Saturday, 16 May 2015

Imam Al-Mahdi (ajf) Part VII

The Birth Of Imam Al-Mahdi (ajf) 



In this part of the article we shall cover:


The Reports Concerning The Secrecy Of Imam Mahdi's (ajf) Birth Prior To Its Occurrence

The Reports Concerning Imam Mahdi's (ajf) Birth

The Companions Of Imam Al-Askari (a.s) Who Witnessed Imam Mahdi (ajf)

Sunni Scholars On The Birth of Imam Al-Mahdi (ajf)

The Roman Princess, Mother of Imam Al-Mahdi (ajf)

The Name Of The Mother of Imam Al-Mahdi (ajf) In The Scroll Of Lady Faatima (s.a)

The Story Of The Roman Princess

Was Imam Al-Mahdi (ajf) The Son Of A Black Bondmaid?

The Mother of Imam Al-Mahdi (ajf) Passed Away During The Lifetime Of Imam Al-Askari (a.s)

Another Account Of The Mother Of Imam Al-Mahdi (ajf)

Differences In The Names Of The Mother Of Imam Al-Mahdi (ajf)

Ja'far Al-Kazzab (The Liar)

The Gathering Of Imam Al-Askari (a.s) And Ja'far Al-Kazzab


The birth of Imam Al-Mahdi (ajf) was an event surrounded with secrecy. The Abbasid authorities were awaiting for the arrival of the 'Mahdi' who was going to bring about a revolution. Owing to that, Imam Hassan Al-Askari (a.s) could not behave conspicuously.

A variety of names were used for his mother in an effort to fool the authorities and his own name was also kept secret. That was part and parcel of the plan to protect Imam Al-Mahdi (ajf). Had his father Imam Hassan Al-Askari (a.s) been slightly negligent in protecting his son, it is clear that Al-Mahdi (ajf) would not have survived. This is why we have various reports regarding the threat to his life and concerning who the mother of Imam Al-Mahdi (ajf) was. In some reports it is alluded she was a black bondswoman (female slave). In others it is reported she was a Roman princess, which will be discussed in detail in the second part of this article. However the issue of debate at the first part of this article is not concerning who his mother was but rather if there is any evidence concerning his birth and what has been documented about it. 

Secret birth's should not come as a surprise since we know from history even tyrants Nimrood and Pharoah issued an edict that all male children born should be killed. However, Allah (swt) made the pregnancy of the mother of Musa (a.s) and Ibraheem (a.s) a secret, so much so that even the midwives had no knowledge of their pregnancy.  

Ibn Al-Athir:

When the coming of Ibraheem closed in, the people of the stars came to Nimrood and said: "We have found a boy that will be born in this nation of yours, who's name shall be Ibraheem, who will divide your religion and break your idols, in the month of so and so, in the year of so and so." So when the year that the courtiers had referred to entered, Nimrood held every pregnant woman captive in his presence, except the mother of Ibraheem (a.s), as he had no knowledge that she was pregnant. Because she did not portray any [outward] signs of pregnancy. He slaughtered every boy that was born in that time. And when the mother of Ibraheem (a.s) began to feel labour pains, she went into a cave at night, that was nearby, and then she gave birth to Ibraheem (a.s).

Source: Al-Kamil Fi Tarikh. Vol. 1, Pg. # 82. 


Ibn Kathir:

When the mother of Musa (a.s) fell pregnant, she did not portray the signs of pregnancy that are present in other women, and the midwives were unable to ascertain that she was pregnant.

Source: Tafsir ibn Kathir. Vol. 6, Pg. # 222.


There is much speculation nowadays on whether Imam Al-Mahdi (ajf) has already been born and if so, what would be his present age and when the appearance. Some scholars have claimed that he has not been born while others have said to the contrary. Regardless, the fact is Imam Al-Mahdi (ajf) will appear before the Day of Judgment, but exactly when, only Allah (swt) knows. 

As for the followers of the Ahlulbayt (a.s), this is a certain belief about which there is no doubt. He is the son of Imam Al-Askari (a.s), the eleventh Imam, and was born in mid Sha'baan in the year 255 A.H in Samarra (Iraq). His father would hide him from the government and would only disclose information about him to his close companions until he himself (a.s) passed away in the year 260 A.H and thus, Imam Al-Mahdi (ajf) went in to the minor occulation during which the Shi'a were in contact with him through his four representatives. After 329 A.H and at present, he (ajf) is in his major occultation during which there is no connection to him through any representatives.


The Reports Concerning The Secrecy Of Imam Mahdi's (ajf) Birth Prior To Its Occurrence


Sheikh Al-Mahuzi:

The secrecy of his birth:

Sheikh Al-Kulayni: A number of our people have narrated from Sa'ad ibn Abdallah from Ayyub ibn Nuh who has said the following:

Once I said to Aboo al-Hassan Al-Ridha, (a.s), "I hope that you will become the person in charge to establish the Kingdom of Allah (swt) on earth and owner of this task (Leadership with Divine Authority). Allah (swt) will drive it in your control without the sword now that the pledge of allegiance is offered to you and currency coins are printed in your name."

The Imam said, "There has been no one from us with whom letters had been exchanged, being pointed out with the gesture of fingers, questions asked and properties delivered to him but that he was murdered or died in his bed. (It will be as such) until Allah (swt) will raise for the task of establishing His Kingdom on earth and take charge of (Leadership with Divine Authority), a young boy from us whose birth place and upbringing will be unknown, (to people) but his ancestors will be well-known."

Footnote: Al-Kafi: 1/341, and its chain is Saheeh (Authentic) and its narrators are trustworthy. Al-Ghaybah Al-Nu'mani: 168.

Sheikh Al-Sadooq: Narrated to us my father that: Narrated to us Sa'ad bin Abdullah: Narrated to us Mo'alla bin Muhammad Al-Basri from Muhammad bin Jumhur and others from Abdullah bin Sinan from Abi Abdullah (a.s) that he said: "In the Qa'im there is resemblance to Musa bin Imran (a.s)." I asked: "What is the resemblance to Musa bin Imran (a.s)?" He replied: "Secret birth and occultation from his people." I asked: "How long was Musa (a.s) in occultation from his family and followers?" He replied: "For twenty-eight years."

Footnote: Kamaluddin: 152, and its chain is Hasan like Saheeh (Authentic).

Sheikh Al-Sadooq: Narrated to us my father: Narrated to us Sa'ad bin Abdullah: Narrated to us Hassan bin Musa Khashshab from Abbas bin Aamir Qasbani that he said: I heard Abul Hasan Musa bin Ja'far (a.s) say: "The master of this affair is one about whom people will say that he is not born yet."

Footnote: Kamaluddin: 360, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars, 382 through two other chains from Imam Al-Hadi (a.s).

Ibn Babawayh: 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: Narrated to me Hassan bin Musa Khashshab from Ishaq bin Muhammad bin Ayyub that he said: I heard Abul Hassan Alee bin  Muhammad bin Alee bin Musa (a.s) say: "The master of this affair is one regarding whom people will say: 'He is not born yet.'"

Footnote: Al-Imamah Wa Al-Tabsira: 109. Kamaluddin: 381 through two chains from Ishaq.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Musa bin Mutawakkil: Narrated to us Muhammad bin Yahya Al-Attar [from Muhammad bin Hussain] from Muhammad bin Isa bin Ubaid from Muhammad bin Abi Umair from Sa'eed bin Ghazwan from Abi Basir from Abi Abdullah (a.s) that he said: "The birth of the Master of this affair has been concealed from the people so that when he emerges, he would not be having anyone’s allegiance upon him."

Footnote: Kamaluddin: 479, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great, significant scholars, and he has narrated it through another Hasan (Reliable) chain from ibn Abi Umayr.

Source: Al-Nusus Alaa Ahl Al-Khusus. Pg. # 554 - 556.




The Reports Concerning Imam Mahdi's (ajf) Birth


Sheikh Al-Mahuzi:

His Birth:

Sheikh Al-Sadooq: Narrated to us Al-Hassan ibn Ahmad ibn Idrees who said: Narrated to us my father from Muhammad ibn Isma'eel from Muammad ibn Ibraheem Al-Kufi from Muhammad ibn Abdullah Al-Tohawi who said: I wanted to go Hakima daughter of Muhammad (a.s) after the departure of Aboo Muhammad (a.s) to ask her about Al-Hujjah (ajf) while the people were in confusion that had happened...

Sheikh Al-Tusi: Narrated to me ibn Abi Jayyid from Ibn Al-Walid from Al-Saffaar from Abi Abdullah Al-Tohawi from Hakima daughter of Muhammad ibn Alee Al-Ridha (a.s), she said: "Aboo Muhammad (a.s) called me in the year 255 A.H. in mid Sha'baan..." [the Hadeeth]

Sheikh Al-Tusi: Narrated to me ibn Abi Jayyid from Muhammad ibn Al-Hassan ibn Al-Walid from Muhammad ibn Yahya Al-Attaar from Muhammad ibn Hamwayh Al-Razi from Al-Hussain ibn Rizqillah from Musa ibn Muhammad ibn Ja'far who said: Narrated to me Hakima daughter of Muhammad (a.s)..." [the Hadeeth]

Sheikh Al-Tusi: Ahmad ibn Alee Al-Razi from Muhammad ibn Alee from Alee ibn Sami ibn Banan from Muhammad ibn Alee ibn Abi Daari from Ahmad ibn Muhammad from Ahmad ibn Abdullah from Ahmad ibn Rooh Al-Ahwazi from Muhammad ibn Ibraheem from Hakima..." [the Hadeeth]

Sheikh Al-Tusi: Ahmad ibn Alee Al-Razi from Muhammad ibn Alee from Handhala ibn Zakariyyah who said: Narrated to me a trustworthy person from Muhammad ibn Alee ibn Bilal from Hakima likewise.

Sheikh Al-Tabari Al-Saghir: Narrated to us Abul Mufaddal Muhammad ibn Abdullah from Muhammad ibn Isma'eel Al-Hasani from Hakima daughter of Muhammad ibn Alee Al-Ridha (a.s)..." [the Hadeeth]

Sheikh Al-Tabari Al-Saghir: And narrated to me Abul Hussain Muhammad ibn Haroon who said: Narrated to me my father from Aboo Alee Muhammad ibn Homam from Ja'far ibn Muhammad from Muhammad ibn Ja'far from Abi Na'eem Al-Ansari from Muhammad ibn Al-Qasim Al-Alawi who said: "We were a group of Alawiyya who entered upon Hakima daughter of Muhammad ibn Alee ibn Musa (a.s), she said: "You have come here to ask about the birth of the Friend of Allah (swt)?" We said: "Yes, by Allah (swt)..."

Sheikh Al-Hussain ibn Hamdaan: Narrated to me a trustworthy person of the scholars from Hakima daughter of Muhammad ibn Alee Al-Ridha (a.s)...

Al-Umari the genealogist: Narrated to me Abul Hassan Alee ibn Sahl Al-Tammaar in Basra from his uncle Aboo Abdullah Muhammad ibn Wahbaan Al-Hanani Al-Dubayli from the noble and trustworthy Alee ibn Yahya ibn Muhammad ibn Isa ibn Ahmad, the noble jurisprudent, ibn Isa ibn Abdullah ibn Muhammad ibn Umar ibn Alee Ameer ul Mo'mineen (a.s) in Baghdad, he said: Narrated to me Allaan Al-Kulayni saying: "I accompanied Aba Ja'far Muhammad ibn Alee ibn Muhammad ibn Alee Al-Ridha (a.s) as he was still young, I had never seen a more intelligent, smart and venerable child. Imam Abi Muhammad (a.s) had left him as a child in Hijaz, he insisted much until he came to him. He used to be with his brother Imam Abi Muhammad (a.s) and he used to not separate himself from him leave a moment and Aboo Muhammad (a.s) also used to socialize with him and was fond with him, but he used to keep away from his brother Ja'far."

Allaan: Narrated to me Aboo Ja'far (r.a) saying: My aunt Hakima loved my master Aba Muhammad (a.s) and she used to pray for him, and beg Allah (swt) to grant him a son, and Aboo Muhammad (a.s) had chosen a maid whose name was Narjis and her name before that was 'Sayqal.' It was mid Sha'baan that she entered upon us and prayed for Abi Muhammad (a.s), so he (a.s) said to her: "O aunt, tonight stay with us, for something is going to happen." Hakima said: "And I was checking out the maids of Abi Muhammad (a.s), but I could not find any sign of pregnancy in them, I was fond of Narjis, I turned her and checked her, but I could not see any sign of pregnancy in her."

Aboo Ja'far (a.s) said she stayed the night. When it was Fajr, Narjis was stressed, so my aunt went to her. She said: I entered my hand in her dress and I fell in a deep sleep, I did not know what happened. I woke up and saw the infant in my hands. I brought her to Aba Muhammad (a.s), he was circumcised. He took him and rubbed his hand on his back and on his eyes and entered his tongue into his mouth and recited Adhaan in his ear and recited Iqama in his other ear, and then he returned him to me and said: "O my aunt, take him to his mother." She said: So I took him and kissed him and returned him.

Then the veil between me and my master Abi Muhammad (a.s) was raised while he was alone, so I said: "O my master, what happened to the new-born baby?" He said: "Someone took him who is more deserving to take him." When it was the seventh day, he was brought back to us. She said: I came to him (a.s) at the seventh day, and I saw the baby in front of him, wearing a yellow garment, he was shining with a light which affected my hear deeply. So I said: "O my master, would you share the knowledge about this blessed child with me?" He (a.s) said: "O my aunt, this is the Awaited One of the Friends of Allah (swt), Avenger from the enemies of Allah (swt), with whom Allah (swt) will take revenge and will gather our friends around him. This is the one about whom the good news has reached us and he is the one to whom we are informed." She said: "So I fell in prostration to thank Allah (swt) for this."

She said: I used to come and go to Abi Muhammad (a.s), but I did not see the child. So I asked him one day: "O my master, what happened to our Master and our Awaited One?" He said: "We have given him to the One, to whom the mother of Musa (a.s) gave her son."

Footnote: Al-Majdi Fil Ansaab: 131, and its chain is Hasan (Reliable), rather it is obviously Saheeh (Authentic), and Al-Umari the genealogist is Abul Hassan Alee ibn Al-Ghanahim Muhammad the genealogist ibn Abul Hussain Alee the genealogist ibn Abi Tayyib Muhammad Al-A'war ibn Abi Abdullah Muhammad Mulqattah. Ibn Tawoos says: "Alee ibn Muhammad may Allah (swt) forgive him, was the best scholars of genealogy in his time." Ibn Al-Taqtaqi says: "Abul Hassan Al-Umari the genealogist, was a noble Sayyed, a great genealogist, an author and researcher." Al-Dawoodi the genealogist says: "Abul Hasan, the knowledge of genealogy ended to him in his time and his statements became proof for the generations after him, Allah (swt) made this knowledge easy to him and he met great scholars of this knowledge and he has written the book Al-Mabsut and Al-Majdi and Al-Shafi and Al-Mushajjara. He used to reside in Basra, then he moved to Mosul in the year 423 A.H. and he married there and got children."

Sheikh Al-Sadooq: Narrated to us Muhammad bin Hassan bin Walid: Narrated to us Muhammad bin Yahya Al-Attar: Narrated to us Abu Abdullah Hussain bin Rizillah: Narrated to me Musa bin Muhammad bin Qasim bin Hamza bin Musa bin Ja'far bin Muhammad bin Alee bin Hussain bin Alee ibn Abi Talib (a.s) that he said:

Aboo Muhammad Al-Hassan ibn Alee, (peace be upon both of them), called on me with the message, "O aunt, break your fast at our house tonight, because it is the fifteenth of Sha'baan. Tonight Allah, the Exalted, will manifest the Hujjah, His Proof on earth." (When I went to the house), I asked him who the mother of the child was. He said, "Narjis." I said, "May Allah (swt) make me your sacrifice! But there is no sign of pregnancy in her!" He said, "What I am telling you is so." Therefore I went in and greeted them. When I had taken my seat, Narjis came forward to take off my shoes and said to me, "My mistress and the lady of my family, how are you tonight?" I said, "Nay you are the mistress of myself and my family." But she denied my speech and replied, "What are you saying, O aunt?" I said to her, "O my daughter, tonight Allah the Exalted will give you a son who shall be the Master in this world and in the hereafter." She became embarrassed and blushed. After I had finished my evening prayer I broke my fast and then went to sleep. At midnight I woke for prayer. I performed my prayer while Narjis was sleeping, without any sign of childbirth. Then I sat down performing the supererogatory prayer. Thereafter I went to bed and got up again, but she was still sleeping. Then she got up, performed her supererogatory prayer and lay down again.

Hakima continued, "I went out to see the dawn and found that its first stage was about to appear. But she was still asleep. So I began to doubt Al-Askari's (a.s) expectation. Just then he called out from his place, 'Do not be in a hurry O aunt, the matter is approaching.' I sat down and recited the Qur'anic Surahs: Ha Mim, Al-Sajdah and Yasin. At that moment she got up alarmed. I ran to her and said, 'The name of Allah (swt) be upon you, do you feel anything?' She replied, 'O aunt, yes.' Then I said to her, 'Gather yourself and procure peace in your heart.' However, at that moment we felt sleepy and drowsiness overcame us.


After that I got up at the voice of my Master, and when I raised the covering from him I saw him, peace be upon him, prostrate on the ground. I took him to my bosom and noticed that he was pure and clean. 
     
Aboo Muhammad (a.s) called out to me and said, 'O aunt, bring my son to me.' And I did so...Afterwards Al-Askari (a.s) put his tongue in his mouth and gently stroked his eyes, ears and joints with his hand. Then he said, 'O my son, speak.'

The child replied, 'I bear witness that there is No God but Allah (swt), He is unique and has no partner, and I bear witness that Muhammad (saw) is the Prophet of Allah (swt).' Then he sent his greetings upon the commander of the faithful (Ameer ul Mo'mineen), and upon the Imams (a.s) respectively until he stopped at the name of his father. Then he stopped speaking.


Aboo Muhammad said, 'O aunt, take him to his mother, so that he may greet her, and then bring him back to me.' I took him to her and when she had done so I brought him back and left him there. Al-Askari (a.s) said to me, 'O aunt, come to visit us on the seventh day.' The next day I came to greet Aboo Muhammad (a.s) and raised the curtain to see my Master. But I did not see him. So I asked the Imam (a.s), 'May Allah (swt) make me your sacrifice! What has happened to my Master?' He replied, 'O aunt, we have entrusted him to The One to whom the mother of Moses (a.s) entrusted her son.'

Hakima said, "On the seventh day I came and greeted him and took my seat. Aboo Muhammad (a.s) said, 'Bring my son to me.' I brought him wrapped in a piece of cloth, and the Imam (a.s) repeated what he had done on the first day and the child said what he had said before. Then he recited the Qur'anic verse: 'And We desired to show favour unto those who were oppressed in the earth, and to make them Imams (a.sand to make them the inheritors. And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.'"

Musa bin Muhammad (the narrator) says: I asked the servant, Uqbah about this and he said that Hakima has said the truth.

Footnote: Kamaluddin: 424, and its chain is Saheeh (Authentic) and its narrators are trustworthy, Musa ibn Muhammad, Sheikh Al-Mufid has mentioned him as one of the trustworthy companions of Al-Askari (a.s) and of his famous disciples and servants in his book Al-Fusul Al-Ashra. Al-Irshaad: 2/351. Al-Ghaybah Al-Tusi: 237.

