).

A man with an elegant appearance and dress nicely entered and saluted Amir al-Mu’minin (‘a). His Eminence returned his salutations. He said, “O Amir al-Mu’minin (‘a), I wish to ask you about three things. If you give me correct replies, I would know that those who claimed caliphate before you were false and that their world and hereafter are not safe. If you do not reply correctly, I will know that your path is the same as those who preceded you. Amir al-Mu’minin (‘a) said: “Ask me whatever you like”. He asked: “When a person sleeps, where does his soul go? How does man remember one thing and forgets the other? Whom does a child resemble more, the paternal uncles or the maternal.”

His Eminence told Imam al-Hasan (‘a): O Abu Muhammad, reply to him. And Imam al-Hasan (‘a) replied to him.

The man said, “I bear witness that there is no god except Allah, and I have always borne witness thus. And I bear witness that Muhammad is the Messenger of Allah, and I have always testified to it. And I bear witness that you are the legatee of the Messenger (S), and one who establishes his proof and evidence (pointing towards Amir al-Mu’minin (‘a) he said, “I have always testified this.”

Then gesturing to Imam al-Hasan (‘a), he said, “I bear witness that you are the legatee of Amir al-Mu’minin (‘a) and one who shall establish his proof and evidence. That is, you and the one who proves the prophethood of the Messenger of Allah (S). And I bear witness that Husayn Ibn ‘Ali (‘a) is the legatee of his brother and he is the one to establish the proof after him. And I bear witness that ‘Ali Ibn Husayn (‘a) is the Imam after Husayn (‘a). And I bear witness that Muhammad Ibn ‘Ali (‘a) is the Imam after ‘Ali Ibn Husayn (‘a). And I bear witness that Ja’far Ibn Muhammad (‘a) is the Imam after Muhammad Ibn ‘Ali (‘a). And I bear witness that Musa Ibn Ja’far (‘a) is the Imam after Ja’far Ibn Muhammad (‘a). And I bear witness that ‘Ali Ibn Musa (‘a) is the Imam after Musa Ibn Ja’far (‘a). And I bear witness that Muhammad Ibn ‘Ali (‘a) is the Imam after ‘Ali Ibn Musa (‘a). And I bear witness that ‘Ali Ibn Muhammad (‘a) is the Imam after Muhammad Ibn ‘Ali (‘a). And I bear witness that Hasan Ibn ‘Ali (‘a) is the Imam after ‘Ali Ibn Muhammad (‘a). After that I bear witness that that person is the Divine Proof, who is the son of Hasan Ibn ‘Ali13, whose name and patronymic (Kuniyah) will not be revealed till the time he fills the earth with justice and equity, like it would have been fraught with injustice and oppression. And peace be on you, O Amir al-Mu’minin (‘a)!” After that he arose and departed from there.

His Eminence told Imam al-Hasan (‘a), “O Aba Muhammad, go and see where he goes.” Imam al-Hasan (‘a) went out and returned after a moment and said, “He placed one foot outside the Masjid and after that I don’t know where he disappeared.” Amir al-Mu’minin (‘a) said, “O Aba Muhammad, do you know who it was?” Imam al-Hasan (‘a) replied “Allah, His Messenger and Amir al-Mu’minin (‘a) know better.” ‘Ali (‘a) said, “He was Khizr.”

So far, we have only mentioned some reports (on this topic) and if we mentioned all reports narrated through Shi’a on this subject, this book would definitely become very long. We have only mentioned traditions on this subject accepted by both sects of Shi’a and Sunni. If anyone wishes to study all the reports on this matter, he may refer to books on this subject.14 In that case a large number of reports would create certainty.

If it is said: First prove to us the veracity of these narrations, for they are singularly narrated traditions and do not prove a topic for sure. This is a subject that requires certainty. Secondly, prove to us that these narrations intend the Imams you believe in. The traditions you narrated from your opponents, and the majority of them you narrated through your own sources, if we set aside their disputability, they do not mention the Imamate of your Imams, because they include others. How do you say that your Imams are the ones intended by these traditions?

We will say: The proof of the veracity of these narrations is that the Shi’a Imamiyyah have narrated this through widely related (Tawatur) inordinate numbers of narrators and the reliable chains of narrations thereof are recorded in books of Imamiyyah as proofs of the Imamate of Amir al-Mu’minin (‘a).

Besides, the narration by the two different denominations, which have different beliefs, is a proof of the veracity of the narrations they both agree upon. That is because it is customary that anyone who believes in an idea, which is proved through narration, then he has every motivation to narrate those narrations, and his opponent will have every motivation to invalidate his narrations or to weaken him and reject his narrations.

Such is the practice in praising individuals or criticizing them. When we see that a group averse to this one narrates the same narrations they have narrated, and have not questioned its narration or its content, this indicates that God has undertaken the narration thereof and has forced them to narrate it; and this is a proof of the veracity of the narration.

The proof of the fact that our Imams are intended by these narrations is that when it is proved through these traditions that the Imams are twelve Imams and that they neither exceed this number, nor are they short of it, our creed is proved, because the Ummah is divided into denominations: we, who believe in this number and believe in the Imamate of our Imams, and others who do not believe in this number and their Imamate. If someone should believe in the number and does not believe in their Imamate, he is treading outside the bounds of consensus15 (Ijma), and any belief outside the bounds of consensus (Ijma) is definitely void.

Traditions Of The Holy Imams On The Occultation Of Imam Al-Mahdi

Also, a proof of the Imamate of Ibn al-Hasan (‘a) and his occultation are the widespread and well-known traditions and sayings from his forefathers, peace be on them, which were uttered long before these times.

These traditions state that the Master of the Age will have occultations and they describe its qualities and the disputes and events that will take place during it. They state that he will have two occultations, one of which will be longer than the other, and that in the first one communication will be open with him and in the second, his news will not be coming.16 The later events unfolded as predicted by the traditions. Had they not been correct, and had his Imamate not been valid, they had not corresponded with events, which happened later, because that cannot happen, but through God’s delivery through the tongue of His Messenger.

This path of reasoning is also a measure on the basis of which scholars have previously argued. We only mention a few narrations that carry this meaning, to indicate the veracity of our claim, because complete incorporation of all narrations in this regard will be long and they are present in books of traditions and can be referred there.

115- Of the reports is one narrated by a group of scholars from Abu Muhammad Talakbari from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn Ja’far Asadi from Sa’ad Ibn Abdullah from Musa Ibn Umar Ibn Yazid from ‘Ali Ibn Asbat from ‘Ali Ibn Abi Hamza from Abu Basir from Abu Ja’far Muhammad Ibn ‘Ali (‘a) with regard the following statement of Almighty Allah:

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ

“Say: Have you considered if your water should go down, who is it then that will bring you flowing water?” (67:30).

This verse is revealed about Imamate. It implies that if your Imam goes into hiding from you, while you don’t know where he is, who will bring you an apparent Imam, who can bring you the news of the heavens and the earth and the orders and prohibitions of Allah, the Exalted?

Then the Imam said: Know that by Allah, this verse has not been actualized as yet, and it will be actualized in the future.

116- Sa’ad Ibn Abdullah has narrated from Husayn Ibn Umar Ibn Yazid from Abil Hasan Ibn Abi Rabi Madayani from Muhammad Ibn Ishaq from Usaid Ibn Thalaba from Umm Hani that she said: I met Imam Ja’far as-Sadiq (‘a) and asked him about the verse:

فَلَا أُقْسِمُ بِالْخُنَّسِ

“But nay! I swear by the stars” (81:15).

الْجَوَارِ الْكُنَّسِ

“That run their course (and) hide themselves.” (81:16).

He replied: “An Imam who will go into hiding, when all who know him will be gone, in the year two hundred and sixty and then he will appear like a blazing meteor in the darkness of the night. If one lives till that time, he would find solace.”

117- Sa’ad Ibn Abdullah has narrated from Ahmad Ibn Muhammad Ibn Isa from Musa Ibn Qasim Bajali and Abu Qatada ‘Ali Ibn Muhammad Ibn Hafas from ‘Ali Ibn Ja’far from his brother, Musa Ibn Ja’far (‘a) that he said with regard to the verse:

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ

“Say: Have you considered if your water should go down, who is it then that will bring you flowing water?” (67:30).

He asked: “What are you going to do when you lose your Imam and don’t see him?”

118- It is narrated from a group from Abi Ja’far Muhammad Ibn Sufyan Bazufari from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Abdur Rahman Ibn Abi Najran from Safwan from Abu Ayyub from Abu Basir that he said:

Imam Ja’far as-Sadiq (‘a) said: “If you hear of a disappearance with regard to your Master, do not reject it.”

