Monday, 20 April 2015

Imam Al-Mahdi (ajf) Part VI



Shi'a Hadeeth On Imam Al-Mahdi (ajf) And His Occulation




In This Section Of This Article We Shall Cover:


  • Designation Of Imam Al-Mahdi (ajf) And His Occultation
  • Recorded Reports Prior To The Occultation Of Imam Mahdi (ajf)
  • Reports On The Two Occultations
  • The Age Of Imam Al-Mahdi (ajf)
  • The Myth Of The Sirdaab (Cellar)


Designation Of Imam Al-Mahdi (ajf) And His Occultation


In this section of the series we shall investigate the narrations concerning the appointment and the occultation of Imam Al-Mahdi (ajf) from the Messenger of Allah (saw) and the Imams (a.s) before him, and the concept of Imam Al-Mahdi (ajf) from earlier scholars of the past. We shall also discuss the issue concerning the two occulations. 


Sheikh Al-Mahuzi:

Narration(s) through the noble Prophet (saw):

Sheikh Al-Sadooq: Narrated to us Alee bin Abdullah Warraq ar-Raazi: Narrated to us Sa'ad bin Abdullah: Narrated to us Haitham bin Abi Masrooq Nahdi from Hussain bin Ulwan from Umar bin Khalid from Sa'ad bin Tareef from Asbagh bin Nubatah from Abdullah bin Abbas that he said: I heard the Messenger of Allah (saw) say: "I, Alee (a.s), Hassan (a.s), Hussain (a.s) and nine (Imams) from the progeny of Hussain (a.s) are the purified and the infallible ones."

Footnote: Kamaluddin: 280, and  its chain is Saheeh (Authentic), its narrators are trustworthy and he has another Saheeh (Authentic) chain through exchange, because Al-Sadooq narrates all the books and narrations of Al-Sa'ad Al-Al-Alqami. Kifayatul Athar: 19.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 525.


Sheikh Al-Mahuzi:

Narration(s) through Ameer ul Mo'mineen Alee (a.s):

Sheikh Al-Sadooq: Narrated to us my father and Muhammad bin Hussain - May Allah (swt) be pleased with them - they said: Narrated to us Sa'ad bin Abdullah and Abdullah bin Ja'far Himyari and Muhammad bin Yahya Al-Attar and Ahmad bin Idrees, all of them from Muhammad bin Hussain bin Abil Khattab and Ahmad bin Muhammad bin Isa and Ahmad bin Muhammad bin Khalid Barqi and Ibraheem bin Hashim, all of them from Hassan bin Alee bin Faddal from Thalaba bin Maimoon from Malik Juhani. And narrated to us Muhammad bin Hassan bin Ahmad bin Walid: Narrated to us Muhammad bin Hassan Al-Saffar and Sa'ad bin Abdullah from Abdullah bin Muhammad Taylisi from Mundhir bin Muhammad bin Qaboos from Nazr bin Abi Sarri from Abi Dawood Sulaiman bin Sufyan Mustariq from Thalaba bin Maimoon from Malik Juhani from Harith bin Mughirah Nasri from Asbagh bin Nubatah that he said;

"I presented myself before Ameer ul Mo'mineen Alee ibn Abi Talib (a.s). I saw that he was engrossed in some thought and marking with his blessed finger on the earth. I queried, 'O Ameer ul Mo'mineen (a.s)! What is the matter, I find you today in some perplexity, making signs on the earth, do you love this earth?' He replied: 'I swear by Allah (swt) that it is not so. I have never befriended this world, rather I was reflecting about that son, the eleventh one from my progeny. He is the Mahdi (ajf), who will fill the earth with justice and equity as it would be filled with injustice and tyranny. There is an occultation for him in which some people will be deviated while others will be guided.' I asked: 'O Ameer ul Mo'mineen, would this come to pass?' He replied: 'Yes, just as they are created and O Asbagh, I am telling you that they shall be the best of this Ummah with the righteous ones of this progeny.' I asked: 'What will happen after that?' He replied: 'After that, Allah (swt) will do whatever He wants. He alone is the master of intentions, aims and the final ends."

Footnote: Kamaluddin: 288, and its chain is Hasan (Reliable)Al-Kafi: 1/338. Dala'il Al-Imamah: 529. Al-Ghaybah Al-Nu'mani: 60. Al-Ghaybah Al-Tusi: 165. Kifayatul Athar: 219 and he has authenticated it.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Ziyad bin Ja'far Hamadani: Narrated to us Alee bin Ibraheem bin Hashim from his father from Alee bin Mabad from Hussain bin Khalid from Alee bin Musa ar-Ridha (a.s) from his father Musa bin Ja'far (a.s) from his father Ja'far bin Muhammad (a.s) from his father Muhammad bin Alee (a.s) from his father Alee ibn Hussain (a.s) from his father Hussain bin Alee (a.s) from his father Ameer ul Mo'mineen Alee ibn Abi Talib (a.s) that he said;

"Your ninth descendant, O Hussain (a.s) is the same one who will rise with the truth (Qa'im bil Haqq) and the one who will expound the religion and spread justice." Hussain (a.s) asked: "O Ameer ul Mo'mineen (a.s), will this actually come to pass?" He replied: "Yes, by the one who sent Muhammad (saw) with prophethood, and chose him over all the people; but it will be after occultation and confusion during which period none shall remain steadfast and firm in his faith except the sincere ones, who have the soul of certainty. They are the ones from whom Allah, the Mighty and Sublime has taken oath on our Wilayat and has guarded faith in their hearts and supported them through the Holy Spirit."

Footnote: Kamaluddin: 304, and its chain is reliable Hasan (Good). Ibn Ma'bad has been mentioned by Al-Najashi and Al-Sheikh among our scholars and authors and they have not criticized him, and his narrations in Al-Kafi are many, and Al-Sadooq has trusted him and Al-Hussain ibn Khalid is Al-Sirafi and his narrations are many and acted upon in the four major books and the trustworthy Al-Bazanti and ibn Abi Umayr and other great scholars have narrated from him and his narrations show that he was of the disciples of Al-Ridha (a.s) and his narrations in the four major books and Uyoon Akhbar Al-Ridha are many and Al-Sadooq has trusted him in Al-Faqih.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 530 - 531.


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Hassan Al-Mujtaba (a.s):

Sheikh Al-Sadooq: Narrated to us Muzaffar bin Ja'far bin Muzaffar Alawi Samarqandi: Narrated to us Ja'far bin Muhammad bin Mas'ud from his father: Narrated to us Jibra'eel bin Ahmad from Musa bin Ja'far Baghdadi: Narrated to me Hassan bin Muhammad Sairafi from Hanan bin Sadeer from his father Sadeer bin Hakim from his father from Abi Saeed Aqisa that he said:

When Hassan bin Alee (a.s) signed the peace treaty with Mu'awiyah some people came to him and condemned him for making peace. So he said: "Woe be on you, you don't know why I did that. By Allah (swt)! Whatever I have done is better for my followers (Shi'as) than everything. Don't you know that I am your Imam whose obedience is incumbent on you? And on the basis of the statement of the Messenger of Allah (saw) I am one of the chiefs of the youths of Paradise?" All said: "Yes, indeed it is so." The Imam (a.s) said: "Don't you know that when Khidr (a.s) made a hole in the boat, repaired the wall and killed a boy, Musa bin Imran (a.s) did not like it since he was unaware of the wisdom behind those actions, even though all those actions were according to the dictates of divine wisdom?

Do you know that there is none among us who did not have the allegiance of the tyrant ruler of his time around his neck, except for Qa'im, behind whom the Spirit of Allah (swt), Isa bin Maryam (a.s) will pray? Indeed, Allah, the Mighty and the Sublime has kept his birth secret and his person unseen. When he reappears, he would not have the allegiance of anyone upon his neck. He is the ninth descendant of my brother, Hussain (a.s). He is the son of the best of the maidservants. The Almighty Allah (swt) will prolong his age during the occultation, then He would, through His power, make him appear as a youthful man of less than forty years of age so that it may be known that the Almighty Allah is powerful over everything."

Footnote: Kamaluddin: 316. Kifayatul Athar: 225 and he has authenticated it and this is enough to trust upon it, because Al-Khazzaz Al-Qummi is of the famous and trustworthy jurisprudent at the level of Sheikh Al-Mufid.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 531 - 532.


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Hussain Al-Shahid (a.s):

Sheikh Al-Sadooq, Al-Khazzaz and ibn Ayyash: Narrated to us Ahmad bin Ziyad bin Ja'far Hamdani: Narrated to us Alee bin Ibraheem bin Hashim from his father from Abdus Salam bin Salih Harawi that he said: Informed us Waki bin Jarrah from Rabi bin Sa'ad from Abdur Rahman bin Salit that he said: Hussain ibn Alee ibn Abi Talib (a.s) said:

"From us there are twelve Mahdis, the first of whom is Ameer ul Mo'mineen Alee ibn Abi Talib (a.s) and the last of whom is my ninth descendant. And he is truly the Imam Al-Qa'im. Allah (swt) will enliven the earth after its death through him.

And through him will triumph His religion over all the religions even if the polytheists may dislike this. There will be occultation for him during which communities will apostize, but others will remain steadfast on religion. They will be tortured and told: 'If you are true when will this promise be fulfilled?' Know that one who observes patience during those tribulations will be like one who fights the Holy war under the command of the Messenger of Allah (saw)."

Footnote: Muqtadhab Al-Athar of Al-Hafiz ibn Ayyash: 23. Kamaluddin: 317, Ch. 30. Uyoon Akhbar Al-Ridha: 69. Kifayatul Athar: 232 and its chain is Saheeh (Authentic) and its narrators are trustworthy, and some of them are of the scholars of the opponents.

Sheikh Al-Sadooq: Narrated to us Abdul Wahid bin Muhammad bin Ubdus Al-Attar: Narrated to us Aboo Amr Kashshi: Narrated to us Muhammad bin Mas'ud: Narrated to us Alee bin Muhammad bin Shuja from Muhammad bin Isa from Muhammad bin Abi Umair from Abdur Rahman bin Hajjaj from Al-Sadiq Ja'far bin Muhammad from his father Muhammad bin Alee from his father Alee bin Hussain (a.s) that he said: Hussain ibn Alee (a.s) said:

"In my ninth descendant there will be a similarity to Prophet Yusuf (a.s) and a similarity to Prophet Musa bin Imran (a.s). And he is the Qa'im of us, Ahlulbayt (a.s). Allah, the Mighty and the High will reform his circumstances overnight."

Footnote: Kamaluddin: 316, and its chain has no problem, as Sheikh Al-Sadooq has another Saheeh (Authentic) for all the narrations and the books of Muhammad ibn Abi Umayr which contained this narrations, as it is in Al-Fehrist and with therefore it is possible to authenticate it through chain exchange.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 533 - 534.


Sheikh Al-Mahuzi:

Narration(s) through Imam Zain Al-Abideen Alee ibn Al-Hussain (a.s):

Sheikh Al-Sadooq: Narrated to us Alee bin Abdullah Warraq: Narrated to us Muhammad bin Harun Sufi from Abdullah bin Musa from Abdul Azeem bin Abdullah Hasani: Narrated to me Safwan ibn Yahya from Ibraheem bin Abi Ziyad from Abi Hamza Thumali from Abi Khalid Kabuli that he said:

I came to my master, Alee bin Hussain Zainul Abideen (a.s) and said: "O son of Allah's Messenger (saw), tell me about those personalities whose obedience and love Allah (swt) has made incumbent on His servants and that after the Messenger of Allah (saw) they should follow them." The Imam (a.s) said: "O Kankar! The ones whom Allah (swt) has made as Ulil Amr (vested with authority) are Ameer ul Mo'mineen Alee ibn Abi Talib (a.s) and after him, Imam Hassan (a.s), then Imam Hussain (a.s), sons of Alee ibn Abi Talib (a.s) till this position came to me." After that the Imam (a.s) fell silent.

I said: "My chief, it is narrated from Ameer ul Mo'mineen (a.s) that the earth shall never be devoid of a Proof of Allah, the Mighty and Sublime upon His creatures. So who is the Imam and Divine Proof after you?" He replied: "My son Muhammad (a.s), and in Taurat his name is Baqir (splitter) and he will expound knowledge. He will be the Divine Proof after me. And after him his son, Ja'far (a.s) who will be famous among the folks of the heavens as Sadiq." I said: "My chief, why is he named Sadiq (truthful) while all of you are truthful?" He replied: "My father narrated to me from his father that the Messenger of Allah (saw) said: 'When my great grandson, Ja'far bin Muhammad bin Alee bin Hussain bin Alee ibn Abi Talib (a.s) is born, name him Sadiq. One of his fifth descendants will be named Ja'far, who will falsely claim Imamate and attribute falsehood to Almighty Allah. He would be Ja'far Katthab in the view of Allah (swt). He will claim something he is not worthy of. He will oppose his father and be jealous of his brother. Taking undue advantage of the occultation of Divine Proof, he will try to expose the secret of Allah (swt).'"

After that, Imam Alee ibn Hussain (a.s) cried much and then said: "As if I can see Ja'far Katthab helping the tyrant of the time to search for the Wali of Allah (swt). He will try to spy on him and not knowing about the birth of Imam Qa'im, he will become the executor of his father's estate and will desire that were he to gain upper hand on the Qa'im he will eliminate him; and will be greedy for his inheritance, till he usurps it wrongfully."

Aboo Khalid says: I said: "O son of Allah's Messenger (saw), is it a prediction?" He replied: "No, rather by Allah (swt), it is written in the book in our possession that mentions the calamities that shall befall us after the Messenger of Allah (saw)." Aboo Khalid says: I asked: "O son of Allah's Messenger (saw), what will happen after that?" He replied: "After that there will be a long occultation of the Wali of Allah (swt) and the twelfth successor of the Messenger of Allah (saw). O Aboo Khalid, during this period of occultation, those who believe in his Imamate and who await for his reappearance, they shall be better than the people of all times because Allah, the Mighty and Sublime would bestow them intelligence, understanding and recognition and for them occultation would be same as presence. Their status shall be like that of the holy warriors who fought under the command of the Messenger of Allah (saw). It is they who are sincere and our true Shi'as. They shall call the people to the religion of Allah (swt) openly and secretly." And he said: "Awaiting for the reappearance is the best worship act."

Footnote: Kamaluddin: 319, and its chain is Hassan and Al-Sadooq has a Saheeh (Authentic) chain to all the books and narrations of Safwan ibn Yahya as Sheikh Al-Tusi has mentioned in the biography of Safwan, so chain exchange is possible.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 534 - 536.


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Baqir (a.s):

Al-Fadhl ibn Shazaan: Narrated to us Al-Hassan ibn Mahboub from Malik ibn Atiyya from Thabit ibn Abi Safiyya Dinar from Abi Ja'far (a.s) in a narration: Al-Hussain (a.s) said: "Allah (swt) will make our Qa'im appear and take revenge from those who oppressed us." He was asked: "O son of the Messenger of Allah (saw), who is your Qa'im?" He said: "The seventh descendant of my son Muhammad ibn Alee (a.s) and he is Al-Hujjah ibn Al-Hassan ibn Alee ibn Muhammad ibn Alee ibn Musa ibn Ja'far ibn Muhammad ibn Alee (ajf), my son, and he is the one who will disappear for a long time and then reappears and will fill the Earth with justice and equity as it was filled with oppression and tyranny."

Footnote: Ithbatul Huda: 3/569, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Al-Nu'mani: Muhammad bin Abdullah bin Ja'far Al-Himyari narrated from his father from Muhammad bin Isa bin Ubayd bin Yaqteen from an-Nadhr bin Suwayd from Yahya Al-Halabi that Alee bin Aboo Hamza had said: Once I, Aboo Basir and a freed slave (mawla) of Imam Al-Baqir (a.s) were together. The mawla said: "I have heard Imam Al-Baqir (a.s) saying: 'From us there are twelve inspired (Imams). The seventh of my descendants is Al-Qa'im.'"
Aboo Basir said: "I witness that I have heard Aboo Ja'far (as-Sadiq (a.s) saying this forty years ago."

Footnote: Al-Ghaybah: 97, and its chain is Saheeh (Authentic), and ibn Abi Hamzah was abandoned after his Waqf, however the scholars are in consensus upon acting on his narrations as Sheikh Al-Tusi has mentioned.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 536 - 537.


Sheikh Al-Mahuzi:

Narration(s) through Imam Sadiq (a.s):

Al-Fadhl ibn Shazaan: Narrated to us Abdul Rahman ibn Abi Najran from Asim ibn Hamid from ibn Hamza Al-Thumali from Abi Abdullah (a.s) from the Prophet (saw) in a narration saying to Alee (a.s): "Know that my son will take revenge from your oppressors and the oppressors of your Shi'a in Dunya and Allah (swt) will punish then in the Hereafter." Then Salman said: "Who is he O Messenger of Allah (saw)?" He (saw) said: "The ninth descendant of Al-Hussain (a.s), who will appear after a long occultation and he will publicly preach the religion of Allah (swt) and make the religion victorious, and he will take revenge from the enemies of Allah (swt) and will fill the Earth with justice and equity as it was filled with oppression and tyranny."

Footnote: Ithbatul Huda: 3/569, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Ibraheem bin Ishaq Taliqani: Narrated to us Ahmad bin Muhammad Hamdani: Narrated to us Abi Abdullah Asimi from Hussain bin Qasim bin Ayyub from Hassan bin Muhammad bin Sama-a from Thabit Saigh from Aboo Basir from Abi Abdullah Sadiq (a.s) that he heard him say: "From us there will be twelve Mahdis. Six have passed and six are remaining. Allah (swt) will do with the sixth as He pleases."