Sheikh Al-Tusi: Narrated to me ibn Abi Jayyed Al-Qummi from Muhammad ibn Al-Hassan ibn Al-Walid from Abdullah ibn Al-Abbas ibn Abdullah ibn Al-Hassan ibn Alee ibn Alee ibn Al-Hussain ibn Alee ibn Abi Talib (a.s) from Abil Fadhl Al-Hussain ibn Al-Hassan ibn Al-Hussain ibn Al-Hassan ibn Alee ibn Abi Talib (a.s), he said: "I entered upon Abi Muhammad Al-Hassan ibn Alee (a.s) in Surra Man Ra'aa and I congratulated him for the birth of his son (a.s)."

Footnote: Al-Ghaybah Al-Tusi: 251, and its chain is Hasan (Reliable), Abdullah ibn Al-Abbas, Handhala ibn Zakariyyah says: "I haven't seen a more truthful person in his tongue, he used to disagree with us on many issues," and Abul Fadhl Al-Hussain ibn Al-Hassan has mentioned in Tarikh Qom: 228, that he was of the jurisprudents who used to narrated from Imam Al-Askari (a.s). Sheikh Al-Tusi has narrated it too in Al-Ghaybah: 230, through another chain from Handhala ibn Zakariyyah from Abdullah ibn Al-Abbas from Abil Fadhl.

Al-Fadhl ibn Shazaan: Narrated to us Muhammad ibn Alee ibn Hamzah Al-Alawi saying: "I heard Aba Muhammad (a.s) saying: 'Verily the Friend of Allah (swt) and His Proof over His servants has been born and my successor after me, while he was circumcised, he was born at the night of mid Sha'baan of the year 255 A.H. near dawn in Fajr.'" 

Footnote: Ithbatul Hudah: 3/570, and its chain is Saheeh (Authentic), and Hurr Al-Amili has a Saheeh (Authentic) chain up to the book of Al-Fadhl ibn Shazaan and he has narrated this hadeeth from him and from others.

Sheikh Al-Masoudi: Al-Himyari from Ahmad ibn Ishaq who said: I entered upon Abi Muhammad (a.s), so he said to me: "O Ahmad, how would be your situation, when people fall into doubts and confusion about him." I said: "O my master, when the letter about our Master and his birth reached us, there remained neither a man nor a woman or a child who can distinguish things, unless that they believed the truth."

So he said: "Don't you know that the Earth will not remain empty of Allah's (swt) Proofs?" Then Aboo Muhammad (a.s) ordered his mother to go to Hajj in the year 259 A.H. and he informed her about what will happen to him in the year 260 A.H. and called Al-Sahib (ajf) and delivered his Will to him and delivered the Great Name of Allah (swt) to him along with other heritages and weapons.

And the mother of Abi Muhammad (a.s) left along with Al-Sahib (ajf) towards Makkah, and Ahmad ibn Muhammad ibn Motahhar Aboo Alee the deputy for the things that a deputy was needed.

Footnote: Ithbatul Wasiyyah: 255, and its chain is Saheeh (Authentic) and its chain are trustworthy and great scholars. Kamaluddin: 222, through a Saheeh (Authentic) chain.

Sheikh Al-Tusi: Sa'ad ibn Abdullah from Abi Hashim Al-Ja'fari who said: I was imprisoned with Abi Muhammad (a.s) in the jail of Al-Mohtadi ibn Al-Wathiq, so he said to me: "O Aba Hashim, this tyrant wanted to play with Allah (swt) in this night, but Allah (swt) cut off his life and gave it to the successor after him, and I had no children, but I will be given a son." Aboo Hashim said: "The next morning, the Turks raised against Al-Mohtadi and killed him and Al-Mohtamid took his place and Allah Almighty saved us."

Footnote: Al-Ghaybah: 205, and its chain is of the most Saheeh (Authentic) chains, and Sheikh Al-Tusi narrates all the books and narrations of the great trustworthy Sa'ad ibn Abdullah Al-Qummi through clean and Saheeh (Authentic) chains.

Sheikh Al-Sadooq: Narrated to us Muhammad ibn Muhammad ibn Assaam from Muhammad ibn Ya'qoub Al-Kulayni from Alee ibn Muhammad who said: "Al-Sahib (ajf) was born in the mid Sha'baan of the year 255 A.H."

Footnote: Kamaluddin: 430, and its chain is Saheeh (Authentic) and its narrators are trustworthy and of the great and significant scholars.

Sheikh Al-Kulayni: Al-Hussain ibn Muhammad Al-Ash'ari has narrated from Mu'alla ibn Muhammad from Ahmad ibn Muhammad ibn Abd Allah who has said the following:

"(A letter) came out from Aboo Muhammad (Al-Hassan ibn Alee Al-Hadi), when Al-Zubayri, (May Allah (swt) condemn him), was killed. He said, 'This is the recompense for those who disregard Allah (swt) in the matters of the people whom He has appointed as His authority over the creatures. He (Al-Zubayri) thought he could murder me, thus I could be eliminated without leaving an heir and surviving son. How did he experience the power of Allah (swt) in this matter? A boy was born to him and he named him 'Muhammad' in the year 256 A.H.'"

Footnote: Al-Kafi: 1/514, it is Hasan like Saheeh (Authentic). Al-Ghaybah of Sheikh Al-Tusi: 154, and he has authenticated in page 419. Kamaluddin: 430.

Sheikh Sadooq: Narrated to us Alee bin Hassan bin Faraj Muezzin: Narrated to me Muhammad bin Hassan Karkhi that he said: I heard Aba Haroon a man from our associates, say: "I saw the Master of the Time (ajf). His birth was on Friday the year 256 A.H."

Footnote: Kamaluddin: 432, Al-Ghaybah Al-Tusi: 250, and he has authenticated it in the Pg. # 419.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Ibraheem bin Ishaq: Narrated to us Hassan bin Alee bin Zakariyah in Baghdad: Narrated to us Abi Abdullah Muhammad bin Khailan: Narrated to me my father from his father from his grandfather from Ghiyath bin Usaid that he said: "The successor, Al-Mahdi (ajf), Divine bliss for him, was born on Friday. His mother was Rayhana. She was (also) called Narjis, Saqeel and Susan. She was called Saqeel for the reason of the pregnancy. His birth was on the eighth night left from Sha'baan of the year 256 A.H. His representative was Uthman ibn Sa'eed and when Uthman died, he appointed his son, Aboo Ja'far Muhammad ibn Uthman his successor; and Aboo Ja'far appointed Abul Qasim Al-Hussain Al-Ruh his successor. Abul Qasim appointed Abul Hassan Alee ibn Muhammad as-Saymoori, his successor, (may Allah (swt) be pleased with them). When as-Saymoori reached his demise, he was asked to designate a legatee, to which he replied: For Allah (swt) is the command. He is its patron. The complete occultation is the one that began after as-Saymoori."

Footnote: Kamaluddin: 432. Al-Ghaybah Al-Tusi: 393, and he has authenticated it in Pg. # 419.

Source: Al-Nusus Alaa Ahl Al-Khusus. Pg. # 556 - 566. 


The Companions Of Imam Al-Askari (a.s) Who Witnessed Imam Mahdi (ajf)


Sheikh Al-Mahuzi:

Who Of The Companions Of Imam Al-Askari (a.s) Has Seen Him (ajf)

Sheikh Al-Sadooq: Narrated to us Muhammad bin Ali 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 Hasan 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 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 Hasan 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 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 Hasan 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 Hasan 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 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 me that day. Thus what is the continuing practice of Khidr and Dhul Qarnayn?"


Imam Hasan 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 (ajf) 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: Kamaluddin: 384, and its chain is Saheeh (Authentic) and its narrators are trustworthy and great scholars.

Al-Fadhl ibn Shazaan: Narrated to us Ibraheem ibn Muhammad ibn Faris Al-Naysaburi from Abi Muhammad (a.s) in a hadeeth - that he entered upon him (a.s) and saw a boy near him, so he asked him about the boy, so he said: "He is my son and my successor after me and he is the one who will disappear in a long occultation and will reappear after the Earth shall be filled with oppression and tyranny, so he shall fill it with justice and equity."

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

Sheikh Al-Sadooq:  Narrated to us Muhammad bin Hassan: Narrated to us Abdullah bin Ja'far Himyari that he said: I said to Muhammad bin Uthman Amari: I was with Ahmad bin Ishaq in the presence of Al-Amri. I said to Al-Amri: "I ask you about a subject, as Allah, the Mighty and the High has said in the story of Ibraheem (a.s): So do you not believe?" He said: "Yes, but in order to satisfy my heart. Have you seen my Master?" He said: "Yes, and he has a neck like this, pointing with both of his hands to his own neck."

Footnote: Kamaluddin: 435, and its chain is of the most Saheeh (Authenitc) chains, and he has narrated also in page 441 from his father and ibn Al-Walid from Al-Himyari. Al-Ghaybah Al-Tusi: 251, through the same chain from Sheikh Al-Sadooq from his father and ibn Al-Walid.

Sheikh Al-Tusi: A group of scholars narrated to us from Aboo Muhammad Haroon from Muhammad ibn Himam from Abdullah ibn Ja'far, saying, On a certain year after the demise of Imam Hasan Askari (a.s), we performed Hajj. I went to Ahmad ibn Ishaq at Madinah and saw Aboo Amr with him. I said: "This Shaykh," pointing to Ahmad ibn Ishaq, "And he is a trustworthy and admirable man before us, has narrated to us, such and such." I narrated to him all of the narrative, which we have mentioned above on the account of the eminent position of Aboo Amr. I said: "You are now someone whose word and truthfulness is not dubitable. I beseech you for the sake of Allah (swt) and the sake of the two Imams (a.s) who have declared you trustworthy, have you seen the son of Aboo Muhammad who is the Master of the Age?"

He wept and then said: "You cannot inform anyone with this regard so long as I am alive." I said: "Sure so." He said: "I have verily seen him and his neck is like this." 

He wanted to say that he has the most beautiful and wholesome of the necks.

Footnote: Al-Ghaybah Al-Tusi: 355, and its chain is of the most Saheeh (Authentic) chains, its narrators are great scholars of this creed.

Sheikh Al-Sadooq: Narrated to us Muhammad ibn Musa ibn Al-Mutawakkil from Abdullah ibn Ja'far Al-Himyari who said: I asked Muhammad ibn Uthman, "Have you seen the Master of this Affair?" He said: "Yes, and my last covenant with him was at the Sacred House of God as he was saying, O Allah (swt), fulfill to me what You promised to me." He said: "I saw him, Divine bliss be for him, clinging to the curtains of the Ka'ba in Mustajar as he was saying, O Allah (swt), avenge Your enemies through me."

Footnote: Kamaluddin: 440, and its chain is Saheeh (Authentic) and its narrators are trustworthy. Man Laa Yahdhuruhu Al-Faqih: 2/520, and its chain is of the most Saheeh (Authentic) chains.

Sheikh Al-Sadooq: Narrated to us Muhammad bin Musa bin Mutawakkil: Narrated to us Abdullah bin Ja'far Himyari from Ibraheem bin Mahziyar that:

I reached the city of the Prophet (Madinah) with the purpose to investigate the traditional reports of Aboo Muhammad Hassan bin Alee (a.s) the second, but I could not get any lead. I was finally compelled to move to Makkah. Once while circling the Ka'ba I saw a wheat complexioned, handsome and cultured young man. I moved towards him to consult him about my present problem. I caught him up and greeted him. He responded to my greeting in the most cheerful way and asked me where I was from. I said that I was a resident of Iraq. Then he asked me from which city I hailed. I said that I was from Ahwaz. He was pleased with this and he exclaimed a nice welcome and said: "May Allah (swt) bless my meeting with you. Do you know a person in Ahwaz called Ja'far Hamadan Hussaini?" I replied in the positive. I said I knew him well but he was deceased. He said: "May Allah's (swt) mercy be on him. He spent all his time in worship and lived a pious life. Due to those good deeds Allah, the Mighty and Sublime gave him the best rewards." After he asked: "Do you know Ibraheem bin Mahziyar?" I said I was him. He embraced me at once and said: "Welcome, O Aboo Ishaq, where is the sign through which there was connection between you and Aboo Muhammad (a.s)?"

I said: "Perhaps you mean the finger ring by which Allah, the Mighty and Sublime graced me through Aboo Muhammad Hassan bin Alee (a.s). I do not desire any other thing." So I took out the ring and the youth took it up very eagerly and lovingly touched it to his eyes and kissed it. Then he read all that was written on the edge of this ring. The holy names of Allah (swt), Muhammad (saw) and Alee (a.s) were engraved upon it. After that he said: "May my life be sacrificed on them." I presented my question to him and he gave satisfactory replies. I also discussed the various aspects of relating traditional reports. Finally he said: "O Aboo Ishaq, tell me about the great aim that you intend to achieve after completing your Hajj." I said I would not conceal anything from him. He said that was only proper. Right now you can ask me whatever you want and I will, Insha'Allah, explain everything to you in detail. I asked him what he knew about the children of Imam Hassan Askari (a.s).

He replied: "By Allah (swt), he has two sons, Muhammad (ajf) and Musa and I have seen both of them. I have been sent by them only. They have called you. If you want to meet them and gain from them you can come with me to Taif, but do not let your companions know anything about it.

Ibraheem says: I immediately set out with this young man towards Taif. After crossing the vast expanses of the desert we reached a spot where the desert ended. I saw there a magnificent tent made of hair, pitched on raised ground due to which the surrounding area looked fresh and inhabited. When we halted there, my companion youth went inside the tent and announced my arrival. The elder of the two gentleman emerged from the tent. He was Muhammad ibn Al-Hassan (a.s). He had a clear and youthful countenance. The colour of his purified body was absolutely clear, eyebrows joined, soft cheeks, high nose. There was a mole on his right cheek which shone like a star and seemed to be a particle of musk on a mirror. The hair reached to the ear lobe and I saw such signs as I had never seen before and I had never before been familiar with such elegance and modesty. I rushed to him, fell at his feet and began to kiss them. 

He said: "O Aboo Ishaq, congratulations to you. I was eager to meet you since a long time. Even though you lived far away, your face was always there in my imagination. As if no moment was without the best conversation and meeting. I thank my Lord who is the owner of praise that He saved me from meetings and discord. And that he bestowed me the opportunity to remain successful in the coming circumstances." After this discourse he inquired about the other believers of Ahwaz. I said: "Master, as soon as Imam Hassan Askari (a.s) passed away, I set out in search of you, leaving my home and people and I have been roaming about till date, therefore I cannot tell you anything about those people. But today Allah, the Mighty and Sublime has fulfilled my aim."


After that he took me in private, made me sit down comfortably and then said: "The fact is that my respected father – may Allah (swt) bless him – took oath from me that I would not reside in one place but in hidden and far off lands. So that I may protect myself from the deceit and plots of deviated and rejected people that are present in wayward communities. Thus I was sent to the highlands and I considered the barren areas necessary for myself. I was shown the causes through which problems are solved and calamities dispelled."

His Eminence (ajf) also made me familiar about the treasures of wisdom and the fine points of sciences that I was unaware of or had superficial knowledge of. "My father gave me from the treasures of unseen secrets and wisdom, such that if I taught even a part of it to you, O Aboo Ishaq, you will not be in need to ask anyone in the world. My father said: 'Allah, the Mighty and Sublime had at no time left any part of the world in no circumstances without His Proof, who may help them in religious and worldly affairs, and who is their leader in the world and the hereafter. That is why I can tell you that I am certain that my son (ajf) after me, is from those who are sent by Allah, the Mighty and Sublime till today, one after the other, to distinguish truth and falsehood. These Imams (a.s) distinguish truth from falsehood and destroy the basis of recognition of falsehood. They douse the fire of disbelief and apostasy. In order to be safe from the calamities of the time, it is necessary for you to live in far off hidden places because in every age every representative of God also has an enemy who is always ready for confrontation with the divine appointees. It is so because the latter considers it his religious duty to fight the enemies of Allah (swt). So the exceeding number of your enemies should not frighten you. You must also be assured that the hearts of the sincere believers are as eager to meet you as the birds are eager to reach their nests. And the people with the perfect faith and absolute sincerity are those who apparently live ordinary lives and in difficult circumstances in the world. But in the view of Allah (swt) these people have an exalted status and much value even though in the view of the people they are helpless and needy. They have contentment and they keep away from sins. It is they who nurture the religion of God and are prepared to fight the enemies of faith. Allah, the Mighty and Sublime has secured them through patience and forbearance. They shall remain in the world with the same qualities till the Almighty Allah conveys them to their eternal abode in Paradise. They have been endowed with patience so that in times of distress they may display the jewels of their patience and bear all the calamities of the world without any reaction, and crossing each stage reach to the stages of the hereafter. So gain from knowledge. O son, dispel the darkness of calamites and humility with the light of patience so that Almighty Allah may remove that calamity from you and be assured that all the calamities and problems that befall you, all of them increase your honour because you are famous in the world as a righteous one. That is why your excellences are spoken of in all the areas. O son, as I can see that you have been defended verbally that is why you have been able to gain an upper hand over your enemies. As if I can see the yellow and white flag in the vicinity of the Ka'ba. Your followers are very loyal and sincere to you. They gather around you like pearls and they glance at your house in hope of refuge like people stretch their hands towards the Hajar Al-Aswad. Allah, the Mighty and Sublime has created their hearts with pure love and blessed essence and has kept it purified of every contamination and impurity of hypocrisy. They readily accept the ways of religion and its do's and don'ts and they are away from mischief and corruption. Due their acceptance of Divine laws, their countenances are always shining. Due to excellence, their bodies are strong and active. They are the ones who bring faith on the religion of truth and it is these who will rush to pay allegiance to you. Allah, the Mighty and Sublime has strengthened their bodies and increased their lifespans. They would pay allegiance to you under a tree with thick branches near the Tiberius Sea and as result of their allegiance, the people of innovation and deviation will be scattered. The rise of reality will begin at this time and the darkness of ignorance and misguidance will come to an end, through which the Almighty Allah will remove all the corruption from the earth and after being erased completely the ways of faith and religion will be established afresh. All this would happen through you. People will be involved in spiritual maladies at this time but your followers and helpers will not be affected with these maladies.

Your acceptance will be so widespread that even an infant in the cradle will be desirous of coming to you to pay the allegiance. But those who are away from the straight path and like beasts, they will not be inclined to you. The rest of the world will through serving you obtain salvation and eternal joy. Due to you the branches of honor will become green once more and the edifice of respectability will remain firm in its location. Due to you the lost pages of religious law and divine commandments will be restored. The clouds of success and help will rain for you. At that time, you will strangle your enemies and help your followers. At that time on the whole of the earth there will not remain any oppressor that deviates from truth and neither will there be any denier that considers the true commands debased. No enemy of yours will remain and neither will be anyone that points out defects. No opponent will be left to oppose you. Thus Allah, the Mighty and Sublime helps one who relies on Him because Allah (swt) does what He resolves to do."

Then he said: "O Aboo Ishaq, keep this location and this meeting secret except from those who are reliable from among your brothers in faith. And when the signs of reappearance and advent become apparent to you, do not lag behind your brothers in reaching me, and make haste to obtain the effulgence of certainty and religion so that you may obtain guidance, if Allah (swt) wills. Ibraheem bin Mahziyar says: I stayed with His Eminence for sometime to gain points of wisdom and clarification of many problems and obtained the revival of faith in my heart.

After that I became nostalgic for my people and with regret of separation from the Imam (ajf) asked him to allow me to leave. The Imam (ajf) accorded me permission and also gave me a supplication which carries untold spiritual benefits and which will be a source of blessing for my children and relatives. I had with me an amount of 50,000 dirhams which I presented to the Imam (ajf) who smiled and said that I should use it for my expenditure in the return journey. He said that I must not think that the Imam (ajf) has not accepted it. He said: "May Allah (swt) increase your wealth and make it last for you ever. May He give you the rewards of the righteous and grant you the traits of the obedient ones. All the excellence belongs only to Him. And I pray that Allah (swt) makes you reach home safely without any problem. I entrust you to Allah (swt). You will never be deprived of His mercy and blessings, if Allah (swt) wills. O Aboo Ishaq, we have adopted contentment due to His great favours and benefits of thankfulness. And we have protected ourselves through the company of divine saints, purity of intention and unadulterated advice. And we have guarded that which is absolutely clean and whose mention is very lofty." Aboo Ishaq said: "I thank Allah, the Mighty and Sublime that He showed me the right path."