119- Narrated Muhammad Ibn Ja’far Asadi from Sa’ad Ibn Abdullah from Ja’far Ibn Muhammad Ibn Malik from Ishaq Ibn Muhammad Sairafi from Yahya Ibn Muthanna Attar from Abdullah Ibn Bukair from Ubaid Ibn Zurarah that he said: I heard Abi Abdullah (‘a) say: "The Imam will be unseen by the people. Then he will witness those who come for Hajj pilgrimage. He will see them, but they will not see him.”

120- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad from Fadhl Ibn Shazan from Abdullah Ibn Jaballa from Abdullah Ibn Mustanir from Mufaddal Ibn Umar17 from Imam Ja’far as-Sadiq (‘a) that he said: "The man of this matter disappears twice. The first occultation lasts long until some people say that he has died, some say that he has been killed, and others say that he has gone. Till only a few of his companions will remain. None of his children and others would know his location, except a servant, who manages his affairs."

121- Through the same chains, it is narrated from Fadhl Ibn Shazan Nishaburi from Abdur Rahman Ibn Abi Najran from ‘Ali Ibn Abi Hamza from Abu Basir from Imam Muhammad al-Baqir (‘a) that he said: "The man of this matter must disappear and he is to be in isolation during his disappearance. There is in no loneliness among the thirty and how good an abode ‘Tayba’ is!"18

122- It is narrated from Sa’ad Ibn Abdullah from Hasan Ibn ‘Ali Zaituni from Zuhri Kufi from Banan Ibn Hamdawayh that he said: The passing away of Imam ‘Ali Naqi (‘a) was mentioned before Imam Hasan al-’Askari (‘a). He said: "That is so long as I am alive and remaining. However, how would it be like when they miss the one after me?”

123- Il is narrated from Ibn Abi Jayyid al-Qummi from Muhammad Ibn al-Hasan Ibn Walid from Muhammad Ibn al-Hasan Saffar from Abbas Ibn Maruf from Abdullah Ibn Hamduya Ibn Baraa from Thabil from Ismail from Abdul Alaa, slave of Saam family that he said: I once traveled with Imam Ja’far as-Sadiq (‘a) [from Medina] and when we reached the Rauha station, Imam (‘a) looked at the huge mountain over there for some time and asked: "Can you see this mountain? It is called Mt. Razva and it a mountain of Fars. When it expressed excessive love for us, Ahl al-Bayt (‘a), the Almighty Allah transferred it to us. See, every tree growing upon is fruitful and he said twice: It will be a refuge to one who is in fear. Know that the master of this affair will have two occultations: one is a shorter occultation (Ghaybah al-Sughra) and the other, a longer occultation (Ghaybah al-Kubra).”

124- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad from Fadhl Ibn Shazan from Muhammad Ibn Abi Umair from Husayn Ibn Abu Alaa from Abu Basir from Imam Ja’far as-Sadiq (‘a) that he said: "When His Eminence, Salman al-Farsi entered Kufa, he glanced at it and mentioned all the troubles and events that were to occur in it till he mentioned about Bani Umayyah rulers and the period after them. After that he said: ‘When all this is over, you must remain confined to your houses till the reappearance of the master of the affair, the pure one, son of the pure and purifying. The one who has occultation and who is the ‘Shareed’ and ‘Tareed’19

125- It is narrated from Abu Basir that Imam Muhammad al-Baqir (‘a) said: “There is a similarity with Yusuf in the Qa’im.” I asked, “And what is that?” He said: “Perplexity and disappearance.”

126- A group of scholars has narrated from Abul Mufaddal from Muhammad Ibn Abdullah Ibn Ja’far Himyari from his father from Muhammad Ibn Husayn Ibn Abil Khattab from Musa Ibn Sadan from Abdullah Ibn Qasim from Mufaddal Ibn Umar that he asked Imam Ja’far as-Sadiq (‘a) about the Qur’anic interpretation of Jabir and he said: “Do not mention the interpretation of these verses to those with decadent thinking as they would publicize it. Have you not seen the following verse in Qur’an? “For when the trumpet is sounded...” (74:8). Indeed one of us Imams will be in occultation and when the Almighty Allah wants to show His matter, He will inspire the Imam, and he will reappear and stage an uprising by the permission of Allah.”

127- It is narrated from Abdullah Ibn Muhammad Ibn Khalid Kufi from Mundhir from Muhammad Ibn Qabus from Nasr Ibn Sandi from Abu Dawood Sulaiman Ibn Sufyan Mustaraq from Thalaba Ibn Maimoon from Malik Jahni from Harith Ibn Mughira from Asbagh Ibn Nubatah that he said: I came to Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) and found him thoughtful. He was drawing lines on the ground. I said: “O Chief of believers, why do I see you thoughtful and you are making lines on the earth? Is it out of desire for the earth?” He said: “No, by Allah, I have never desired it, nor for what is in the world even for one day. I was thinking about the son, who will be born from my seed - the eleventh from my sons. He is the Mahdi and he would fill up the earth with equity as it will be fraught with oppression and injustice. There will be a perplexity and occultation related to him, in which communities will go astray and communities will be guided.”

I asked: “O Chief of believers, how long would this perplexity and occultation last?”

He said: Six days, six months or six years.20

I asked: “Would this really come to pass?”

He replied: Yes, he has been created. How would you know this, Asbagh! They are the best of this Ummah and companions of the righteous of this Household.”

I asked: “What will happen after that?” He said: “Allah will do what He desires, for He has wills, purposes and outcomes.”

128- It is narrated from Sa’ad Ibn Abdullah from Abu Muhammad Husayn Ibn Isa Alawi from his father, Isa Ibn Muhammad from his father, Muhammad Ibn ‘Ali Ibn Ja’far from his father, ‘Ali Ibn Ja’far from his brother, Musa Ibn Ja’far that he said: My father [Imam Ja’far as-Sadiq (‘a)] said: “My son, when the fifth descendant of the seventh Imam disappears, then by Allah, by Allah, be cautious about your faith, because definitely there such is a occultation for this Patron until many who believe in this matter turn away from their beliefs. My son, his occultation would be a trial from Allah, by which He will try His creation. If your fathers and grandfathers knew a creed better than this, they would have followed it.”

‘Ali Ibn Ja’far said: Abul Hasan [Imam Musa al-Kazim (‘a)] asked: “My master, who is the fifth descendant of the seventh?” He said: “My son, your intellects are deficient to understand him and you cannot bear it, but if you live, you will see that matter.”21

129- A group has narrated from Abu Mufaddal Muhammad Ibn Abdullah Ibn Muhammad Ibn Ubaidullah Ibn Matlab that he said: Narrated to me Abul Husayn Muhammad Ibn Bahr Ibn Sahl Shaibani Rahni from ‘Ali Ibn Harith from Sa’ad Ibn Mansur Jawashini from Ahmad Ibn ‘Ali Budaili from his father from Sudair Sairafi that he said: I, along with Mufaddal Ibn Umar, Abu Basir, Aban Ibn Taghlib"22 came to our master, Abu Abdullah Ja’far Ibn Muhammad (‘a) and found him sitting on bare earth. He had a Khaibari woolen cloak ringed at the neck, did not have any pockets and had short sleeves.

He was crying like a deeply afflicted and bereaved mother of a child from the depths of a heart that was full of mourning. Grief had appeared in the sides of his face and the change had spread on both his cheeks and tears were rolling on the sides of his visage, as he was saying: “My master, your occultation has taken away my night’s sleep; it has narrowed my bed for me and has snatched away solace from my heart. My master, your occultation has turned my tragedies into the atrocities of eternity! The loss of one after the other perishes a crowd and a multitude.

No more I feel the tear that drops from my eye and the moan that faintly leaves my chest from the places of tragedies and past calamities, except that it exemplifies before my eye the greatest and crudest of catastrophes, the most dismal and disdainful mishaps, mixed with your wrath and calamities coupled with your anger.” Sudair says: Our hearts and minds were overwhelmed by that terrifying scene. We thought that it was a sign of a dreadful shattering, or times have brought him a calamity. So, we said: “May Allah, O son of the best of the creation, never bring tears into your eyes. Why are you weeping and what has caused this mourning?”

Sudair says: Imam as-Sadiq (‘a) took a deep sigh that his chest expanded and his grief enhanced and he said: “I looked at the Book of Jafr this morning, and that is the book that encompasses the knowledge of deaths, trials and tribulations and the knowledge of all that has been and all that will be until Judgment Day, which Allah, glory to His name, has exclusively imparted to Muhammad and the Imams after him, peace be unto him and them. I saw therein the birth of our Qa’im and his occultation and its protraction and the length of his lifespan and the trials of the believers through him after him in that period and the generation of doubts in their hearts due to the length of his disappearance and apostasy of most of them from their religion and their desertion of Islam, about which Allah, glory to His name, has said:

وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا

“And We have made every man’s actions to cling to his neck...” (17:13).