Footnote: Kamaluddin: 338, and its chain is Saheeh (Authentic) and its narrators are trustworthy. Al-Hussain ibn Al-Qasim is ibn Muhammad ibn Ayyoub ibn Shamoon, Al-Ghaza'iri said: They have weakened him, but he is trustworthy in my opinion, however the discussion is about those who have narrated from him and Al-Sahigh is the trustworthy Thabit ibn Shuraih.

Sheikh Al-Sadooq: It is narrated from Abdul Wahid bin Muhammad Al-Ataa Nishapuri from Alee bin Muhammad Qutaibah Nishapuri from Hamadan bin Sulaiman from Muhammad bin Ismail bin Bazya from Hayyan Al-Siraj from Sayyid bin Muhammad Himyari that he said: "In the beginning I used to harbor extremist beliefs and had faith in the occultation of Muhammad bin Alee ibn Hanafiyyah and a long period of time passed in this way in deviation and misguidance. After that, the Almighty Allah favoured me through Ja'far bin Muhammad Sadiq (a.s) and saved me from the fire of Hell and guided me to the Right Path. Thus, I asked the Holy Imam (a.s) one day: "I found in you those signs and qualities by which it was proved for me and all the people of your time that you are the Divine Proof and that only you are that Imam whose obedience has been compulsory by Allah (swt) and made following you incumbent on all. O son of Allah's Messenger (saw), traditions have been recorded from your purified ancestors about occultation, stating that it is certain to happen, so please tell us with whom it would occur." He replied: "Indeed this occultation shall happen with my sixth descendant and the twelfth of the guiding Imams (a.s) after the Messenger of Allah (saw), the first of whom is Ameer ul Mo'mineen Alee (a.s) and the last is Qa'im bil Haqq (one who will rise with the truth). He shall be the remnant of Allah (swt) on His earth and the Master of the Age. By Allah (swt), even if his occultation becomes as long as the age of Nuh (a.s) he will not depart from the world without reappearing and filling up the earth with justice and equity in the same way as it would be fraught with injustice and oppression."

The Sayyid says: When I heard this from my master Ja'far bin Muhammad as-Sadiq (a.s), I repented to Allah (swt) in his presence and composed the panegyric which began as follows:

1 - When I saw that the people have become deviated in the matter of religion, I became a Ja'fari with other Ja'faris in the name of Allah (swt).

2 - I called with the name of Allah (swt) and only Allah (swt) is the Greatest. And I became certain that He is the forgiving and condoning.

3 - And I adopted the religion of Allah (swt) instead of that which I had made my religion. And from which the master of all men Ja'far had restrained me.

4 - So I said: Just suppose I remained a Jew for a time. Or that my faith was the faith of those who are Christians.

5 - And I am of those who repent to the Beneficent. And I certainly accepted Islam and Allah (swt) is the Greatest.

6 - I shall not have extremist beliefs till I live nor would I turn back to that which I used to hide and show.

7 - Neither am I of the confession that Muhammad is in Razwa even though the ignorant may criticize me and commit excess in it.

8 - But he (Muhammad bin Hanafiyyah) is from those who have passed away upon the best conditions and with those who are pure and chaste.

9 - In the company of the purified and the chaste ones and those who are pure descendants of Mustafa (saw).

And he also composed the following panegyric:

1 - O rider who marches valiantly towards Madinah, who is crossing the deserts like a lion.

2 - When Allah (swt) guides you and you meet Ja'far, then you say to this friend of Allah (swt) and the son of the cultured one:

3 - O son of the trustworthy one of Allah (swt) and the trustworthy one of Allah (swt), I seek forgiveness of the Beneficent Lord and I am turning back

4 - Towards you in the matter in which I had exaggerated. I shall fight like a holy warrior with everyone who is uncultured.

5 - My exaggerated statement regarding the son of Khawla was not based on my enmity towards the pure and chaste progeny.

6 - But we have received the tradition from the successor of Muhammad (saw) and whatever he has said is not based on falsehood.

7 - That the master of the affair shall remain in concealment; hiding like someone who is afraid and fearful.

8 - The properties of this absent and hidden one shall be distributed in such a way as if he is dead and buried in the earth.

9 - He shall remain in this way for sometime and then he would reappear like a shooting star that appears on the horizon.

10 - With the help and assistance of Allah (swt) he would set out from the House of his Lord. And with leadership and command bestowed by Him.

11 - He shall move towards his enemies along with his standard. Then he would slay them in such a way that uncontrollable and furious horses kill.

12 - When it was reported that the son of Khawla has disappeared, we turned our saying towards him and did not say anything false.

13 - And we said that he is that same Mahdi and Qa'im that due to whose justice and equity every draught stricken one will get the happiness of life.

14 - Thus if you denied it, your statement is right. Whatever you have been commanded is sure to happen and there is no bias in it.

15 - And I make my Lord a witness that your word is proof on all whether they be obedient or sinners.

16 - That the master of the affair and the Qa'im for my heart is anxious and yearning.

17 - For him there is such an occultation that it is necessary for him to go into occultation. And Allah (swt) has bestowed His mercy upon this hidden one.

18 - He will wait for more time and then reappear according to his schedule. Then rule upon those in the east and the west.

19 - I am having faith in him whether he be seen or concealed. Even if I am ridiculed for this I shall not worry about it.

Hayyan Siraj, the narrator of this tradition hails from Kaysaniyah sect.

Footnote: Kamaluddin: 33, and the narrators of the chain are trustworthy and great scholars except Hayyan, and he was Kaysani in belief and this is something that makes us sure about the reliability of the narration beside the poetry of Sayyed Al-Himyari which says: "Taja'fartu" one of the famous poetries among Shi'a and their opponents. Bisharatul Mustafa: 429.

Sheikh Al-Sadooq: Narrated to us Hussain bin Ahmad bin Idrees that: Narrated to us my father from Ayyub bin Nuh from Muhammad bin Sinan from Safwan bin Mehran from Al-Sadiq Ja'far bin Muhammad (a.s) that he said:

"One who agrees (believes) in the Imamate of all the Imams (a.s) but denies the Mahdi (ajf) is like one who accepts the prophethood of all the prophets (a.s) but denies the prophethood of Muhammad (saw)." He was asked: "O son of Allah's Messenger (saw), who is the Mahdi from your progeny?" "The fifth descendant of the seventh Imam (a.s), whose person will remain hidden from your view and uttering his name is unlawful for you."

Footnote: Kamaluddin: 333, and its chain is Hasan like Saheeh (Authentic), 338, 410 through a Hasan like Saheeh (Authentic) chain from ibn Abi Ya'four.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 537 - 542.


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Kadhim (a.s):

Sheikh Al-Sadooq: Narrated to us Ahmad bin Ziyad bin Ja'far Hamadani: Narrated to us Alee bin Ibraheem bin Hashim from his father from Abi Ahmad Muhammad bin Ziyad Azadi that: I asked my master Musa ibn Ja'far (a.s) regarding the verse:

وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَة

And made complete to you His favours outwardly and…inwardly.

Holy Qur'aan {31:20}

 
He replied: "The apparent bounty is the Imam (a.s) who is seen and the hidden bounty is the Imam (a.s) who is in occultation." The narrator says: I asked: "Is there any among the Imams (a.s) that shall go into occultation?" He replied: "Yes. His person would be unseen by the people but his remembrance would remain hidden in the hearts of the believers. And he is the twelfth one of us. For him the Almighty Allah would make every difficult thing easy and tame every disobedient one. He would open up the treasures of the earth for him and make every remoteness a proximity for him. He would destroy every disobedient sinner and eliminate every transgressing satan at his hands. He is the son of the best of the maids. His birth would be concealed from the people and it won't be lawful for them to mention his name until the time Allah, the Mighty and Sublime would make him appear. Then he will fill the earth with justice and equity, as it would be fraught with injustice and oppression."

Footnote: Kamaluddin: 368, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars. Kifayatul Athar: 270 from Muhammad ibn Abdullah ibn Hamzah from his uncle Al-Hassan ibn Hamzah from Abi ibn Ibraheem and he has authenticated it.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Ziyad bin Ja'far Hamdani: Narrated to us Alee bin Ibraheem bin Hashim from his father from Salih bin Sindi from Yunus bin Abdur Rahman that he said: I came to Musa bin Ja'far (a.s) and asked him:

"O son of Allah's Messenger (saw)! Are you the Qa'im bil Haqq?" He replied, "I am Qa'im bil Haqq, but the Qa'im who shall purify the earth from the enemies of Allah Almighty and who shall fill it with justice in the same way as it would be fraught with injustice and oppression, is my fifth descendent who will have a prolonged occultation because his life shall be in danger. During this period (of occultation) some people will deviate from the truth but some would remain steadfast on it."

Then he said, "Blessed are those of our Shi'as who during the occultation of our Qa'im remain attached to our Wilayat (guardianship) and who are steadfast in devotion for us, who have declared immunity from our enemies. They are from us and we are from them. And indeed they have preferred us for Imamate and we have also selected them as our followers (Shi'a). Congratulations to them and blessed be they (Shi'as). By Allah (swt)! On the Day of Judgment they shall be in our grades."

Footnote: Kamaluddin: 361, and its chain's narrators are trustworthy except for ibn Al-Sindi. His narrations in Al-Kafi are many, as Sheikh of the scholars of Qom Ahmad ibn Muhammad Al-Ash'ari and other Huffaz have narrated from him, however it is easy, because Sadooq has another Saheeh (Authentic) chain to all the narrations of Yunus ibn Abdul Rahman as Sheikh Al-Tusi has mentioned in his biography. Kifayatul Athar: 269, from Muhammad ibn Abdullah ibn Hamzah from his uncle Alee ibn Ibraheem and he has authenticated it.

Sheikh Al-Sadooq: Narrated to us my father and Muhammad bin Hassan - May Allah (swt) be pleased with them - they said: Narrated to us Sa'ad bin Abdullah from Hassan bin Isa bin Muhammad bin Alee bin Ja'far from his father from his grandfather Muhammad bin Alee from Alee bin Ja'far from his brother, Musa bin Ja'far (a.s) that he said:

"When the fifth descendant of the seventh Imam (a.s) goes into occultation, for the sake of Allah (swt) protect your religion. None of you must let go of your religion. O son! Occultation is necessary for the master of this affair. So much so that even those who say that it is a test from Allah (swt), they would also turn away from him. And if in the knowledge of your forefathers there had been some other religion more correct and better than this, they would have followed that only." I asked: "Master, tell us who is the fifth descendant of the seventh Imam?" He replied: "Son, your intellects are small, he cannot be accommodated in it. Your understanding is so restricted that you cannot bear it, but if you live till that time you will indeed find out.!

Footnote: Kifayatul Athar: 268, and he has authenticated it. Ilal Al-Sharaye: 244. Kamaluddin: 359. Al-Kafi: 1/336. Al-Ghaybah Al-Nu'mani: 154. Al-Ghaybah Al-Tusi: 166, 337.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 544 - 546.


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Ridha (a.s):

Sheikh Al-Sadooq: Narrated to us Ahmad bin Ziyad bin Ja'far Hamadani: Narrated to us Alee bin Ibraheem from his father from Zayyan bin Salt that he said: I asked ar-Ridha 
(a.s):

"Are you the Sahibul Amr (Master of Affair)?" He replied: "I am also Sahibul Amr but not the Sahibul Amr who will fill the earth with justice as it would have been fraught with tyranny and oppression. And how can I be that person? While you can see that I am physically weak. Whereas the Qa'im is the one who at the time of his reappearance will be senior in age but have the appearance of the youth. His body shall be so strong that if he catches hold of the biggest tree of the earth he shall be able to uproot it and if he shouts between the mountains, their stones will roll down. The staff of Prophet Musa (a.s) and the seal ring of Prophet Sulayman (a.s) are with him. He is my fourth descendent. The Almighty Allah will keep him in occultation as long as Divine wisdom dictates. Then He will reveal him so that he may fill the earth with justice and equity just as it would fraught with injustice and oppression."

Footnote: Kamaluddin: 376, and its chain is Saheeh (Authentic) and its narrators are trustworthy and of great scholars.

Al-Khazzaz: Narrated to us Muhammad ibn Alee, may Allah (swt) be pleased with him, Narrated to us Ahmad bin Ziyad bin Ja'far Hamadani: Narrated to us Alee bin Ibraheem bin Hashim from his father from Alee bin Mabad from Hussain bin Khalid that: Alee bin Musa ar-Ridha (a.s) said:

"One who does not have piety does not have religion and whosoever does not have dissimulation (Taqiyyah) does not have faith and indeed the most honoured among you near Allah (swt) is the one most pious of you." His Eminence was asked: "Till when does he have to observe Taqiyyah?" He replied: "Till the day of the appointed hour and on that day is the reappearance of our (Ahulbayt's (a.s)) Qa'im. Thus whosoever abandons Taqiyyah before his reappearance is not from us." It was asked: "O son of Allah's Messenger (saw), from which of AhlulBayt is the Qa'im?" He replied: "He is my fourth descendant, the son of the best of the maidservants. The Almighty Allah would, through him, purify the earth from every kind of oppression and remove every type of injustice from it. He is the one in whose birth the people would doubt and he is the one who would have an occultation before his reappearance. And when he arises, the earth shall be lit up with his effulgence. He would establish the scales of justice among the people so that no one may oppress the other. He is the one for whom the earth would wrap itself and he would not throw a shadow. And he is the one by whose name the caller would call out from the sky inviting people to the Imam (a.s) which all the people of the earth would be able to hear. The caller would say: 'Know that the Proof of Allah (swt) has appeared near the House of Allah (swt), so follow him as truth is with him, and that is the meaning of the statement of the Almighty Allah:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّن السَّمَاء 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."

Holy Qur'aan {26:4}


Footnote: Kifayatul Athar: 275, and he has authenticated it. Kamaluddin: 371, and its chain is Hasan, Alee ibn Ma'bad, his narrations in Al-Kafi are many and Sheikh Al-Tusi and Al-Najashi have mentioned him among our scholars and authors and they have not criticized him and Al-Sadooq has trusted upon him in Al-Faqih and Al-Hussain ibn Khalid's narrations are many and a large group of great scholars have narrated from him, like Al-Bazanti and ibn Abi Umayr and others and Al-Sadooq has trusted upon him in Al-Faqih and his narrations show that he was of the close disciples of Al-Ridha (a.s).

Sheikh Al-Sadooq: Muhammad bin Ibraheem bin Ishaq narrated to us, from Ahmad bin Muhammad Al-Hamdany, from Alee bin Al-Hasaan bin Alee bin Fazaal, from his father, Aboo Al-Hassan Alee ibn Musa Al-Ridha (a.s) has said: "It is as if I am with the Shi'a during their losing the third from my sons, seeking the pasture, but they are not finding it." I said to him, "And why would that be, O son of Rasool-Allah (saw)?" He (a.s) said: "Because their Imam (ajf) would be hidden from them." So, I said, "And why?" He (a.s) said: "So that there should not remain any argument for anyone upon his neck when he rises by the sword."

Footnote: Ilal Al-Sharaye: 1/245, and its chain is Saheeh (Authentic) and its narrators are trustworthy and of great scholars. Uyoon Akhbar Al-Ridha (a.s): 2/247. Kamaluddin: 480.

Sheikh Al-Sadooq: Narrated to us my father: Narrated to us Abdullah bin Ja' far Himyari from Ahmad bin Hilal Abartai from Hassan bin Mahboob from Abil Hassan Alee bin Musa ar-Ridha (a.s) that: He said to me: "Definitely, there will occur the dumb, catastrophic mischief, in which every secret and close relation will be dropped. That will happen when the Shi'a will miss my third descendant. The dwellers of the heavens and the earth, and every worthy and merited man, every contrite and sorrowful person will cry for him." Then he said, "May my parents be sacrificed for the namesake of my grandfather and my look-alike and the look-alike of Musa the son of Imran (a.s). He is dressed in the garments of light, shining with rays of illumination of sanctity. How abundant worthy men of faith and how abundant sorrowful men of belief will be perplexed and grievous at the loss of that crystal spring. As if I see them in their utmost despair, they are being called by a call that is heard from far away as it is heard from the near, a call that is a blessing for the faithful and a curse for the unbelievers."

Footnote: Kamaluddin: 370, and its chain is Saheeh (Authentic), and the narrations of Al-Abirtahi are reliable and Saheeh (Authentic) if the narrators from him are of the great scholars and Shuyukh, besides that, Al-Sadooq narrates all the narrations of ibn Mahboub through another Saheeh (Authentic) chain that Sheikh Al-Tusi has mentioned in Al-Fehrist in the biography of ibn Mahboub. Al-Ghaybah Al-Nu'mani: 180. Dala'il Al-Imamah: 460. Al-Ghaybah Al-Tusi: 439.

Sheikh Al-Sadooq: Muhammad bin Ibraheem bin Ishaq narrated to us, from Ahmad Bin Muhammad Al-Hamdany, from Alee bin Al-Hasaan bin Alee bin Fazaal, from his father, Aboo Al-Hassan Alee ibn Musa Al-Ridha (a.s) has said: "It is as if I am with the Shi'a during their losing the third from my sons, seeking the pasture, but they are not finding it." I said to him, "And why would that be, O son of Rasool-Allah (saw)?" He (a.s) said: "Because their Imam (ajf) would be hidden from them." So, I said, "And why?" He (a.s) said: "So that there should not remain any argument for anyone upon his neck, when he rises by the sword."