I returned after meeting the Imam (ajf) with a certainty that the Almighty Allah will not allow His earth to decay and nor would He keep it devoid of His clear proof. I publicized this report in order to increase the insight of the people of faith and to increase the recognition of the purified progeny of the Messenger of Allah (saw). It was a kind of returning the trust that I held. So I decided to submit to that which had become clear to me so that Allah, the Mighty and Sublime grants me the strength of determination, helps my intention and increases the belief in infallibility. And Allah (swt) guides whomsoever He likes to the straight path.

Footnote: Kamaluddin: 445, and its chain is Saheeh (Authentic), its narrators are trustworthy and great, significant scholars and Ibraheem ibn Mahziyaar, Sheikh Al-Mufid has said about him in Al-Fusul Al-Ashra: 81 he was of the wise and reliable and trustworthy and intelligent and knowledgeable and insightful and noble people in this world. Aboo Salah Al-Halabi says about him in Taqreeb Al-Ma'arif: 428 - he was of the people who could be relied on for their truthfulness and one of the reliable disciples of him (ajf). I say: He is also of the narrators of Nawadir Al-Hikma and has not been excepted from it (i.e. from among its trustworthy narrators.) and the narrator from him is not of the common narrators, he is rather the jurisprudent of the creed and its trustworthy anchor in his time Al-Himyari, so Al-Himyari narrating this hadeeth from him and its narration to Al-Saduq and others shows his great position and reverence and Al-Saduq has several Saheeh(authentic) chains to all the books and narrations of Al-Himyari and his son. And all this shows the oddness of the statement of Sayyed Al-Khoei: “the narrator of the narration is Ibraheem himself and arguing about the trustworthiness of a narrator and his great position through his own narration is something strange, it is rather ridiculous.” For if Ibraheem was at this common or medium position of reliability and trustworthiness, Al-Himyari would have never accepted the story of his meeting with Imam (atf), how can this be and Al-Himyari is of the pillars of the connection between people and the representatives in that critical time period. So the acceptance of Al-Himyari for his this story and spreading his this narration is of the clear proofs for the trustworthiness and reliability or greatness of Ibn Mahziyaar, not due to his claim of meeting the Imam (atf), rather due to the confirmation of Al-Himyari and others for his claim and the narration of the scholars of hadeeth this blessed hadeeth, without any objections or doubts and the the great scholars of the creed at that time, like Al-Himyari and Ibn Babawayh and Al-Kulayni and Al-Iskafi would have never accepted the claim of meeting the Imam (atf) from any person, due to the sensitivity of the time and to close the way for those who claimed to be representatives and deputies of the Imam (atf), because saw themselves lower than the position of being able to meet the Imam (atf), so they were not easy on accepting such a claim except from people whom they saw greater and more revered than themselves, even if that was just their opinion, and that is enough and in any case Sayyed Al-Khoei has authenticated Ibraheem ibn Mahziyaar due to him being of the narrators of Tafsir Al-Qummi.

Sheikh Al-Mufid: Narrated to me Abul Qasim from Muhammad ibn Ya’qoub from Alee ibn Muhammad has narrated from Muhammad ibn Alee ibn Ibraheem from Aboo ‘Abd Allah ibn Salih who has said the following:

I saw him (the twelfth Imam) near the Black Stone while people were clinging over it. The Imam, recipient of divine supreme covenant, would say, ‘They are not commanded in this condition (to kiss the Black Stone).’”

Footnote: Al-Irshaad: 2/352, and its chain is Saheeh (Authentic), Alee ibn Muhammad is the trustworthy Allaan and Muhammad ibn Alee is Al-Hamdani the deputy and Aboo Abdullah ibn Saleh, Sheikh Al-Mufid has mentioned him of the special trustworthy people in Al-Fusul Al-Ashra: 60. Al-Kafi: 1/331.

Sheikh Al-Mufid: Narrated to me Abul Qasim Ja’far ibn Muhammad from Muhammad ibn Ya’qoub from Alee ibn Muhammad from Muhammad ibn Isma’eel ibn Musa ibn Ja’far and he was the oldest man among the children of the Messenger of Allah (saw) in Iraq, he said: “I saw Ibn Al-Hassan ibn Alee ibn Muhammad (a.s) between the two mosques when he was a young boy.”

Footnote: Al-Irshaad: 2/351, and its chain is Saheeh (Authentic), Muhammad ibn Isma’eel, Sheikh Al-Mufid has authenticated him in Al-Fusul Al-Ashra: 60 and he has mentioned him of the special trustworthy people. Al-Kafi: 1/330. Al-Ghaybah Al-Tusi: 268.

Sheikh Al-Mufid: Narrated to me Abul Qasim from Muhammad ibn Ya’qoub from Alee ibn Muhammad from Ahmad ibn Ibraheem ibn Idrees from his father that he said: “I saw him (the twelfth Imam) after the death of Aboo Muhammad (a.s), when he had reached adolescence. I kissed his hand and head.”

Footnote: Al-Irshaad: 2/352, and he has authenticated it in Al-Fusul Al-Ashra: 60. Al-Kafi: 1/331

Sheikh Al-Mufid: Narrated to me Abul Qasim from Muhammad ibn Ya’qoub from Alee ibn Muhammad from Ja‘far ibn Muhammad Al-Kufi from Ja'far ibn Muhammad Al-Makfuf from Amr Al-Ahwazi who has said the following:

"Aboo Muhammad, recipient of divine supreme covenant, showed him (the twelfth Imam, recipient of divine supreme covenant) to me and said, ‘This is your master (Leader with Divine Authority).'"

Footnote: Al-Irshaad: 2/352, and he has authenticated it in Al-Fusul Al-Ashra: 61, 81. Al-Kafi: 1/328. Al-Ghaybah Al-Tusi: 234.

Sheikh Al-Mufid: Narrated to me Abul Qasim from Muhammad ibn Ya'qoub from Muhammad ibn Yahya has narrated from Al-Hassan ibn Alee Al-Nishapuri from Ibraheem ibn Muhammad from Aboo Nasr Turayf, the servant (of Aboo Muhammad, recipient of divine supreme covenant, who said that he has seen him (ajf).

Footnote: Al-Irshaad: 2/354, and he has authenticated it in Al-Fusul Al-Ashra: 60, 81. Al-Kafi: 1/332.

Sheikh Al-Sadooq: Narrated to us Alee ibn Al-Hassan ibn Al-Faraj Al-Moazzin from Muhammad ibn Al-Hassan Al-Karkhi who said: I heard Aba Haroon who was one of our scholars saying: "I saw the Master of the Age (ajf) and his birth on a Friday of the year 256 A.H."

Footnote: Kamaluddin: 432. Al-Ghaybah Al-Tusi: 250 and he has authenticated it in Pg. # 419.

Sheikh Al-Mufid: Indeed a group of the companions of Abi Muhammad Al-Hassan ibn Alee ibn Muhammad (a.s) have seen his successor in his lifetime, and they were his companions and special disciples after his death, and they were the connection between him and his Shi'a for a long time while he was in hiding. They were bringing the Shi'a the knowledge of the Religion and bringing them the answers to their questions and were fulfilling his rights among them. And they were a group of people that Al-Hassan ibn Alee (a.s) had authenticated during his lifetime and made them his special deputies in his time, and he had given them the authority on his wealth and fulfilling his obligations. They were known people by their names and their families and status.

Like Umar and Uthman ibn Sa'eed Al-Samman and his son Abi Ja'far Muhammad ibn Uthman and the children of Al-Rahba in Nasibayn and the children of Sa'eed and the children of Mahziyaar in Ahwaaz and the children of Al-Rakuli in Al-Kufa and the children of Nawbakht in Baghdad and a group of people of Qazwin and Qom and other cities around, they were famous in doing this job and they were the people of wisdom and reliability and trustworthiness and knowledge and insight and intelligence and the ruler used to respect them for their position in this world and he used to revere them for their known reliability and uprightness, to the extent that he used to defend them in matters that their opponents used to accuse them, because of his trust on them and the falsehood of the accusations and that was in a time that they were intensely attacked and in a time that they used to hide their affairs and beliefs, believing in the goodness of their opinions and correctness of decisions, and this nullifies the claim of their enemies and has given the Imamiyyah the victory over those who say: "Their Master has not been seen since the day that they claim he was born and his place of residence is not known and there is no report of anyone meeting him."

After the departure of these people that we mentioned from among the companions of his father (a.s) and his (ajf) own companions, there existed several reports through the previous Imams of Aal-e-Muhammad (saw) that: Inevitably there will be two occultations for the Awaited Qa'im (ajf), one of them will be longer than the other, his news will reach his special disciples in the shorter one and the people will not know any place of residence for him during the longer occultation, except for those who serve him from among his special, trustworthy disciples, those who do not serve anyone else beside him (ajf).

And the narrations about this are plenty in the books of Shi'a Al-Imamiyyah which have been written before the birth of Abi Muhammad (a.s) and before the birth of his father and grandfather (a.s), and their correctness has been proven only after the departure of the representatives and deputies whom we mentioned, may Allah (swt) be pleased with them, and the truthfulness of their narrators has been proven through the occurrence of the longer occultation, so that was of the clear signs on the correctness of what Al-Imamiyyah believe in and has chosen as their Religion.

Footnote: Al-Fusul Al-Ashra: 80.

Source: Al-Nusus Alaa Ahl Al-Khusus. Pg. # 567 - 578.



Sunni Scholars On The of Birth Imam Al-Mahdi (ajf)


The scholars of the Nawasib have attempted to cast doubt on the belief of the Shi'a regarding Imam Al-Mahdi (ajf), and have expressed so in different ways. Some have tried to deny it completely whilst others have rejected certain detail regarding his personality. At the head of these scholars is no one other than ibn Taymiyyah, the very founder of the Salafi Sect, and other modern day ones such as Ihsanullah Al-Dhahir. We shall present their statements and discover if therein lies any truth Insha'Allah Ta'ala

Ibn Taymiyyah:

We say: Verily Muhammad ibn Jarir Al-Tabari and Abdul Baqi ibn Qane' and others of the scholars of genealogy and historians have mentioned that Al-Hassan ibn Alee Al-Askari (a.s) has left no children behind and has no progeny. The Imamiyyah who claim that he had a son say that he (the son) entered the cellar in Samarra while he was still young. Among them are those who say that his age (at that time) was two. Among them are also those who say it was three. And among them are those who say it was five years.

Source: Minhaj Al-Sunnah Al-Nabawiyyah. Vol. 4, Pg. # 78.


To summarise, the statement of ibn Taymiyyah alludes to Imam Mahdi (ajf) being non-existent, his father Imam Hassan Al-Askari (a.s) dying childless, and that his followers claim that he entered the "cellar" in the city of Samarra, near Baghdad at the age of two, three or five.

It should be noted that if one or two historians have not mentioned any progeny for someone, it does not mean that such a person has no descendant. It is possible that either they are not aware about it or intentionally do not mention it as it opposes their agenda. The fact is, there are others who have mentioned his birth as we shall later investigate.

As for the claim of ibn Taymiyyah in regards to Al-Tabari denying any son for Imam Al-Askari (a.s), it is an outright lie, because Al-Tabari never mentions Imam Al-Askari (a.s) in his works. It is only that Urayb ibn Sa'ad Al-Qurtubi mentions in his book Sillatu Tarikh Al-Tabari, the story of someone who comes to Al-Muqtadir and claims to be the son of Muhammad ibn Al-Hassan Al-Askari (ajf). However, those around him say that Al-Hassan Al-Askari (a.s) had no son and some others say he has. Nevertheless, they finally find out that the person had lied so the Caliph imprisons him. This also does not prove anything close to what ibn Taymiyyah suggested. Thus his statement remains a blunder.

Urayb ibn Sa'ad Al-Qurtubi:

Then ibn Tomaar asked him about his family, he said that he is Muhammad ibn Al-Hassan ibn Alee ibn Musa ibn Ja'far Al-Ridha (ajf) and that he has come from the desert. Then ibn Tomaar said to him that Al-Hassan (a.s) had no progeny, a group of people used to say he had progeny and another group used to say he did not have any progeny, so they remained confused about it, until…[ ].

Source: Sillatu Tarikh Al-Tabari. Vol. 11, Pg. # 50.


The present day scholars of the Nawasib however try to deny the existence of any son for Imam Al-Askari (a.s) based on what they quote from the early Shi'a scholar, Al-Nawbakhti who has written the famous book: "Firaq Al-Shi'a."

Firstly, we will mention their claims and then see if there is any truth to what they have concluded.

Ehsanullahi Dhahir:

The Shi'a after the death of Al-Hassan Al-Askari (a.s): Al-Hasan Al-Askari (a.s) died without any progeny and he had no children as their scholar Al-Nawbakhti has explicitly mentioned: "He died and there has not been seen any trace of him, and there is no apparent son known for him, so his wealth was distributed between his brother Ja'far and his bondsmaid (female servant)."

Source: Al-Shi'a Wa Tashayyu. Pg. # 261 - 262.


Dr. Nasir Al-Ghifari:

After the death of Al-Hassan (Al-Askari (a.s)), their (Twelver Shi'as) eleventh Imam in the year 260 A.H. "There has not been seen any son for him, and there is no apparent son known for him, so his wealth was distributed between his brother Ja'far and his bondsmaid (female servant)." As books of Shi'a, their own confess to it.

Source: Usool Madh'hab Al-Shi'a. Vol. 2, Pg. # 828.



As for the sentence: "He died and there has not been seen any trace for him." This does not mean that he (Imam Hassan Al-Askari (a.s)) did not have any son, this only implies that, "He has not been seen."

Regarding the second sentence: "And there is no apparent son known for him," we also say that the son of Imam Al-Askari (a.s) was not apparent, Imam Al-Askari (a.s) hid him from people except for his very close companions and people that he trusted.

In terms of the distribution of his wealth between his brother Ja'far Al-Kazzaab and his bondmaid, we shall discuss it further in another section of this article Insha'Allah Ta'ala.

And for the complete opinion of Al-Nawbakhti in regards to the son of Imam Al-Askari (a.s), let us take a look at what he says where he specifically mentions the Imamiyyah belief and his confirmation of this belief in his closing statement about it.


Al-Nawbakhti:

The twelfth sect (the Imamiyyah) said that all these sects were wrong. Indeed, Allah, the Exalted, designated an Imam from the progeny of Al-Hassan ibn Alee (Al-Askari (a.s)) and Allah's (swt) order is final. He is the heir of his father according to the established path and past tradition. For the Imamate (divine leadership) cannot belong to two brothers after Al-Hassan and Al-Hussain, peace be upon them. It cannot belong to other than the progeny of Al-Hassan ibn Alee (a.s) until the end of humanity, and it will continue in this way as long as the religion exists. 

If there remain two men, one of them must be Al-Mahdi (ajf); and should one of them die, then Al-Mahdi (ajf) is the one remaining alive. Also, the Imamate (divine leadership) cannot belong to the progeny of a person, who was not an undisputed Imam and who died during his father's life. Otherwise, the claim and doctrine of the followers of Isma'il ibn Ja'far would be legitimate. Also, if this were true, the Imamate of Muhammad ibn Ja'far would be legitimate and his followers would be right when they made this claim after the death of Ja'far ibn Muhammad (a.s). They said, "What we say here is attributed to the two Sadiqs (i.e. Al-Sadiq (a.s) and Al-Baqir (a.s))." These sects do not dispute it, because there is no doubt about its authenticity and rational basis. For the world cannot be without an Imam, or it will not continue to exist. All other claims are baseless. 

We submit to the late [Imam] and admit his Imamate, as we admit that he has a successor from his own progeny who is the following Imam until he appears and declares his Imamate as his forefathers did. It is up to Allah (swt) to allow this to happen, for He is the final arbiter; He does what He wants and commands what He wills, be it his appearance or disappearance. 

As the Commander of the Faithful has said, "O God! You will not deny the world an [Imam] either recognizable or in hiding, so that your proofs and miracles will not fade away." That is how we were ordered to believe, and what was said in the authentic statements of the Imams (a.s) that were transmitted to us. For it is not up to the people to investigate Allah's (swt) affairs and judge without true knowledge, or trace that which was not revealed to them. 

Also, it is not permissible to mention his name or ask about his location until he is ordered to [appear], because he, peace be upon him, is hiding, afraid, and veiled by Allah's (swt) veil. We must not investigate his affairs, for it is forbidden. Indeed, revealing what was veiled will lead to shedding his blood and ours, which are protected by silence. They also said that it is not permissible for anyone of the faithful to choose an Imam according to their opinion or according to elections. For Allah (swt) designates him and He chooses him for us and makes him prevalent if He so wills, because He is more knowledgeable about what is better and more beneficial than His creatures are. The Imam knows himself and his times better than we do, they continue to argue. 

Aboo Abdullah Al-Sadiq, peace be upon him, was a known Imam and his location was made known by the inner and outer circles. He said, "May Allah (swt) curse anyone who refers to me by any name." That is why the men from his Shi'a would meet him and turn away from him. It was said that a man from his Shi'a met him in the road and turned away from him, without even greeting him. He thanked him for that and told him, "So-and-So met me and greeted me he was wrong in doing that." Similar accounts were narrated about Aboo Ibraheem, Musa ibn Ja'far, peace be upon him, who forbade naming him in the same way. Aboo Al-Hassan, Alee ibn Musa Al-Ridha, peace be upon him, also said, "Had I known what they wanted from me, I would doom myself with breeding pigeons and fighting roosters and the like."

How can this be permissible then in our own time of government oppression and disregard for their status? For, despite what [Al-Hassan], peace be upon him, suffered at the hands of Salih ibn Wasif, he did not mention him or declare his name or his birth. Furthermore, many accounts were transmitted to us, that Al-Mahdi's (ajf) birth would not be common knowledge and he would not be known. Nothing would be known about him, except that he will not rise until he appears and it will be known that he is an Imam and a son of an Imam an heir and a son of an heir (wasiy ibn wasiy). He would be a model [for certain people] before he rises. Yet, the inner circle of his father, and his own inner circle, know him, although they are small in number. The progeny of Al-Hassan (a.s) cannot be extinct from the earth as long as the affairs of Allah, the Exalted, are on it. The Imamate cannot belong to the brothers and the hint and designation cannot be established without witness-at least two or more. 

This doctrine has been the path of establishing the Imamate - it is the correct doctrine, that the Shi'a have never ceased to hold unto.    

Source: Firaq Al-Shi'a. Pg. # 166 - 170.


What we see, particularly in the last sentence of the statement of Al-Nawbakhti, is actually his own belief, which nullifies all the objections that our opponents have attributed to him, since their objections can be attributed to what the other sects believe in. Nawbakhti merely depicts the opponents beliefs and in no way do those statements comply with his own beliefs which is evidenced by him mentioning and confirming the doctrine of the Imamiyyah to be the correct one.

Now that we have responded to the objections of ibn Taymiyyah and Ihsanullahi Dhahir, we shall mention some of the Sunni historians and genealogists who have mentioned a son for Imam Al-Hassan Al-Askari (a.s). These scholars may have differing opinions amongst themselves and the beliefs of the Shi'a, but they are at least in agreement with one point, and that is, Imam Al-Askari (a.s) had a son by the name Muhammad. The majority of them still do not agree with the Shi'a belief that he is the same Mahdi which the narrations from both schools have mentioned as in: "The Mahdi who appears in the End of Times and fills the earth with justice and equality as it was filled with injustice and tyranny."