...which is Mastership (Wilayah); so emotions overpowered me and grief overwhelmed me.”

We said: "O son of Allah’s Messenger, dignify us and bestow honour upon us by sharing some of what you know from the knowledge.”

He said: “Allah, the Exalted, has bestowed three qualities to the Qa’im of ours, which He gave to three of the apostles. He foreordained his birth like the birth of Musa (‘a); his disappearance like the disappearance of Isa (‘a); and his longevity like the longevity of Nuh (‘a). Moreover, He made the lifespan of His virtuous servant Khizr, a proof of his lifespan.”

I said: “Remove the curtains for us, O son of Allah’s Messenger, from the faces of these concepts.”

He said: “As for the birth of Musa: When the Fira’wn discerned that the demise of his kingdom is near, he summoned the soothsayers, who foretold him about his lineage and that he will be from the Children of Israel. Fira’wn did not cease to have his men rip open the abdomens of pregnant ladies from Bani Israel, until he killed in the pursuit of Musa, twenty and some odd thousand babies. He was unable to murder Musa, for Allah, the Exalted, protected him.

Likewise, when the Umayyads and the Abbasids discovered that the demise of their kingdom and that of their kings and tyrants will be at the hands of the Qa’im from us, they showed enmity to us and took their swords out for the murder of the House of the Messenger of Allah (S) and to cut off his progeny in order to make certain they have killed the Qa’im (aj). However, Allah dislikes not revealing His Command for one of the oppressors until His light is full, even if the pagans may dislike this.

As for the disappearance of Isa: The Jews and the Christians formed unanimity that he has been killed; whereas Allah belied them in His verse:

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا

“And they did not kill him nor did they crucify him, but it appeared to them so (like Isa) ...” (4:157).

Likewise is the disappearance of the Qa’im (aj), since one community denies it for its length - ranging from one misguided person who says, ‘He was never born’; to another who says, ‘He was born and he died’; to another who rejects faith by saying that our Eleventh was childless; to another who deviates by saying, ‘This will increase to thirteen and upwards’, and another who sins against God, the Exalted, by saying, ‘The spirit of the Qa’im speaks through the body of someone else’.

“As for the longevity of Nuh: When he prayed for the descent of punishment against his people from the heavens, Allah, the Exalted, sent Jibraeel, the Trusted Spirit, with seven kernels, and he said: O Apostle of Allah, Allah, the Exalted, says to you, 'They are My creation and My servants. I will not destroy them with a lightning from My thunderbolts until the call has been stressed upon and the proof has become binding. Continue your hard labor in calling your people, for I will reward you for that. Plant these kernels, because your relief and liberation will be at its plantation, outgrowth, and fruition when it reaches fruition. Give this glad tiding to your believing followers.’

When the trees grew and thrived and their trunks and branches developed and spread out and their fruits grew big, he asked Allah, the Exalted, for the fulfillment of the promise. Allah, the Exalted, ordered him to plant the seeds of those trees and retain patience and hard work and continue calling the people. He informed the nations that believed in him; three hundred men of them turned away from him and said: ‘If what Nuh is claiming were true, the promise of his Lord would not have been violated.’

Then Allah, the Exalted, continued to order him every time to plant the seeds until they had been planted seven times. Nations of believers continued to lose congregations until there were left only seventy and some odd men. At that time, did Allah, the Exalted, sent a message to him and said: ‘O Nuh, now the dawn on your eyes has broken the night as the truth has manifested with clarity and the order of belief has become pure from impurity by the apostasy of everyone who had a wicked disposition.

If I had destroyed the disbelievers and kept those who have apostatized from amongst the believers in you, I would not have fulfilled My early promise to the believers from your people, who were sincere in their belief in Me and had adhered to the rope of your Prophethood that I would make them heirs in earth and empower for them their religion and replace their fear with security, so that worship be pure for Me by the departure of doubts from their hearts.

How could I provide heirship and empowerment and replacement of fear with security, while I know the weakness of belief of the people who apostatized and their wicked dispositions and their evil insides, which were the outcomes of hypocrisy and the initiation of misguidance?

If they had procured from Me the kingdom that will be given to the believers at the time of heirship when I will have killed their enemies, they would have sniffed the smells of its attractions, and it would have strengthened the inner secrets of their hypocrisy, and eternalized the strings of misguidance in their hearts, and they would have faced their brothers with enmity and would have battled them in pursuit of chiefdom and the distinction of commanding and forbidding. And how can the religion’s empowerment and commands spread amongst the believers coexist with rise of mischief and occurrence of wars? Never! Build the ark under Our eyes and as We reveal.’”23

Imam as-Sadiq (‘a) said: “Likewise is the Qa’im (aj). The days of his occultation will be prolonged, so truth may become clear and belief may become pure from impurity by the apostasy of everyone from the Shi’a with a wicked disposition, who are feared they are hypocrites when they expect heirship and empowerment and a vast security in the reign of the Qa’im (aj).”

Mufaddal says, I asked. “O son of the Messenger of Allah, the Nawasib24 believe this verse:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ…

"Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth...” (24:55).

has been revealed about Abu Bakr, Umar, Uthman and ‘Ali.” He said: "May Allah not guide the hearts of the Nawasib. When was the religion, which Allah and His Messenger are pleased with, empowered through spread of security in the Ummah and departure of fear from their hearts and doubts from breasts, during the reign of anyone of them?

And in the reign of ‘Ali (‘a) especially with the apostasy of Muslims and mischiefs, which were occurring in their days and the wars that were breaking out between the disbelievers and between themselves?” Then Imam as-Sadiq (‘a) recited this verse:

حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا …َ

"Until when the apostles despaired and the people became sure that they were indeed told a lie, Our help came to them...” (12:110).

"As for the virtuous servant of Allah. Khizr: Allah, the Exalted, neither lengthened his lifespan because of apostleship ordained to him, nor for a book sent to him, or for a code of law replacing the previous codes from other messengers before him, or for an Imamate obliging His servants to follow him, or any obedience mandated with respect to him. Instead, since Allah, the Exalted, knew how lengthy He would make the life of the Qa’im (aj) in the days of his occultation and He knew the rejection of His servants with respect to lifespan, He lengthened the lifespan of the Virtuous Servant for no other reason, but to argue on its basis for the lifespan of the Qa’im (aj) and so that the argument of the opponents may cease and people may not have any proofs against Allah.”

There are a large number of reports of the same connotation, but we have mentioned only some of them to avoid prolonging our book.

If it is said: All these narrations are singularly narrated traditions, which cannot be conclusive in a subject as this, as it requires certainty.

We will reply: Our argument is based on the portion of these narrations, which predict an event before its happening and then that event happens as predicted. This is the proof of the Imamate of Ibn al-Hasan, because the knowledge of an event before it happens cannot be known, but through Almighty God. Even if there were not but one tradition and its content corresponded to events later on, that is sufficient.

That is why the predictions of the Qur’an about future events are the proofs of the truthfulness of the Messenger (S) and that Qur’an is from God, the Almighty, inasmuch as it is heard from a single narrator, but it does prove this single narrator’s truth on the basis of this argument.

Besides, reports in this regard are narrated in inordinate numbers (Mutawatir) both by the same words and recounting the same concepts. As for the inordinate number of traditions carrying the same wordings, the Shi’a have narrated each such narration by Mutawatir measures.

And this concept has been narrated in inordinate numbers through different words, because the great number of narrations, their different occasions, and their distinct chains, and the remote narrators thereof, prove their veracity, because not all of them can be false. That is why on many occasions the miracles of the Prophet (S) other than the Qur’an, and many other themes in the Shari’ah are proved through Tawatur, though the wordings may be singularly narrated. This is an accepted measure before our opponents in this question. Therefore, they should not abandon and forget it when we come to discuss Imamate.

It is not worthy that close-mindedness leads one to reject self-evident things. This measure is accepted in praising or denouncing men. Therefore, they have argued for the generosity of Hatim and bravery of Amr and other things in the same way, though every instance of Hatim’s generosity and Amr’s stance in the battles is a singularly narrated incident. This is abundantly clear.

Traditional Reports That Confirm The Uprising Of Imam Al-Mahdi

Of the proofs of the Imamate of Ibn al-Hasan, in addition to what has been mentioned so far, is that there is no dispute between the Ummah that a Mahdi will rise in this Ummah, who would fill the earth with justice and equity as it shall be fraught with oppression and inequity.