Footnote: Ilal Al-Sharaye: 245, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Muhammad bin Yahya Al-Attar: Narrated to us my father from Muhammad bin Ahmad from Muhammad bin Mehran from his uncle Ahmad bin Zakariya that: Ar-Ridha Alee bin Musa (a.s) asked me: "Where is your house in Baghdad?" I said, "At Al-Karkh." He said, "That is the safest of places. There has to happen the deaf catastrophe mischief in which every secret and close relation will be dropped. That will happen after the Shi'a will miss my third descendant."

Footnote: Kamaluddin: 371.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 546 - 549


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Jawad (a.s):

Sheikh Al-Sadooq: Narrated to us Muhammad bin Ahmad Shaibani: Narrated to us Muhammad bin Abi Abdullah Kufi from Sahl bin Ziyad Adami from Abdul Azeem bin Abdullah Hasani that he said: "I said to His Eminence, Muhammad bin Alee bin Musa (a.s): We hope that you would be the Qa'im of the Progeny of the House of Muhammad (saw), who would fill the earth with justice and equity just as it would fraught with injustice and oppression." He replied: "O Abal Qasim, none of us Imams are but Qa'im by the command of Allah, the Mighty and Sublime, and we are the guides towards the religion of Allah (swt). But the Qa'im through whom the Almighty Allah would purify the earth from the infidels and apostates and who would fill up the earth with justice and equity is the one whose birth shall remain concealed for the people and whose person would remain unseen by the people and pronouncing whose name would be unlawful. His name and agnomen shall be the same as that of the Messenger of Allah (saw) and he is the one for whom the earth would wrap itself and every hardship would become easy for him. His companions numbering same as the fighters of Badr would gather around him from far off places of the earth. And that is the meaning of the verse:


أَيْنَ مَا تَكُونُواْ يَ أْتِ بِكُمُ اللّهُ جَمِيعًا إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ


"Wherever you are, Allah will bring you all together; surely Allah has power over all things." 

Holy Qur'aan {2:148}


Thus when this number gathers around him, Almighty Allah would reveal his matter. And when the number of his helpers reach 2000, he would, by the permission of Allah (swt) set out in pursuit of the enemies of Allah (swt) in order to please the Almighty." 

Abdul Azeem says: I asked His Eminence: "My master, how would he know that Almighty Allah is pleased with him?" He replied: "Allah would instill mercy into his heart. Thus when he enters Madinah, he would bring out the Laat and Uzza and burn them up."

Footnote: Kamaluddin: 377, and its chain is Hasan like Saheeh (Authentic). Kifayatul Athar: 282 and he has authenticated it, he has narrated it from Abi Abdullah Al-Khaza'i from Muhammad ibn Abi Abdullah Al-Kufi.

Al-Khazzaz: narrated to us Muhammad ibn Alee, may Allah (swt) be pleased with him, from Alee bin Ahmad bin Musa ibn Umran Al-Daqqaq: Narrated to us Muhammad bin Harun Sufi: Narrated to us Aboo Turab Abdullah bin Musa Ruyani: Narrated to us Abdul Azeem bin Abdullah bin Alee bin Hassan bin Zaid bin Hassan bin Alee ibn Abi Talib (a.s) [Al-Hasani] that: I came to my chief, Muhammad bin Alee bin Musa bin Ja'far bin Muhammad bin Alee bin Hussain ibn Alee ibn Abi Talib (a.s) and wanted to ask him regarding the Qa'im, that whether he is the Mahdi or someone else. The Imam (a.s) began the conversation and said: "O Abal Qasim, the Qa'im is from us and he is the Mahdi. It is obligatory to wait for him in his occultation and to obey him in his appearance. He is the third from my descendants. By the One Who sent Muhammad (saw) with prophethood and distinguished us through Imamate, even if it does not remain from the world but a single day, Allah (swt) will prolong that day until he rises. He will fill the earth with equity and justice, as it will be replete with injustice and oppression. Indeed Almighty Allah would reform his affairs overnight in the same manner as He reformed the affairs of His Kaleem Musa (a.s) when he went to get fire for his wife but he returned graced with prophethood and messengership." Then he said, "The best action of our Shi'as is to wait for reappearance."

Footnote: Kifaytul Athar: 281, and he has authenticated it. Kamaluddin: 377.

Sheikh Al-Sadooq: Narrated to us Abdul Wahid bin Muhammad bin Ubdus Al-Attar: Narrated to us Alee bin Muhammad bin Qutaybah Nishapuri: Narrated to us Ahmad bin Sulayman: Narrated to us Saqr bin Abi Dulf that: I heard Aba Ja'far Muhammad bin Alee ar-Ridha (a.s) say: "The Imam after me is my son, Alee (a.s). His command is the command of his father and his statement is the statement of his father and his obedience is the obedience of his father." Then the Imam (a.s) fell silent. Then he said: "The Imam after him will be his son, Hassan (a.s). His command is the command of his father and his statement is the statement of his father and his obedience is the obedience of his father." After this the Imam (a.s) became silent. The narrator asked: "O son of Allah's Messenger (saw), who will be the Imam after Hassan (a.s)?" Imam (a.s) started weeping profusely and said: "After him, his son Qa'im (ajf) will be the Imam. He will be in Ghaybah and pious and sincere people will await his reappearance while those in doubt will deny him and will ridicule his remembrance (dhikr). Those who will hasten will be destroyed and those who submit will be successful."

Footnote: Kamaluddin: 378, and its chain is Hasan up to Al-Saqar ibn Abi Dalf, and the narration is trusted upon, the trustworthy Hamdaan has narrated it before the birth of Imam Al-Mahdi (ajf). Kifayatul Athar: 283 and he has authenticated it.

Source: Al-Nusus Fi Ahl Al-Khusus, Pg. # 549 - 551.


Sheikh Al-Mahuzi:

Narration(s) through Imam Al-Hadi (a.s):

Sheikh Al-Sadooq: Narrated to us Muhammad bin Hassan: Narrated to us Sa'ad bin Abdullah: Narrated to us Aboo Ja'far Muhammad bin Ahmad Alawi from Abil Hashim Dawood bin Qasim Ja'fari that he said: I heard Abal Hassan of Askar (a.s) say: "The successor after me is my son Al-Hassan (a.s) but what will you do with the successor of my successor?" Al-Ja'fari said, "May Allah (swt) make me your sacrifice! Why?" The Imam (a.s) said, "Because you will not see his physical body and it is not permissible for you to reveal his name." Al-Ja'fari said, "How shall we mention him?" Al-Hadi (a.s) said, "Say, 'The proof [Al-Hujjah] from the family of Muhammad (saw).'"

Footnote: Kamaluddin: 381, 648, and its chain is Hasan, rather Saheeh (Authentic), Muhammad ibn Ahmad Al-Alawi has been mentioned by Al-Najashi in the biography of Al-Amraki with Al-Himyari that: He was of the Sheikhs of our scholars. Sayyed Al-Khoei says: This expression apparently shows that the narrator is of the great and significant and praiseworthy scholars like Al-Himyari. Al-Imamah Wa Al-Tabsira: 118, Al-Kafi: 1/328. Kamaluddin: 381, 648. Kifayatul Athar: 288. Al-Ghaybah Al-Tusi: 202.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Ziyad bin Ja'far Hamadani: Narrated to us Alee bin Ibraheem: Narrated to me Abdullah bin Ahmad Musili from Saqr bin Abi Dulf that he said: "When Mutawakkil placed Imam Alee Naqi (a.s) under house arrest, I went to inquire about the well being of the Imam (a.s). When Mutawakkil's sentry saw me, he called me and said: "Saqar, how are you?" I said: "I am fine, boss." He told me to sit and began to converse with me. He asked me: "Why have you come here?" I said: "To meet you." He said: "Perhaps you have to meet your Master." I said: "Who is my master. My Master is the ruler of the time." He said: "Keep quiet, your Master is the rightful Imam. Don't be afraid of me. I also follow your religion." I said: "Praise be to Allah (swt)." He asked: "Would you like to see him?" I said: "Yes." He said: "Sit here, I will let you meet him after the King's messenger goes away." I waited till the King's messenger departed from there. Then he told a bondman to hold the hand of Saqar and take him to the room in which an Alawite prisoner was held and leave him there. He took me to a room and pointed to a dark room. When I entered, I saw that the Imam (a.s) was sitting, and in front of him was a dug out grave. I greeted the Imam (a.s) and he responded to my greetings and told me to sit. When I was seated, the Imam (a.s) said: "Saqar, what is the purpose of your visit?" I said: "Master, I have to inquire about your well being. Then I looked at the grave and began to weep." The Imam (a.s) said: "Do not worry Saqar, they cannot cause me any harm." I said: "Thank God." Then I said: "There is a tradition of the Messenger of Allah (saw) which I cannot understand." He said: "Which tradition?" I said: "The Holy Prophet (saw) said: 'Do not make enemies of the days as they will be (in retaliation) inimical to you.'" The Imam (a.s) said: "It implies 'our' days. Due to us, as we have raised up the skies and the earth; thus Sabt (Saturday) is the name of the Messenger of Allah (saw). Ahada (Sunday) is the name of Ameer ul Mo'mineen. Ithnain (Monday) are Imams Hassan (a.s) and Hussain (a.s). Thalath a (Tuesday) is Alee bin Hussain (a.s), Muhammad bin Alee Al-Baqir (a.s) and Ja'far bin Muhammad Sadiq (a.s). Arba'a (Wednesday) is Musa bin Ja'far (a.s), Alee bin Musa (a.s) and Muhammad bin Alee (a.s). Khamees (Thursday) is my son, Hassan (a.s) and Friday, is the son of my son. And it is through him that the party of truth will gather and it is him that would fill the earth with justice and truth just as it would have been fraught with injustice and oppression. Thus this is the meaning of 'days' and that you must not be inimical to the days in this world or they would be inimical to you in the Hereafter." Then he said: "Now you may go as you are not safe here."

Footnote: Kamaluddin: 382. Al-Khisal: 395. Kifayatul Athar: 289 and he has authenticated it. Al-Khara'ij Wa Al-Jaraheh: 412 through another chain from Muhammad ibn Aruma from Al-Askari (a.s). Al-Hidayatul Kubra: 363 through a third chain.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Ziyad bin Ja'far: Narrated to us Alee bin Ibraheem from his father from Alee bin Sadaqah from Alee bin Abdul Ghaffar that he said:
"When Aboo Ja'far the second (a.s) passed away, the Shi'as wrote to Abul Hassan of Askar (a.s) asking him about the position of Imamate. He wrote to them, 'The position is mine as long I am alive. When the measures of Allah, the High, catch me, Allah (swt) will send my successor to you. And how would you be to the successor after the successor?'"

Footnote: Kamaluddin: 382, its narrators are trustworthy and great scholars, except for Alee ibn Sadaqah, Sheikh Al-Tusi mentions him in his chains and sends blessings upon him from among all the narrators of the chain, even there are great scholars of this creed are in that chain and this is a sign of reliability and Alee ibn Abdul-Ghaffar is of the close companions of Al-Umari as Al-Kashshi mentions in his narration from him.

Source: Al-Nusus Fi Ahl Al-Khusus, Pg. # 551 - 554.


Sheikh Al-Mahuzi:


Narration(s) through Imam Al-Hassan Al-Askari (a.s):

Al-Fadhl ibn Shazaan: Narrated to us Muhammad ibn Alee ibn Hamza Al-Alawi saying: I heard my master Aba Muhammad (a.s) saying: "The representative of Allah (swt) and His Proof over His servants and my successor after me was born circumcised in the night mid Sha'baan of the year 255 A.H at dawn."

Footnote: Ithbatul Huda: 3/570, and its chain is Saheeh (Authentic), and Al-Hurr Al-Amili has a Saheeh (Authentic) up to the book of Al-Fadhl ibn Shazaan which goes through great and significant scholars of this creed and he has narrated this Hadeeth from that book along with some other narrations.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Ibraheem bin Ishaq: Narrated to me Aboo Alee bin Hammam: I heard Muhammad bin Uthman Al-Umari say: I heard my father say: "Aboo Muhammad Al-Hassan bin Alee (a.s) was asked while I was with him about traditions narrated from his forefathers, peace be on them, that the earth does not remain without the Proof of Allah (swt) on His creatures until the Judgment Day, and that if anyone dies without the cognition of the Imam of his time, he dies the death of a pagan. The Imam (a.s) said: "This is as true as the daylight." It was said: "O son of Allah's Messenger (saw), who is the Proof and the Imam after you?" He replied: "My son (Al-Mahdi (ajf)). Whoever dies not knowing him, will die a pagan death. Behold, he will have an occultation during which the ignorant will be perplexed and the invalidators will perish and the time-assigners will lie. Then he will rise. As if I am gazing at the white standards waving over his head in the Najaf of Kufa."

Footnote: Kamaluddin: 409, and its chain is Saheeh (Authentic) and its narrators are trustworthy.

Al-Fadhl ibn Shazaan: Narrated Ahmad bin Ishaq ibn Abdullah Al-Ash'ari saying: I heard Aba Muhammad Al-Hassan ibn Alee Al-Askari (a.s) saying: "Praise is due to Allah (swt) Who did not cause me to die before showing me the successor after me. He will bear the same name and agnomen as that of the Messenger of Allah (saw). Allah (swt) will protect him in his occultation, then will make him reappear, thereby filling the earth with justice and equity as it shall be full with injustice and oppression."

Footnote: Ithbatul Huda: 3/570, and its chain is a short Saheeh (Authentic) chain. Kamaluddin: 409 through Al-Razi from the trustworthy and reliable Ahmad ibn Ishaq. Kifayatul Athar: 294 and he has authenticated it.

Sheikh Al-Sadooq: Narrated to us Alee bin Abdullah Warraq: Narrated to us Sa'ad bin Abdullah from Ahmad bin Ishaq bin Sa'ad Al-Ashari that he said: I went to Imam Hassan Askari (a.s) and wanted to inquire about his successor. His Eminence, preceded me in the matter and said as follows: "O Ahmad bin Ishaq! The Almighty Allah (swt) has not left the earth without a Divine Proof since the creation of Adam (a.s) and would not leave it without a Divine Proof till the hour shall be established (Day of Judgment). Through the Divine Proof calamities are repelled from the inhabitants of the Earth, rain falls and the bounties of the earth come out." 

After hearing these words Ahmad asked His Eminence: "Who is the Imam and Caliph after you?" Imam Hassan Askari (a.s) arose from his seat and hurried inside his house and returned after a short while, in such a way that upon his neck on his shoulders sat a boy, whose face seemed to be like the full moon and it seemed that he was three years old. After that, His Eminence, Imam Hassan Askari (a.s) said:

"O Ahmad! If you were not having a special and exalted position before Allah (swt) and the Proof of Allah (swt), I would not have shown this son of mine to you. His name and patronymic is the same as that of the Messenger of Allah (saw). He would fill the earth with justice and equity, as it would be fraught with injustice and oppression. O Ahmad! In this community his example is like that of Khidr and Dhul Qarnayn. By Allah (swt)! He will have an occultation and none shall be safe from destruction but one whom Allah (swt) has kept steadfast in the belief of his Imam (a.s) and given the divine opportunity (Taufeeq) to pray for his reappearance." Ahmad immediately asked, "Is there any sign or symbol so that it may satisfy my heart?"

Just then the boy, who looked like a full moon, began to speak and he said: "I am the remnant of Allah (swt) on His earth and the revenge-taker from His enemies and do not demand proof after what is before you…" 

After hearing these words of the Proof of Allah (swt), Ahmad went out of the house of Imam Hassan Askari (a.s) in such a condition that his complete being was surrounded by joy. When again he came to Imam Hassan Askari (a.s) the next day he said: "O son of Allah's Messenger (saw)! I was very much pleased with the favour you bestowed on me that day. Thus what is the continuing practice of Khidr and Dhul Qarnayn?" Imam Hassan Askari (a.s) said in reply, "Prolonged occultation." Ahmad at once said, "O son of Allah's Messenger (saw), would the occultation of the Promised Imam (a.s) be also prolonged?" Imam (a.s) replied, "By my Lord! Yes, so much so, that even those who had accepted him, would turn away from their belief and none shall remain except one from whom Allah (swt) has taken the covenant of our guardianship and in whose hearts is rooted our love and those who support it with their hearts. O Ahmad! This is the command of Allah (swt) and one of the divine secrets and one of the Unseen matters of Allah (swt). So remember what I am telling you and keep it confidential and be of the thankful ones so that you may reside in the position of Illiyeen with us."

Footnote: Kamaaluddin: 384, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars. And Sheikh Al-Sadooq's chain to all narrations and books of Sa'd ibn Abdullah Al-Qummi is bright like that sunlight.

Al-Mas'oudi: Al-Himyari from Ahmad ibn Ishaq who said: I entered upon Abi Muhammad (a.s) and he said to me: "O Ahmad! How was your condition when people fell into doubts and suspicion?"

I said: "O my master, when your letter reached us about the birth of our master, there remained no man or woman and child who could recognise except that they believed the truth."

He (a.s) said: "Don't you know that the Earth does not remain empty of the Proof of Allah (swt)?" and then Aboo Muhammad (a.s) ordered his mother to go to Hajj in the year 259 A.H. and told her about what will happen to him in the year 260 A.H. and Al-Sahib (a.s) came and he (a.s) willed to him (a.s) and conveyed to him the Great Name and the Inherited things and the Arms.

And mother of Abi Muhammad (a.s) left with Al-Sahib (a.s) towards Makkah and Ahmad ibn Muhammad ibn Mutah'har Aboo Alee was in charge for what the representative needed. 