Before we proceed, we need to clarify how the attribution of a son to his father can be established. Sheikh Al-Mufid summarises the criteria for this in a very brief statement of his:


Sheikh Al-Mufid:

And the reports about the correctness of the birth of the son of Al-Hassan (a.s) has been proven through most authentic evidences that the birth any of the people can be proven with. Because the correctness of the lineage is proven through one of the following ways: Through the statement of the midwife, or women like that who have presence when the birth is taking place as it is a habit of the women and they help. And through the confession of the person who slept with the woman, when only he claims it, excluding any other man. And through the testimony of two men of the Muslims through confirmation for the father that the son belongs to him.

And it has been indeed proven through a group of religious people and people of virtue and piety and asceticism and worship and jurisprudence from Al-Hassan ibn Alee (a.s) that he confirmed that Al-Mahdi (ajf) is his son, and informed them of his existence and designated him as their Imam after himself, and through showing his son to some of them when he was a child and for some of them when he had reached adolescence and a complete teenager and that these people used to bring out commands and prohibitions and answers to their questions and giving the rights of the Imams (a.s) from among his companions.


And I have mentioned the names of a group of trustworthy disciples of  Al-Hassan ibn Alee (a.s) who were famous in their service to him and their connection to him, and I have recorded what they have narrated about the existence of his son and them witnessing and hearing the designation of him for divine leadership. All of that are available in many places of my books, especially in my two famous books: Al-Irshaad Fi Ma'rifati Hujajullah Alal Ibaad and the second book is Al-Idhaah Fil Imamah Wa Al-Ghaybah. 
And all that what I mentioned suffices as proof from repeating it here in this book. 
   
Source: Al-Fusul Al-Ashra Fil Ghaybah. Pg. # 59 - 60.




What Sheikh Al-Mufid mentions here is completely in accordance with the science of history and genealogy, as it may be that some historians and genealogists deny the existence of a son, while others have deduced a son for the person in question. Thus, their opinion cannot be given precedence over the opinions of other historians and genealogists. Hence, the claims of ibn Taymiyyah and Dhahabi and some others who say, "so and so scholars deny that Imam Al-Askari (a.s) had a son," is of no relevance and cannot be taken as proof against us. For the general rule applies here that, "If YOU cannot find something, then it does not mean that that thing does not exist." Therefore, the opinion of many other Sunni and Shi'a historians and genealogists who confirm a son for Imam Al-Askari (a.s) are credible and proof against the deniers. 

Of those scholars we mention the following:

Al-Sharif Anas Al-Kutubi Al-Hasani (contemporary genealogist):

Muhammad Al-Mahdi (ajf) --------> Al-Hassan Al-Askari (a.s) --------> Alee Al-Hadi (a.s) --------> Muhammad Al-Jawad (a.s) --------> Alee Al-Ridha (a.s) --------> Musa Al-Kadhim (a.s) --------> Ja'far Al-Sadiq (a.s) --------> Muhammad Al-Baqir (a.s) --------> Alee Zayn Al-Abideen (a.s) --------> Al-Hussain (a.s) --------> Alee (a.s) --------> Aboo Talib (a.s) --------> Abdul Mutallib.

Source: Mushajjaratul Itra.




Al-Sharif Anas Al-Kutubi Al-Hasani (contemporary genealogist):

Muhammad Al-Mahdi (ajf): He is Muhammad Al-Mahdi ibn Al-Hassan Al-Askari ibn Alee Al-Hadi ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq ibn Muhammad Al-Baqir ibn Alee Zain Al-Abideen ibn Al-Hussain Al-Shaheed ibn Alee ibn Abi Talib, peace be upon them.

His Kunya is Abul Qasim and Aboo Abdullah.

His titles are: Al-Hujjah (The Proof), Al-Khalaf Al-Saleh (The Righteous Successor), Al-Qa'im (He Who Arises), Al-Muntadhar (The Awaited One), Al-Tali, Sahib Al-Zaman (Master of the Time) and the most famous of his titles is Al-Mahdi.

His characteristics:  Young, Tall, with a handsome face and beautiful hair, his hair is long down to his shoulders, with a prominent nose and broad forehead.

His representative: Muhammad ibn Uthman.

His age when his father died was five years old. Some genealogical trees are brought to me nowadays that go back to Alee ibn Muhammad Al-Mahdi ibn Al-Hassan Al-Askari (a.s) and this is something that leads to amazement and make it necessary for one to stop and research about it and that is also what led me to write this. 

Imam Al-Mahdi (ajf) hid from a small age and the issue of his occultation and lack of his news and reappearance is something certain among Sunnah and Shi'a. Al-Mahdi (ajf) has been born in Surra Man Ra'aa in the night of mid Sha'baan of the year 255 A.H and he was the only son of his father. Al-Hassan (a.s) has no children other than him and he was born at the end of his father's life. 

His mother was a bondsmaid (female servant) who was called: Narjis. His father died in the Friday, 8 nights before the end of the month of Rabi  Al-Aw'wal of the year 260 A.H, and in the book Al-Sawa'iq Al-Muhriqah (Ibn Hajar Al-Hayatmi): "The age of Al-Mahdi (ajf) when his father died, was five years old, but Allah (swt) bestowed to him wisdom at that age and he was called Al-Qa'im (He Who Arises) Al-Muntadhar (The Awaited One). It is said: Because he hid in Madinah and went missing and it isn't known where he went."

Some of the historians have denied that his father Al-Zaki Al-Askari had any progeny and this is a denial in absolute means which should not be paid attention to. So Al-Hassan Al-Askari ibn Alee Al-Hadi's (a.s) progeny is certain in his son Muhammad Al-Mahdi (ajf).

And the lack of any news about him is something certain among the early scholars and the scholars of the later generations and his grave and location is not known. However, the Imami Shi'a say, and this is something famous and Mutawatir among them, that he entered the cellar (Sirdaab), and the guards searched for him in the house of his father in Surra Man Ra'aa which nowadays it is called Samarra, while his mother was looking at him and he did not come back to her. This happened in the year 260 A.H. and their reports about this are many and he is the twelfth Imam among them. Allah (swt) knows best.

From the previous analysis and what I researched in the reliable books that emphasise the authenticity of the occultation of Imam Al-Mahdi (ajf) in a small age and that he has not reappeared, makes it clear by consensus that he does not have any progeny. This is something that the early, reliable books of genealogy and family trees prove, that he does not have any progeny according to the consensus of the famous genealogists. Therefore his location and progeny is unknown.

However, a large number of people's lineage goes back to him in Egypt, Al-Shaam (Syria), and Al-Maghrib, and the majority of them are in the soil of Egypt and they are known as the Sadaat of Al-Ja'afara and the lineage of all these noble people goes back to Alee ibn Muhammad Al-Mahdi ibn Al-Hassan Al-Askari, but this is not true by any means among the genealogists. Maybe there is a big mistake in this tree that makes it very easy to point the finger towards this genealogical tree. The racism in me encouraged me to write something about their lineage and I had published previously a brief research of mine on the book Tohfatul Talib Bi Marifati Man Yantasib Alaa Abdullah Wa Abi Talib, written by the genealogist Muhammad ibn Al-Hussain Al-Hussaini Al-Samarqandi that I annotated it and I pointed out there that the lineage of these noble people goes back to Alee ibn Muhammad.

It is also possible that they are of the progeny of Al-Sayyed Muhammad ibn Alee Al-Hadi Al-Askari (a.s) who died in the lifetime of his father and was buried in Samarra and I remember what the genealogist Dhamin ibn Shadqam Al-Hussaini Al-Madani has said in his book Tohfatul Iz'haar, on the Pg. # 456 of its manuscript.

Source: Al-Usool Fi Dhurriyati Bidh'atil Batool. Pg. # 98 - 100.     


Al-Ba'lawi Al-Shafi'i (D. 1320 A.H):

Al-Suyuti has mentioned from his Sheikh Al-Iraqi that Al-Mahdi (ajf) was born in the year 255 A.H. He said: And Sheikh Ali Al-Khawas agreed with him, so his age in our time the year 958 is 703 years. And Ahmad Al-Ramli has mentioned that Al-Mahdi (ajf) exists and also Al-Sha'rani through the handwrite of Al-Habib Alawi ibn Ahmad Al-Haddad. According to this, his age in the year 1301 is 1046 years.

Source: Baghyatul Mustarshideen. Pg. # 352.


Al-Shablanji (D. 1308 A.H):

A chapter about the merits of Muhammad ibn Al-Hassan (ajf) Al-Khalis ibn Alee Al-Hadi ibn Muhammad Al-Jawad ibn Alee ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq ibn Muhammad Al-Baqir ibn Alee Zain Al-Abideen ibn Al-Hussain ibn Alee ibn Abi Talib, may Allah (swt) be pleased with them, his mother was a bondsmaid (female servant) with the name Narjis, Saiqal or Susan. 

His Kunya is Abul Qasim and his title among Imamiyyah is Al-Hujjah (The Proof), Al-Mahdi, Al-Khalaf Al-Saleh (The Righeous Successor), Al-Qa'im (He Who Arises), Al-Muntadhar (The Awaited One), Sahib Al-Zaman (Master of the Time) and the most famous one of his titles is Al-Mahdi.

His characteristics: Young, with a medium height, with a handsome face and beautiful hair, his hair is long down to his shoulders, with a prominent nose and broad forehead.

His representative was Muhammad ibn Uthman contemporary to Al-Mu'tamid (the Abbasid Caliph), this is how he has been described in Al-Fusul Al-Mohimmah. He is the last Imam of the twelve Imams (a.s) according to the Imamiyyah belief and in Fusul Al-Mohimmah it is said that he disappeared in the cellar while the guards were looking for him and that was in the year 266 A.H and in Al-Sawahiq: He is called Al-Qa'im (He Who Arises) Al-Muntadhar (The Awaited One), it is said that it is due to him being hidden in Madinah and disappeared and it is not known where he went.

Al-Sheikh Aboo Abdullah Muhammad ibn Yusuf ibn Muhammad Al-Ganji says in his book Al-Bayan Fi Akhbar Sahib Al-Zaman that: Among the proofs that Al-Mahdi (ajf) is alive and still living after his occultation up to now is that there is no problem in that, because Isa ibn Maryam (a.s), Al-Khidr (a.s), Ilyaas (a.s) who are the Awliya of Allah the Most High are still alive, and also that the one eyed Dajjal the cursed who is of the enemies of Allah (swt) is also alive and their existence and being alive is evident and certain by Qur'aan and Sunnah.

Source: Noorul Absaar Fi Manaqib Ahlulbayt Al-Nabi Al-Mukhtar. Pg. # 155 - 156.



Al-Shibrawi Al-Shafi'i (D. 1171 A.H):

The twelfth of the Imams Abul Qasim Muhammad, Al-Hujjah (The Proof) Al-Imam, it is said that he is Al-Mahdi Al-Muntadhar (The Awaited One).

Al-Imam Muhammad Al-Hujjah (The Proof) ibn Al-Hassan Al-Khalis was born in Surra Man Ra'aa in the night of mid Sha'baan of the year 255 A.H, five years before his father's death. His father hid him when he was born and concealed his birth because of the severity of the time and his fear of the Khulafa (ruler), because they were after the Hashimites in that time and used to imprison them and kill and assassinate them. 

Al-Imam Muhammad Al-Hujjah (The Proof) is also given the title Al-Mahdi, Al-Qa'im (He Who Arises) and Al-Muntadhar (The Awaited One), Al-Khalaf Al-Saleh (The Righeous Successor) and Sahib Al-Zaman (Master of the Time) and the most famous of his titles is Al-Mahdi and that is why the Shi'a believe that he is the one about whom it has been reported that he appears in the End of Times and that he is present in the cellar that he was entered in Surra Man Ra'aa and they have written books about him, but the reality is the opposite of what they think, because the Mahdi (ajf) that the narrations approve, who appears in the end of times, is someone else. 

Even though he will also be of the noble ones of the Ahlulbayt Al-Karim (a.s), but he will be born and grow up like other people, not like those who live a very long life (Mu'ammarin). The light of this pure Hashimite, prophetic and Alawi lineage has shone, and they are twelve Imams with high merits, characteristics and noble great souls. 

Their lineage is Karima and Muhammadiyya and they are Muhammad Al-Hujjah ibn Al-Hassan Al-Khalis ibn Alee Al-Hadi ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq ibn Muhammad Al-Baqir ibn Alee Zain Al-Abideen ibn Al-Imam Al-Hussain brother of Imam Al-Hassan sons of the victorious lion Alee ibn Abi Talib, may Allah (swt) be pleased with them all.

Source: Al-It'haf Bi Hubil Ashraf. Pg. # 369 - 370, 372, 374 - 375, 378 & 380.


Abdul-Malik Al-Shafi'i Al-Asimi (D. 1111 A.H):

Al-Imam Al-Hassan Al-Askari ibn Alee Al-Hadi ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim (a.s) and he was the Imam after his father and the eleventh Imam. His mother was a bondsmaid (female servant) with the name Susan.

His Kunya: Aboo Muhammad.

His titles: Al-Khalis, Al-Siraaj and the most famous one of them is Al-Askari.

He was born in Madinah in the year 232 A.H.

His characteristics: He was between brown and white.

He was contemporary to Al-Mu'taz, Al-Muhtadi and Al-Muhtamid (the Abbasid Caliphs). His age was 28 years and the time of his Imamat was six years. He died poisoned at the beginning of the Caliphate of Al-Mu'tamid in the Friday, 8 nights before the end of the month Rabi Al-Aw'wal of the year 260 A.H. in Surra Man Ra'aa and he was buried near to the grave of his father. He left behind only his son Muhammad (ajf).  

And he is Muhammad Al-Mahdi ibn Al-Hassan Al-Askari ibn Alee Al-Taqi ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq ibn Muhammad Al-Baqir ibn Alee Zain Al-Abideen ibn Al-Hussain ibn Alee ibn Abi Talib, may Allah (swt) be pleased with them all. He was born in the Friday of the mid Sha'baan of the year 255 A.H, it is also said 256 A.H and that is the correct opinion. His mother was a bondsmaid (female servant) with the name Saqil, it is also said Susan or Narjis.

His Kunya: Abul Qasim.

His titles: Al-Hujjah (The Proof), Al-Khalaf Al-Saleh (The Righeous Successor), Al-Qa'im (He Who Arises), Al-Muntadhar (The Awaited One), Sahib Al-Zaman (Master of the Time), Al-Mahdi and that is the most famous one of his titles. His characteristics: Of medium height, with a handsome face and beautiful hair, with a prominent nose and broad forehead.

When his father died his age was five years, and the Shi'a say that he entered the cellar in the year 275 A.H. at the age of 17 A.H. and they are awaiting his reappearance in the end of times from that cellar and their reports about him are too many. Allah (swt) knows best.

Sheikh Alauddin Ahmad ibn Muhammad Al-Samani has said where he has mentioned the Aqtaab and the Abdaal: One of those who has reached the position of Al-Qutbiyya is Muhammad Al-Mahdi ibn Al-Hasan Al-Askari (ajf) and he hid himself, he entered into the circle of the Abdaal and crossed the levels one by one until he became the head of Abdaal.

At that time the Qutub was Alee ibn Al-Hussain Al-Baghdadi, when he died, peace be upon him, this aforementioned Al-Mahdi buried him and took his position and remained in the position of Qutbiyya 19 years. Allah (swt) knows best.

Source: Samt Al-Nujoom Al-Awali. Vol. 4, Pg. # 149 - 151.


Ibn Himad Al-Hanbali (D. 1089 A.H):

In this year died Al-Hassan ibn Alee ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq Al-Alawi Al-Hussaini, one of the twelve Imams of the Rafidha that they believe in their infallibility and he is the father of Al-Muntadhar (The Awaited One) Muhammad Sahib Al-Sirdaab.

Source: Shazaraat Al-Dhahab. Vol. 3, Pg. # 265.



Al-Qirmani (D. 1019 A.H.):

Abil Qasim Muhammad Al-Hujjah (The Proof) Al-Khalaf Al-Saleh (The Righteous Successor) and his age when his father died, was 5 years old. He was given wisdom like Yahya, peace be upon him, at a young age.

He was of medium height, with a handsome face and beautiful hair, with a prominent nose and broad forehead.

And the Shi'a claim that he disappeared in a cellar in Baghdad, he was searched in 260 A.H and he is the owner of the Sword, Al-Qa'im (He Who Arises), Al-Muntadhar (The Awaited One) before the Day of Judgment. And that he has two occultations, one of them is shorter than the other. The shorter occultation is from the time of his birth until the end of the time of his representatives among the Shi'a and the longer occultation is after the first one and at the end of it, he will come out with his sword.

Source: Akhbar Al-Dowal Wa Athaar Al-Aw'wal fi Tarikh. Vol. 1, Pg. # 353.



Muhammad ibn Al-Hussain Al-Samarqandi (D. 996 A.H):

Al-Imam Muhammad Al-Mahdi (ajf): As for his son Muhammad Al-Mahdi ibn Al-Hassan Al-Askari ibn Alee Al-Taqi ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq ibn Muhammad Al-Baqir ibn Alee Zain Al-Abideen ibn Al-Hussain ibn Alee ibn Abi Talib, may Allah (swt) be pleased with them and His mercy upon them all. He is the twelfth Imam.

He was born in the Friday of mid Sha'baan of the year 255 A.H. or 18th of Rabi Al-Thani of the year 258 A.H. and it is also said on 8th of Sha'baan of the year 256 A.H. and that is the most correct opinion.

His kunya: Abul Qasim.

His titles: Al-Hujjah (The Proof), Al-Khalaf Al-Saleh (The Righeous Successor), Al-Qa'im (He Who Arises), Al-Muntadhar (The Awaited One), Sahib Al-Zaman (Master of the Time) and the most famous of his titles is Al-Mahdi.

His characteristics: Young, of a medium height, with a handsome face and beautiful hair, with a prominent nose and broad forehead.

His age when his father died, he was five years old. The Shi'a say that he entered the cellar in his father's house while his mother was looking at him and he did not came back to him and that was in the year 265 A.H when he was 9 years old. It is also said that when he entered the cellar, he was 4 or 5 years old. It is also said that he entered the cellar in the year 275 A.H when he was 17 years old. They are awaiting his reappearance from that cellar in the end of times and is in Surra Man Ra'aa and their reports about him are many. Allah (swt) knows best if that is correct.

Source: Tohfatu Talib. Pg. # 54 - 55.


Ibn Hajar Al-Hayatmi (D. 974 A.H):

Abil Qasim Muhammad Al-Hujjah (The Proof), his age when his father died, was 5 years old, however had given him wisdom and he was called Al-Qasim Al-Muntadhar (The Awaited One). It is said that it was because he hid in Madinah and disappeared and it was not known where he went and it was mentioned before in the 12 signs the claim of the Rafidha about him that he is Al-Mahdi and I mentioned it in detail there, you can refer to it, because it is important.

Source: Al-Sawa'iq Al-Muhriqah. Pg. # 290.



Imam Al-Mahdi (ajf) disappeared as a child, and was last seen in the cellar of his father's house in Samarra, Iraq. This is why we often find rumours from our opponents that the Shi'a believe Al-Mahdi (ajf) is 'hidden' in the cave or cellar. We must strongly emphasise that the Shi'a do not believe in such nonsense, rather that Imam Al-Mahdi (ajf) was last seen at that specific location. It is not for us to assume of his whereabouts and surroundings, but he can be in any place which Allah (swt) wishes.


Abd Al-Wahhab Al-Shi'rani (D. 973 A.H):

Introduction Of The Book 'Al-Yawaqeet Wa Al-Jawahir'

Sheikh Shihab Ad-Deen ibn Ash-Shalabi Al-Hanafi: "We've come across many knowledge seekers, we've never seen anyone that has complied the meanings of this author. So every Muslim must have a good belief in this book and leave the prejudice and criticism, and we seek refuge from any envy which closes the door of equity and prevents the acknowledgement of favors."