When we have established that the Mahdi is from the progeny of Husayn and have invalidated any claimant for this position other than Ibn al-Hasan (‘a), it is proved that he is the one intended by these narrations.

130- The following verses of Qur’an prove that the rise of Imam al-Mahdi (aj) is definite in this Ummah: It is narrated from Ibrahim Ibn Salma from Ahmad Ibn Malik Fuzari from Haider Ibn Muhammad Fuzari from Abbad Ibn Yaqub from Nasr Ibn Muzahim from Muhammad Ibn Marwan from al-Kulayni from Abi Salih from Ibn Abbas with regard to the verse:

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ

“And in the heaven is your sustenance and what you are threatened with...” (51:22).

He said “It implies the rise of the Qa’im of Aali Muhammad (‘a).”

131- From the same chain of narrators, it is narrated from Ibn Abbas about the following verse:

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

“Know that Allah gives life to the earth after its death; indeed, We have made the communications clear to you that you may understand” (57:17).

“It means that the earth will be enlivened through the Qa’im of Aali Muhammad (‘a) after its death, that is, after the inequity of its rulers. We explained to you the signs, through the Qa’im of Aali Muhammad (‘a), so that perhaps you may understand.”

132- Narrated to us Shareef Abu Muhammad Muhammadi from Muhammad Ibn ‘Ali Ibn Tamam from Husayn Ibn Muhammad Qati from ‘Ali Ibn Ahmad Ibn Hatim Bazzaz from Muhammad Ibn Marwan al-Kulayni from Abu Salih from Abdullah Ibn Abbas that he said with regard to the verse:

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ

“And in the heaven is your sustenance and what you are threatened with” (51:22).

فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ

“And by the Lord of the heavens and the earth! it is most surely the truth, just as you do speak” (51:23).

"It is the rise of the Qa’im. Similar to this is the verse:

وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُوا الْخَيْرَاتِ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“...wherever you are, Allah will bring you all together...” (2:148).

“It is about the companions of the Qa’im, Allah will bring them together in one day.”

133- Muhammad Ibn Ishaq Muqri narrated from ‘Ali Ibn Abbas Maqanai from Bukkar Ibn Ahmad from Hasan Ibn Husayn Sufyan Jariri from Amr Ibn Hashim Tai that Ishaq Ibn Abdullah Ibn ‘Ali Ibn Husayn said with regard to the verse:

فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ

"And by the Lord of the heavens and the earth! it is most surely the truth, just as you do speak.” (51:23).

“This is the verse of the Qa’im from Aali Muhammad (‘a) and the following verse is about him:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا…َ

Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion, which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me...” (24:55).

134- It is narrated from Husayn Ibn Ubaidullah from Abu Ja’far Muhammad Ibn Sufyan Bazufari from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah Nishapuri from Fadhl Ibn Shazan Nishapuri from Hasan Ibn ‘Ali Ibn Faddal from Muthanna Hannat from Hasan Ibn Ziyad Saiqal that he said: I heard Imam Muhammad al-Baqir (‘a) say: “Without any doubt, Imam Qa’im (aj) will not reappear till there is a call from the sky, which the ladies in veils and people of each corner of the world hear. It is about this point that the following verse is revealed:

إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ

“If We please, We should send down upon them a sign from the heaven, so that their necks should stoop to it.” (26:4).

135- Informed me a group of scholars from Abu Muhammad Harun Ibn Musa Talakbari from Abu ‘Ali Razi from Ibn Abi Daram from ‘Ali Ibn Abbas Sandi Maqanai from Muhammad Ibn Hashim Qaisi from Sahal Ibn Tamam Basri from Imran Qattan from Qatada from Abu Nazara from Jabir Ibn Abdullah Ansari that he said: The Messenger of Allah (S) said: Mahdi would stage an uprising in the last period of time.

136- Muhammad Ibn Ishaq Muqri has narrated from Maqanai from Bakkar Ibn Ahmad from Hasan Ibn Husayn from Mualla Ibn Ziyad from Alaa Ibn Bashir Muradi from Abu Siddiq Naji from Abu Sa’id Khudri that he said: The Messenger of Allah (S) said: I give glad tidings to you; Mahdi will rise up when people would be involved in discord and bewilderment. He would fill the earth with justice and equity just as it would be fraught with injustice and oppression in such a way that the inhabitants of the earth and the heavens would be pleased with him.

137- It is narrated from Maqanai from Bakkar Ibn Ahmad from Hasan Ibn Husayn from Talid from Abu Jahaf [from Khalid Ibn Abdul Malik from Matar Warraq from Naji, that is Abu Siddiq from Abu Sa’id Khudri] that he said: The Messenger of Allah (S) said: 'Glad tidings to you, by the presence of Mahdi,’ and he repeated this statement thrice. ‘When he stages an uprising, people would be involved in discord and instability. He would fill the earth with justice and equity just as it would be fraught with injustice and oppression; and he would make people inclined to worship and his justice would encompass them.

138- It is narrated from Muhammad Ibn Ishaq Muqri from ‘Ali Ibn Abbas Maqanai from Bakkar Ibn Ahmad from Hasan Ibn Husayn from Sufyan Jariri from Abdullah Momin from Harith Ibn Hasira from Ammara Ibn Juin Abdi from Abu Sa’id Khudri that he said: I heard the Messenger of Allah (S) say from the pulpit: Mahdi is from my descendants and Ahl al-Bayt (‘a). He would stage an uprising in the last period of time. The sky will send down rain for him and the earth would put forth its vegetation for him. He would fill the earth with justice and equity just as others would have fraught it with injustice and oppression.

139- It is narrated from ‘Ali Ibn Abbas Maqanai Bakkar Ibn Ahmad from Misbah from Qays from Abu Husayn from Abu Salih from Abu Huraira that he said: The Messenger of Allah (S) said: If a single day remains from the tenure of the world, Allah, the Mighty and the High would prolong that day to such an extent that a man from my progeny will appear; he would fill the earth with justice and equity, just as it would have been fraught with injustice and oppression.

140- It is narrated from ‘Ali from Bakkar from ‘Ali Ibn Qadim from Fatar from Asim from Zarr Ibn Jaish from Abdullah Ibn Masud that he said: The Messenger of Allah (S) said: If a single day remains from the tenure of the world, Allah, the Mighty and the High would prolong that day to such an extent that a man from my progeny will appear and form a kingdom; his name is same as my name and the name of his father is the name of my father. He would fill the earth with justice and equity, just as it would have been filled with injustice and oppression.25

141- It is narrated from Maqanai from Ja’far Ibn Muhammad Zuhri from Ishaq Ibn Mansur from Qays Ibn Rabi from Asim from Zarr from Abdullah Ibn Masud that he said: The Messenger of Allah (S) said: The world would not end till a person from my Ahl al-Bayt (‘a), who is named as Mahdi, does not become the ruler and leader of my Ummah.

142- It is narrated from Muhammad Ibn ‘Ali from Uthman Ibn Ahmad Sammak from Ibrahim Ibn Abdullah Hashmi from Hasan Ibn Fadhl Busrai from Sa’ad Ibn Abdul Hamid Ansari from Abdullah Ibn Ziyad Yamami from Akrama Ibn Ammar from Ishaq Ibn Abdullah Ibn Abi Talha from Anas Ibn Malik that he said: The Messenger of Allah (S) said: "We, the children of Abdul Muttalib are the chiefs of Paradise dwellers; that is I, ‘Ali, Hamza (chief of the martyrs), Ja’far with two wings, Hasan, Husayn, and the Mahdi.”

143- It is narrated from Muhammad Ibn ‘Ali from Husayn Ibn Muhammad Qati from ‘Ali Ibn Hatim from Muhammad Ibn Marwan from Ubaid Ibn Yahya Thawri from Muhammad Ibn Husayn26 from his father from his grandfather from Amir al-Mu’minin (‘a) that he said with regard to 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).

“They are Aali Muhammad (‘a). Allah will raise their Mahdi after their distress, so he will honour them and will disgrace their enemy.”

There are a large number of traditions on this topic, but we have quoted only some of them in order to keep the discussion brief.

Mahdi Is From The Progeny Of ‘Ali And Fatima (‘A)

144- It is narrated from a group from Abi Ja’far Muhammad Ibn Abu Sufyan Bazufari from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah Nishapuri from Fadhl Ibn Shazan from Nasr Ibn Muzahim from Abu Lahia from Abu Qabil from Abdullah Ibn Amr Ibn Aas that he narrated a long tradition, in which the Messenger of Allah (S) says: "...And then will be the rise of the Mahdi, and he is a man from the offspring of this one,” pointing to ‘Ali Ibn Abi Talib (‘a). "Through him, Allah will take away lies. Through him time will take away severity. He will remove the disgrace of slavery from your necks.” Then he said: “I am the first of this Ummah, Mahdi is the middle of it, and Isa is the last of it. And in between there are calamities and tyrant rulers.”