Footnote: Ithbatul Wasiyya: 255, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Al-Fadhl ibn Shazaan: Narrated to us Muhammad ibn Faris Al-Nisabouri from Abi Muhammad (a.s) in a Hadeeth that once he entered upon him (a.s) and there was a child in his presence, so he asked him about that child. So he (a.s) said: "He is my son and my successor after me and he is the one who will go into occultation for a long time and will reappear after the earth is full of oppression and tyranny, so he will fill it with justice and equity."

Footnote: Ithbatul Huda: 3/570, 700, and its chain is Saheeh (Authentic) and its narrators are trustworthy.

Al-Fadhl ibn Shazaan: narrated Muhammad ibn Abdul-Jabbar saying: I asked my master Al-Hassan ibn Alee (a.s): "O son of the Messenger of Allah (saw)! May Allah (swt) make me your ransom, I would like to know the Imam and the Proof of Allah (swt) over His servants after you?" So he (a.s) said: "After me, the proof of Allah (swt) on earth shall be my son whose name and agnomen are that of the Messenger of Allah (saw) and he is the last in chain of vicegerency and Proofs of Allah (swt)." He asked: "From whom will he be born O son of the Messenger of Allah (saw)?" He (a.s) said, "He will be born from the daughter of the son of Qaiser, king of Rome, but he will be born and will go into occultation from people for a long time."

Footnote: Ithbatul Huda: 596, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Sheikh Al-Kulayni: Muhammad ibn Yahya has narrated from Ahmad ibn Ishaq from Aboo Hashim Al-Ja'fari who has said the following: "Once I said to Aboo Muhammad (Al-Hassan ibn Alee Al-Hadi (a.s)), 'Your grace causes shyness in me to ask you questions. May I ask you a question?' He said, 'Yes, you may ask.' I asked, 'My master, do you have a son?' He said, 'Yes, I do have a son.' I then asked, 'If anything will happen to you, where would I ask him (about my religion)?' He replied, 'Ask him in Madinah.'"

Footnote: Al-Kafi: 1/264, and its chain is of the most Saheeh (Authentic) chains. Al-Irshaad: 2/348. Al-Ghaybah Al-Tusi: 155.

Sheikh Al-Kulayni: Alee ibn Muhammad has narrated from Muhammad ibn Alee ibn Bilal who has said the following: "Two years before leaving this world, Aboo Muhammad (Al-Hassan ibn Alee Al-Hadi (a.s)) sent out information to me about the succeeding Imam after him. Just three days before leaving this world he again sent information to me about the succeeding Imam after him."

Footnote: Al-Kafi: 1/328, and its chain to the degree of Saheeh (Authentic). Kamaluddin: 499 from Al-Hussain ibn Isma'eel Al-Kindi from ibn Bilal and at the end there is an addition to it: "So curse of Allah (swt) be upon those who struggles with the rights of the representatives of Allah (swt) and empower people against them, and praise be to Allah (swt) abundantly. Al-Irshaad: 2/348.”

Sheikh Al-Tusi: Muhammad ibn Ya'qoob Al-Kulayni has narrated from Muhammad ibn Ja'far Al-Asadi from Ahmad ibn Ibraheem, Aboo Hamid Al-Maraghi who said: I went to Khadijah, the daughter of Muhammad ibn Alee Al-Ridha (a.s) in the year two hundred and sixty two in Madinah. I conversed with her from behind the curtain and asked her about her religion. She named to me the Imams she followed and then she said, "And so and so ibn Al-Hassan ibn Alee (a.s)," and mentioned his name. I said to her, "May I be sacrificed on you, do you say this on the basis of observation or on the basis of the word of the Infallible?" She said, "Words of Aboo Muhammad (a.s) which he wrote to his mother." I asked, "Where is then the son?" She said, "He is in hiding. To who are the Shi'as to turn for guidance? To the grandmother, the mother of Aboo Muhammad (a.s)." I asked: "Who has he emulated in assigning a woman as his deputy?" She said: "He has emulated Al-Hussain ibn Alee (a.s). Al-Hussain ibn Alee (a.s) assigned his sister, Zainab bint Alee in the superficies. The learning and knowledge coming from Alee ibn Al-Hussain (a.s) were attributed to Zainab ibn Alee in order to maintain secrecy over Alee ibn Al-Hussain (a.s)." Then she said, "You are scholars of narrations. Have you not narrated that the inheritance of the ninth from the sons of Hussain ibn Alee (a.s) will be divided in his lifetime?"

Footnote: The narrations are Mutawatir (Extensively narrated) that the Imams (a.s) after Al-Hussain (a.s) are nine and the ninth one of them is their Qa'im (ajf).

Sheikh Al-Tusi: And Al-Tal'ukburi has narrated the above narration from Al-Hassan ibn Muhammad Al-Nahawandi from Al-Hussain ibn Ja'far ibn Muslim ibn Al-Hanafi from Abi Hamed Al-Maraghi saying: I asked Khadijah daughter of Muhammad, sister of Abil Hassan Al-Askari (a.s)…and mentioned like the above narration.

Footnote: Al-Ghaybah: 230, and its chain is Saheeh (Authentic) and its narrators are trustworthy. Ithabtul Wasiyya: 271. Kamaluddin: 501, through ibn Mahziyar from Al-Asadi. 

Sheikh Al-Sadooq: Narrated to us Muhammad bin Alee Majilaway: Narrated to us Muhammad bin Yahya Al-Attar: Narrated to me Ja'far bin Muhammad bin Malik Fazari: Narrated to me Mu'awiyah bin Hukaim and Muhammad bin Ayyub ibn Nuh and Muhammad bin Uthman Amari, they said: "Aboo Muhammad Hassan Askari (a.s) acquainted us, forty persons, with his newborn son, His Eminence, Mahdi (ajf), while we were present at his house. He said: 'This son of mine is my Imam and Caliph for you after me. Obey him and after me do not become disunited in your religion, that you be destroyed. But you should know that, after this day, you will not see him.' They said: We left his place and after only a few day he [Imam Askari (a.s)] passed away."

Footnote: Kamaluddin: 435, and its chain is Hasan, rather Saheeh (Authentic) and its narrators are trustworthy. Al-Ghaybah Al-Tusi: 357.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Muhammad bin Yahya Al-Attar: Narrated to us Sa'ad bin Abdullah: Narrated to us Musa bin Ja'far bin Wahab Baghdadi that he said: I heard Aba Muhammad Hassan bin Alee (a.s) say: "As if I can see you disputing after me with regard to my successor. Behold, someone who professes faith in all the Imams (a.s) after the Messenger of Allah (saw) yet denies my son, is like someone who professes faith in all prophets and messengers of Allah (swt) and then rejects the prophethood of Muhammad the Messenger of Allah (saw); and the denier of the Messenger of Allah (saw) is like one who rejects all the prophets. Because, obedience to our last one is obedience to our first one and rejecter of our last one is the rejecter of our first one. Behold, my son will have an occultation in which people will doubt except the ones whom Allah, the Mighty and Sublime saves."

Footnote: Kamaluddin: 409, and its chain is Hasan like Saheeh (Authentic). Ibn Wahab has been mentioned by Sheikh Al-Tusi and Al-Najashi as our scholars and authors and they have not criticised him and he has not been excluded from the narrators of Nawadir Al-Hikma and this is of the criteria for his reliability. Kifayatul Athar: 295 and he has authenticated it.

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 517 - 523.




Recorded Reports Prior To The Occultation Of Imam Mahdi (ajf)


Sheikh Al-Sadooq:

Necessity of Marifat (recognition) of the Mahdi (ajf)

The faith of a person will not be correct till he becomes aware of it. As Almighty Allah says:

إِلَّا مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ

But he who bears witness of the truth and they know (him)

Holy Qur'aan {43:86}

Also Allah (swt) did not authenticate the testimony of people except when it was based on their knowledge and understanding. Hence one who has faith in Imam Mahdi (ajf) will not be benefited till he has thorough recognition of his occultation. The Imams (a.s) informed their Shi'as of his occultation and this is recorded in the books. They are found in the books written about two hundred years before the commencement of occultation. None of the followers of the Imam is such that he has not included it in his books. These books are called 'Usool' among the Shi'as and they were compiled about two hundred years before the commencement of the occultation. I have mentioned all the traditions about occultation, which I came across in appropriate places in this book. The writers of these books fall under one of these two conditions – either they had come to know about present occultation before on their own which is logically impossible or they falsely predicted occultation in their books in spite of being from different countries and beliefs and later on it proved to be correct. The second condition is also not acceptable like the first. On this basis, there is no way left but to agree that the writers have recorded the discourse of their holy Imams (a.s) who are the protectors of the will of Holy Prophet (saw).

As a result of these proofs, truth triumphed and falsehood was devastated as it was bound to be destroyed. Our enemies have intentions to misguide those who opposed the Qai'ms occultation, and decided to put a curtain on the eyes of those who believe in his occultation so that people who do not have solid faith start doubting the truth.

Source: Kamaaluddin wa Tamaamun Ni’ma. Pg. # 30 - 31.



Sheikh Al-Mahuzi:

Sheikh Al-Sadooq: Narrated to us my father and Muhammad bin Hassan and Muhammad bin Musa bin Mutawakkil - May Allah (swt) be pleased with them - they said: Narrated to us Sa'ad bin Abdullah and Abdullah bin Ja'far Himyari and Muhammad bin Yahya Al-Attar, all of them said: Narrated to us Ahmad bin Muhammad bin Isa and Ibraheem bin Hashim and Ahmad bin Abi Abdullah Barqi and Muhammad bin Hussain bin Abil Khattab, all of them said: Narrated to us Aboo Alee Hassan bin Mahboob Sarrad from Dawood bin Haseen from Abi Baseer from as-Sadiq Ja'far bin Muhammad from his ancestors that the Messenger of Allah (saw) said: "Mahdi (ajf) is from my progeny. There is an occultation and perplexity for him, during which period communities will deviate. He will bring the relics of the prophets (a.s). At that time he would fill up the earth with justice and equity as it will be fraught with injustice and oppression."

Footnote: Kamaluddin: 287, and its chain is Saheeh (Authentic) and its narrators are trustworthy, in 287 through like a Hasan (Good) chain from Jabir Al-Jufi from Jabir Al-Ansari from the Messenger (saw), in 287 through Aqaba from Al-Sadiq (a.s) too.

Sheikh Al-Sadooq: Narrated from Muhammad bin Musa bin Mutawakkil from Alee bin Ibraheem from his father from Abdus Salam bin Salih Al-Harwi from Abul Hassan Alee bin Musa (a.s) from his forefathers from Alee (a.s) that the Holy Prophet (saw) said: "I swear by Him who appointed me to deliver the truth, certainly the Qa'im from my progeny will remain hidden till the time people start asking, 'What has Allah (swt) got to do with the progeny of Muhammad (saw)?' While others will doubt his existence. Therefore, whoever lives in his age should hold on tightly to his religion and not open doors for Shaytan because of doubts. Otherwise Shaytan will turn him away from the right path and deviate him from my religion as he got your father and mother removed from Paradise. Surely the Almighty Allah has made Shaytan the leader of those who do not have faith."

Footnote: Kamaluddin: 51, and its chain is Saheeh (Authentic) and its narrators are trustworthy.

Sheikh Al-Kulayni: A number of our people have narrated from Ahmad ibn Muhammad from Alee ibn Al-Hakam from Aboo Ayyub Al-Khazzaz from Muhammad ibn Muslim who has said the following: "I heard Aboo Abd Allah, recipient of divine supreme covenant, say, 'When you hear about the disappearance of your companion (Leader with Divine Authority) from public sight, do not reject it.'"

Footnote: Al-Kafi: 1/340, and its chain is Saheeh (Authentic) and its narrators are trustworthy. In Al-Ghaybah Al-Nu'mani: 188, Al-Ghaybah Al-Tusi: 160 through another Saheeh (Authentic) chain from Safwan ibn Yahya from Abi Ayyub.

Sheikh Al-Tusi: Narrated to me a group of scholars from Abi Ja'far Muhammad ibn Sufyan Al-Bazufi from Ahmad ibn Idrees from Alee ibn Muhammad ibn Qutaybah from Al-Fadhl ibn Shazaan from Abdul-Rahman ibn Abi Najran from Safwan ibn Yahya from Abi Ayyub from Abi Baseer who said: Aboo Abdullah (a.s) said:  "When you hear about the disappearance of your companion (Leader with Divine Authority) from public sight, do not reject it."

Footnote: Al-Ghaybah Al-Tusi: 160, and its chain is Saheeh (Authentic) and its narrators are of trustworthy and great scholars.

Sheikh Al-Tusi: Ahmad ibn Idrees has narrated from Alee ibn Muhammad from Al-Fadhl ibn Shazaan from Muhammad ibn Abi Umayr from Al-Hussain ibn Abil Alaa from Abi Baseer from Abi Abdullah (a.s) who said: When Salman entered Kufa and looked at it and mentioned the calamities that will happen in it, he mentioned the rule of Bani Umayya and those after them and then he said: "When that happens, stay at your homes until the pure son of the pure and immaculate appears who is the owner of the occulation. The one who is banished and ex-communicated."

Footnote: Al-Ghaybah Al-Tusi: 163, and its chain is Hasan like Saheeh (Authentic), its narrators are trustworthy and great scholars, except for ibn Abil Alaa and he is of great scholars and a trusted narrator, he has narrated from the great scholars and narrators.

Sheikh Al-Sadooq: Narrated to us Ahmad bin Muhammad bin Yahya Al-Attar: Narrated to us Sa'ad bin Abdullah from Ahmad bin Muhammad bin Isa from Uthman bin Isa Kilabi from Khalid bin Najih from Zurarah bin Ayyan:

And Muhammad bin Ishaq that he said: Narrated to us Aboo Alee Muhammad bin Hammam that he said: Narrated to us Ahmad bin Muhammad Naufali that he said: Narrated to me Ahmad bin Hilal from Uthman bin Isa Kilabi from Khalid bin Najih from Zurarah bin Ayyan from as-Sadiq Ja'far bin Muhammad (a.s).

And narrated to us Muhammad bin Hassan that he said: Narrated to us Abdullah bin Ja'far Himyari from Alee ibn Muhammad Hajjal from Hassan bin Alee bin Faddal from Abdullah bin Bukair from Zurarah ibn Ayyan from as-Sadiq Ja'far bin Muhammad (a.s) who said:

"There is an occultation for the Qa'im before his reappearance." I asked: "Why is it so?" He replied: "He is fearful." And he pointed towards his belly, implying that the Qa'im fears for his life. Then he said: "O Zurarah; and he is that awaited one and he is the one in whose birth they shall doubt. Thus some will say: 'His father died heirless,' and some will say: 'He was in the womb of his mother when his father died.' Some others will allege that he was born two years before the passing away of his father. And he is the Awaited one; but the Almighty Allah likes to test the Shi'as. It is the time when people of falsehood will fall in doubts."

Zurarah says: I asked: "If I am able to live till that period, what action I should perform?"
He replied: "O Zurarah, if you live till that time you must recite the following supplication:

اللهم عرفني نفسك ، فإنك إن لم تعرفني نفسك لم أعرف نبيك، اللهم عرفني نبيك
فإنك إن لم تعرفني نبيك لم أعرف حجتك ، اللهم عرفني حجتك فإنك إن لم
تعرفني حجتك ضللت عن ديني

"O Allah (swt) introduce Yourself to me, for if You do not introduce Yourself to me I will not recognize Your Prophet (saw). O Allah (swt)! Introduce Your Messenger to me, for if You do not introduce Your Messenger to me I will not recognize Your Proof. O Allah (swt)! Introduce Your proof to me, for if You do not introduce Your proof to me I will deviate in my religion."

Ahmad ibn Hilal said: "I have been hearing this since 56 years." i.e. Before the birth of Imam Al-Hadi (a.s), because Ahmad ibn Hilal died in the year 267 A.H.

Footnote: Kamaluddin: 342, and its chain is Saheeh (Authentic) and its narrators are great significant scholars. Al-Kafi: 1/337, 342 through two chains. Al-Ghaybah Al-Nu'mani: 166, 177 through three chains. Al-Kafi: 1/342.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Ahmad Shaibani: Narrated to us Muhammad bin Ja'far Kufi: Narrated to us Sahl bin Ziyad Adami: Narrated to us Abdul Azeem bin Abdullah Hasani from Muhammad bin Alee bin Musa bin Ja'far bin Muhammad bin Alee bin Hussain bin Alee ibn Abi Talib (a.s) from his father from his ancestors from Ameer ul Mo'mineen (a.s): And Narrated to us Alee bin Ahmad bin Musa: Narrated to us Muhammad bin Ja'far Kufi from Abdullah bin Musa Ruyani from Abdul Azeem bin Abdullah Hasani from Muhammad bin Alee ar-Ridha (a.s) from his father from Ameer ul Mo'mineen (a.s) that he said: "For our Qa'im there is an occultation which shall be prolonged. As if I can see the Shi'as resembling quadrupeds searching for pasture but being unable to find it. Know that, whosoever from them remains firm on his religion and whose heart is not hardened due to the prolonging of occultation, then he shall be with us in our rank on the Day of Judgment." Then he said: "When our Qa'im arises, he would not have the allegiance of anyone upon his neck, therefore his birth shall be secret and he himself shall be in occultation."

Footnote: Kamaluddin: 303, and both its chains are Hasan (Good) by correct opinion.