Sheikh Al-Islam Al-Futoohi Al-Hanbali: "No one criticizes this book except a stubborn doubtful or an ungrateful liar. Also, no one seeks to err the author except an ignorant who doesn't know anything about the knowledge of the book, who is lost and away from the straight path. Also, no one denies the favour of this book except a stupid envious, or an ignorant stubborn ungrateful person, or a one who is digressing and a defector to the Sunnah and to the consensus of its Imams."

Source: Al-Yawaqeet Wa Al-Jawahir. Vol. 1, Pg. # 5.

 

Abd Al-Wahhab Al-Shi'rani (D. 973 A.H):

And the appearance of the Mahdi peace be upon him is still awaited. He is of the children of Imam Al-Hassan Al-Askari (a.s), and his birth took place in the middle of Sha'ban, in the year 255. And he is still present until he is gathered with Isa bin Maryam peace be upon him. So his age until now, which is 958, is 706 years. This is what Sheikh Hassan Al-Iraqi told me, who is buried above Kum Ar-Reesh which is overlooking at Ar-Ratel lake in Egypt, (the protected), when he met Imam Al-Mahdi (ajf), and he was agreed by our Sheikh Sayyidi Alee Al-Khawas. And the words of Muhyi Al-Deen in chapter 366 in his Futuhat: "And know that Imam Al-Mahdi peace be upon him will certainly appear. But he will not appear until the earth is filled with oppression and injustice, which thereafter he will fill it with equity and justice. And if there is not a single day left of this world, Allah (swt) would prolong that day until that Caliph will take over authority. And he is of the progeny of the Prophet (saw), from the children of Faatima (s.a). His ancestor is Hussain bin Alee bin Talib (a.s). And his father Hassan Al-Askari (a.s), son of Imam Alee Al-Naqi (a.s), son of Muhammad Al-Taqi (a.s), son of Alee Al-Redha (a.s), son of Musa Al-Kadhim (a.s), son of Imam Ja'far Al-Sadiq (a.s), son of Imam Muhammad Al-Baqir (a.s), son of Imam Zayn ul-Abideen (a.s), son of Imam Al-Hussain (a.s), son of Imam Alee bin Abi Talib (a.s). The Mahdi's (ajf) name is the same as that of the Prophet's (saw). The Muslims will pledge allegiance to him between the Rukn and Maqam. He equals the Prophet (saw) in character in its entirety, and there is no one like the Prophet (saw) with his character. Allah (swt) said: {You are of a tremendous character}. {68.4}. 

Source: Al-Yawaqeet Wa Al-Jawahir. Vol. 2, Pg. # 562.


Our opponents possess the habit of distorting their books in order to fit their ideology as we have shown in some of our previous articles. Upon realising what is believed to be embarrassing content, the text is often removed and perceived as though no such eradication has taken place. We have underlined the text that was found in Al-Futuhat Al-Makkiyyah of Sheikh Muhyi Al-Din ibn Arabi at the time of Sheikh Al-Shi'rani. But if one were to check modern versions of Al-Futuhat Al-Makkiyyah, we will find that these words no longer exist:

Ibn Arabi (D. 638 A.H):

Know, may Allah (swt) help us, that to Allah (swt) belongs a Khalifah who will rise after the earth had been filled completely with injustice and oppression and he will fill it completely with justice and equity. Even if there were only one more day for the earth, Allah (swt) will expand that day to accommodate (the rule of) this Khalifah from the progeny (Itra) of Allah's Apostle, peace be upon him and his family, from the descendants of Faatima (s.a). His name is the same as that of Allah's Apostle, peace be upon him and his family. His ancestor is Al-Hussain ibn Alee ibn Abi Talib (a.s). Bay'ah will be given to him between the rukn and the maqam. He resembles Allahs Apostle, peace be upon him and his family, in his creation, and follows after him in his morals, because there is no one similar to Allah's Apostle, peace be upon him and his family, in his morals, and Allah (swt) says {And you (Muhammad (saw)) are on an exalted character}.

Source: Al-Futoohaat Al-Makkiyyah. Vol. 6, Pg. # 51.



Abd Al-Wahhab Al-Shi'rani(D. 973 A.H):

And amongst them is the good, worshiper and abstinent sheikh of true revelation and great status, Sheikh Hassan Al-Iraqi buried at the top of an elevation overlooking Al-retelli lake, he - may Allah (swt) be pleased with him - lived around one hundred thirty years, and I went for him once with mister Aboo Al-Abbas Al-Hershi then he said, "Shall I tell you something that will make you know about my issue since I was young till now?" Then we said, "yes." He said, "I was a bald young man who weaved abas (cloaks) plunging myself in excessive sinning, then I walked into the mosque of Bani (progeny) Umayyah, then I found a man on a chair talking about the issue of Al-Mahdi (ajf) and his emergence (coming out), then my heart absorbed his love, then I started praying to Allah (swt) during my prostration to bring me and him together, then I kept praying for one year, and one day after Maghrib at the mosque, someone wearing a turban similar to foreign turbans (non-Arab turbans) and a jubbah (outer cloak) made of camel hair came to me, then he put his hand on my shoulder and told me, "what do you have to do with meeting with me?" Then I asked him, "Who are you?" Then he said, "I am Al-Mahdi." Then I kissed his hand and I said, "Let us go home." Then he agreed and said, "Leave me a place where no one would enter but you." Then I made so, and he stayed at my house for seven days and he ordered me to fast one day and refrain from it one day, and to perform five hundred Rukahs (The position in salaah in which the person prostrates himself in a standing position with his body bent forward at the waist and his hands on his knees. – kneeling) each night and not put myself on the ground for sleeping but when it overcomes me. Then he asked me to go out and told me, "Oh Hassan! You shall not gather with anyone else after me and it is enough for you what you got from me that everything else will be less than what you got from me therefore (it is for your favor) you shall not receive a favor from anyone without benefit." I said, "heard and obeyed," and I came out to bid farewell, then he stopped me at the threshold of the house door and he said, "This way." And I kept that state for many years (till Al-Sha'rani said, after mentioning the trips of Hassan Al-Iraqi); and I asked Al-Mahdi (ajf) about his age then he said, "My son, my age till now is six hundred and twenty years." And it has been one hundred years since I met him, then I spoke about that for my mister Alee Al-Khawas then he agreed with him about the age of Al-Mahdi (ajf) may Allah (swt) be pleased with him."

Source: Lawaqih Al-Anwar Fi Tabaqat Al-Akhyar. Vol. 2, Pg. # 191 - 192.


Ibn Tuloon (D. 953 A.H):

And the twelfth one of them is his son Muhammad ibn Al-Hassan, and he is Abul Qasim Muhammad ibn Al-Hassan ibn Alee Al-Hadi ibn Muhammad ibn Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq ibn Muhammad Al-Baqir ibn Alee Zain Al-Abideen ibn Al-Hussain ibn Alee ibn Abi Talib, may Allah (swt) be pleased with them.

The twelfth Imam of the twelve Imams according to the belief of Al-Imamiyyah, famous as Al-Hujjah (The Proof). And he is the one about whom the Shi'a claim that he is the Muntadhar, Al-Qa'im (He Who Arises) and Al-Mahdi. He is Sahib of the cellar and their reports about him are many and they are awaiting his reappearance in the end times from that cellar in Surra Man Ra'aa. 

His birth, may Allah (swt) be pleased with him, was in the day of Friday of mid Sha'baan of the year 255 A.H. and when his father, who was mentioned before, died, may Allah (swt) be pleased with them, his age was five years old. The name of his mother is Khumt and it is also said Narjis.

The Shi'a say the he entered the cellar in the house of his father while his mother was looking at him and he did not came back to her. This happened in the year 265 A.H. and his age at that time was 9 years old.

Ibn Al-Azruq has said in Tarikh Miafariqayn: The aforementioned Hujjah was born in the 9th of Rabi Al-Akhar of the year 258 A.H and it is also said in the 8th of Sha'baan of the year 256 A.H. and that is the correct opinion.

Source: Al-A'immah Ithna Ashar. Pg. # 117.


Ibn Sabbagh Al-Maliki (D. 855 A.H):

Aboo Muhammad Al-Hassan Al-Askari left behind his son Al-Hujjah (The Proof) Al-Qa'im (He Who Arises) Al-Muntadhar (The Awaited One) for the rule of the truth, and his birth was hidden and his affairs were hidden too due to the severity of his time and fear of the ruler, because he used to imprison the Shi'a and lock them up and used to arrest them. 

Ja'far ibn Alee his brother took over his position and took his wealth and tried that his followers get imprisoned and slandered his companions in front of the ruler to take over the position of his brother, but they did not accept it and were not pleased with it. Ja'far spent a lot of money to take over the position of his brother, but he did not succeed and no one gathered around him.

Source: Al-Fusul Al-Mohimmah. Pg. # 278.  


Ibn Hajar (D. 852 A.H):

Ja'far ibn Alee ibn Muhammad ibn Musa ibn Ja'far ibn Muhammad ibn Alee ibn Al-Hussain ibn Alee ibn Abi Talib Al-Hussaini, brother of Al-Hassan who is known as Al-Askari. He is the eleventh Imam of the Imamiyyah and he is the father of Muhammad Sahib of the Sirdaab (cellar).

Source: Lisan Al-Mizan. Vol. 2, Pg. # 460.



Al-Qalqashandi (D. 821 A.H):

Muhammad Al-Mahdi (ajf), his age when his father died was five years. He is of medium height, with a handsome face and beautiful hair with a prominent nose and broad forehead. Shi'a believe that he disappeared in a cellar in Surra Man Ra'aa while the guards were looking for him in the year 262 A.H. They believe that he is the owner of the sword, Al-Qa'im (He Who Arises), Al-Muntadhar (The Awaited One) who comes out before the Day of Judgment and he will have two occultations, one of them is longer than the other. I say: What nullifies their claim about this Muhammad to be the Mahdi, about whom they say that he is Al-Muntadhar (The Awaited One) before the Day of Judgment and they have written books about him and say that the appointment of an Imam is compulsory for Allah (swt) and it is not permissible for Allah (swt) to leave the time be free of an Imam and for them the Imamate is exclusive in these twelve Imams that we mentioned before, for whom they claim infallibility, so it necessitates that Allah (swt) has left what was compulsory on him, because he did not appoint Muhammad Al-Mahdi (ajf) after his father, he rather postponed it for the end of times. If they say that he is Imam now too, we say: So what is the benefit of a hidden Imam who is unable to prevent the tyranny, even the time of the previous Imams was closer to the Prophet (saw) and they appeared. This time is more in need of the appearance of an Imam, because it has a greater time distance from the time of the Prophet (saw) and the increase of tyranny in it. However, what the scholars on consensus have said about it is that Al-Mahdi is Al-Qa'im (He Who Arises) in the end of times and he will fill the Earth with justice and equality and the narrations about it are too many, that here is not the place to discuss them in this book.   

Source: Sabahik Al-Dhahab. Pg. # 78.


Al-Safadi (D. 764 A.H):

Al-Askari father of Al-Imam Al-Muntadhar (The Awaited One): Al-Hassan ibn Alee ibn Muhammad ibn Alee Al-Ridha ibn Musa ibn Ja'far Al-Sadiq ibn Muhammad ibn Alee Zain Al-Abideen ibn Al-Hussain ibn Alee ibn Abi Talib, may Allah (swt) be pleased with them, he is one of the Imams that Shi'a claim infallibility for. He is called Al-Hassan Al-Askari (a.s), because he used to reside in Samarra and he is the father of the Muntadhar of the Rafidha. He died in the day of Friday, or Wednesday two nights before the end of Rabi Al-Aw'wal, or Jumadi Al-Ulaa of the year 260 A.H. at the age of 28 and he was buried next to his father, and his mother was a bondsmaid (female servant). 

As for his son Muhammad that the Rafidha call him Al-Hujjah (The Proof) Al-Khalaf, he was born in the year 258 A.H. or 256 A.H. He lived after his father two more years and died. He disappeared and it is not known how he died and they claim that he resides in the cellar all this time and that he is Sahib Al-Zaman (Master of the Time).

Source: Al-Wafi Bil Wafayaat. Vol. 12, Pg. # 70, # 3352.


Al-Dhahabi (D. 748 A.H) 

As for this Muhammad ibn Al-Hassan (a.s); Ibn Hazm mentions that Al-Hassan (a.s) died without having any descendants. He says: All Rafidha are certain that Al-Hassan (a.s) had a son, whom he used to hide.

It is also said that: He was born after his death, from a bondsmaid with the name: Narjis or Susan, more famous among them as Saqil. She claimed pregnancy after her master, so the verdict on his inheritance was interrupted for seven years, then his brother Ja'far ibn Alee claimed the inheritance against her, then a one group supported her radically and some other supported his brother. Then that pregnancy was dismissed, and invalidated. So Ja'far brother of Al-Hassan (a.s) took the inheritance, and the death of Al-Hassan (a.s) was in the year 260 A.H.

Then ibn Hazm continues: And the fitna of the Rafidha was increased by Saqil and her claim, until that Al-Mu'tadid imprisoned her after more than twenty years from the death of her master, and put her in his castle until she died in the reign of Al-Muqtadir.

I say: And they claim that Muhammad (ajf) entered a cellar in the house of his father, while his mother was looking at him, and he has not come out from it till now, he was nine years old in that time, and it is also said less than that age.

Ibn Khallakan says: And it is said: He rather entered while he was seventeen years old in the year 275 A.H. And it is also said: Rather in the year 265 A.H. and that he is alive. And we seek refuge by Allah (swt) from the lack of intellect. Even if we suppose that has actually happened some impossible way, so who has seen him? And who can we rely upon that can say he is alive? And who has narrated the explicit text about his infallibility and that he knows everything? This is clear evil passion. If we accept it with our intellects, it will go astray and become confused. It rather makes every falsehood possible. We seek refuge with Allah (swt) and you from arguing with the impossible and with lying, or the disallowing of the sound truth as is the habit of the Imamiyyah.

And from those who say that Al-Hassan Al-Askari (a.s) did not have progeny are: Muhammad ibn Jarir Al-Tabari and Yahya ibn Sa'eed, and they are enough for you to rely on  their knowledge and trustworthiness.

Source: Siyar A'lam Al-Nubala. Vol. 13, Pg. # 121 - 122




Al-Dhahabi here quotes Ibn Hazm, but we will see how he contradicts himself in several places in his other books Insha'Allah Ta'ala in regards to this topic. 

In the following book, he confirms that Imam Hassan Al-Askari (a.s) had a son named 'Muhammad,' the same person whom the Twelver Shi'a consider their Twelfth Imam. 

He then claims that he died in the year 265 A.H. which is in direct contradiction to hiprevious statement. However, this is not the end of his inconsistency regarding Imam Al-Mahdi (ajf). In his other books he claims that he (ajf), disappeared and there is no trace of him as we shall present later.


Al-Dhahabi (D.748 A.H):

(Events of 265 A.H)

The following DIED in it (i.e. that year):

Ahmad ibn Mansur Al-Ramadi
Ibraheem ibn Al-Harith Al-Baghdadi
Ibraheem ibn Hani Al-Naysaburi
Sa'dan ibn Naṣr
Salih ibn Ahmad ibn Ḥanbal
Abdallah ibn Muhammad ibn Ayub Al-Mukhrami
Alee ibn Ḥarb Al-Ṭai
Aboo Hafs Al-Naysaburi Al-Zaid Umar ibn Salam
Muhammad ibn Al-Hassan Al-Askari (ajf) of the Twelve (Imams)
Muhammad ibn Haroon Al-Falas
and Haroon ibn Sulayman Al-Isbahani

Source: Tarikh Al-Islam. Vol. 20, Pg. # 15.



Al-Dhahabi (D. 748 A.H):

Al-Hassan ibn Alee ibn Muhammad ibn Alee Al-Ridha ibn Musa ibn Ja'far Al-Sadiq, Aboo Muhammad Al-Hashimi Al-Husaini (a.s). One of the Imams of the Shi'a that the Shi'a believe in their infallibility. He is called Al-Hassan Al-Askari (a.s), because he resided in Samarra, because Samarra was called Al-Askar.

He is the father of Al-Muntadhar (The Awaited One) of the Rafidha. He died in Ridhwan Allah in Samarra in the 8th of Rabi Al-Aw'wal of the year 260 A.H at the age of 28 and he was buried next to his father, and his mother was a bondsmaid (female servant).

As for his son Muhammad ibn Al-Hassan (ajf), about whom the Rafidha claim that he is the Awaited Proof of the progeny of the Prophet (saw), he was born in the year 258 A.H or 256 A.H, he lived after his father two years and then he disappeared and it is not known how he died. His mother was a bondsmaid (female servant). They believe in his survival in that cellar for 450 years and that he is Sahib Al-Zaman (Master of the Time) and that he is alive and has the knowledge of the past of the future and they confess that no one has ever seen him. We ask Allah (swt) to make our intellects and Imaan firm.

Source: Tarikh Al-Islam. Vol. 19, Pg. # 113.


Al-Dhahabi (D. 748 A.H):

In this year also (died) Muhammad ibn Al-Hassan Al-Askari ibn Alee Al-Hadi ibn Muhammad Al-Jawad ibn Alee Al-Ridha ibn Musa Al-Kadhim ibn Ja'far Al-Sadiq Al-Alawi Al-Hussaini Abul Qasim, whom the Rafidha give the title; Al-Khalaf Al-Hujjah (The Proof) and Al-Mahdi and Al-Muntadhar (The Awaited One) and also Sahib Al-Zaman (Master of the Time) and he is the seal of the twelve and the heresy of the Rafidha about him is too much, because they believe that he went into a cellar which is in Samarra and hid there up to now. His age when he disappeared was 9 years or less.

Source: Al-Ibar Fi Khabar Man Ghabar. Vol. 1, Pg. # 381.


Abil Fidaa (D. 732 A.H):

The aforementioned Al-Hassan Al-Askari (a.s) is the father of Muhammad Al-Muntadhar (The Awaited One), Sahib Al-Sirdaab (ajf), and this Muhammad Al-Muntadhar (ajf) was born in the year 255 A.H and the Shi'a say that he entered the cellar in his father's house in Surra Man Ra'aa while his mother was looking at him and he did not came back to her. At that time his age was 9 years and this happened in the year 265 A.H. and there is difference of opinion about it.

Source: Al-Mukhtar fi Tarikh Al-Bashar. Vol. 2, Pg. # 45.


Ibn Khalkan (D. 681 A.H):

Abul Qasim Al-Muntadhar. Abul Qasim Muhammad bin Al-Hassan Al-Askari bin Alee Al-Hadi bin Muhammad Al-Jawad (ajf). The twelfth of the twelve Imams (a.s) as believed by the Imami school of thought. Commonly known as the Hujjah. And he is the one about whom the Shi'a claim that he is the awaited one, the Qa'im (riser) and the Mahdi. And he is the one who (disappeared from) the basement according to them. And their sayings about them are plenty. And they await his appearance in the end of time, from the basement located in Samarra. His birth was on a friday, in the middle of the month of Sha'baan, in the year 255 A.H. And when his father died, he was 5 years of age. And the name of his mother is Khamt, and it is also said; Narjis. And the Shi'a say: "He entered the basement in the house of his father, while his mother saw him, and he did not come out to her ever since." And that happened in the year 265 A.H. And his age at that time was 9 years.

Ibn Al-Arzaq mentioned in his Tareekh Mayyafariqeen, that the mentioned Hujjah was born on the 9th of the month Rabi Al-Aw'wal, in the year 258 A.H. And it is said on the 8th of Sha'baan, in the year 256 A.H, and this is the most correct opinion. And when he entered the basement, his age was 4 years. And it is also said that he was 5 years. And it is said that he entered the basement in the year 275 A.H, while he was 17 years of age. And Allah (swt) knows best what truly happened. May Allah (swt) grant him mercy.