145- It is narrated from Muhammad Ibn ‘Ali from Uthman Ibn Ahmad Sammak from Ibrahim Ibn Abdullah Hashmi from Ibrahim Ibn Hani from Naeem Ibn Hammad Maruzi from Baqiya Ibn Walid from Abu Bakr Ibn Abu Maryam from Fadhl Ibn Yaqub Rakhami from Abdullah Ibn Ja’far from Abu Malih from Ziyad Ibn Bayan from ‘Ali Ibn Nufayl from Sa’id Ibn Musayyab that Umm Salama, wife of the Prophet said: I heard the Messenger of Allah (S) say: “Mahdi is from my progeny, from the descendants of Fatima.”

146- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Misbah from Abu Abdur Rahman from one who says that it is narrated from Ibn Abbas that Wahab Ibn Munabbah asked him in a lengthy report: “Is he from your progeny?” He said: “No, by Allah, he is not from my progeny. He is from the progeny of ‘Ali (‘a). Bliss be for the one who reaches his time. Through him, Allah will relieve the Ummah’s stress, until he makes the earth full of equity and justice...”

147- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Muhammad Ibn Sinan from Ammar Ibn Marwan from Munakhal Ibn Jamil from Jabir Ju’fi from Imam al-Baqir (‘a) that he said: "Mahdi is a man from the progeny of Fatima. He is of wheaten complexion.”

148- Informed me a group of scholars from Talakbari from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn ‘Ali from Uthman Ibn Ahmad Samat from Ibrahim Ibn Alaa Hashimi from Abi Malih from Ziyad Ibn Bayan from ‘Ali Ibn Nufayl from Sa’id Ibn Musayyab from Umm Salma that she said: I heard the Messenger of Allah (S) say: The Mahdi is from my progeny from the children of Fatima.

149- It is narrated from Ahmad Ibn Idris from ‘Ali Ibn Fadhl from Ahmad Ibn Uthman from Ahmad Ibn Rizq from Yahya Ibn Alaa Raazi that he said: I heard Imam Ja’far as-Sadiq (‘a) say: “Allah will bring forth in this Ummah, a man who belongs to me and I belong to him. Allah will send the blessings of the heavens and the earth through him. The heavens will rain down its drops; and the earth will grow out its seeds: and its beasts and brutes will live in harmony; and it will be full of equity and justice, as it had been replete with oppression and injustice. He will put so many on the sword that the ignorant will say, ‘If he were from the progeny of Muhammad, he would have been merciful.”

Mahdi Is From The Progeny Of Imam Husayn (‘A)

As for the reports, which say that Imam al-Mahdi (aj) is from the descendants of Imam Husayn (‘a) are traditional reports based on the fact that Imams are twelve and their explanation includes this meaning as the number [of twelve Imams] we mentioned is authentic and in fact it is believed that Mahdi is from the descendants of Imam Husayn (‘a) and this is what we have hinted to make clearer the meaning and more than that which is mentioned before, is the following report:

150- It is mentioned through a group of scholars from Talakbari from Ahmad Ibn ‘Ali Raazi from Muhammad Ibn Ishaq Muqri from ‘Ali Ibn Abbas Maqanai from Bukkar Ibn Ahmad from Hasan Ibn Husayn from Sufyan Jurairi from Fudhail Ibn Zubair that he said: I heard Zaid Ibn ‘Ali Ibn Husayn (‘a) say, “The Awaited Savior is from the progeny of Husayn Ibn ‘Ali, from the children of Husayn and from the heirs of Husayn. Husayn is the victim, about whom Allah said:

…وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا…

“...and whoever is slain unjustly, We have indeed given to his heir...” (17:33).

His heir is a man from his progeny, from his children. Then he recited:

وَجَعَلَهَا كَلِمَةً بَاقِيَةً …َ

“And he made it a word to continue in his posterity...” (43:28).

…سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْ…

“...authority, so let him not exceed the just limits in slaying...” (17:33).

Zaid (‘a) said: "His authority is in his proof over all God’s creation, so much so that his proof will prevail over all people and no one will have a reason against him.”

151- From the same chain of narrators, it is narrated from Sufyan Jurairi that he said: I heard Muhammad Ibn Abdur Rahman Ibn Abi Laila say, “By Allah, the Mahdi will not be, but from the progeny of Husayn (‘a).”

152- From the same chain of narrators, it is narrated from Ahmad Ibn ‘Ali Raazi from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Ibrahim Ibn Hakam Ibn Zaheer from Ismail Ibn Ayyash from Amash from Abu Wail that Amir al-Mu’minin (‘a) looked at his son, Husayn (‘a) and said: "This son of mine is a master, as the Messenger of Allah named him a master.

Allah will bring forth from his seed, a man with the name of your Apostle - who will be similar to him in his character as well as his looks - in a time of oblivion of the people and death of righteousness and manifestation of injustice. By Allah, if he should not rise, his neck will be struck. The dwellers of the heavens will rejoice his rise. He would fill up the earth with equity, as it will be replete with injustice and oppression.”

153- From the same chains, it is narrated from Ahmad Ibn Idris from ‘Ali Ibn Muhammad Ibn Qutaibah from Fadhl Ibn Shazan from Amr Ibn Uthman from Muhammad Ibn Ghazafar from Uqbah Ibn Yunus from Abdullah Ibn Sharik, who says in a lengthy narration that Husayn (‘a) passed by a group of Umayyads sitting in the Masjid of the Messenger (S). He said: “Behold, by Allah, the world will not end until Allah sends a man from my seed, who will kill from you one thousand and with the thousand another thousand and with the thousand another thousand.”

I asked, “May I be your ransom. They are the sons of so-and-so, and they do not reach this number.” The Imam said: “Look at you! At that time, a man will have from his seed so-and-so many men, and their chief will be from themselves.”

154- From the same chains, it is narrated from Ahmad Ibn Idris from Ahmad Ibn Muhammad Ibn Isa from Husayn Ibn Sa’id Ahwazi. from Husayn Ibn Alwan from Abu Harun Abdi from Abu Sa’id Khudri, who narrated a long tradition, which we will summarize. He says: Said the Messenger of Allah (S) to Fatima: “Dear daughter, we Ahl al-Bayt are given seven things that no one has been given before us.

Our apostle is the best of the apostles. Our successor is the best of the successors, and he is your husband. Our martyr is the best of the martyrs, and he is Hamzah, the uncle of your father. From us is the one with two wings, by which he glides in Paradise, and he is your cousin Ja’far. From us are the two heirs of this Ummah, and they are your two sons: Hasan and Husayn. And from us is, by Allah, a deity other than Him is not, the Mahdi of this Ummah, behind whom Isa Ibn Maryam will pray.”

Then the Messenger of Allah (S) touched Husayn’s shoulder and said thrice, “From him.”

Refutation Of Those Who Believe That Mahdi Is Not The Son Of Imam Hasan Al-’Askari (‘A) Or A Descendant Of Imam Husayn (‘A)

If it is said: Is it not that some have opposed your beliefs; like those who believe that Mahdi is from the progeny of ‘Ali (‘a), but not from the progeny of Husayn, instead he is from the progeny of Muhammad Ibn Hanfiyyah?

Among your opponents are Sabaiyya27 who believe that ‘Ali (‘a) has not died. Some have said that he is Ja’far Ibn Muhammad, who has not died. Some have said: He is Hasan Ibn ‘Ali al-’Askari (‘a) and he has not died. Some have said that the Mahdi is his brother, Muhammad Ibn ‘Ali, who is alive and has not died. What is your argument to invalidate these claims?

We will say: We have invalidated all of them by proving that the individuals they believe to be alive are dead, and by proving that the Imams are Twelve, and by the rational arguments concluding the Imamate of Ibn al-Hasan through the miracles that prove his Imamate and through the narratives of his birth and his miracles that prove his Imamate.

Refutation Of Those Who Believe That Amir Al-Mu’minin (‘A) Has Not Passed Away

The assertion that Amir al-Mu’minin (‘a) is alive is of an obdurate person, for the knowledge of his death and martyrdom is more famed than the story of the death of anyone else.