Sheikh Al-Sadooq: Narrated to us my father; and Muhammad bin Hassan - may Allah (swt) be pleased with them - they said: Narrated to us Abdullah bin Ja'far Al-Himyari from Ahmad bin Hilal Isa from Abdur Rahman bin Abi Najran from Fadala bin Ayyub from Sadeer who said: I heard Aba Abdullah (a.s) say: "The Qa'im is also having a similarity to Prophet Yusuf (a.s)." The narrator says: I said: "Perhaps you want to tell us about him or his occultation." He told me: "In this Ummah, the opponents who resemble swine, don't oppose that Yusuf's (a.s) brothers were among the children of prophets but they sold away Yusuf (a.s) while all of them were his brothers and he was also a brother to them, yet when they met they could not recognize him till Yusuf (a.s) introduced himself and said: 'I am Yusuf (a.s), and this is my brother.' Thus how can this Ummah deny if the Almighty Allah wants to keep His Proof concealed from them in a period of time? And one day Yusuf (a.s) became the king of Egypt and the distance between him and his father was only of 18 days’ travel. When Allah, the Blessed and the High wanted that his status and value be recognized, by Allah (swt), the people of his house covered this distance in nine days after getting the glad news. Thus how can this Ummah deny that Allah, the Mighty and Sublime can do with His Proof the same as what He had done with Yusuf (a.s)? His Proof should walk among them, pass by them in the markets and sit among them and they could not recognize him. Until Allah, the Mighty and Sublime permits the Divine Proof to introduce himself as He had permitted Yusuf (a.s) to do so when he said:

قَالُواْ أَإِنَّكَ لَأَنتَ يُوسُ فُ قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَاهِلُونَ
أَنَاْ يُوسُفُ وَهَذَا أَخِي

Do you know how you treated Yusuf and his brother when you were ignorant? They said: Are you indeed Yusuf? He said: I am Yusuf and this is my brother.

Holy Qur'aan {12:89-90}


Footnote: Kamaluddin: 144, and its chain is Saheeh (Authetntic) and its narrators are trustworthy. Dala'il Al-Imamah: 531 through another Saheeh (Authentic) chain. (Also in Al-Kafi through a Saheeh chain).

Sheikh Al-Sadooq: Narrated to us Muzaffar bin Ja'far bin Muzaffar Alawi Samarqandi: Narrated to us Ja'far bin Muhammad bin Mas'ud and Haider bin Muhammad Samarqandi, all of them said: Narrated to us Muhammad bin Mas'ud: Narrated to us Jibra'eel bin Ahmad from Musa bin Ja'far Baghdadi: Narrated to me Hassan bin Muhammad Sairafi from Hanan bin Sadeer from his father from Abi Abdullah (a.s) that he said: "There is an occultation for our Qa'im which shall be prolonged." I asked: "Why, O son of Allah's Messenger (saw)?" He replied: "Because the Almighty Allah wants that the practices of His prophets (a.s) in their occultation should also occur on him. And O Sudair, his occultation must come to an end. The Almighty Allah says:

لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ


"That you shall most certainly enter one state after another."

Holy Qur'aan {84:19}


It means: The Sunnats of those who have gone before you."

Footnote: Kamaluddin: and its chain is Hasan (Good).

Sheikh Al-Sadooq: Narrated to us my father; and Muhammad bin Hassan - may Allah (swt) be pleased with them - they said: Narrated to us Abdullah bin Ja'far Al-Himyari from Muhammad bin Isa from Sulayman bin Dawood from Abi Baseer that he said: I heard Aboo Ja'far (a.s) say: "In the master of this affair there are four points of similarity with four prophets (a.s). Resemblance with Musa, resemblance with Isa, resemblance with Yusuf and resemblance with Muhammad (peace be on them all). The resemblance with Musa (a.s) is that he shall be fearing and awaiting, the resemblance with Yusuf (a.s) is imprisonment, the resemblance with Isa (a.s) is that it would be said regarding him that he has died while he would not be so and the resemblance with Muhammad (saw) is armed uprising."

Footnote: Kamaluddin: 152, 326 and its chain is Saheeh (Authentic), 329, 351 a similar narration through another chain from Al-Batahini from Abi Baseer. Al-Ghaybah: 424 through a Saheeh (Authentic) chain.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Musa bin Mutawakkil: Narrated to us Alee bin Ibraheem from his father Ibraheem bin Hashim from Abdullah bin Hammad Ansari and Muhammad bin Sinan, all of them from Abil Jarud Ziyad bin Mundhir from Abi Ja'far Muhammad bin Alee Al-Baqir (a.s) that he said to me: "O Aba Jarud! When the time of occultation will prolong, people will begin to say: 'The Qa'im is dead or he has been killed. And in which valley does he reside?' And the opponents will say: 'Where does a Qa'im exist? His bones must also have decayed.' At that time, remain hopeful for his reappearance and when you hear his call hearken to it. You should go to join him even if you have to crawl on snow."

Footnote: Kamaluddin: 326, and its chain is Saheeh (Authentic).

Sheikh Al-Sadooq: Narrated to us Ahmad bin Muhammad bin Yahya Al-Attar: Narrated to us my father from Ibraheem bin Hashim from Muhammad bin Abi Umair from Safwan bin Mehran Jammal that he said: As-Sadiq Ja'far bin Muhammad (a.s.) said: "Indeed he shall go into occultation till the ignorant will say: 'For the Almighty Allah there is no need of Ahlay Muhammad (saw).' Then he would appear like a shooting star and fill up the earth with equity and justice just as it would be brimming with injustice and oppression."

Footnote: Kamaluddin: 341, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Musa bin Mutawakkil: Narrated to us Abdullah bin Ja'far Himyari from Muhammad bin Uthman Al-Amari that he said: "The master of this affair shall perform the Hajj rituals every year. Thus he shall see the people and recognize them and they shall (also) see him but will not recognize him."

Footnote: Kamaluddin: 440, and its chain is Saheeh (Authentic) and its narrators are trustworthy and of significant and great scholars.

Sheikh Al-Tusi: Narrated a group of narrators from Abil Mufaddal from Muhammad ibn Abdullah ibn Ja'far Al-Himyari from  his father from Muhammad ibn Hussain ibn Abil Khattab from Musa ibn Sadaan from Abdullah ibn Al-Qasim from Mufaddal ibn Umar that he said: I asked Abi Abdullah (a.s) regarding the exegesis of Jabir and he replied: "Do not mention such matters to people of less understanding because they will spread them to others. Have you not seen the verse in the Book of Allah (swt):


فَإِذَا نُقِرَ فِي النَّاقُورِ

For when the trumpet is sounded

Holy Qur'aan {74:8}


Then he said: There will be an Imam from us Ahlulbayt (a.s), who will remain in concealment. When Almighty Allah wants him to come out, He will create a spot in his heart. Thus he will reappear and enforce the command of Allah (swt)."

Footnote: Al-Ghaybah Al-Tusi: 164. Al-Kafi:1/342. Al-Ghaybah Al-Nu'mani: 187. Kamaluddin: 349. Rijal Al-Kashshi: 2/437 through another chain from the trustworthy Abi ibn Hassaan from Al-Mufaddal. 

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 579 - 586.




Reports On The Two Occultations


Sheikh Al-Mufid:

CHAPTER: THE TWELFTH IMAM

(This chapter) deals with the one who undertook (the office of the Imamate) (Al-Qa'imafter Aboo Muhammad (Al-Ḥassan Al-Askari), peace be on him, the date of his birth and the evidence for his Imamate. It will mention an extract from the reports about him, his occultation (ghaybah), his life at the time of his appearance (qiyam) and the period of time of his state.

The Imam after Aboo Muhammad (Al-Hassan Al-Askari), peace be on him, is his son who is named with the name of the Apostle of Allah, may Allah (swt) bless Him and His Family, and given his kunya. His father did not leave a son who was publicly acknowledged or secretly, except him. He was left behind away from view (gha'ib) and secretly as we have already mentioned. He was born on the night of 15th of Sha'ban in the year 255 A.H. (869). His mother was a slave-wife (umm walad) called Narjis. At the time of the death of his father, he was five years old.

Allah (swt) endowed him with wisdom and the distinction of speech. He made him a sign to the worlds. He endowed him with wisdom as He had endowed John the Baptist (a.s) while still a boy. He made him an Imam while still in the state of apparent childhood just as He made Jesus (a.s), son of Mary (s.a), a prophet in the cradle.

The nomination of him had been given earlier to the community of Islam by the Prophet of guidance, peace be on him, then by the Commander of the Faithful, Alee ibn Abi Talib, peace be on him, and the Imams (a.s), consecutively one after another, down to his own father, Al-Ḥassan (Al-Askari), peace be on him, had nominated him. His father had nominated him in front of the trusted and close members of his Shi'a. Information about his occultation (ghaybah) was established before his existence. (Information) about his state was widespread before his occultation (ghaybh). He is the leader with the sword (Sahib Al-Sayf) from the Imams of guidance, peace be on them, the one who will undertake the achievement of truth (Al-Qa'im bi-Al-Haqq), the one who is awaited (Al-Muntadhar) to (bring about) the state of faith.

Before his appearance (qiyam), he will have two occultations. One of them will be longer than the other as is reported in the traditions. The shortest of them was from the time of his birth to the end of the period of direct representation (sifara) between him and his Shi'a, and the end of the representatives (sufara) through death. As for the longer (occultation), it will be after the first and at the end of it he will arise with the sword (Yaqum bi-Al-Sayf). 

Allah, the Mighty and High, has said: 'We want to favour those who were weak on earth. We give them Imams and We give them heirs. We give them power on earth. We show Pharoah and Haman and their soldiers but they will not be warned {28: 5-6}.' He, Exalted be His name, said: 'We have written in the Psalms after the message (to Moses): My righteous worshippers will inherit the earth {21:105}.' The Apostle of Allah, may Allah bless Him and His Family, said: "The days and nights will never end until Allah (swt) sends a man from my House, whose name will be the same as mine. He will fill (the earth) with justice and fairness as it was filled with oppression and tyranny." He, may Allah (swt) bless Him and His Family, said: "If only a single day remained for the world, Allah (swt) would lengthen that day so that He could send on it a man from my descendants, whose name is the same as mine. He will fill the world with justice and fairness as it was filled with oppression and tyranny."

Source: Kitab Al-Irshad. Vol. 2, Pg. # 339 - 341.



Sheikh Al-Tabarsi:

(This chapter) deals with proofs for the Imam's occultation and the correctness of his Imamate through the narrations that have been mentioned earlier and mentioning of state of his occultation:

From among the things that indicate the validity of his Imamate are the narrations explicitly describing his occultation and its exclusive qualities and its occurrence with the said attributes, so much so that none of these foretold qualities and attributes have fallen short. It is not ordinary that a massive number of people create a lie, which predicts a future event, and then that event takes place as they have described.

As the narrations of his occultation precede the time of the Hujjah (ajf), but rather the time of his father and grandfather – to an extent that many sects such as the Kaysaniyya, Nawusiyya and Mamtura argued on the basis of these traditions for their beliefs; Shi'a narrators recorded them in their books in the days of the Two Doyens Imam Baqir (a.s) and Imam Sadiq (a.s) and narrated them from the Messenger of Allah (saw) and the Imams (a.s), one after the other – it is very fair to conclude the Imamate of the Master of the Age with the qualities and the occultation described about him in the narrations of his Imamate. No one can dare deny this.

Of the reliable narrators and authors from the Shi'a is Hassan ibn Mahbub Zarrad, who authored Kitabul Mashikha, which is one of the primary Shi'a books and more reputable than Kitabul Mazni and its likes. He wrote this book more than a hundred years before the occultation. He has recorded therein some of the narrations which we have mentioned amongst the traditions of occultation. And all that have been narrated and included in the
traditions have occurred with no inconsistency.

Of such narrations is his narration from Ibraheem Harithi on the authority of Aboo Basir from Imam Ja'far Sadiq (a.s). Aboo Basir says, I said to him, "Aboo Ja'far (a.s) used to say, 'There will be two occultations for Al-Qa'im of Ahlay Muhammad (a.s), one long and the other short.' The Imam said: "Yes, O Aboo Basir. One of them is longer than the other. Then his appearance will not take place until the progeny of so-and-so have a dispute, and the circle is tightened, and Sufyani appears, and trials worsen, and death and murder encompass people and they take refuge from that to the Sanctuary of Allah (swt) and the Sanctuary of His Messenger (saw)."

Make a note how the two occultations of the Master of the Age (ajf) have occurred in concert with the contents of the narrations from his forefathers, peace be with them, that have been recorded before his birth.

Then the shorter occultation was when his emissaries were present as his well-known gateways. The Imamiyah who upheld the Imamate of Hassan ibn Alee (a.s) did not dispute their authority. Of these emissaries were Aboo Hashim Dawood ibn Qasim Ja'fari, Muhammad ibn Alee ibn Bilal, Aboo Amr Uthman ibn Sa'eed Samman, his son Aboo Ja'far Muhammad ibn Uthman, Umar Ahwazi, Ahmad ibn Ishaq, Aboo Muhammad Wajna, Ibraheem ibn Mahziyar, Muhammad ibn Ibraheem, and many others that perchance they will be mentioned when the need shall arise. The length of this occultation was seventy four years.

Aboo Amr Uthman ibn Sa'eed Al-Umari was a gateway/representative for his (i.e. Imam Al-Askari's (a.s)) father and his grandfather prior to him and they both were Imam Al-Askari's (a.s) trusted companions. Then the others were appointed through him, and miracles have been shown through him too. When he died, his son Aboo Muhammad took his place, may Allah (swt) bless their souls, through his father's explicit appointment. He did his job the same way as his father, until he died in Jamadi Al-Akhira of the year 304 or 305 A.H. and Abul Qasim Al-Hussain ibn Rouh from the family of Bani Nawbakht took his place through the explicit appointment of Abi Ja'far Muhammad ibn Uthman. He gave him his own position and died in the month of Sha'baan of the year 326 A.H. and Abul Hassan Alee ibn Muhammad Al-Simari took his place through explicit appointment of Abil Qasim and he died in the month Sha'baan of the year 328 A.H.

It has been narrated from Aboo Muhammad Al-Hassan bin Muhammad Al-Maktab that: In the year Sheikh Abul Hassan Alee bin Muhammad as-Saymoori passed away when I was in the City of Islam (Baghdad). Thus a few days before his demise I went to him and saw that he was showing a Tawqee (epistle) to the people which read as follows:

"In the Name of Allah (swt) the Beneficent the Merciful. O Alee bin Muhammad as-Saymoori, may Allah (swt) give good rewards to your brethren concerning you (i.e. on your death), for indeed you shall die after six days. So prepare your affairs, and do not appoint anyone to take your place after your death. For the second occultation has now occurred, and there can be no appearance until, after a long time when Allah (swt) gives His permission, hearts become hardened and the world is full of injustice. And someone shall come to my partisans (Shi'a) claiming that he has seen me; but beware of anyone claiming to have seen me before the rise of Al-Sufyani and the outcry from the sky, for he shall be a slanderous liar. And there is no strength and might except for Allah, the High and the Mighty."

He says: "We took a copy of the Tawqee and left him and on the sixth day we again went to him to find him in throes of death. So we asked him: 'Who is your successor?' He said in reply: 'For Allah (swt) is the affair, He would attain it.' And he passed away, may Allah (swt) be pleased with him and those were the last words that I heard from him."

From that day, the longer of the two occultations began, that we are witnessing it and the Faraj (i.e. the reappearance of the Imam (ajf)) will be at the end of it, by the Will of Allah Almighty.

Source: I'laam Al-Waraa. Pg. # 429 - 431.


Sheikh Al-Sadooq:

(Abi Sahl Al-Nawbakhti says in his book Tanbiyah): The above objection can also be replied by saying that Imam Hassan Askari (a.s) also left behind a trustworthy and reliable group of people, who, during his lifetime used to narrate matters of Islamic law on his authority and also conveyed to him correspondence from his followers and their questions. They used to take replies to the peoples' queries and take them back to the people. These secret agents of the Imam (a.s) were absolutely trustworthy and righteous because the Imam (a.s) has certified their reliability during his lifetime. When Imam Hassan Askari (a.s) passed away, all these agents were unanimous that he left a son who is the next Imam, and they advised the people not to ask his name and allow him to remain concealed from the enemies. The despot searched for him in the severest manner and had since long ago kept the house of Imam Hassan Askari (a.s) and his pregnant slave-wives under surveillance. Anyhow, after Imam Hassan Askari (a.s), the letters of his son regarding religious problems reached the Shi'as through more than twenty reliable companions of the Imam (a.s). After that, the correspondence ceased because most companions of Imam Hassan Askari (a.s) had breathed their last. Only one person remained among those who had witnessed the affair of Imamate with their own eyes regarding whose reliability and righteousness all were agreed. This person advised the Shi'a people to remain silent and not publicize the matter of Imamate, and the correspondence with the Imam (a.s) had also ceased. Thus, the evidence that I have mentioned, on the basis of that, the Imam's (ajf) existence is proved. And apart from this, whatever I have explained about the companions of Imam Hassan Askari (a.s) proves the correctness of traditions that have been narrated about the Imam (ajf), traditions about the Imam's (ajf) occultation, and the fact that there shall be two occultations, one being more difficult than the other.

Source: Kamaaluddin wa Tamaamun Ni'ma. Pg. # 97.


Sheikh Al-Mahuzi:

That he (ajf) will have two Occultations:

Sheikh Al-Kulayni: Muhammad ibn Yahya has narrated from Muhammad ibn Al-Hussain from ibn Mahbub from Ishaq ibn Ammar who has said the following: "Aboo Abd Allah (a.s), has said, 'Al-Qa'im (the one who will rise with Divine Authority and power) will have two disappearances. One will be for a short time and the other for a longer time. No one will know his place during the shorter disappearance except the special persons from his Shi'a. During his longer disappearance no one will see him except very special persons of his friends.'"

Footnote: Al-Kafi: 1/340, and its chain is Saheeh (Authentic) and its narrators are trustworthy. Al-Ghaybah Al-Nu'mani: 170 through two chains.