Source: Wafayaat ul-A'yaan. Vol. 4, Pg. # 176.


Attesting ibn Khalkan

Ibn Kathir:

Ibn Khalkan, the chief of judges, the sun of religion, Aboo Al-Abbas Ahmad son of Muhammad son of Ibraheem son of Aboo Bakr son of Khalkan Al-Irbili Al-Shafi'i, one of the virtuous leaders, and scholar gentlemen, and avant-garde chiefs, and he is the first one whom the judiciary of judges was renewed at his time amongst other sects, then they were independent with their judgments after they had been his representatives (delegates) and the post was alternately for him and for ibn Al-Sa'egh, one of them set aside when the other is charged and he used to make good placid composition, and his lectures were of high quality and to him belongs the good history that he put in "Wafayaat ul-A'yaan" which is amongst the best compilations, and Allah (swt) the One with no alike knows best.

Source: Source: Al-Bidayah Wa'an-Nihayah. Vol. 17, Pg. # 588.


Al-Dhahabi:

Ahmad son of Muhammad son of Ibraheem son of Abi Bakr son of Khalkan

The head of judges, the sun of religion (spreading knowledge), Aboo Al-Abbas Al-Barmaki, Al-Irbili, Al-Shafi'i. He was born in Irbil on the year six hundred eight, and he learned "Saheeh Al-Bukhari" there from Abi Ja'far Muhammad son of Hibat-ullah son of Makram Al-Sufi. And the ones who gave him permission (to teach) are; Al-Mou'ayyed Al-Tousi, and Abdul-Mu'ez Al-Harawi, and Zaynab Al-Shi'riyya. And the ones who narrated him are; Al-Mizzi, and Al-Birzali and Al-Tabaqa. And he was a leader, virtuous, proficient, versatile, knowledgeable about the sect, good with Fatwa (religious legal opinion), of good talent, percipient about Arabic language, of expert knowledge about literature and poetry and history, a heavy apprentice, good in deliberation, has great sanctity, among the elite of the people. 

He came to Damascus when his hair was white (at old age). And he came from Egyptian lands, and he had an entry that we were never told that any other judge had in terms of celebration and crowd and people on mules and witnesses (people observing the entry celebration, welcome ceremony) and it was a witnessed day and he took his ruling post and poets spoke (made poems for the event)....

And he was generous, munificent, praised, then he was replaced by ibn Al-Sa'egh, and he taught at Al-Aminiyyah till he died and he collected a precious book in "Wafayaat ul-A'yaan."

Source: Tarikh Al-Islam. Vol. 51, Pg. # 65 - 67.

 

Al-Ganji Al-Shafi'i (D. 658 A.H):

Aba Muhammad Al-Askari his son, peace be upon him. He is the Imam after him, he was born in Madinah in the month of Rabi Al-Akhar of the year 232 A.H and he passed away in the Friday 8 days left from the month Rabi Al-Aw'wal of the year 260 A.H. at the age of 28 and he was buried in his house in Surra Man Ra'aa in which his father was buried. He left behind his son and he is Al-Imam Al-Muntadhar (The Awaited One) (ajf), blessings of Allah (swt) be upon him. I end the book here and will mention him in a separate part.

Source: Kifayatul Talib. Pg. # 458.


Sibt ibn Al-Jawzi (D. 654 A.H):

Chapter about Al-Hujjah (The Proof) Al-Mahdi:

He is Muhammad ibn Al-Hassan ibn Alee ibn Muhammad ibn Alee ibn Musa ibn Ja'far ibn Muhammad ibn Alee ibn Al-Hussain ibn Alee ibn Abi Talib (ajf). His Kunya is Aboo Abdullah and Abul Qasim and he is Al-Khalaf Al-Hujjah (The Proof) Sahib Al-Zaman (Master of the Time), Al-Qa'im (He Who Arises) and Al-Muntadhar (The Awaited One) and Al-Taali. And he is the seal of the Imams.

Narrated to us Abdul-Aziz ibn Mahmoud ibn Al-Bazzar from ibn Umar that the Messenger of Allah (saw) said: "In the End of Times, a man of my progeny will come out whose name is my name and his Kunya is like my Kunya, he will fill the earth with justice and equality as it was filled with tyranny." So that is Al-Mahdi (ajf) and this narration is famous.

Source: Tadhkirat Ul-Khawa'is. Pg. # 263 - 264.


Ibn Al-Athir Al-Jazari (D. 630 A.H.):

In this year (i.e. 260 A.H.) died also Al-Hassan ibn Alee ibn Muhammad ibn Alee ibn Musa ibn Ja'far ibn Muhammad ibn Alee ibn Al-Hussain ibn Alee ibn Abi Talib (a.s) and he is father of Aboo Muhammad Al-Alawi Al-Askari, and he is one of the twelve Imams that the Imamiyyah believe in and he is father of Muhammad (ajf) that they believe is the Muntadhar (The Awaited One) in the cellar of Samarra and his birth was in the year 232 A.H.

Source: Al-Kamil fi Tarikh. Vol. 6, Pg. # 249 - 250.


Al-Fakhr Al-Razi (D. 606 A.H):

The children of Al-Imam Al-Askari (a.s):

Al-Hassan Al-Askari (a.s), Al-Imam had two sons and two daughters. As for the two sons: One of them is Sahib Al-Zaman (Master of the Time), may Allah (swt) hasten his reappearance, and the second one was Musa who was miscarried in the lifetime of his father.

As for the two daughters, Faatima was miscarried in the lifetime of her father and Umm Musa was miscarried too.

Source: Al-Shajara Al-Mubaraka Fi Ansaab Al-Talibiyya. Pg. # 78 - 79.


Ibn Hazim (D. 548 A.H)

And Al-Rafidha said that Imamate is in Alee (a.s) alone by dictation, then in Al-Hassan (a.s) then in Al-Hussain (a.s) and they claimed another amendment from the Prophet (saw) stating their Imamate after their father [Alee (a.s)] then Alee ibn Hussain (a.s) for God is -the Great and Almighty - saying (And blood relations among each other have closer personal ties in the Decree of Allah (swt)). They said that the son of Al-Hussain (a.s) has more right in Imamate than his brother, then Muhammad ibn Alee ibn Al Hussain (a.s), then Ja'far ibn Alee ibn Al-Hussain (a.s). And this is the way of all their talkative ones like Hisham ibn Al-Hakim and Hisham Al-Jawaliqi and Dawud Al-Hawari and Dawud AL-Reqi and Alee ibn Mansoor and Alee ibn Haytham and Aby Alee Al-Sakkak student of Hisham ibn Al-Hakim and Muhammed ibn Ja'far ibn Al-Nu'man Shaytan Al-Taq and Abi Malik Al-Hadrami and other.

Then Al-Rafidha diverged after the demise of the mentioned ones and the demise of Ja'far ibn Muhammad (a.s) and a group believed in the Imamate of Muhammad ibn Isma'il ibn Ja'far. And a group believed in the imamate of his son Muhammad ibn Ja'far and they are few, and another group said that Ja'far (a.s) is alive and he did not die. And the mass of Rafidha believed in the Imamate of his son Musa ibn Ja'far (a.s), then Alee ibn Musa (a.s) then Muhammad ibn Alee ibn Musa (a.s), then Alee ibn Muhammad ibn Musa then Al-Hassan ibn Alee (a.s). Then Al-Hassan (a.s) died without having a heir so they diverged into many groups and their mass agreed that a son for Al-Hassan ibn Alee (a.s) was born and he hid him, and it was said also that after his death, a son of his was given birth to by a lady named Saqeel, and it is the most widespread, and others said that he [the son] was given birth by a lady named Narjis and others claimed it was by a lady named Susan.

And the Qat'iyya [the absolutely certain ones of their opinion; a group] amongst all Imamiyyah (following Imams) Rafidha and they are the mass of Shi'a and amongst them are the talkative ones and the insightful ones and the huge number claimed that Muhammad ibn Al-Hassan ibn Alee ibn Muhammad ibn Alee ibn Musa ibn Ja'far ibn Musa ibn Ja'far ibn Alee ibn Al-Hussain ibn Alee ibn Abi Talib (ajf) is alive and won't die till he reappears and reigns the land [earth] with justice as it was full of injustice and he is the awaited Mahdi for them. And a group of them claimed this never born [Mahdi] was born on two hundred sixty hijri (hijri calendar), the same year his father died, and a group of them claimed that he was born a while after his father's demise, and a group amongst them claimed that he was born while his father was alive... and all of this is a hallucination and the mentioned Al-Hassan (a.s) did not leave any child either male or female, and this is the first foolishness of the Shi'a and the key to their great [mistakes] and the lightest one, but it is fatal [lead to hell].

Source: Al-Fassel Fi Al-Millal Wa Al-Ahwa Wa An-Nihal. Vol. 4, Pg. # 157 - 158 / Vol. 5, Pg. # 38.

 

Aboo Al-Hassan Al-Ashari (D. 324 A.H) 

And the first group amongst them named Qat'iyya, they were named so because they affirmed the death of Musa ibn Ja'far ibn Muhammad ibn Alee (a.s), and they are the mass of Shi'a and they claim that the Prophet (saw) dictated the Imamate of Alee ibn Abi Talib (a.s), and he named Alee ibn Abi Talib (a.s) and he mentioned him specifically in name and person to take succession after him. And Alee (a.s) dictated the Imamate of his son Al-Hassan ibn Alee (a.s) and Al-Hassan ibn Alee (a.s) dictated the Imamate of his brother Al-Hussain ibn Alee (a.s) and Al-Hussain ibn Alee (a.s) dictated the Imamate of his son Alee ibn Hussain (a.s) and Alee ibn Al-Hussain (a.s) dictated the Imamate of his son Muhammad ibn Alee (a.s) and Muhammad ibn Alee (a.s) dictated the Imamate of his son Ja'far ibn Muhammad (a.s) and Ja'far ibn Muhammad (a.s) dictated the Imamate of his son Musa ibn Ja'far (a.s) and Musa ibn Ja'far (a.s) dictated the Imamate of his son Alee ibn Musa (a.s) and Alee ibn Musa (a.s) dictated the Imamate of his son Muhammad ibn Alee ibn Musa (a.s) and Muhammad ibn Alee ibn Musa (a.s) dictated the Imamate of his son Al-Hassan ibn Alee ibn Muhammad ibn Alee ibn Musa (a.s) and he is the one who was in Samarra and Al-Hassan ibn Alee (a.s) dictated the Imamate of his son Muhammad ibn Al-Hassan ibn Alee (ajf) and he is the absent awaited one, for them that they claim that he will reappear to reign earth with justice after it was full of injustice and tyranny.

Source: Maqalat Al-Islamiyyin Wa Ikhtilaf Al-Musallin. Vol. 1, Pg. # 90 - 91.


Allamah Al-Qannuji Al-Bukhari(D. 1307 A.H) [annotated by Al-Albani]:

Look at the mothers of the Pure Progeny(of the Prophet(saw)), who are role-models for preeminent people and examples for leaders in every goodness and any matter of religion, who are their mothers?

As for the father of the Progeny, Imam Zayn Al-Abedeen Alee Ibn Al-Husain(a.s): his mother was Shahr Banu daughter of Yazdjird son of Shahryaar son of Shirawaih son of Khosrow Barwiz son of Nushirawan, king of persians.

As for Imam Musa Al-Kadhim(a.s), his mother was a maid-woman called Humaydah.

As for Imam Alee Al-Ridhaa Ibn Musa Al-Kadhim(a.s), his mother was also a maid-woman called Tuktam.

As for Imam Alee Ibn Mohammad Ibn Alee who is mentioned above, nicknamed Al-Jawad, Al-Taqi, his mother was a maid-woman called Khizaraan, or Raihana.

As for Imam Alee Ibn Mohammad, nicknamed Al-Hadi and Al-Askari, his mother was a maid-woman called Susan.

As for Imam Mohammad Ibn Al-Hasan, nicknamed Al-Hujja, Al-Qa'im and Al-Mahdi, his mother was a maid-woman called Narjis.

And such was the example of marriage among the companions of the Prophet(saw), they did not seek for equals in nobility of lineage when they wanted to marry, this is a custom that rather the ignorants among the Ummah practice, like people from the descendants of the Progeny(a.s) and of the descendants of the companions who live in villages and rural areas. 

Source: Al-Ta'liqaat Al-Radhiyya Alaa Al-Rawdhatul Nadiyya, Vol. 2 Pg. 150-151






As about the date of his birth in middle of Sha'ban, it is a blessed night and a night that Allah has promised to forgive His servants:


Al-Albani:

(The Messenger of Allah (saw) said):

Allah looks down on the night of the middle of Sha’ban and forgives all His creation, apart from the idolater and an enemy.” 

Al-Albani: This Hadeeth is Saheeh(authentic), it has been narrated from a group of companions through several chains that strengthen eachother and those companions are: Ma'az Ibn Jabal, Abu Tha'laba Al-Khashni, Abdullah Ibn Amr, Abi Musa Al-Ash'ari and Abi Huraira and Abi Bakr and Awf Ibn Malik and Aisha.

Source: Silsilatu Ahadeeth Al-Saheeha, Vol. 3 Pg. # 135




The Roman Princess, Mother of Imam Al-Mahdi (ajf)


We find that many issues arose and continue to arise to this present day in regards to the era of the 11th Imam, Imam Hassan Al-Askari (a.s) from Shi'as and non-Shi'as alike concerning the wife of the Imam (a.s) and mother of Imam Mahdi (ajf), Narjis (r.a) and the brother of the Imam (a.s), Ja'far, better known as Ja'far Al-Kazzab. Therefore, we find it imperative to discuss such issues in order to aid those who are in a state of confusion concerning such matters Insha'Allah Ta'ala. We presented some of the points that the scholars of our opponents have claimed about Imam Al-Mahdi(ajf) and his mother and Ja'far Al-Kazzab and some of those points are just to deny some aspects about the Imam(ajf) that the Shi'a in particular have reported and believe in it. Some of their claims are just blunders and lies and some are just weak reports that contradict with other more credible reports and historical facts. 

We want to clarify those points by beginning with the most common objections in regards to the mother of Imam Al-Mahd(ajf) and continue inshallah with the issues regarding Ja'far Al-Kazzab and the circumstances in which Imam Al-Mahdi(aft) was born.


Sheikh Al-Mahuzi:

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.

Source: Al-Nusus Alaa Ahl Al-Khusus.  Pg. # 520 - 521.


Al-Fadhl ibn Shazaan (D 260 A.H.):

Narrated to us 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, then reappears and kills the Dajjal and fills the Earth with justice and equity, as it shall be filled with oppression and tyranny. It is not allowed for anyone to mention his name, or his nickname before his reappearance, (s.a)."

Source: Mukhtasar Ithbatur Raj'ah. Pg. # 451, H. # 9


Sheikh Mir Lawhi:

Aboo Muhammad ibn Shazaan, may Allah (swt) bless him, says: Narrated to us 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."

Source: Kifayatul Mohtadi. Pg. # 535



Attestation Of The Book Of Fadhl ibn Shazaan, Ithbatul Raj'ah

Al-Najashi:

Al-Fadhl ibn Shazaan ibn Al-Khalil, Aboo Muhammad Al-Azdi Al-Nishabouri, his father was of the companions of Yunus. He has narrated from Aboo Ja'far the second (Imam Al-Jawad (a.s)) and it is said also from Al-Ridha (a.s) and he was trustworthy, one of our scholars in theology and jurisprudence. He has a high esteem among our people and his position is higher than to be mentioned. Al-Kanji has mentioned that he has written 180 books, his books that we have received are:...Book of Ithbatur Raj'ah...Book of Al-Qa'im (ajf)...[].

Narrated to us Abul Abbas ibn Nooh from Ahmad ibn Ja'far from Ahmad ibn Idrees ibn Ahmad from Alee ibn Ahmad ibn Qutaybah Al-Nishabouri from him all of his books.

Source: Rijal Al-Najashi. Pg. # 295.


Sheikh Al-Tusi:

Al-Fadhl ibn Shazaan Al-Nishabouri, the jurisprudent and theologian, owner of high esteem, he has books and writings, among them are:..Book of Ithbatur Raj'ah...[].

Narrated to us all his narrations and these books Aboo Abdullah Al-Mufid from Muhammad ibn Alee ibn Al-Hussain ibn Babawayh from Muhammad ibn Al-Hassan from Ahmad ibn Idrees from Alee ibn Muhammad ibn Qutaybah from him. And also narrated it Muhammad ibn Alee ibn Al-Hussain ibn Babawayh from Hamzah ibn Muhammad Al-Alawi from Abi Nasr Qanbar ibn Alee ibn Shazaan from his father from him.

Source: Al-Fehrist. Pg. # 197 - 199.


Sheikh Mahuzi:

Al-Fadhl ibn Shazaan: He is Aboo Muhammad Al-Azdi Al-Nisaburi, he is trustworthy and owner of a high position by consensus. Al-Najashi says: He has narrated from Abi Ja'far Al-Thani, Al-Jawad (a.s) and it is said from Al-Ridha (a.s) too, and he was trustworthy, he was one the jurists of our scholars and a theologian, he has a great position among our people and his rank is more famous than to be mentioned. [Rijal Al-Najashi. 306, # 840]

Sheikh Hurr Al-Amili says in the introduction nine of his great book, "Ithbatul Huda" that he has several chains for the books that he has narrated from. Then he mentions the book Ithbatul Raj'ah of Fadhl ibn Shazaan among his sources that he has chains for them and has narrated from them in his book, and his chains go through the great scholars of Shi'a and their chiefs.

Even though the entire book has not reached us with an authentic chain, however, it has reached Sheikh Hurr Al-Amili and he has narrated some of its narrations and this is enough for its authenticity, that is why the chief of jurists Sayyed Al-Khoei authenticates all the narrations of Alee ibn Ja'far Al-Sadiq (a.s) that exist in his book that Al-Hurr Al-Amili has narrated in his huge book "Wasail Al-Shi'a," even though he doubts the authenticity of the chain of the current printed manuscript of that book, not the book itself.

Source: Arba'oon Hadeethan Mu'tabaran. Pg. # 32 - 33.


Sheikh Noori Al-Tabarsi:

The great and accomplished Sheikh, Aboo Muhammad Fadhl bin Shaazaan Nishapuri, who wrote 180 books, has narrated from Imam Alee Ridha (a.s) and Imam Muhammad Taqi (a.s) and he passed away during the last period of Imam Hassan Askari (a.s) and the Imam invoked mercy for him. In his book of Ghaybat, entitled Astabatul Rajaa, he has narrated from Hassan bin Mahbub from Alee bin Riyab that he said: Narrated to me Aboo Abdullah (a.s) a lengthy tradition from Ameer ul Mo'mineen (a.s) and at the end of it, His Eminence mentioned the mischiefs of the last period of time till the appearance of Dajjaal; then he said: "Then will appear the ruler of rulers and the eliminator of the infidels, the expected ruler, in whose occultation the intellects are baffled. And he is your ninth descendant, O Hussain (a.s)! He will appear between the Rukn and Maqam and will be victorious over the entire world; and he will not leave any low grade one on the earth. Fortunate would be the believers, who survive till his time and are present in his days and who meet his people."

Source: Al-Najm Al-Thaqib. Vol. 1, Pg. # 496 - 497.


Sheikh Hurr Al-Amili has narrated this Hadeeth in his book Ithbatul Huda from the book of Ithbatul Raj'ah of Sheikh Al-Fadhl ibn Shazaan who was one of the companions of the A'immah (a.s) and passed away a few months before Imam Al-Askari (a.s).