To doubt his death encourages doubting the death of the Prophet and all of his companions. Furthermore, his final will and the prediction of the Prophet (S) that you will be killed and that your beard will be dyed with your blood also invalidates this claim. These are facts that do not require us to bring narrations to prove them.

155- Informed me Abi Jayyad from Muhammad Ibn al-Hasan Walid from Muhammad Ibn Abul Qasim Barqi from Muhammad Ibn ‘Ali Abu Samina Kufi from Hammad Ibn Isa from Ibrahim Ibn Umar from Aban Ibn Abi Ayyash from Sulaym Ibn Qays Hilali from Jabir Ibn Abdullah Ansari from Abdullah Ibn Abbas that he said: The Messenger of Allah (S) said to Amir al-Mu’minin (‘a) in his will: O ‘Ali, soon Quraish would unite against you and they would come together to oppress and defeat you; thus if you have supporters, you do Jihad against them and if you don't, you must refrain from violence and keep yourself secure; since martyrdom would come to you in future and Almighty Allah would curse the one who assassinates you.

156- It is narrated from Ahmad Ibn Idris from Muhammad Ibn Abdul Jabbar from Safwan Ibn Yahya that he said: Imam Musa al-Kazim (‘a) sent me this will [mentioned above] along another will.

157- Informed us Ahmad Ibn Abdun from Ibn Abu Zubair Qarashi from ‘Ali Ibn al-Hasan Ibn Faddal from Muhammad Ibn Abdullah Zurarah from those who narrated it from Amr Ibn Shimr from Jabir from Imam Muhammad al-Baqir (‘a) that he said: This copy is the will of Amir al-Mu’minin (‘a) to Imam Hasan al-Mujtaba (‘a) and it is also mentioned in Kitab Sulaym Ibn Qays Hilali, which he read out to Aban and Aban also said: I read out this will to ‘Ali Ibn Husayn (‘a) and he (‘a) said: Sulaym has said the truth, may Allah have mercy on him.

[Imam Muhammad al-Baqir (‘a) said:] Sulaym has said: When Amir al-Mu’minin (‘a) made a bequest to his son, Imam al-Hasan (‘a), I witnessed it. The Imam made Husayn (‘a), Muhammad Ibn Hanfiyyah, all his sons and elders of Shi’a and his Ahl al-Bayt witness this bequest and in his address to Imam al-Hasan (‘a), he said: My son, the Messenger of Allah (S) ordered me to make a will in your favour and transfer my books and weapons to you.

After that he glanced at Imam al-Hasan (‘a) and said: My son, you are my successor and inheritor of my blood; if you like you have the discretion to forgive my killer; and if you like you can put him to death; but retaliate one hit only with a single hit and don’t fall into sin.

Thus, he mentioned the rest of the will till the end. When the will of the Imam ended, he said: May Almighty Allah protect you and guard the practice of your Prophet among you. I entrust you to Almighty Allah about you and invoke His peace and blessings for you.

After that the Imam continued: ‘There is no god, except Allah,’ till he passed on the 23^rd night of Ramadhan, Friday eve in the 40^th year A.H. due the fatal injury that he had received on the 21^st of Ramadhan.

158- In another traditional report, it is mentioned that Imam (‘a) was wounded on the eve of the 19th and he passed away on the 21st. Obviously the second report is more accurate.

Refutation Of Kaisaniya Belief And Account Of The Demise Of Muhammad Ibn Hanfiyyah

In this regard and in explanation of refutation of Kaisaniya belief, which is belief in the Imamate of Muhammad Ibn Al-Hanafiyyah and in the same way is the explanation of his demise, which we explained in this book previously. Therefore, as we mentioned, Mahdi (‘a) is from the descendants of Imam Husayn (‘a), the statement of one who opposes his Imamate would be proved invalid.

Here, we add two more traditional reports with those mentioned before:

159- It is narrated from Husayn Ibn Sa’id from Hammad Ibn Isa from Rabai Ibn Abdullah from Fudail Ibn Yasar that he said: Imam Muhammad al-Baqir (‘a) said: When Imam Husayn (‘a) moved to Iraq, he entrusted his will, books and other matters to Umm Salma, wife of the Holy Prophet (S) and told her: That which I have given to you, when my elder son comes to you, you must hand them over to him. When Husayn (‘a) was martyred, ‘Ali Ibn Husayn, Imam Zayn al-’Abidin (‘a) came to Umm Salma and she handed over to him all that Imam Husayn (‘a) had deposited with her.

160- Sa’ad Ibn Abdullah has narrated from Muhammad Ibn Isa Ibn Ubaid from Yunus Ibn Abdur Rahman from Husayn Ibn Thuwair Ibn Abi Fakhta from Imam Ja’far as-Sadiq (‘a) that he said: After Hasan and Husayn, Imamate will never come to two brothers because after ‘Ali Ibn Husayn, Imamate is only in his progeny, generation after generation.

There is also the incident, which occurred between Imam as-Sajjad (‘a) and Muhammad Ibn Hanafiyya; that they sought judgment from Hajar al-Aswad, as we mentioned before, and thus we would not prolong the book by repeating it.

Refutation of those who stopped at the Imamate of Imam Ja'far Sadiq (‘a) and said that he is the Promised Mahdi As for the Nawusiyya, who express uncertainty after Ja’far Ibn Muhammad (‘a), we explained the invalidity of their belief, as we know that Imam Ja’far as-Sadiq (‘a) passed away and that his son Musa Ibn Ja’far rightly succeeded him and that the Imamate of the Twelve Imams is a proven fact. The fact that he expressly confided a final will, underscores our point.

161- Informed us a group of scholars from Abu Ja’far Muhammad Ibn Sufyan Bazufari from Ahmad Ibn Idris Ahmad Ibn Muhammad Ibn Isa from Hasan Ibn Mahbub from Jamil Ibn Salih from Hisham Ibn Ahmar from Salima, maidservant of Imam Ja’far as-Sadiq (‘a) that she said: I was present at the time of the passing away of Imam Ja’far as-Sadiq (‘a) when the Imam was in a swoon in his last moments. After that he regained his consciousness and gave seventy dinars to Hasan Ibn ‘Ali Ibn Husayn - or the same Hasan Aftas - to give such and such amount to so and so person and such and such amount to so and so person.

I asked: Would you give money to one who attacked you and wanted to slay you? He replied: Don’t you want me to be one, about whom Almighty Allah has said:

وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ

“And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.” (13:21).

Yes, O Salima, Allah, the Mighty and Sublime has created Paradise and purified and made it fragrant in such a way that the fragrance of Paradise reaches up to a distance of two thousand years of travel, but it will not reach to those who are disowned by parents and those who cut off relationships.

162- It is narrated from Abu Ayyub Khauzi that he said: Abu Ja’far Mansur Dawaniqi summoned me in the middle of the night. When I came to him, I found him seated on the throne and a candle was burning before him and there was a letter in his hand. When I greeted him, he passed the letter to me while weeping and saying: This is the letter of Muhammad Ibn Sulaiman, which has informed us that Ja’far Ibn Muhammad has passed away. And he said thrice: Indeed, we belong to Allah and to Him we shall return. Where will a like of Ja’far come into being?

After that he said: Write: I wrote the heading and he continued: Write that if he has appointed anyone in particular as his successor, you must put him to death.

Reply same that Imam Ja’far as-Sadiq (‘a) has willed in favour of five persons, one of them being Abu Ja’far Mansur Dawaniqi, after Muhammad Ibn Sulaiman, his two sons: Abdullah and Musa, and his wife Hamida. When he heard this, he remarked: It is not possible to eliminate them.

Waqifiyya And Refutation Of Their Beliefs

As for the Waqifa, who stop at the Imamate of Musa Ibn Ja’far (‘a), saying that he is the Mahdi, we have invalidated their belief by proving that Imam Musa al-Kazim (‘a) passed away and that his death was a well-known historical reality and that his son, Imam ar-Ridha’ (‘a) was the Imam after him, and this much is sufficient for people of reason.

Muhammmadiyya And Refutation Of Their Beliefs

As for the Muhammmadiyya, who said that Muhammad Ibn ‘Ali al-’Askari is the Imam and that he is alive and has not died, their assertion is invalid on the basis of our proofs of the Imamate of his brother, Hasan Ibn ‘Ali, the father of the Qa’im (aj). Furthermore, Muhammad died in the lifetime of his father28 and his death was apparent and visible like the death of his father and grandfather. To dispute that would amount to disputing a self-evident reality.

Imamate Of Imam Hasan Al-’Askari (‘A)

163- It is narrated from Sa’ad Ibn Abdullah from Ja’far Ibn Muhammad Ibn Malik from Sayyar Ibn Muhammad Basri from ‘Ali Ibn Umar Naufali that he said: I was with Abul Hasan al-’Askari [Imam Hadi (‘a)] in his house, when Abu Ja’far passed from there. I asked: Is he, our master? He replied: No, your master is Hasan.