Sheikh Al-Nu'mani: Ibn Oqda narrated from Alee bin Al-Hassan ibn Faddaal from Abdur Rahman bin Aboo Najran from Alee bin Mahziyar from Hammad bin Isa from Ibraheem bin Umar Al-Yamani that Aboo Ja'far Al-Baqir (a.s) had said: "The man of this matter disappears twice." Also he had said: "Al-Qa'im will rise and he has never paid any homage to anyone on the earth."

Footnote: Al-Ghaybah Al-Nu'mani: 171, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Al-Nu'mani: Ahmad bin Muhammad bin Sa'eed bin Oqda narrated from Muhammad bin Al-Mufadhdhal bin Ibraheem bin Qayss, Sa'dan bin Ishaq bin Sa'eed, Ahmad bin Al-Hussain bin Abdul Melik and Muhammad bin Ahmad bin Al-Hussain Al-Qatawani all from Al-Hassan bin Mahboob from Ibraheem bin Ziyad Al-Khariqi that Aboo Baseer had said: I said to Aboo Abdullah as-Sadiq (a.s) that Aboo Ja'far Al-Baqir (a.s) often said: "Al-Qa'im (ajf) of Muhammad's (saw) progeny will disappear twice; one will be longer than the other." He said: "Yes, but that (i.e. his reappearance) will not be until the army of the tribe of so and so disagrees, life becomes so difficult, as-Sufyani rises, distresses and calamities increase and death and killing spread among people until they resort to the sanctum of Allah (swt) (the Ka'ba) and the sanctum of the Prophet (saw) (the Prophet's (saw) mosque)."

Footnote: Al-Ghaybah Al-Nu'mani: 172, and its chain is Saheeh (Authentic) up to Ibraheem ibn Ziyad.

Sheikh Al-Kulayni: Muhammad ibn Yahya and Ahmad ibn Idris have narrated from Al-Hassan ibn Alee Al-Kufi from Alee ibn Hassan from his paternal uncle, Abd Al-Rahman ibn Kathir from Mufaddal ibn Umar who has said the following: "I heard Aboo Abd Allah, recipient of divine supreme covenant, say, 'The person in charge of the task to establish the Kingdom of Allah (swt) on earth and owner of this task (Leadership with Divine Authority) will disappear from public sight twice. From one of them he will return to his family, but in the other one it will be said that he is dead or no one knows to which of the valleys has he travelled.' I then asked, 'What shall we do in such conditions?' The Imam (a.s) said, 'If anyone will claim to have such authority, you then should ask him about several things in which he must answer like him (Leader with Divine Authority).'"

Footnote: Al-Kafi: 1/340, Al-Ghaybah Al-Nu'mani: 171, 173 through two chains from Al-Mufaddal.

Sheikh Al-Kulayni: Al-Hussain ibn Muhammad has narrated from Ja'far ibn Muhammad from Al-Qasim ibn Isma'eel Al-Anbari from Yahya ibn Al-Muthanna from Abd Allah ibn Bukayr from Ubayd ibn Zurara from Aboo Abd Allah, recipient of divine supreme covenant, who has said the following: "Al-Qa'im (the one who will rise with Divine Authority) will disappear from the public sight twice. In one of those seasons he will attend Hajj. He will see the people, but they will not see him."

Footnote: Al-Kafi: 1/339, Al-Ghaybah Al-Nu'mani: 176.

Sheikh Al-Nu'mani: Abdul Wahid bin Abdullah narrated from Ahmad bin Muhammad bin Rabah from Ahmad bin Alee Al-Himyari from Al-Hassan bin Ayyub from Abdul Kareem bin Amr from Al-Ala bin Razeen from Muhammad bin Muslim ath-Thaqafi that Aboo Ja'far Al-Baqir (a.s) had said: "Verily there will be two Occultations for Al-Qa'im (ajf). In one of them it will be said: 'He has perished or it is unknown which valley he has followed.'"

Footnote: Al-Ghaybah Al-Nu'mani: 173.

Sheikh Al-Tusi: It is narrated from ibn Abi Jayyid Al-Qummi from Muhammad ibn Al-Hassan ibn Al-Walid from Muhammad ibn Al-Hassan Al-Saffar from Abbas ibn Ma'ruf from Abdullah ibn Hamdawayh ibn Baraa from Thabit from Isma'eel from Abdul Alaa, slave of Saam family that he said: I once travelled with Imam Ja'far Al-Sadiq (a.s) [from Madinah] and when we reached the Rauha station, Imam (a.s) looked at the huge mountain over there for some time and asked: "Can you see this mountain? It is called Mount Razwa and it is a mountain of Fars. When it expressed excessive love for us, Ahlulbayt (a.s), the Almighty Allah transferred it to us. See, every tree growing upon it fruitful" and he said it 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 and the other, a longer occultation."

Footnote: Al-Ghaybah Al-Tusi: 163, hadeeth is reliableAl-Abbas ibn Ma'ruf is the trustworthy and famous Hafidh who has not witnessed the minor Occultation and Abdullah ibn Hamdawayh is praiseworthy and he used to receive letters from our master Al-Askari (a.s)

Sheikh Al-Tusi: Al-Fadhl ibn Shazaan from Abdullah ibn Jabala from Salama ibn Janah Al-Ju'fi from Hazim ibn Habib who said: Aboo Abdullah (a.s) said to me: "O Hazim, verily for the Owner of this Affair there are two occultations, he will appear in the second one of them. If a person came to you and said that he touched the soil of his grave, do not trust him."

Footnote: Al-Ghaybah Al-Tusi: 423, hadeeth is reliable and Al-Fadhl ibn Shazaan passed away at the beginning of the minor Occultation in the year 260 A.H. (He rather passed away when Imam Al-Askari (a.s) was still alive) and Abdullah ibn Jabala is trustworthy who passed away in the year 219 A.H. Al-Ghaybah Al-Nu'mani: 172, through two chains.

Al-Khazzaz Al-Qummi: Narrated to us Alee ibn Al-Hussain ibn Muhammad from Harun ibn Musa from Aboo Dharr Al-Baghundi from Muhammad ibn Hamid from Ibraheem ibn Al-Mukhtar from Nasr ibn Hamid from Abi Ishaq from Al-Asbagh ibn Nabata from Alee (a.s). Harun said: And narrated to us Ahmad ibn Musa Al-Abbas ibn Mujahid in the year 318 A.H. from Aboo Abdullah Muhammad ibn Zayd from Isma'eel ibn Yunus Al-Khaza'ee Al-Basri from Hushaym Al-Wasiti from Abil Miqdaam Shurayh ibn Hani ibn Shurayh from Alee (a.s). And narrated to us Ahmad ibn Muhammad ibn Abdullah Al-Jawhari from Muhammad ibn Umar Al-Ja'abi from Muhammad ibn Abdullah from Yazeed ibn Abi Ziyad from Abdur-Rahman ibn Abi Layli who said: Alee (a.s) said: I was in the presence of the Prophet (saw) in the house of Umm Salamah, when a group of his companions entered upon us, among them Salman, Aboo Dharr, Al-Miqdad and Abdur-Rahman ibn Awf. Salman then said: "O Messenger of Allah (saw), for every Prophet there is a vicegerent and two Sibt, who is your vicegerent and two Sibt?" He (saw) paused for a while and then said: "O Salman, Allah (swt) has sent four thousand Prophets (a.s) and and there were four thousand vicegerents for them and eight thousand Sibt, by the One in Whose hand is my soul I am the best of the Prophets (a.s) and my vicegerent is the best of the vicegerents and my two Sibt are the best of all Asbaat…and then he mentioned the A'immah (a.s) by their names and then said: and Al-Hassan (a.s) will hand over the will to his son Al-Qa'im (a.s) and then their Imam will go onto occultation and disappear from them as long as Allah (swt) wants and he will have two Occultations, one of them is longer than the other...beware that it will happen when the fifth of the descendants of the seven from among my descendants disappears."   

Footnote: Kifayatul Athar: 150, and the hadeeth is reliable.

Sheikh Al-Mufid said: The narrations from the previous A'immah (a.s) of the family of Muhammad (saw) were widespread that there will be two Occultations for Al-Qa'im (ajf), one of them is longer than the other. His news will reach some special people in the shorter one and in the longer occultation people will not know a fixed connection for him, except through his servants and trustworthy disciples who serve him exclusively. And the narrations about it were existent in the books of Shi'a Al-Imamiyyah before the birth of Abi Muhammad (a.s) and his father (a.s) and his grandfather (a.s), and its truth became known only after the special representatives and deputies passed away. 

Footnote: Al-Fusul Al-Mukhtara: 82.   

Source: Al-Nusus Fi Ahl Al-Khusus. Pg. # 587 - 591.


Attestation Of The Narrations Narrated By The Great Sheikhs

Sheikh Al-Sanad:

The narrations are Mutawatir that Al-Sadooq in Kamaaluddin, Al-Tusi in his book Al-Ghaybah, Al-Nu'mani in his book Al-Ghaybah and Al-Kulayni in his book Al-Kafi have narratedThey indicate that there will be two occultations for Imam (ajf), and these narrations have been narrated from the Messenger of Allah (saw), from Ameer ul-Mo'mineen (a.s) and also from the other Imams (a.s).

Source: Fiqh Alahim Al-Zuhoor. Pg. # 16.


The Age Of Imam Al-Mahdi (ajf)


No one but Allah (swt) is immortal, and in fact, Imam Al-Mahdi (ajf) will pass away too. However, the length of his (ajf) life in this world shall not be an average one as one is usually aquainted with. The Holy Qur'aan, prophetic traditions and the views of scholars inform us that some people have/had long lives in this world. Thus, the possibility of the occurrence of such phenomena is nothing new and is confirmed by the religion of Islam.

According to the Holy Qur'aan, Prophet Isa (a.s) is still alive. Of course, Isa (a.s) is not living on earth, he is rather in the heavens, and according to the Muslim belief, he will return to earth, and will pray behind Imam Al-Mahdi (ajf).

There are many instances in the Holy Qur'aan which mention such phenomena, for example:


لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ

He (Jonah) would have indeed remained inside its belly (the fish) till the Day of Resurrection.

Holy Qur'aan {37:144}


قَالَ رَبِّ فَأَنظِرْنِي إِلَى يَوْمِ يُبْعَثُونَ 

[Iblees (Satan)] said: "My Lord! Give me then respite till the Day the (dead) are resurrected."

Holy Quran {38:079}


قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ  وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَى يَوْمِ الدِّينِ  قَالَ رَبِّ فَأَنظِرْنِى إِلَى يَوْمِ يُبْعَثُونَ  قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ  إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ 

(Allah) said: "Then leave, for verily, you are an outcast. And verily, the curse shall be upon you until the Day of Recompense." Iblees said: "O my Lord! Then give me respite until the Day they (the dead) will be resurrected.'' Allah said: "Then verily, you are of those reprieved until the Day of the time appointed.''

Holy Qur'aan {15:34 - 38}



وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ

And certainly We sent Nuh to his people, so he remained among them a thousand years save fifty years. And the deluge overtook them, while they were unjust. 

Holy Qur'aan {29:14}


This was the length of his mission only with his people until the great deluge destroyed them and he had lived several hundred years before and after that. Many other Prophets (a.s) lived several hundred years like Prophet Adam (a.s) and many prophets (a.s) after him. We do not mention all of them, because it will become frustrating for our readers. 


Al-Khidr (a.s) is also still alive. The Holy Qur'aan mentions the story of his meeting with Prophet Musa (a.s). He existed before the time of Prophet Musa (a.s), and as such, Al-Khidr (a.s) is now more than 3000 years old! He lives right here on earth, but we can not recognise him (fairly similar to the case of Imam Al-Mahdi (ajf)). He serves Allah (swt) as one of His agents.

Al-Khidr (a.s)

Ibn Kathir:

As for the dispute about his (Al-Khidr (a.s)) presence until this time of ours, then the majority (of scholars) are upon the opinion that he is still present until this day. It is said: Because he buried Adam (a.s) after their emergence from the flood, so the prayer of Adam (a.s) for a long life affected him. And it is said: Because he drunk from the spring of life, so he remained alive.

Source: Al-Bidaya Wa'an-Nihaya. Vol. 2, Pg. # 250.



Ibn Taymiyyah:

"Is Al-Khidr (a.s) a Prophet or an Ally of Allah (swt)? And is he still alive until now? And if he is alive, then what do you say about what is narrated from the Prophet (saw) that he said: (If he was alive, he would have visited me). Is this narration authentic or not?"


...As for his life, then he is alive. And the mentioned narration has no basis and has no chain. Rather what is narrated in the Musnad of Al-Shafi'ee and others, is that Al-Khidr met the Prophet (saw). And he who says that he did not meet the Prophet (saw), has no knowledge. And the one who argues that he died, with the saying of the Prophet (saw): "I have seen you in this night, there will not remain after a 100 years a single person on this earth that lives on it today," then this also bears no proof, because it is possible that Khidr remains, due to the fact that the Dajjal - and also the Jassasa - was truly alive and present in the time of the Prophet (saw) and is still alive until today and he will appear. And he was on an island of the islands of the sea. So what he has of an answer about this, then that is also the answer for Al-Khidr. And that is that the word 'earth' was not mentioned in this narration. Or that he (saw) meant the usual people. So as for those that are unusual, then they are not included in the usual people, just like the Jinn are not included, even if the wording contains both mankind and Jinn. And examples of specification like this are many and well-known. And Allah (swt) knows best.

Source: Majmu Al-Fatawa.Vol. 4, Pg. # 338 - 340.




Al-Dajjal

One of the signs of the reappearance of Imam Al-Mahdi (ajf) is the advent of Dajjal (false Messiah). He shall misguide people but be accepted, and the people will become attached to him. He will become so powerful that he will control some parts of the Islamic world. The story of Tamim Dari which follows, answers the first and most important question, is the Dajjal alive? Here we shall shed some further light in relation to him.


Muslim ibn Hajjaj:

Amir b. Sharahil Sha'bi Sha'b Hamdan reported that he asked Faatima, daughter of Qais and sister of Ad-Dahhak b. Qais and she was the first amongst the emigrant women: Narrated to me a hadeeth which you had heard directly from Allah's Messenger (saw) and there is no extra link in between them. She said: "Very well, if you like, I am prepared to do that," and he said to her: "Well, do it and narrate that to me." She said: "I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah's Messenger (saw). When I became a widow, Abd Al-Rahman b. Auf, one amongst the group of the Companions of Allah's Messenger (saw), sent me the proposal of marriage. Allah's Messenger (saw) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allah's Messenger (saw) had said (about Usama): 'He who loves me should also love Usama.' When Allah's Messenger (saw) talked to me (about this matter), I said: 'My affairs are in your hand. You may marry me to anyone whom you like.' He said: 'You better shift now to the house of Umm Sharik,' and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah (swt) and entertained guests very hospitably. I said: 'Well, I will do as you like.' He said: 'Do not do that, for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum, and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Faatima) belonged.' So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allah's Messenger (saw) and I was in the row of the women which was near the row of men. When Allah's Messenger (saw) had finished his prayer, he sat on the pulpit smiling and said: 'Every worshipper should keep sitting at his place.' He then said: 'Do you know why I had asked you to assemble?' They said: 'Allah (swt) and His Messenger (saw) know best.' He said: 'By Allah (swt)! I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: 'Woe to you, who can you be?' Thereupon it said: 'I am Al-Jassasa.' They said: 'What is Al-Jassasa?' And it said: 'O people, go to this person in the monastery as he is very much eager to know about you.' He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: 'Woe be upon thee, who are you?' And he said: 'You would soon come to know about me. but tell me who are you?' We said: 'We are people from Arabia and we embarked upon a boat, but the sea-waves had been driving us for one month and they brought as near this island. We got into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am Al-Jassasa. We said: What is Al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil.' He (that chained person) said: 'Tell me about the date-palm trees of Baisan.' We said: 'About what aspect of theirs do you seek information?' He said: 'I ask you whether these trees bear fruit or not.' We said: 'Yes.' Thereupon he said: 'I think these would not bear fruits.' He said: 'Inform me about the lake of Tabariyya?' We said: 'Which aspect of it do you want to know?' He said: 'Is there water in it?' They said: 'There is abundance of water in it.' Thereupon he said: 'I think it would soon become dry.' He again said: 'Inform me about the spring of Zughar.' They said: 'Which aspect of it you want to know?' He (the chained person) said: 'Is there water in it and does it irrigate (the land)?' We said to him: 'Yes, there is abundance of water in it and the inhabitants (of Madinah) irrigate (land) with the help of it.' He said: 'Inform me about the unlettered Prophet (saw); what has he done?' We said: 'He has come out from Makkah and has settled In Yathrib (Madinah).' He said: 'Do the Arabs fight against him?' We said: 'Yes.' He said: 'How did he deal with them?' We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: 'Has it actually happened?' We said: 'Yes.' Thereupon he said: 'If it is so, that is better for them that they should show obedience to him. I am going to tell you about myself, and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Makkah and Madinah, as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it;' then Allah's Messenger (saw) striking the pulpit with the help of the end of his staff said: 'This implies Taiba meaning Madinah. Have I not, told you an account (of the Dajjal) like this?' The people said: 'Yes,' and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Madinah and Makkah. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Faatima bint Qais) said: I preserved it in my mind (this narration from Allah's Messenger (saw)."

Source: Saheeh Muslim. Pg. # 1346 - 1348, H. # 2942 / 119.