We have briefly mentioned this book in our previous articles, however, we shall now highlight some points in regards to the reliability and scholarly views of it.

This book has been a main source for many of our scholars who have written about Imam Al-Mahdi (ajf). From amongst them is Sheikh Al-Tusi, who narrates from this book of Fadhl ibn Shazaan very often in his famous book Al-Ghaybah. He also mentions the book in his book Al-Fehrist and includes his chains to Al-Fadhl ibn Shazaan's books and narrations.

Sheikh Hurr Al-Amili:

Point Nine: You should know that our chains for narrating the books that we quote its narrations and the narrations that we have collected, we have mentioned some of those chains in detail in the book Wasa'il Al-Shia Ilaa Tahsil Masa'il Al-Shari'ah and in our other books and there is no need to repeat them here, because these narrations and these books are Mutawatir and we have started every narration by mentioning the names of the books that we have narrated them from and whoever wants to see the chains up to those books, he can refer to that book (i.e. Wasa'il Al-Shi'a).

Point Ten: The mention of some of the books of our Imamiyyah scholars and our narration from those books in this book and the introduction of their authors and their biography, you should know that every hadeeth of those books or most of them are supported through many evidences and factors which assures us about their authenticity and they do not come short of Tawatur or at least it is easy to reach Tawatur by the least levels of support (through other narrations) most of the time, especially if there is no contradictory narrations against them as it is the case here and the following are the names of those books that we mentioned:… and the book Ithbatul Raj'ah of Fadhl ibn Shazaan...[].

Source: Ithbatul Huda. Vol. 1, Pg. # 48 / 50.


Sheikh Hurr Al-Amili mentions in his book Wasa'il Al-Shi'a his twenty chains up to Sheikh Al-Tusi and from him up to other authors and their books. We shall not present all those detailed chains, but anyone who wishes to take a look at those narrations can refer to the book Wasa'il Al-Shi'a. Vol. 30.

After mentioning those chains he says the following:

Sheikh Hurr Al-Amili:

These chains are the chains to the following scholars:

Al-Kulayni, Al-Sadooq, Al-Hassan ibn Muhammad, Al-Tusi, Ahmad ibn Abi Abdullah Al-Barqi, Muhammad ibn Al-Saffaar, Abdullah ibn Ja'far Al-Himyari, Sa'ad ibn Abdullah, Al-Fadhl ibn Shazaan, Muhammad ibn Mas'oud Al-Ayyashi, Alee ibn Ja'far, Al-Hussain ibn Sa'eed, Muhammad ibn Abil Qasim Al-Tabari, Ja'far ibn Muhammad ibn Qulawayh, Alee ibn Ibraheem, Sheikh Al-Mufid, Al-Muhaqqiq Ja'far ibn Al-Hassan ibn Sa'eed and others, who lived before Sheikh Al-Tusi or after him that are mentioned in these chains.

For we narrate their books and narrations through the mentioned chains up to them or up to Sheikh through previously mentioned chains in Al-Tahdheeb, Al-Istibsaar and in Al-Fehrist and through the previously mentioned chains of Al-Sadooq and so on up to all of mentioned scholars and then through their chains to the A'immah (a.s).

Source: Wasa'il Al-Shi'a. Vol. 30, Pg. # 179.


Sheikh Hurr Al-Amili:

Remainder:

We have received also many books that have been authored in their time(i.e. during the time of A'immah(a.s)), during the minor occultation, we will mention some of them here and these books are of three groups:

First: And that is those books that are reliable and proved for us, but we have not narrated hadeeth from them, due to the lack of existence of Fiqhi rulings and practical commandments in them.

Of such books are: Al-Sahifa Al-Kamila of our master Alee ibn Al-Hussain (a.s), which has been written by Al-Baqir (a.s) and his brother Zayd by their own hands, and that is an accepted book and its chains are famous. 

Among them is: The book of Al-Tawheed of Al-Mufaddal ibn Umar from Al-Sadiq (a.s). 

Among them is: The book of Al-Ehlijah which has been narrated from him (a.s) also through Al-Mufaddal.

Among them is: The book Al-Burhan Fi Nass Alaa Amir ul Mo'mineen (a.s), authored by Alee ibn Muhammad Al-Adawi Al-Samsati and he was contemporary to ibn Uqda.

Among them is: The book of Al-Ilal of Muhammad ibn Alee ibn Ibraheem ibn Hashim.

Among them is: The book of Muqtadhab Al-Athar Fi Nass Alaal A'immah Al-Ithna Ashar (a.s), authored by Ahmad ibn Muhammad ibn Ayyash Al-Jawhari and he lived at the end of the minor occultation.

Among them is: A Risalah from Al-Fadhl ibn Shazaan about Al-Raj'ah.

Among them is: Risalah of Abi Ghalib Al-Zarari.

Among them is: The book of Mishkat Al-Anwar Fi Nusus authored by one of our early scholars.

Among them is: The book of Anwa' Al-Ayaat of Sa'ad ibn Abdullah.

Among them is: The book of Al-Tamhees, authored by Muhammad ibn Homam and some other books.

Source: Hidayatul Ummah Ilaa Ahkaam Al-A'immah. Vol. 8, Pg. # 549 - 550


Here, the Sheikh mentions the book of Fadhl ibn Shazaan to be a Risalah, because this book was not only a book of hadeeth, it was rather a deductive book which also contained narrations. Sheikh Hurr Al-Amili in his Rijal book, 'Amal Al-Amil' quotes a narration from this book and also refers to it as a Risalah, which shows that he did not mean any other book.

Sheikh Hurr Al-Amili:

Ibn Babawayh has narrated in the book Kamaluddin from Alee ibn Abdullah Al-Warraq from Muhammad ibn Haroon from Abdullah ibn Musa from Abdul-Adhim ibn Abdullah Al-Hassan from Safwan ibn Yahya from Ibraheem ibn Abi Ziyad from Abi Khalid Al-Kabuli from Alee ibn Al-Hussain (a.s) in a long narration about designation of the Imams (a.s), until he (a.s) said: "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 with intelligence, understanding and recognition and for them occultation would be same as his 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 it has been narrated also by Al-Tabarsi in Al-Ehtijaj from Abi Hamzah and by Al-Rawandi in Qisas Al-Anbiya and by Al-Fadhl ibn Shazaan in Risalah of Al-Raj'ah from Safwan ibn Yahya with the rest of the chain and Al-Sadooq has narrated it also from a group of his Sheikhs from Ahmad ibn Abi Abdullah Al-Kufi from Sahl ibn Ziyad from Abdul-Adhim Al-Hasani likewise.

Source: Amal Al-Amil. Vol. 1, Pg. # 9 - 10.


Allamah Al-Ardabili:

And his (i.e. Sheikh Al-Tusi's) chain up to Al-Fadhl ibn Shazaan is Hasan (Reliable) and what Al-Allamah (Al-Hilli) and ibn Dawood have mentioned that the chain of Sheikh (Al-Tusi) up to him is Saheeh (authentic), it depends on the trustworthiness of Alee ibn Muhammad ibn Qutaybah or Muhammad ibn Isma'eel from whom Al-Kulayni indirectly narrates.

Source: Jame' Al-Ruwaat. Vol. 1, Pg. # 472.


Allamah Al-Tafrishi:

And his (Sheikh Al-Tusi's) chain up to Al-Fadhl ibn Shazaan is Hasan (Reliablie) and what Al-Allamah (Al-Hilli) and ibn Dawood have mentioned that the chain of Sheikh (Al-Tusi) up to him is Saheeh (Authentic), it depends on the trustworthiness of Alee ibn Muhammad ibn Qutaybah or the trustworthiness of Muhmmad ibn Isma'eel from whom Al-Kulayni indirectly narrates.

Source: Naqd Al-Rijal. Vol. 5, Pg. # 341 - 342.



The Name Of The Mother of Imam Al-Mahdi (ajf) In The Scroll Of Lady Faatima (s.a)


Sheikh Hurr Al-Amili:

(Sheikh Al-Sadooq) from Muhammad ibn Ibraheem Al-Taliqani from Al-Hussain ibn Isma'eel Al-Qattan from Abdullah ibn Muhammad from Muhammad ibn Abdul Rahman from Muhammad ibn Sa'eed from Al-Abbas ibn Abi Amr from Sadaqah ibn Abi Musa from Abi Nusra from Abi Ja'far (a.s) from Jabir ibn Abdullah Al-Ansari from Faatima (s.a), that he saw a scroll made of skin that contained the names of the Imams (a.s) of her descendants, she read it out, until it reached the point: "Abul Qasim Muhammad ibn Al-Hassan, the Proof of Allah (swt) upon his creation, Al-Qa'im (ajf), his mother will be a bondmaid whose name is Narjis."

Source: Wasa'il Al-Shi'a. Vol. 16, Pg. # 243 - 244.



The Story Of The Roman Princess


Sheikh Al-Noori Al-Tabarsi:

The honorable Sheikh, Fadhl bin Shazaan says in his Ghaybat: Informed me Muhammad bin Abdul Jabbar: I said to my master, Hassan bin Alee (a.s): "O son of the Messenger of Allah (saw), may I be sacrificed on you, I would like to know who is the Divine Proof after you?" He replied: "The Imam and Divine Proof after me is my son, who has the name and the agnomen of the Messenger of Allah (saw) and he is the seal of the Divine Proofs and he is the last Caliph." I asked: "From whom would he be born?" He replied: "The daughter of the son of Caesar, the king of Rome..." and so on and then is mentioned the story of the arrival of that honourable lady at the place of the Holy Imam (a.s).

This same author (Al-Tusi) has stated in his Ghaybat and Sadooq in Kamaaluddin, Sheikh Tabari in Dalaa'il and Sheikh Muhammad bin Hibtullah Tarabulisi in his Ghaybat and Sheikh Tusi and others have narrated it in different statements, but with a similar connotation; but we have quoted the version of Sheikh Tusi.

Arrival of Lady Narjis Khatoon to the Imam (a.s)

A group of scholars has narrated from Aboo Mufaddal Shaybani from Muhammad bin Bahr bin Sahl Shaybani that he said: Bishr bin Sulayman, Nakhkhaas, a slave trader from the descendents of Aboo Ayyub Ansari and a sincere Shi'a of the Imams Alee Naqi (a.s) and Hassan Askari (a.s) and their neighbour at Samarra said: One day Kafur, the slave of Imam Alee Naqi (a.s) came and summoned me to his master. When I went to the Imam (a.s), he said: "O Bishr, you are from the descendents of Ansar. This devotion is your legacy, which your each coming generation inherits from the preceding. You are trustworthy men of us, Ahlulbayt (a.s). I am elevating you and ennobling you by an excellence, through which you will surpass all Shi'a in devotion by sharing a secret with you and sending you to purchase a certain slave girl."

He then wrote a very fine letter in Roman script and language; and imprinted his seal on it. He took out a yellow cloth containing two hundred and twenty dinars. He said: "Take this and go to Baghdad." He told me to go to the crossing of the Euphrates on the noon of such and such day. He said: "When you reach the boats of the captives, you will see slave girls in them. You will find buyers working for the procurers of Abbasids and a small group of Arab youths. When you see that, keep an eye on a man called Amr bin Zaid, the slave trader from a distance all day long, until a slave girl is brought to the buyers, who has such-and-such quality. Her dress is two thick silks; she refuses to be seen or touched by the examiners; she does not submit to anyone, who would want to touch her. Then you will hear a cry in Roman from behind a thin veil. You should know that she is saying: 'Alas! From the violation of the veil.' A buyer of Amr will say: 'Mine for three hundred dinars'; her modesty has ever increased my desire for her. She replies to him in Arabic: 'Even if you come in the form of Sulayman, the son of Dawood and with a kingdom like his, I will not be interested in you. So, save your money.' The slave-dealer says: 'Then what is the solution? I have to sell you.' The slave girl replies: 'Why the haste? There must be a buyer that my heart finds rest in; in his fidelity and honesty.'

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

Bishr bin Sulayman says: I performed all what my Master, Abul Hassan (a.s) had ordered me to do with respect to the slave girl. When she saw the epistle, she cried very profusely and said to Amr bin Zaid: "Sell me to the author of this letter." She took the solemnest of oaths that should he refuse, she will take her life. I negotiated the price with the dealer until it settled exactly on the amount my Master had given me. The money being sufficient, I took the slave girl, who was so very happy and in laughter. I returned with her to the quarters I was residing at in Baghdad. She was very restless until she took out from her pocket the letter of our Imam (a.s). She would kiss it and put it on her eyes and place it on her cheeks and touch it to her body.

Astonished by this, I remarked: "You are kissing a letter you do not know who wrote." "O incapable and feeble one from knowing the position of the progeny of prophets (a.s)," she said, "Lend me your ears and open your heart for my words. I am Malika, daughter of Yashua, son of the Caesar of Rome. My mother is a descendent of the Disciples of Isa (a.s) and her lineage goes back to Shamun, the successor of Isa (a.s). I will narrate to you the wondrous story. My grandfather, the Caesar, wanted to marry me to his nephew when I was a girl of thirteen. So he gathered in his palace, three hundred priests and monks from the descendents of Hawariyin, and from their men of stature seven hundred men. He gathered four thousand commanders of the army and officers of military, leaders of armed forces and chiefs of tribes. He erected a throne from the dearest of his riches, which was adorned with varieties of jewels and raised over forty steps. When his nephew climbed it, the crosses were fixed about, the bishops took their stands in great reverence, and the pages of Injeel were opened. Suddenly the crosses collapsed from the top and hit the ground. The pillars of the throne crumbled and crashed to the floor. My grandfather's nephew, who had risen over the throne, fell down unconscious. The faces of the bishops paled and their chests trembled. Their leader said to my grandfather, 'Please excuse me from facing this evil, which forebodes the demise of this Christian religion and the royal creed.' My grandfather took this as an evil omen and said to them, 'Erect these scaffolds and raise the crosses and bring the brother of this deceased man, whose dreams are ruined, so I may marry him this young girl; so the evil of his dead brother may go away through his fortune.And when they did that, the same thing happened to the second as had happened to the first nephew. People dispersed. My grandfather, the Caesar stood in great distress and entered the quarters of the womenfolk.

I dropped the curtains and the same night saw in my dream that Isa (a.s), Shamun, and a number of the Disciples had gathered at my grandfather's palace. They had installed there a pulpit of light that was defying heavens in height and elevation. It was in the same spot where my grandfather had installed his throne. At this, Muhammad, (saw), his son-in-law and his successor, Ameer ul Mo'mineen (a.s) and a number of his sons entered. Isa (a.s) went forward and embraced him. Muhammad (saw) said to him, 'O Ruhallah! I come to you to propose to your successor, Shamun for his daughter Malika, for this son of my mine, pointing to Imam Hassan Askari (a.s), the son of the writer of this epistle.' Isa (a.s) looked at Shamun and said, 'The greatest honour has come to you. Let your relation be bonded with the relation of Aale Muhammad (a.s).' Shamun said: 'It will be my honour to do so.'
He climbed over that pulpit. Muhammad (saw) performed the rituals and married me to his son. Isa (a.s) bore witness and the sons of Muhammad (saw) and the Hawariyin bore witness. When I woke up, I was scared to report this to my father or grandfather, fearing they would kill me. I kept this secret and did not reveal it to them. 

Meanwhile, my heart throbbed with love for Imam Hassan Askari (a.s) so much that I forsook eating and drinking. I became weak and my body grew lean and I became very sick. There was no physician left in the cities of Rome that my grandfather did not bring to heal me. When despair overwhelmed him, he said to me, 'O solace of my heart, does any wish occur to your heart in this world, so I may fulfill it?' I said: 'Grandfather, I see the doors of relief shut on me. However, if you save the Muslim captives in your prison from torture, remove their chains, do them favours and release them kindly, I am hopeful that Isa (a.s) and his mother will give me health.'

When he did that, I made effort to display health and ate a little food. This made him very happy and he became ever intense to confer kindness and respect upon the captives. I also saw in my dreams for fourteen nights the Mistress of the Women of the Worlds, Faatima (s.a). She visited me along with Maryam (s.a), daughter of Imran (a.s), and one thousand Houries from Paradise. Maryam (s.a) says to me, 'This is the Mistress of the Ladies (s.a), the mother of your husband.' So I hold her and cry and complain why Imam Hassan Askari (a.s) does not come to visit me. The Mistress of the Ladies (s.a) said: 'My son, Imam Hassan Askari (a.s) will not visit you as long as you believe in a partner with Allah (swt) in the religion of the Christians. This is my sister Maryam (s.a), the daughter of Imran (a.s), and she turns to Allah (swt) with disdain from your religion. If you want the pleasure of Allah, the Exalted, and the pleasure of Isa (a.s) and his mother (s.a), and to have Imam Hassan Askari (a.s) visit you, say: I testify that there is No God, except Allah (swt) and Muhammad (saw) is the Last Messenger of Allah (swt).' When I spoke these words, the Mistress of the Ladies of the World pulled me to her chest and my soul was blessed. She said: 'Now, expect the visitation of Imam Hassan Askari (a.s). I am sending him to you.' 

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

Bishr bin Sulayman says: I asked her, "How did you fall amongst the captives?" She said: "Imam Hassan Askari (a.s) told me on one of the nights: 'Your grandfather will shortly be dispatching an army to fight the Muslims on such and such a day, and he will follow them. You have to join them in the train of servants along with a number of servants from such and such route.' I did that and the vanguards of Muslims encountered us, which led to my situation that you see. And no one knew that I am the granddaughter of the Roman Caesar until now, except you and that is because I told you. The gentleman in whose share of booty I fell, asked me of my name. I hid my identity from him and said: 'Narjis.' He said: 'A name of slave girl.'"

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

Bishr says: When I brought her back to Samarra, I came to my Master, Imam Alee Naqi (a.s). He asked her, "How did Allah (swt) show you the glory of Islam and the disgrace of Christianity and the nobility of Muhammad (saw) and his Household (a.s)?" She said: "How would I describe, O son of Allah's Messenger (saw), something, which you know better than me?" "I would like to confer kindness on you," he said. "Which one is dearer to you, ten thousand dinars or a happy tiding of eternal grandeur?" "Happy tidings of a son for me," she said. "Rejoice the tidings of having a son, who would rule the world, from the east to the west, and fill it with equity and justice, as it will be fraught with oppression and injustice." "From whom?" She asked. "From the one for whom the Messenger of Allah (saw) proposed for you on such and such a night, in such and such a year," replied my Master in Roman. He said:  "To whom Isa (a.s) and his successor married you." "From your son?" she asked. "Do you know him?" "Has there been a night he has not visited me since I have embraced Islam at the hands of Mistress of the Ladies (s.a)!"

Imam Alee Naqi (a.s) said: "Kafur, call my sister Hakima." And when she entered, he said, "Here she is." Lady Hakima embraced her long and was very much happy to see her. Imam Alee Naqi (a.s) said, "O daughter of the Messenger of Allah (saw), take her to your house and teach her the duties and traditions, for she is the wife of my son and the mother of Qa'im (ajf)."

Source: Al-Najm Al-Thaqib. Vol. 1, Pg. # 136 - 141.


The long story narrated above about the Roman Princess has been narrated by many of our early scholars and through different chains, which is of the highest supportive factors for its authenticity. 