164- It is narrated from Harun Ibn Muslim Ibn Sadan from Ahmad Ibn Muhammad Rajaa Turk that he said: Imam Hadi (‘a) said: My son, Hasan is the Imam after me.

165- It is narrated from Ahmad Ibn Isa Alawi from the sons of ‘Ali Ibn Ja’far that he said: I came to Imam Hadi in Sarya29 and greeted the Imam. At that moment, Abu Ja’far [Muhammad] and Abu Muhammad [Imam Hasan al-’Askari (‘a)] arrived. We arose and moved to Abu Ja’far with intention to greet and accord respect to him, but Imam Hadi (‘a) said: ‘He is not your master and Imam; he is.’ and he pointed to Abu Muhammad (‘a).

166- Yahya Ibn Bashr Qambari has narrated that Abul Hasan Imam Hadi (‘a), four months before he passed away, made bequest to his son, Hasan (‘a) and I and a group of Shi’a witnessed it.

Demise Of Sayyid Muhammad During The Lifetime Of His Father, Imam Hadi (‘A)

167- Sa’ad Ibn Abdullah Ashari has narrated: Narrated to me Abu Hashim Dawood Ibn Qasim Ja’fari that: When Abu Ja’far passed away, I was present with Imam Hadi (‘a) and previously the Imam had hinted to him. Therefore, I thought and said to myself: This is just how it happened in the case of Abu Ibrahim [Imam al-Kazim (‘a)] and Ismail Ibn Ja’far that when Ismail passed away, Imam as-Sadiq (‘a) publicly announced his death so that no one may say that Ismail or his descendants are Imams.

Imam Hadi (‘a) came to me and said: Yes, Aba Hashim, change of destiny occurred (Bada) with regard to Abu Ja’far30 and Almighty Allah replaced him with Abu Muhammad as He did in the case of Ismail, son of Imam as-Sadiq (‘a), after Imam Ja’far as-Sadiq (‘a) had declared and mentioned him to be the Imam after him and appointed him as his successor; just as you said to yourself, although it would be displeasing to the followers of falsehood. My son, Abu Muhammad is my successor, and he is having all that which the Shi’a society is in need of and he is having the distinctive signs of Imamate, by the grace of God.

168- Sa’ad and ‘Ali Ibn Muhammad al-Kulayni have narrated from Ishaq Ibn Muhammad Nakhai from Shawiya Ibn Abdullah Jallab that he said: I previously narrated a report from Imam Hadi (‘a) about his son, Abu Ja’far, which proved his Imamate; but when Abu Ja’far passed away from the world, I was so astonished and bewildered that I did not know what to do and I was in a dilemma and I feared writing to the Imam about it. At last, I wrote a letter to the Imam asking him for supplication to Almighty Allah to save us from the hardships imposed on us from the ruler with regard to our youth.

Reply to the letter came with a supplication of the Imam and the difficulty of our youth was also solved. At the end of the letter, the Imam had written: You wanted to ask me about the successor after the death of Abu Ja’far (Muhammad) and you are anxious due to that. Don’t be:

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

“It is not (attributable to) Allah that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against” (9:115).

Your leader after me is Abu Muhammad (al-’Askari), my son. He has everything, which they need. God brings forward whatever He wishes and delays whatever He wishes:

مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

“Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it” (2:106).

In this is a clear explanation and convincing proof for one who has a watchful disposition.

Muhammad Ibn al-Hasan [Shaykh Al-Tusi] says: That which was mentioned in the previous report is based on the fact that change of destiny (Bada) occurred about Ismail as well as Muhammad. It means that with regard to the brother of Muhammad, Imam Hasan al-’Askari (‘a), a new matter was revealed from Almighty Allah and this removed doubt about his Imamate, since some Shi’a thought that Imamate was fixed for Muhammad and he was the Imam, as he was elder to Imam Hasan al-’Askari (‘a). They thought in the same way with regard to the Imamate of Ismail Ibn Ja’far and Imam Musa al-Kazim (‘a) not being the Imam.

Hence when Muhammad died, the command of Allah was revealed about him; that is he is not the Imam and that he is not appointed to Imamate, and the same was revealed with regard to Ismail previously. Not that previously a text based on his Imamate was mentioned and after that Allah changed His decision in favour of someone; as such a thing is impossible from Almighty Allah and He is aware of the end of all matters.

169- Sa’ad Ibn Abdullah has narrated from Muhammad Ibn Ahmad Alawi from Abu Hashim Dawood Ibn Qasim Ja’fari that he said: I heard Imam Hadi (‘a) say: The successor after me is Hasan. But how will it be for you with regard to the successor after the successor?

I asked: May I be sacrificed on you, what for?

He replied: Because you will not see his person, nor is it permissible for you to mention him by his name.

I asked: So how are we to mention him?

He replied: The Proof (Hujjah) from Aali Muhammad (‘a).

170- Muhammad Ibn Husayn Ibn Abil Khattah has narrated from Ibn Abi Sahban that he said: When Abu Ja’far Muhammad Ibn ‘Ali Ibn Muhammad Ibn ‘Ali Ibn Musa (‘a) died, a chair or a platform was put for Imam Hadi (‘a) and the Imam sat on it. Abu Muhammad, Imam Hasan al-’Askari (‘a) also stood beside the Imam. After he completed the funeral bath of Abu Ja’far, Imam Hadi (‘a) glanced at Abu Muhammad (‘a) and said: “God has made succession (rest) with you from Him. So praise God.”