Muslim bin Al-Hajjaj:

Aboo Sa'id Al-Khudri reported that Allah's Messenger (saw) one day gave a detailed account of the Dajjal and in that it was also included: He would come but would not be allowed to enter the mountain passes to Madinah. So he will alight at some of the barren tracts near Madinah, and a person who would be the best of men or one from amongst the best of men would say to him: "I bear testimony to the fact that you are Dajjal about whom Allah's Messenger (saw) had informed us." The Dajjal would say: "What is your opinion if I kill this (person), then I bring him back to life; even then will you harbour doubt in this matter?" They would say: "No." He would then kill (the man) and then bring him back to life. When he would bring that person to life, he would say: "By Allah (swt)! I had no better proof of the fact (that you are a Dajjal) than at the present time (that you are actually so)." The Dajjal would then make an attempt to kill him (again) but he would not be able to do that. Aboo Ishaq reported that it was said: That person would be Khadir (Allah (swt) be pleased with him).

Source: Saheeh Muslim. Pg. # 1343, H. # 2938.


Muslim bin Al-Hajjaj:

Tamim Dari came to Allah's Messenger (saw) and informed Allah's Messenger (saw) that he sailed in an ocean and his ship lost direction and thus landed at an island. They moved about in that land in search of water. There they saw a person who had been pulling his hair. The rest of the hadeeth is the same. And he (Dajjal) said: "If I were to be permitted to set out I would have covered all the lands except Taiba." Then Allah's Messenger (saw) brought (Tamim Dari) before the public and he narrated to them and said: "That is Taiba and that is the Dajjal."

Source: Saheeh Muslim. Pg. # 1348, H. # 121.


To continue on with the discussion concerning the age of Imam Al-Mahdi (ajf), we shall now present some narrations and the analysis of a Sunni Shafi'ee scholar who has been accused of being Shi'a due to his view and books that he has compiled.  

Ahmad ibn Hanbal:

Narrated to us ibn Numayr from Musa Al-Juhani from Zayd Al-Amy from Aboo Siddiq Al-Naaji from Aba Sa'eed Al-Khudri who said: the Prophet (saw) said: "In my Ummah there will be Mahdi, whether he lives long or short, he will rule seven or eight or nine years, he will fill the Earth with justice and equity and the Earth put forth its plants and the sky will deliver its rain."

Footnote: its chain is Hasan (Good), due to Zayd Al-Amy and he is Zayd ibn Al-Hiwari and Musa Al-Juhani is ibn Abdullah, it is also said ibn Abdur- Rahman, he is trustworthy and the Hadeeth passed before similarly.

Source: Musnad Ahmad ibn Hanbal. Vol. 10, Pg. # 86, H. # 111555.


Ibn Abi Shaybah:

Narrated to us Aboo Mu'awiyah and ibn Numayr from Musa Al-Juhani from Zayd Al-Amy from Abi Siddiq Al-Naaji from Abi Sa'eed Al-Khudri who said: the Prophet (saw) said: "In my Ummah there will be Mahdi, whether he lives long or short, he will rule seven or eight or nine years, he will fill the Earth with justice and equity, as it was filled with oppression and tyranny, the sky will deliver its rain and the Earth with put forth its plants and graces." He (saw) then said: "My Ummah will live in his time with prosperity unmatched in the past."

Source: Musannaf ibn Abi Shaybah. Vol. 14, Pg. # 180, H. # 38634.


Al-Kanji Al-Shafi'ee (Died in 658 A.H.):

Chapter Twenty Five: Proofs that Al-Mahdi (ajf) is alive and living since the time of his occultation until now:

There is no impossibility therein, as Jesus (a.s) and Khidr (a.s) and Ilyaas (a.s), all Divine Saints, and Dajjaal and Satan, both enemies of Allah (swt) are living and alive. The fact that they are all living is proved by the Holy Qur'aan and the Sunnah. While the adversaries agree on this, they deny the possibility of Mahdi's (ajf) being alive. I want to present the proofs for the survival of every one of them, so that after this, no wise person denies the possibility of the survival of Al-Mahdi (ajf).

They deny it for two reasons: First, the length of his life and second, for he lives in the underground cellar, according to their understanding, while no one provides him food and water. 

Muhammad ibn Yusuf Al-Kanji, the author of this book, makes the following argument, by the help and support of Allah (swt) and I rely only on Him and my success is not but through Him, the Almighty, the Exalted:


Isa (a.s) is still alive on the basis of the statement of Allah (swt) in the verse, "There is not one of the followers of the Book but will verily believe in him before his death." {4:159}Not all of them have believed in him since the revelation of this verse to this day. Therefore, this belief in him must take place in the last eras of the world. The proof for Jesus' (a.s) life from the Sunnah is the narration of Muslim in his Saheeh from Zuhayr ibn Harb through his chain on the authority of Al-Nawas ibn Sam'an. In a long tradition about the story of Jesus (a.s), it is stated, "Then Jesus (a.s) the son of Mary (s.a) will descend by the eastern white minaret of Damascus wearing two garments, placing the palm of his hand over the wings of angels." Also the tradition mentioned earlier, "How would you be like when the son of Mary (s.a) comes down and your Imam (ajf) is from among yourselves?"

Khidr (a.s) and Ilyaas 
(a.s) are alive on the virtue of the assertion of ibn Al-Jarir Al-Tabari, "Al-Khidr (a.s) and Ilyaas (a.s) are living and walking on earth." There is also the narration of Muslim in his Saheeh as Al-Hafiz Muhammad ibn Abi Ja'far Al-Qurtubi and Al-Adl Al-Hassan ibn Salim ibn Alee and others narrated to us in Damascus, they said: Narrated to us Aboo Abdullah Muhammad ibn Alee ibn Sadaqa from Aboo Abdullah Muhammad ibn Al-Fadhl from Abul Hussain Abdul Ghafir from Aboo Ahmad Muhammad from Ibraheem ibn Muhammad from Al-Hafiz Abul Hussain Muslim ibn Al-Hajjaj who said: Narrated to us Amr ibn Naqid and Al-Hassan Al-Halwani and Abd ibn Humayd who said: Narrated to us Ya'qoub ibn Ibraheem ibn Sa'ad from Aboo Saleh from ibn Shihab from Abdullah ibn Utba on the authority of Aboo Sa'eed Al-Khudri, saying, the Messenger of Allah (saw) gave us a long address about the Dajjal. Amongst the things he said was, "He will come while it is forbidden for him to enter the interior of Madinah. He will end up by some of the salina that is near Madinah. Then a man will come to him who is of the best of the people and will say, 'I bear witness that you are the Dajjal about whom the Messenger of Allah (saw) has spoken to us.' The Dajjal will say, 'If you kill this man and then bring him back to life, what do you say, would you doubt me?' They will say, 'No.' So the Dajjal kills him and then brings him to life. The man says as he is brought back to life, 'By Allah (swt)! You do not possess any more skill than I do.' The Dajjal wants to kill him, but cannot overpower him." Aboo Ishaq Ibraheem ibn Sa'ad says, It is said that this man is Al-Khidr (a.s). These were the words of Muslim in his Saheeh, as we narrated.

The proof that the Dajjaal is alive: As narrated to us Aboo Ishaq Ibraheeem ibn Barakaat ibn Ibraheem from Al-Muqri Abul Fadhl Atiq ibn Abil Fadhl ibn Salamah Al-Salmani from the scholar of Hadeeth of Al-Shaam, Al-Hafiz Abul Qasim ibn Al-Hassan Al-Shafi'ee known as ibn Asakir from the Faqih of the Haramayn Aboo Abdullah Muhammad ibn Al-Fadhl Al-Saedi Al-Farawi from Aboo Ahmad Muhammad ibn Isa ibn Amrawaih Al-Jaludi from Aboo Ishaq Ibraheem ibn Muhammad ibn Sufyan Al-Faqih from Al-Hafiz Abul Hussain Muslim ibn Al-Hajjaj Al-Qushayri Al-Nishabouri from Abdul-Warith ibn Abdul Samad ibn Abdul Warith and Hajjaj ibn Al-Shaer and both of them from Abdul Samad and the wordings are from Abdul Warith ibn Abdul Samad saying, narrated to me my father from my grandfather from Al-Hussain ibn Zakwan from Burayda from Amer ibn Sharahil Al-Sha'bi, Sha'b of Hamdan, that he asked Faatima bint Qays sister of Al-Dhahak ibn Qays and she was of the early Muhajireen, he said: "Narrate to me a hadeeth which you had heard directly from Allah's Messenger (saw) and there is no extra link in between them." She said: "Very well, if you like, I am prepared to do that," and he said to her: "Well, do it and narrate that to me." She said: "I married the son of Mughira and he was a chosen young man of Quraysh at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah's Messenger (saw). When I became a widow, Abd Al-Rahman bin Auf, one amongst the group of the Companions of Allah's Messenger (saw), sent me the proposal of marriage. Allah's Messenger (saw) also sent me such a message for his freed slave Usama ibn Zayd. And it had been conveyed to me that Allah's Messenger (saw) had said (about Usama): 'He who loves me should also love Usama.' When Allah's Messenger (saw) talked to me (about this matter), I said: 'My affairs are in your hand. You may marry me to anyone whom you like.' He said: 'You better shift now to the house of Umm Sharik,' and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah (swt) and entertained guests very hospitably. I said: 'Well, I will do as you like.' He (saw) said: 'Do not do that, for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah bin Amr bin Umm Maktum and he is a person of the Bani Fihr branch of the Quraysh, and he belonged to that tribe (to which Faatima) belonged.' So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allah's Messenger (saw) and I was in the row of the women which was near the row of men. When Allah's Messenger (saw) had finished his prayer, he sat on the pulpit smiling and said: 'Every worshipper should keep sitting at his place.' He then said: 'Do you know why I had asked you to assemble?' They said: 'Allah (swt) and His Messenger (saw) know best.' He said: 'By Allah (swt)! I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back.' They said: 'Woe to you, who can you be?' Thereupon it said: 'I am Al-Jassasa.' They said: 'What is Al-Jassasa?' And it said: 'O people, go to this person in the monastery as he is very much eager to know about you.' He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. 

We said: 'Woe be upon thee, who are you?' And he said: 'You would soon come to know about me. But tell me who are you?' We said: 'We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back.' We said: 'Woe be to thee, who are you?' It said: 'I am Al- Jassasa.' We said: 'What is Al-Jassasa?' And it said: 'You go to this very person in the monastery for he is eagerly waiting for you to know about you.'

So we came to you in hot haste fearing that, that might be the Devil. He (that chained person) said: 'Tell me about the date-palm trees of Baisan.' We said: 'About what aspect of theirs do you seek information?' He said: 'I ask you whether these trees bear fruit or not.' We said: 'Yes.' Thereupon he said: 'I think these would not bear fruits.' He said: 'Inform me about the lake of Tabariyya?' We said: 'Which aspect of it do you want to know?' He said: 'Is there water in it?' They said: 'There is abundance of water in it.' Thereupon he said: 'I think it would soon become dry.' He again said: 'Inform me about the spring of Zughar.' They said: 'Which aspect of it you want to know?' He (the chained person) said: 'Is there water in it and does it irrigate (the land)?' We said to him: 'Yes, there is abundance of water in it and the inhabitants (of Madinah) irrigate (land) with the help of it.' He said: 'Inform me about the unlettered Prophet (saw); what has he done?' We said: 'He has come out from Makkah and has settled In Yathrib (Madinah).' He said: 'Do the Arabs fight against him?' We said: 'Yes.' He said: 'How did he deal with them?'

We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: 'Has it actually happened?' We said: 'Yes.' Thereupon he said: 'If it is so, that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Makkah and Madinah as these two (places) are prohibited (areas) for me, and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it;'

Then Allah's Messenger (saw) striking the pulpit with the help of the end of his staff said: 'This implies Taiba meaning Madinah. Have I not, told you an account (of the Dajjal) like this?' The people said: 'Yes.'

'And this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Madinah and Makkah. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east.' I (Faatima bint Qais) said: 'I preserved it in my mind (this narration from Allah's Messenger (saw).'"

I say: This Hadeeth is Saheeh (Authentic) and there is consensus on its authenticity, this narration of Muslim clearly establishes that the Dajjal is alive.

The author of Al-Kashf Al-Makhfi Fi Manaqib Al-Mahdi has argued that Al-Dajjal is alive through the narration of ibn Al-Sayyaad and that he has seen the Messenger (saw) and Umar has sworn saying: "By Allah (swt)! You are Al-Dajjaal." And it is a Saheeh (Authentic) narration and agreed upon, but it does not prove the existence of Dajjal, because the Messenger (saw) did not made it exclusive to ibn Al-Sayyaad that he is the Dajjal due to his statement: "
If he is indeed him, then you will never overpower him, and if he is not, then there is no good in you killing him." As for the swearing of Umar, it was due to his conjecture and what proves that ibn Al-Sayyaad was not the Dajjal himself is that he (saw) said that it is written on his forehead "Kafir" and it has not been said about ibn Al-Sayyaad.


The combination of two narrations is what narrated to me Al-Hafiz, Mufti of Shaam Aboo Amr Uthman ibn Abdur-Rahman ibn Uthman, known as ibn Salah in Damascus and the historian of Iraq Aboo Abdullah Muhammad ibn Mahmoud ibn Al-Hassan known as ibn Najjaar in Baghdad in the school of Al-Sharifa, both said: Narrated to us Al-Sheikh Al-Muqri Abul Hassan ibn Muhammad ibn Alee Al-Tusi in his lecture while we were listening in Nishabour from Aboo Abdullah Muhammad ibn Al-Fadhl from Abul Hussain Abdul Ghafir from Aboo Ishaq ibn Mansoor both said: Narrated to us Abdur-Rahman ibn Mahdi from Malik from Abi Zinad from Al-A'raj from Abi Hurayra from the Prophet (saw) saying: "The Hour will not come until near thirty liars and Dajjals emerge, every one of them claims to be the Messenger of Allah (saw)."

So there is no explanatory narration for me except this narration, so that it does not reject the statement of the Messenger (saw) that he saw Ibn Al-Sayyaad saying: "Tamim Al-Daar told me that he has seen him."

As for the one who has argued with the hadeeth of ibn Al-Sayyaad over the existence of Al-Dajjal, he has failed and the ilm Al-Hadeeth is not his skill, the Prophet (saw) has said as Muslim has narrated in his Saheeh: "There would be no creation (creating more trouble) than the Dajjal right from the creation of Adam (a.s) to the Last Hour."

And narrated to us Muhammad ibn Ahmad Al-Hafiz Al-Imam in the Jame' of Damascus and others from Aboo Abdullah Muhammad ibn Alee from Aboo Abdullah Muhammad ibn Al-Fadhl from Abul Hussain Abdul Ghafir from Aboo Ahmad Muhammad from Aboo Ishaq Ibraheem from Abul Hussain Muslim Al-Hafiz from Mansoor ibn Abi Muzahim from Yahya ibn Hamzah from Al-Awza'ee from Ishaq ibn Abdullah from his uncle Anas ibn Malik that the Messenger of Allah (saw) said: "Dajjal will be followed by seventy thousand Jews of Isfahan and will be dressed in robes of green coloured satin."

I say: This hadeeth is agreed upon its authenticity and this is the wording of Muslim.

The proof of the existence of the accursed Iblees is the many verses of the Divine Book, such as, "Satan said, 'My Lord, respite me until the Day of Judgment.' He said, 'Surely, you are of the respited ones.'" {7:15}

The proofs of the existence of the Mahdi (ajf) have come in the Book and Sunnah. Sa'eed ibn Jubayr says in the Tafseer of the Holy verse, "So He may uplift him over all religions, though the disbelievers may dislike it" {9: 33}. He said: "He is the Mahdi (ajf) from the progeny of Faatima (s.a)." As for someone who says that he is Jesus 
(a.s), there is no contradiction between the two views, because Jesus (a.s) will be an aide to the Imam (ajf) as mentioned before.

Maqatil ibn Sulayman and those interpreters who have followed him have said in the tafseer of the holy verse, "And that is the knowledge for the Hour" {43:61 }. He is the Mahdi (ajf), who will be in the End Days and after whose rise there will be the Day of Judgment and its signs.

As through the Sunnah, we have mentioned in our book the Saheeh (Authentic) and explicit narrations.

The answer to the question with respect to the length of his life can be on the basis of narration or rationality.

As for the traditions, it was just mentioned that the three definitely exist in the End Days and none of the three is to be followed but the Mahdi (ajf), because he is the Imam of the Ummah in the End Days and because Jesus (a.s) will pray behind him, as narrated in the reliable books of hadeeth, and will certify the veracity of his claim. The third of the three is the accursed Dajjal, who is alive and existent.

As for the rational argument for their existence, it is as follows: Either their existence is within the bounds of Divine power or it is not.

It is impossible to be outside the bounds of Divine power, because the Essence Who initiated the creation from nothing and then perishes it and then brings it back to existence after destruction, must have the power to keep it in existence. Then it is either that this continuous existence is the subject of Divine Will or the subject of the Ummah's choice. It cannot be the subject of the Ummah's choice, because if it were so, then it should be possible for anyone of us to choose such lengthy life for himself and his progeny. This is not within our power and therefore, must be the subject of God's power.

On the same token, the existence of these three entities is either for a reason or not for a reason. If it is without any reason, it would be an act devoid of wisdom, which cannot be the work of God. Therefore, it must be for a reason indicated by the Divine Wisdom. We will mention the reason of the existence of each one of the three.


The reason Jesus (a.s) is still alive is the verse, "There is not one of the followers of the Book but will verily believe in him before his death." {4:159} They have not all believed in him until this day, and this must happen until the End Days.