• 1. He is an ancestor of the Prophet.
• 2. Tabiin: One who has not met the Holy Prophet (S) but has met a companion of the Holy Prophet (S).
• 3. A title of the Messenger of Allah (S).
• 4. Ma’mun Abbasi.
• 5. Implying Dhul Qarnain (‘a) as he was the one who built the city of Khorasan during his rule.
• 6. Literally, Horom is the pl. of Haram which means prohibited.
• 7. Safanaat is the plural of Safan which means corn. That is why Imam as-Sajjad (‘a) is called ‘Zu Safanat’ because due to excess worship, he had developed corns in the places of Sajdah.
• 8. One of the distinctive qualities of the Prophet is that his wives after his passing away cannot marry anyone else as long as they are alive. Even with the death of the Holy Prophet (S) their marriage to him does not come to an end, because dead or alive the Prophet is same and there is no difference in it and the sanctity of the Holy Prophet (S) demands that this should be as such. Therefore, Amir al-Mu’minin (‘a) after the Messenger of Allah (S) and according to the bequest of the Prophet was the guardian of the wives of the Prophet.
• 9. In every grade of righteousness and faith.
• 10. Those to whom angels speak.
• 11. Sa’ad Ibn Malik Ibn Sinan was a companion of the Holy Prophet (S) and Imam ‘Ali (‘a). Imam as-Sadiq (‘a) has said regarding him: Indeed, this affair (holy Shi’a religion) came into the fortune of Abu Sa’id Khudri. Translation of Al-Kuni wa al-Alqab, Shaykh Abbas al-Qummi, Vol. 1, Pg. 145, Islamiya Publications.
• 12. Dawood Ibn Qasim Ibn Ishaq Ibn Abdullah Ibn Ja’far Ibn Abi Talib (r.a.) was a companion of Imam ar-Ridha’, Imam al-Jawad, Imam Hadi and Imam Hasan al-’Askari (‘a). He also had the honour of seeing Imam al-Mahdi (aj). He was a prominent tradition scholar and commanded a very respectable position. Translation of Al-Kuni wa al-Alqab, Shaykh Abbas al-Qummi, Vol. 1, Pg. 310, Islamiya Publications.
• 13. In some tradition books like Ilal al-Shara’i, Vol. 1, Pg. 49 it is mentioned ‘from the sons of Hasan’ which is not in contradiction, because the mother of Imam Muhammad al-Baqir (‘a) was the daughter of Imam Hasan (‘a) and his father was Imam as-Sajjad (‘a). All members of Ahl al-Bayt (‘a) are descendants of Imam Hasan and Imam Husayn (‘a). On the basis of this, Imam az-Zaman (aj) is from the progeny of Imam Hasan al-Mujtaba (‘a) also. Therefore, there is no controversy in this. And perhaps because of the presence of Imam Hasan al-Mujtaba (‘a) the saying of that person: “from the descendants of Hasan” is perfectly all right.
• 14. Kitab al-Ghaybah, Muhammad Ibn Ibrahim Ibn Ja’far Nu’mani, Chapter on the twelve Imams are the Imams as proved from Qur’an and Taurat. And the chapter that Mahdi is the last of the twelve Imams, Pg. 39-49, Alami Publications, Beirut and the chapter of twelve Imams in Ahl al-Sunnah.
• 15. Ibn Abi Zainab and his book, Al-Ghaybah in the chapter of the twelve Imams in Ahl al-Sunnah has mentioned traditional reports, which may be referred.
• 16. It means that Shi’a, through the deputies and emissaries of the Imam, used to be informed about the circumstances of the Imam, but in the period of second occultation or major occultation the connection of people to Imam through the emissaries and the deputies was completely over and no other connection remained.
• 17. With regard to the accepting or rejecting of the report of Mufaddal Ibn Umar varying and contradictory statements of scholar of science of narrators (‘Ilm ar-Rijal) have been recorded. The Late Shaykh Al-Tusi in this same book of Ghaybah has quoted reports in his praise, which are mentioned in traditional reports nos. 9-8-297 and he has mentioned the positive statement of the Imams about him. He has considered him to be a companion of Imam Ja’far as-Sadiq (‘a) and Imam Musa al-Kazim (‘a).
  The Late Ayatullah Khoei in Mojam Rijal al-Hadith, after narrating statements regarding Mufaddal Ibn Umar, says: ‘Indeed Mufaddal Ibn Umar was a prominent and reliable narrator.’
• 18. Tayyaba implies Medina; on the basis of this it is concluded that the Imam often returned to Medina and its outskirts and his statement that in presence of thirty persons there is no fear and loneliness. Perhaps it is in the meaning that thirty persons would accompany the Imam in every area and if one of them passes away another takes his place. On the basis of this in every age the Imam is blessed by companions.
• 19. Tareed (exiled) and Shareed (fugitive) are titles of our Master, His Eminence, Al-Hujjah (aj).
• 20. It is possible that by six days, six months and six years Imam does not imply the literal meaning; he implies six special periods or stages, which have to be crossed. Or the mention of six days, six months and six years may also denote stages of time as mentioned in Surah Araaf: “Surely your Lord is Allah, Who created the heavens and the earth in six periods of time.’’. (7:54). But it does not mean that this period is necessary, because the Almighty Allah is all powerful, if He likes, He can do this in no time.
• 21. That which is mentioned above is that ‘Ali Ibn Ja’far has narrated from Imam al-Kazim (‘a) and he has narrated the statement of Imam as-Sadiq (‘a) which he addressed to him. With attention to the text of the report it is seen that the following report is not compatible with the status of Imam al-Kazim (‘a). Except that the discourse of the Imam, which is reconciled to be addressed to a group, which was present before the Imam or that this event occurred in the presence of same persons and Imam as-Sadiq (‘a) with the aim of keeping it confidential has given this statement to incapable fellows. With this justification the report will be more understandable.
  But the Late Abu ‘Ali Fadhl Ibn al-Hasan Ibn Fadhl Tabarsi alias Aminul Islam Tabarsi, born 864 A.H. who was the student of the Late Shaykh Al-Tusi in ‘Ilam al-Wara’, which holds a special rank among the Shi’a and Sunni has narrated this report with this same chain of narrators in another way. It is that the report is of Imam Musa al-Kazim (‘a) and is addressed to ‘Ali Ibn Ja’far. On the basis of this instead of ‘My son’, ‘My brother is mentioned; there are many minor differences between these two versions, which does not affect its meaning and reasoning.
  With attention to the above explanation, it is seen that the text present in ‘Ilam al-Wara’ is the most accurate. Hence it is possible that errors have crept into Kitab al-Ghaybah during making of copies or later in printing. The text of the report of ‘Ilam al-Wara’ is as follows: Sa’ad Ibn Abdullah has narrated from Hasan Ibn Isa Ibn Muhammad Ibn Ja far from his grandfather, Muhammad from ‘Ali Ibn Ja’far from his brother, Musa Ibn Ja far that he said; When the fifth from the sons of the seventh disappears, then by Allah, by Allah, watch your religiosity. Do not allow anyone to remove it from you. My brother, it is necessary for the Master of this affair to disappear until many who believe in this matter turn away from it. It will be a trial from Allah, by which He will try His creation. If your fathers and grandfathers knew a creed better than this, they would have followed it. I said: “My master, who is the fifth from the sons of the seventh.
  He said: “My brother, your intelligence is beneath understanding him and your dreams are narrower than to carry it. However, if you live, you will see him.
• 22. Aban Ibn Taghlib was a companion of the Imam and a prominent narrator of traditions. He witnessed the Imamate of Imam as-Sajjad, Imam al-Baqir and Imam as-Sadiq (‘a). Imam al-Baqir (‘a) said to him: Sit in the Masjid of Medina and issue verdicts to the people as I like to see persons like you among Shi’a. He died during the period of Imam as-Sadiq (‘a) and after the Imam got the news of his demise, he said: By Allah, my heart has become aggrieved because of the death of Aban. Sudair Sairafi was also a companion of Imam al-Baqir (‘a) and he also witnessed the period of Imam as-Sadiq (‘a). With regard to Mufaddal and Abu Basir also proper justification can be found. Mojam Rijal al-Hadith, Ayatullah Khoei, Vol. 1, Pg. 144.
• 23. Refer to Surah Hud, 11:37.
• 24. Plural of Nasibi; enemies of Ahl al-Bayt (‘a).
• 25. With regard to the above, a question has appeared that the name of the father of Imam az-Zaman (aj) and the father of the Messenger of Allah (S) is not same; on the basis of this how can this report be applied to Imam al-Mahdi (aj) and considered correct?
  In reply it is necessary to pay attention to some points:
  First: It is possible that words of 'my father’ (Abi) are in fact ‘my son’ (Ibni). Thus the name of the father of Imam az-Zaman (aj), Hasan will be same as the name of the son of the Messenger of Allah (S), Hasan Mujtaba (‘a) as the Messenger of Allah (S) has announced that Hasan and Husayn were his sons. It is absolutely clear and does not require any justification.
  Second: If we accept that it is ‘name of my father’ we would say: that which is well known in Arab language is that the word of ‘father’ in addition to the real father is also applicable to the great grandfather. For example, the Holy Qur’an says in Surah al-Hajj: “the faith of your father Ibrahim" (22:78). or in Surah Yusuf it says: “And I follow the religion of my fathers, Ibrahim and Ishaq..." (12:38). or it is mentioned in the tradition of ascension that Jibraeel said to the Holy Prophet (S): “This is your father, Ibrahim," whereas Ibrahim (‘a) or Yusuf (‘a) were not the fathers of the Holy Prophet (S). On the contrary they were his ancestors and great grandfathers. But along with this it is also used for father and therefore it is possible that the above report should be of this same kind.
  Third: Another point known about the Arabic language is that the word of ‘Ism’ (name) includes agnomen (Kuniyah) and even adjective and the litterateurs have used it in this way; for example, Bukhari and Muslim have mentioned both reports from Sahl Ibn Sa’ad Said that he said: By Allah, the Messenger of Allah (S) named him as Abu Turab and no other name was liked by him as this. Now keeping this point in mind, it should be said: Agnomen (Kuniyah) of the father of Imam az-Zaman (aj) is same as the Kuniyah of the father of Holy Prophet (S) since both are Abu Muhammad. It is necessary to mention that the author of Kashf al-Ghumma, ‘Ali Ibn Isa Irbili in the second volume, Pg. 441-445 has researched this point in detail. Allamah Majlisi also in Bihar al-Anwar, Vol. 9, Pg. 104 after studying the possibilities, has said: To maintain that the word of ‘my father’ (Abi) is in fact ‘my son’ (Ibni) is more apparent and is the best cause. Quoted from Ghaybah, Marifa Islamiya; and Allah knows best.
• 26. He is Muhammad Ibn Husayn Ibn ‘Ali Ibn Husayn Ibn ‘Ali Ibn Abi Talib (‘a), grandson of Imam as-Sajjad (‘a) and his agnomen was Abu Abdullah.
• 27. Sabaiyya is an extremist sect and they were followers of Abdullah Ibn Saba who said to Amir al-Mu’minin (‘a): You are God and the Imam refuted them and announced aloofness from them. In the view of Shi’a Imamiyyah, anyone who attributes divinity to any member of Ahl al-Bayt (‘a), is a polytheist and is Najis (impure).
• 28. He is famous as Sayyid Muhammad, whose tomb is well known in Iraq.
• 29. Sariya is a village founded by Imam Musa Ibn Ja’far (‘a) and it was three miles from Medina.
• 30. Sayyid Muhammad.