The accursed Dajjal has not done anything since the Messenger of Allah (asaw) told us, "The One Eyed Dajjal will come to you. A mountain of bread is going to be with him, which will travel with him." And the other signs of his. Therefore, this must occur in the End Days.
Imam Mahdi (ajf) exists because since the beginning of his Occultation until this day of ours, he has not filled the earth with justice and equity, as predicted in the narrations, therefore, this must happen in the End Days. These reasons have all combined to fulfill the declared destiny. Therefore, the reason of the existence of the three - Jesus (a.s), the Mahdi (ajf), and Dajjal - is for the clear mission lying ahead. They are two virtuous men, a Prophet and an Imam, and an enemy of God, the Dajjal. We narrated the traditions from the Saheeh books of Hadeeth about the existence of Jesus (a.s) and the Dajjal, so what does make the existence of Al-Mahdi (ajf) impossible? Whereas his existence is in the bounds of God's power and he is the sign of the Prophet (saw).

Therefore, he comes first to exist than the other two, because if the Mahdi (ajf) exists, he is the Imam of the Age, who will fill the earth with justice and equity; therefore, his existence is prudent and a lutf (grace) for the people.


Dajjal on the other hand, if he lives, he will create mischief in the world, as he will claim Godhood and will assault the Ummah. However, his existence is a test from God so the obedient servants are purged out from the disobedient ones and the decent from the vice and this is the wisdom behind the existence of Al-Dajjal.

The reason that Jesus (a.s) is living, is that the followers of the Evangel and the Torah believe in him and that he will verify the Prophethood of the Master of the Prophets Muhammad (saw) and will explain the message of the Imam (ajf) to the believers and certify his claims by praying behind him and helping him and calling the people to the Muhammadan (saw) religion. Therefore, the existence of the two is secondary to the existence of the Imam (ajf). So how can the two who are secondary exist while the one who is prior to the two does not? If that is possible, then an effect should also be able to exist without its cause, which is rationally impossible.

We said that the existence of the Mahdi (ajf) is the reason for the existence of the two because the existence of Jesus (a.s) lonely by himself and not in his capacity as an aide to the religion of Islam and as a witness of the truth of Imam is impossible, because if it were possible, he would be independent in his governance and his call, and this will invalidate the call of Islam, and where it was intended for him to follow, he is followed and where it wanted to be a branch, it became the root.


The Prophet of Islam said, "There is no prophet after me." And he (saw) said: "Permissible is what Allah (swt) has rendered permissible on my tongue until the Day of Judgment and forbidden is what Allah (swt) has made forbidden on my tongue until the Day of Judgment." Therefore, Jesus (a.s) must be an aid and a supporter for him. Likewise is the case of the Dajjal. He cannot exist in the End Days if there is no Imam for the Ummah to whom they shall refer, because if it were so, Islam will be subjugated forever and its call will be false. Therefore, the existence of the Imam is principal and prior to the existence of the Dajjal.

The rejection that the Imam (ajf) remains in the cellar (serdab) without anyone serving him water and food can be answered in two ways. One is that Jesus (a.s) is in the heavens without anyone serving him food and drinks and he is a man like the Mahdi (ajf). If he can stay like that in the heavens, likewise the Mahdi (ajf) can in the cellar.

If you say: Isa (a.s) is fed by Allah (swt) from His unseen treasuries.

I will say: His treasuries do not perish if Mahdi (ajf) shares the food with him.

If you say: Isa (a.s) is out of the natural human being life.

I will say: this is a false claim, because Allah Almighty says to the best of His Prophets: "Say, I am a human being like you." {18:110}

If you say: He gets his sustenance from the higher worlds.

I will say: This is something which needs to be seen which is not possible.

The second: The existence of Al-Dajjal in the world with his hands locked to his neck in the Ka'ba through the most severe iron chains and in another narration in a deep well, so if Dajjal can survive in that way, without anyone feeding him or give him something to drink, then what is so impossible with the survival of Al-Mahdi (ajf) with respect without any chains?! Because everything is under the Divine Power of Allah (swt), so it is proven that his existence is not impossible, neither in the Shari'ah, nor in a natural way.

Source: Kifayatu Talib, Al-Bayan Fi Akhbar Sahib Az-Zaman (ajf). Pg. # 521 - 532.


Attestation of  Al-Kanji Al-Shafi

Al-Yunini Al-Hanbali:

Al-Fakhr Muhammad ibn Yusuf Al-Kanji, he was a meritorious person and a man of letters and he had a good verse in poetry. He was killed in the Jame' of Damascus because he had entered among the representatives of the Tataar, among his poetry about Ameer ul Mo'mineen Alee ibn Abi Talib (a.s): 

"Alee's (a.s) eyes were sore, he needed cure, when he couldn't find any cure.

The Messenger of Allah (saw) cured him with his spittle, blessed be the one who cured and the one who was cured."

And said: 

"I will give today the standard to a rider, a brave man in the battles and a good supporter.
He loves Allah (swt) and Allah (swt) loves him, with him Allah (swt) will open the fortified castles.

He (saw) made him from among all the men special, Alee (a.s), and he called him Al-Wasi (vicegerent) and a brother."

May Allah (swt) have mercy on him and on us.

Source: Zayl Mir'atuz Zaman. Vol. 1, Pg. # 392.


Haji Khalifa:

Kifayatu Talib Fi Manaqib Alee ibn Abi Talib (a.s), has been authored by Al-Sheikh, the Hafidh Abi Abdullah Muhammad ibn Yusuf ibn Muhammad Al-Kanji Al-Shafi'ee who died in the year (658 A.H.).

Source: Kashf Al-Dhunun. Vol. 2, Pg. # 1497.


Al-Safadi:

Al-Fakhr Al-Kanji, Muhammad ibn Yusuf ibn Muhammad ibn Al-Fakhr Al-Kanji, lived in Damascus, he cared about Hadeeth and used to travel to collect narrations and achieve knowledge. He was an Imam, a scholar of Hadeeth, but he used incline towards Rafdh, he has collected some books about Tashayyu and he mourned and recited eulogy for Tataar, so he was stabbed in his stomach in the Jame' mosque in the year 658 A.H. and he has a poetry which points to his Tashayyuh beliefs and it is long…

Source: Source: Al-Wafi Bil Wafayat. Vol. 5, Pg. # 166, Person # 2336.




The Myth Of The Sirdaab (Cellar)


One of the slanders and lies that has been attributed by the scholars and commoners of the so-called 'Ahl Al-Sunnah' is regarding the Sirdaab (cellar) in Samarra, to which they claim that the Shi'a believe Imam Al-Mahdi (ajf) disappeared in and lives there and will come out from it in the End Times.

A Sirdaab (cellar or basement) was a common place in the past to escape the heat in the summer, one of such cellars was located in the house of Imam Al-Askari (a.s) in Samarra.
They attribute many slanders and lies towards the Shi'a regarding this cellar, such as, "The Shi'as stand every Friday armed in front of this Sirdaab and call for the Imam (ajf) to reappear and they prepare a mule for him to ride." etc. None of which the Shi'a have ever believed in as is evidenced as follows:

Allamah Al-Amini:

The slander about the Sirdaab (cellar) is more obscene than their other slanders, even though before him (i.e. Al-Qamisi) other authors of Ahl Al-Sunnah have repeated the same slander. However, he has added to the scroll of their slanders some more lies, like bringing a donkey (in front of the Sirdaab) and that it is repeated every night and that it has been done for more than a thousand years etc. whereas the Shi'a do not believe in the occultation and the reappearance of the Imam (ajf) from the Sirdaab (cellar). The Shi'a following their narrations believe that he (ajf) will reappear from Makkah, from beside of the House of Allah (swt) (Ka'ba) and none of their scholars have said that the Imam (ajf) has disappeared in the Sirdaab (cellar). Rather, the Sirdaab was the house of the Imams (a.s) in Samarra and back then, building Sirdaab in houses was a common place to avoid the heat. If this Sirdaab has been sanctified in particular, it is because it was the living place of three of the Imams (a.s), as other places of this blessed house. This is also the case about the other houses of the Imams (a.s) and the Holy Prophet (saw) in every land, "In houses which Allah has permitted to be exalted and that His name may be remembered in them." {24:36} 

I wish those who have spread these lies about the Sirdaab, at least they were in agreement in their lies, so that it does not become a sign of their inability and a disgrace and does not become the source of the disclosure of their scandal. Would ibn Batoota have not said in the report of his journey Vol. 2, Pg. # 198: "This Sirdaab is located in Hilla." And would Al-Qirmani have not said: "It is located in Baghdad." And would others have not said that it is located in Samarra.

Al-Qamisi who comes after them does not even know where this Sirdaab is located, so he mentions the Sirdaab in absolute form to cover his ignorance. I wish that Al-Qamisi at least would have reduced this thousand year period, so that it does not include the current era, for everyone can witness it by himself and every Muslim can see it and hear it, it was better for him to at least attribute it to the middle ages, for the reader could generally believe that it is possible, but for the current time such a slander does not remain hidden.

Source: Al-Ghadeer. Vol. 3, Pg. # 372 - 373.


Baqir Shareef Al-Qurashi:

Ibn Khaldoon has said: "And they (i.e. the Shi'a) claim that their 12th Imam, Muhammad ibn Al-Hassan Al-Askari (ajf), and they give him the title 'Al-Mahdi' entered the Sirdaab (cellar) in his house in Hilla and disappeared when he was arrested with his mother and he disappeared there and he will come out at the End Times and will fill the Earth with justice and equity. They mentioned that hadeeth that has been narrated in the book of Al-Tirmidhi about Al-Mahdi (ajf) and they are awaiting him currently. They call him Al-Muntadhar (i.e. the awaited one) due to this and they stand every night after the prayer of Al-Maghrib in front of the door of Al-Sirdaab and they have prepared a mule and call him by name and ask him to come out until the stars disappear, then they disperse and come back the next night repeating the same thing and that is their state."

Footnote: Muqaddima of ibn Khaldoon. Pg. # 359

The words of ibn Khaldoon are full of lies and slanders and hatred against the Ahlulbayt (a.s) and their Shi'a, of his blunders are the following:

First: He denies the existence of the Awaited Imam (ajf) about whose appearance and his existence there are Mutawatir reports from the Prophet (saw) and Ustad Al-Muhaqqiq and the famous scholar Muhammad Ahmad Shakir have nullified his claims. He says: "As for ibn Khaldoon, he has talked on an issue about which he is ignorant. He has entered into a field that is not his expertise, his engagement in politics and the affairs of the government and serving the kings and commanders have overpowered him and has imagined that the belief in Mahdi is a Shi'ite creed and he has been overpowered himself by his delusions and has written a long chapter in his famous Muqaddima with the title: 'Chapter about the rule of Al-Fatimi, and what people think about it.'"


Footnote: Footnote of Musnad Ahmad: Vol. 3, Pg. # 492 by Muhammad Ahmad Shakir.

The Shi'ite creed and other Muslims about Imam Al-Mahdi (ajf) is a part of the message of Islam, so whoever rejects it, has rejected Islam, as some of the Sunni scholars have said, as it will be mentioned in the next discussions.

Second: Of the blunders of ibn Khaldoon in this statement that the Awaited Imam (ajf) has been arrested with his mother in Al-Hilla and he disappeared there, which is a blatant lie. The following issues prove it.

1 - The Sayyida, mother of Imam (ajf) passed away two years before the death of Imam Al-Hassan Al-Askari (a.s).


2 - None of the Shi'a historians and others have mentioned that the Awaited Imam (ajf) has been arrested or any of the Abbasid government could put their hands on him, neither in Al-Hilla nor in other places, so what ibn Khaldoon has attributed to the Shi'a is a blatant lie and is misrepresenting their beliefs.


Third: Of the slanders of ibn Khaldoon on the Shi'a is that they stand in front of the door of the Sirdaab in Hilla and they present a mule for the Imam (ajf) to ride and they call his name and ask him to come out until the stars disappear.

All these are lies that the Shi'a have never even heard of and they are innocent of it and ibn Khaldoon, who is far from any good manners, has falsely attributed it to them and he has earned the sin for it.


2 - The Sirdaab in Samarra:

The majority of the Sunni historians have mentioned that the Shi'a believe that the Awaited Imam (ajf) has disappeared in the Sirdaab which is located in his house in Samarra and among those who have mentioned it are:

1 - Al-Suwaydi:


Al-Suwaydi says: "The Shi'a claim that he disappeared in the Sirdaab (in Surra Man Ra'aa) while he was pursued in the year 262 A.H."

Footnote: Sabahik Al-Dhahab. 78.

2 - Ibn Taymiyyah: 

Ibn Taymiyyah claims that the Shi'a believe that Al-Imam (ajf) resides in the Sirdaab located in Samarra and they awaited his reappearance from it.

Footnote: Minaaj Al-Sunnah. 81.

3 - Ibn Hajar: 

Ibn Hajar mentions and attributes it to the Shi'a according to what ibn Khaldoon has said and quotes him that the Shi'a believe that Imam Al-Mahdi (ajf), the Awaited Imam (ajf), is the owner of the Sirdaab among them and they await his reappearance in the End Times from the Sirdaab (in Surra Man Ra'aa), he entered it in the house of his father, while his mother was looking at him in the year 265 A.H.

He adds after that and the poet has said it in the best of ways:

Is it not the time for the Sirdaab to give birth to the one, to whom you speak out of your ignorance. Vow to you and your brains, for you added a third figure to Ghul and Anqa (two mythical creatures).

Footnote: Al-Sawa'iq Al-Muhriqa. 2/482 - 473.

A handful of dirt to the mouth of this poet who has slandered the Shi'a of the Ahlulbayt (a.s) for something that they do not believe in. He and his likes of the deviants and misleading figures who antagonize the Shi'a through these kind of lies which have nothing to do with the truth, things that are not based on hatred and enmity towards the Shi'a, but towards the Imams of Guidance (a.s), who are the ones that Allah's (swt) wish is but to remove uncleanness far from them, and cleanse them with a thorough cleansing. {33:33}

4 - Al-Qasimi:

Abdullah Al-Qasimi has slandered upon the Shi'a and lied upon them about the Awaited Imam (a.s). Look at his lies: "The most dumb of the dumbs and the most foolish are those whose Imam (a.s) has hidden their Imam (ajf) in the Sirdaab and hidden with him their Holy Qur'aan and Scripture and they go every night in groups with their mules to that Sirdaab in that they have lost their Imam whom they await and they call upon him to come out, and that is something that they are doing for a thousand years."

Allamah Al-Amini has refuted these dark words saying: "The slander about the Sirdaab (cellar) is more obscene than their other slanders, even though before him (i.e. Al-Qamisi) other authors of Ahl Al-Sunnah have repeated the same slander. However, he has added to the scroll of their slanders some more, like bringing a donkey (in front of the Sirdaab) and that it is repeated every night and that it has been done for more than a thousand years etc.; whereas the Shi'a do not believe in the occultation and the reappearance of the Imam (ajf) from the Sirdaab (cellar). The Shi'a following their narrations believe that he (ajf) will reappear from Makkah, from beside of the House of Allah (Ka'ba) and none of their scholars have said that the Imam (ajf) has disappeared in the Sirdaab (cellar)."

Footnote: Al-Ghadeer. 3/308.

Analysis of the issue:

We need to pause a bit about the reality of this Sirdaab which is near the grave of the two Imams, Al-Hadi (a.s) and Al-Askari (a.s) in Samarra, which enjoys sanctification and reverence of the masses of the Shi'a. There is a lattice couch in it that the Abbasid Caliph Al-Nasir Ud Deen has put there.

This blessed location is where three Imams of the Ahlulbayt (a.s) used to pray, Imam Al-Hadi (a.s), his son Al-Hassan Al-Askari (a.s) and his son the Awaited Hujjah (ajf) and none of the scholars of Shi'a and their historians have said that the Awaited Imam (ajf) has disappeared in the Sirdaab, whether the Sirdaab being in Samarra or in Hilla or in Baghdad.

The following are the words of some of the scholars of the Shi'a:

1- Al-Hujjah Al-Noori:

Al-Hujjah Al-Noori, the author of Al-Mustadrak says in Kashf Al-Istaar: "As much as we searched and looked in the books, we could not find any trace of what they have said, rather there is absolutely no mention of the Sirdaab in the narrations."

Footnote: Kashf Al-Istaar. 212.

2 - Al-Muhaqqiq Al-Irbili:

Al-Muhaqqiq Al-Irbili says: "Those who believe in his existence, do not say that he is in the Sirdaab, they rather say: 'He lives and comes and goes and travels around the World freely.'"

Footnote: Al-Mahdi. 155.

3 - Al-Muhaqqiq Al-Amini:

The statement of Al-Muhaqqiq Al-Amini was mentioned before rejecting this myth that the Shi'a have been accused of believing about the occultation of the Imam (ajf) in the Sirdaab, he adds also: "Those who have spread these lies about the Sirdaab, I wish that they were in agreement in their lies at least, so that it does not become a sign of their inability and a disgrace and does not become a banner for the disclosure of their scandal. Would ibn Batoota have not said in the report of his journey Vol. 2, Pg. # 198: 'This Sirdaab is located in Hilla.' And would Al-Qirmani have not said: 'It is located in Baghdad.' And would others have not said that it is located in Samarra. Al-Qamisi who comes after them does not even know where this Sirdaab is located, so he mentions the Sirdaab in absolute form to cover his ignorance."

Footnote: Mawsu'atul Ghadir. 3/308.

We conclude that the occultation of the Awaited Imam (ajf) in the Sirdaab is a myth that none among the Shi'a have believed in since the beginning of their history until this very day, it is rather a slander and lie that their enemies and haters have attributed to them.

Source: Hayat Imam Al-Muntadhar. Pg. # 135 - 140.



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