Sheikh Al-Sadooq (Died 381):

Chapter Forty-one

Chapter about what has been narrated about the mother of Al-Qa'im (ajf) and her name is Malika daughter of Yashu'a son of Caesar, the king:

Narrated to us Muhammad bin Alee bin Hatim Naufali: Narrated to us Abul Abbas Ahmad bin Isa Washsha Baghdadi: Narrated to us Ahmad bin Tahir Qummi: Narrated to us Abul Hussain Muhammad bin Bahr Shaybani that he said:

I entered Karbala in the year 286 A.H. and visited the tomb of the forlorn son of the Messenger of Allah (saw) and then returned towards Baghdad, intending to go to the cemetery of Quraysh called Maqabir Quraysh, the Shrine of the Kadhmayn (a.s). It was burning hot, so much so that it seemed that the noontime has been set ablaze and the heavens were burning in flames. When I reached from there at the shrine of Al-Kadhim (a.s) and smelled the breeze of his Tomb that is engulfed in Divine compassion and encircled by gardens of forgiveness, I shed trickling tears and took my grievous sighs which were blocking my eyes from seeing. When my tears ceased and groans stopped and I opened my eyes, I saw an old man whose back was bent and his knees were curved and his forehead and palms had dried like the knees of a camel. Near the tomb, he was saying to another gentleman who was with him: "O nephew, through the most esoteric secrets and the noblest of all knowledge, which the two Masters possess, your uncle has reached a nobility the like of which none has carried but Salman. Your uncle has reached at the end of time and the expiration of his life, yet he does not find in the people of the locality a man to confide his knowledge in." I said to myself: O my soul, unkindness and suffering come from you, in as much as I exhaust the foot and the hoof in search of knowledge. Now my ears have caught from this old man a word which alludes to the greatest knowledge and a magnificent affair. I said to the old gentleman: "O Sheikh, who are the two Masters?" He replied: "The Two Heavenly Stars Treasured on earth in Surre Man Raa." I said: "I take an oath by the love and the majestic position of Imamate and succession of these two Masters that I am a searcher of their knowledge and a seeker of their words. I profess the solemnest of the oaths to protect their secrets." He said: "If you are truthful in what you are saying, then present the words from the narrators of their traditions." As he examined the books and the traditions therein, he said: "You are truthful. I am Bishr ibn Sulayman Al-Nakhkhas from the children of Aboo Ayyub Ansari, one of the devotees of Abul Hassan and Aboo Muhammad and their neighbour at Surra Man Raa." I said to him: "Do favour on your brother by sharing some of the things you have seen from them." He said: "My master Abul Hassan (a.s) made me knowledgeable about slaves. I would not buy nor sell but with his permission, which helped me avoid dubious occasions, until my knowledge of the subject matured and I could make good distinction between the permissible and the illegal….[]."

Source: Kamal Al-Deen wa Tamam Al-Ni'mah. Pg. # 384 - 385.


Sheikh Lutfullah Al-Saafi:

First the statement about its chain and then its content, so we say: As for Muhammad ibn Alee ibn Muhammad ibn Hatam Al-Nawfili, known as Al-Kirmani, he is of the Sheikhs of Al-Sadooq, he narrates from him and calls him with his Kunya Abi Bakr and sends blessings upon him in the second part, chapter 43 of his book Kamaluddin where he mentions those who have seen and talked with Al-Qa'im (ajf) (Hadeeth # 6), so he is trusted upon and praiseworthy and in this section (Chapter 41, Hadeeth # 1). As about Ahmad ibn Isa Al-Wash'sha Al-Baghdadi, Abul Abbas and his Sheikh Ahmad ibn Tahir Al-Qummi, Sheikh Al-Sadooq has narrated from them through chains also in Kamaluddin in section 2, chapter 41 (Chapter about what has been narrated about the mother of Al-Qa'im (ajf) and her name is Malika daughter of Yashu'a son of Caesar, the king), which shows that he knows them and trusts upon them, because he has not narrated in that entire chapter other than one narration and that chapter is one of the most important chapters of his book and that one narration is what he narrates through his Sheikh Muhammad ibn Alee ibn Hatam Al-Nawfili from Abil Abbas Ahmad ibn Isa Al-Wash'sha Al-Baghdadi from Ahmad ibn Tahir. It rather shows his highest levels of trust upon them and their truthfulness and reliability, and the name of the chapter also shows his trust upon that narration and his argument through that narration shows that the name and the lineage of the mother of Imam (ajf) was famous in his time through that narration. So the two narrator's status was known to him for their truthfulness and reliability, otherwise it was not proper for a scholar like him to trust upon a narration which was unreliable and its narrators were unknown in trustworthiness and especially about a subject like this which is important to everyone, so he trusted the narration, he was rather sure about its authenticity and the reliability of its narrators. Even if we back down from this, there is no escape from the fact of his conviction about the correctness of that story according to some external evidences and supportive factors that could eliminate the weakness of its narrators which made him sure of its authenticity, otherwise what was the benefit of creating an entire chapter in a book like Kamaluddin to argue through one single narration that the author of the book does not trust its narrators and does not take their narrations as proof, for his ignorance about the status of its narrators?

What is the point to copy the title of the chapter from the content of that narration? How is it acceptable that such negligence happens from someone like Al-Sadooq? Has he not written his book Kamaluddin to remove the confusion and doubts and to prove the existence of Al-Hujjah (ajf)? So does this narration add to the confusion and doubts or removes them, if we suppose that the author did not trust it himself?

Source: Majmu'at Al-Rasa'il. Vol. 2, Pg. # 148.


Al-Tabari Al-Imami (Died 411 A.H.):

The report about the Mother of Al-Qa'im (ajf):

Narrated to us Abul Mufaddal Muhammad ibn Abdullah ibn Al-Mutallib Al-Shaybani in the year 385 A.H. He said: Narrated to me Abul Hussain Muhammad ibn Yahya (Bahr) Al-Zahbi (Al-Rahni) Al-Shaybani, he said: I entered Karbala in the year 286 A.H. and visited the estranged-one of the Messenger of Allah (saw) and then…[]

Source: Dalaa'il Al-Imamah. Pg. # 258.


Sheikh Al-Tusi (Died 460 A.H):

A group of scholars have narrated to me from Aboo Mufaddal Shaybani from Muhammad bin Bahr bin Sahl Shaybani that he said: Bishr bin Sulayman, Nakhkhaas, a slave trader from the descendents of Aboo Ayyub Ansari and a sincere Shi'a of Imams Alee Naqi (a.s) and Hassan Askari (a.s) and their neighbour at Samarra said: One day Kafur, the slave of Imam Alee  Naqi (a.s) came and summoned me to his master. When I went to the Imam (a.s), he said: "O Bishr, you are from the descendents of the Ansar. This devotion is your legacy, which your each coming generation inherits from the preceding. You are trustworthy men of us, Ahlulbayt (a.s). I am elevating you and ennobling you by an excellence, through which you will surpass all Shi'a in devotion, by sharing a secret with you and sending you to purchase a certain slave girl."

He then wrote a very fine letter in Roman script and language; and imprinted his seal on it. He took out a yellow cloth containing two hundred and twenty dinars. He said: "Take this
and go to Baghdad."…[].

Source: Al-Ghaybah Al-Tusi. Pg. # 208, H. # 178.



Even though the chain of Sheikh Al-Sadooq is another support for the chains of Sheikh Al-Tusi and Al-Tabari. We shall go on to discuss the status of the two narrators of Sheikh Al-Tusi who are Abul Mufaddal and Muhammad ibn Bahr Al-Shaybani:

Sheikh Al-Mahuzi:

Al-Najashi says: "Abul Mufaddal, he used to travel to hear Hadeeth his entire life, he was originally from Kufa. He was positive (in narrating Hadeeth) at the beginning of his career, but after that he became confused (i.e. made mistakes) and I saw most of our scholars criticize him and weaken him. He has written many books, I have seen this Sheikh and heard many narrations from him, but then I stopped narrating from him, except through an intermediary narrator between me and him."

Sheikh Al-Tusi says: "Al-Shaybani, he has narrated a lot of narrations, his memory was good, however a group of our scholars have weakened him. We have narrated all his narrations through a group of our scholars."

For his statement it becomes evident that he inclines towards praising him and his greatness, for if he was weak in his opinion he would have weakened him himself, not conveying the statement about his weakness to "a group of our scholars" the proofs for which will be presented later.

As for the statement of Al-Najashi, it can be used from his statement that the narrations of Abul Mufaddal in the time of his positiveness (Tathbit) are acceptable, but when he became confused his narrations from that time should be abandoned, for Al-Najashi has met Abal Mufaddal when he was 15 years old, so his narration from him through intermediaries for avoiding narrating from him directly was during his confusion, because he has narrated from a group of people who had passed away 70 years before him, and the source of this slander is from the Ammah (the Sunnis), and that is why Al-Najashi wondered in the biography of Al-Mas'oudi, after sending blessings upon him: "This is the man that Abul Mufaddal Al-Shaybani, may Allah (swt) bless him, claims that he has met him and has taken his permission to narrate his narrations."

In addition to that, the word, "Takhlit (confusion)" among scholars in that time, does not mean any slander on his uprightness, it rather shows the lack of avoiding narrations from narrators who are weak and accused of Ghuluw and exaggeration in beliefs. And Abul Mufaddal as it was mentioned from Al-Khateeb Al-Baghdadi has narrated from an extensive number of people, from Egyptians, Shamis, Jazahiriyeen and from the people of many more cities, from known and unknown people.

The evidence for his greatness and the irrelevance of the slanders against he himself, is that Sheikh Al-Tusi in his Al-Fehrist has trusted upon him in a very high and strong manner, and has not paid attention to those who has deemed him weak, to the extent that if we say that the book of Al-Fehrist of Sheikh Al-Tusi is actually the book of Abul Mufaddal Al-Shaybani, it would not be something strange; because near to half of the chains of Sheikh are through Abil Mufaddal Al-Shaybani. And he has narrated in Al-Amali more than a quarter of it from him and has taken his narrations as proof in his other books and in some cases he has sent blessings upon him.

As the trustworthy and great Sheikh, Abul Qasim Al-Qummi Al-Khazzaaz has narrated many narrations from him and has sent blessings upon him and asked Allah (swt) for mercy upon him and has behaved with him like he has behaved with Sheikh Al-Sadooq. This is despite the fact that he has not sent blessings and mercy even on some of his greatest Sheikhs and he has authenticated several of his narrations. Likewise the younger Tabari has narrated from him many narrations in his book Dala'il Al-Imamah, sending blessings upon him and asking Allah (swt) for mercy upon him, as Imam Abul Hassan ibn Shazaan has narrated from him and has sent blessings upon him.

This all is beside the fact that the trustworthy teacher of Sheikh Al-Najashi, Abul Faraj Muhammad ibn Alee ibn Ya'qoub Al-Qanahi has authored a book called: 'Mu'jam Rijal of Abul Mufaddal,' if Abul Mufaddal was not of the great scholars of this creed and of its great and trustworthy Huffadh (scholars of Hadeeth), this great and trustworthy Sheikh would have not taken the burden on himself to write a book about those from whom Abul Mufaddal Al-Shaybani has narrated hadeeth.

It is very rare to find among narrators of the Shi'a and Ammah (Sunnis) someone on his level of precision, who records even the year of his hearing of every hadeeth and the place and how he has heard the narration and also because of the correctness of the chains and their clarity. So when he says for example that so and so narrated to us in Isfahan, when we check the history of Isfahan and its narrators, we find that the one from whom he has narrated has a biography in those books (which have been written about the scholars of those cities), so his chains, may Allah (swt) bless his soul, are a source for the scholars of Rijal, and that is why the scholars of our opponents have stated that they narrate from him for his extensive knowledge, even though they weaken him.
  
Source: Al-Nusus Alaa Ahl Al-Khusus. Pg. # 961 - 964.


Sheikh Namazi Al-Shahrudi:

Muhammad ibn Bahr ibn Sahl Al-Shaybani, Abul Hussain:

He was of the theologians and was knowledgeable in hadeeth and jurisprudence, except that he has been accused of Ghuluw. He has written about 500 books, and due to that accusation he has been weakened.

And according to some, he was of the scholars of the Ammah (Sunnis), which is totally wrong, as it is obvious from his narrations that show his praiseworthiness and greatness and reveal the source of that accusation.

Of his books is the book of Al-Furuq Bayn Al-Abateel Wa Al-Huquq in the meaning of the treaty of Al-Hassan Al-Mujtaba (a.s) with Mu'awiyah that Al-Sadooq has narrated it, then Al-Majlisi has mentioned him in 10/101.

Al-Majlisi II says: The last chapter of what Muhammad ibn Bahr Al-Shaybani, known as Al-Dahni or Al-Rahni. The version of Allamah Al-Mamaqani - in his book about the superiority of the Prophets (a.s) and Messengers (a.s) and Imams (a.s) and Proofs (Hujjah) over the angels that Al-Sadooq has narrated it in his book Ilal Al-Sharaye' from him.

And Al-Sadooq has narrated through his chain from him from Ahmad ibn Masroor from Sa'ad ibn Abdullah Al-Qummi the detailed narration of his meeting with Al-Askari (a.s) and his detailed questions from our Master, Disciple of the Age (ajf). In that narration there are obvious signs that show his high status and greatness and correctness of his beliefs. It is rather evident in all of what has been already mentioned.

And Abul Mufaddal has narrated from him from Bishr ibn Sulayman the slave trader, he then narrates a long narration that Al-Askari (a.s) gave him the task to buy the mother of Al-Qa'im (ajf) (who was a slave among the captives of Rome).

And Ahmad ibn Tahir Al-Qummi has narrated from him from Alee ibn Al-Harith and blessed and detailed narration in the chapter 33, Vol. 2 /50.

And Ahmad ibn Tahir has also narrated that he said: "I entered into Karbala in the year 286 A.H. and visited…[]." Kamaluddin: Ch. 41, H. # 1. 

Source: Mustadrakaat Ilm Rijaal Al-Hadeeth. Vol. 6, Pg. # 477.


Sheikh Fattaal Al-Nishabouri (Died 508 A.H):

Section about Narjis, mother of Al-Qa'im (ajf) and her name is Malika daughter of Yashu'a son of Caesar the king:

Narrated Bishr ibn Sulayman the slave trader, of the descendants of Abi Ayyoub Al-Ansaari...[].

Source: Rawdhatul Wahidheen. Vol. 1, Pg. # 252.


Sheikh ibn Shahr Ashoub (Died 588 A.H.):

Bishr ibn Sulayman the slave trader was of the descendants of Abi Ayyoub Al-Ansari, he was of the of the followers of Abil Hassan (a.s) and Abi Muhammad (a.s)...[].

Source: Manaqib Aal Alee Talib. Vol. 4, Pg. # 472.


Allamah ibn Abdul-Hamid Al-Nili (Died 804 A.H.):

Concerning His Mother

Among the narrations that I have the permission to narrate is from Sheikh Muhammad ibn Alee ibn Babawayh, he narrates it from Abil Hussain Muhammad ibn Bahr Al-Shaybani who said: "I entered into Karbala in the year 286 A.H. and visited the grave of the estranged one of the Messenger of Allah (saw), then I returned to Madinatul Salam towards the graves of the Quraysh...[].

Source: Muntakhab Al-Anwaar Al-Madhi'a. Pg. # 105.


Sheikh Khatoon Abaadi (Died 1272 A.H.):

First Hadeeth: About his Birth and his mother:

Aboo Muhammad ibn Shazaan said: Narrated to us 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, then reappears and kills the Dajjal and fills the Earth with justice and equity, as it shall be filled with oppression and tyranny. It is not allowed for anyone to mention his name, or his nickname before his reappearance."

And the two great Sheikhs, Sheikh Muhammad ibn Babawayh Al-Qummi and Sheikh Al-Tusi have narrated in their books of Al-Ghaybah through reliable chains from Bishr ibn Sulayman the slave trader who was of the descendants of Abi Ayyoub Al-Ansari and of the special disciples of Imam Alee Al-Naqi (a.s) and his neighbour in Surra Man Ra'aa: [The story of the mother of Imam Al-Mahdi (ajf), it will be presented later].

Source: Kashf Al-Haqq or Al-Arba'oon. Pg. # 20.



Was Imam Al-Mahdi (ajf) The Son Of A Black Bondmaid?


Now we shall discuss the issue of whether the mother of Imam Mahdi (ajf) was black or not. Just to make things clear, we emphasise that we are in no way promoting or advocating racism towards a particular race. It is well known the mother of Imam Al-Jawad (a.s), the wife of Imam Ali Al-Ridha (a.s) and many other revered personalities in the history of Islam were black. It is rather to make the issue more clearer to those who are confused on such a matter.

According to Allamah Majlisi II, he said that 'black mother' in this tradition is meant for a wet nurse and not biological mother. In those times, Arabs would have many mothers, for example, their foster mothers besides their biological mother. Prophet Muhammad (saw) himself had a black foster mother whose name was Umm Ayman and she was his wet nurse. In this context, Prophet Muhammad (saw) himself had more than 4 mothers.


Al-Majlisi II:

Kamaluddin: Abdul Wahid bin Muhammad from Aboo Amr Kashshi from Muhammad bin Masud from Muhammad ibn Alee Al-Qummi from Muhammad bin Yahya from Ibraheem bin Hashim from Abi Ahmad Al-Azdi from Dhurais Al-Kunasi that he said: I heard Aba Ja'far (a.s) say: "In the Master of this affair there is a resemblance to Yusuf (a.s), son of a black bondmaid, and it is that Allah, the Mighty and Sublime would improve and reform his circumstances overnight."

Al-Ghaybah Al-Nu'mani: Ibn Uqda from Muhammad ibn Al-Mufaddal and Sa'daan ibn Ishaq and Ahmad ibn Al-Hassan, all of them from ibn Mahboub from Hisham ibn Salim from Al-Kanasi a similar hadeeth.

Explanation: His statement, "Son of a black bondmaid" contradicts many of reports that have been narrated in description of his mother, unless that we interpret "the mother" as his mother by distance (i.e. mother of Imam Al-Jawad (a.s)) or someone who has raised him.

Source: Bihar Al-Anwar. Vol. 51, # 219.


Sheikh Al-Kurani:

(Al-Ghaybah) Al-Nu'mani/163 and in 228 from Al-Kanasi who said: I heard Aba Ja'far Al-Baqir (a.s) saying:

"In the Master of this affair, there is a resemblance to Yusuf (a.s), son of a black bondmaid, and it is that Allah, the Mighty and Sublime would improve and reform his circumstances overnight."

And in Kamaluddin: 1/329 and in it is Dharees Al-Kanasi and in Ithbatul Huda: 3/469 and 538 and in it there is no "black" and in its chain it is Abi Amr Al-Laythai instead of Al-Kash'shi and in Al-Bihar: 51/41.

I say: The word "black" in the version of Al-Nu'mani is not correct, because the mother of Yusuf (a.s) was not black and the mother of Imam Al-Mahdi (ajf) also was not black, the narrations are unanimous that she was Roman, so his resemblance to Yusuf (a.s) is in being the son of a bondmaid and that Allah (swt) reforms the circumstances of affairs overnight, meaning that as what the Pharaoh saw in a dream, that became the reason of the freedom of Yusuf (a.s) and him becoming governor, in the same way, the circumstances in the world will change overnight to pave the way for Al-Mahdi’s (ajf) affairs and his reappearance.

Source: Mu'jam Al-Mawdhu'ee Li Ahadeeth Al-Mahdi. Pg. # 775.


Beside the fact that this hadeeth can refer to Imam Al-Jawad (a.s) as it will be mentioned later, the above hadeeth contains the word combination 'Amatus Sawdaa,' which normally means 'black bondmaid,' but this is not the only meaning. The root word for this word is 'Sawd' and 'Sawdaa' is the feminine form of the word 'Aswad.' One of its other meanings is when someone is described as dignified and honourable and can also refer to leadership; 'Sayyed' for example is also from the same root.

Al-Hariri:

Awsad...its feminine form is Sawdaa.

Source: Durratul Ghawas. Pg. # 162.


Al-Jawhari:

It is said for example: 'Sawwadahu Qawmuhu' (i.e. his people made him their leader). He is Aswad (superior/more honorable) than so and so, i.e. he is more dignified...

'A man asaada or aswada' has the same meaning, which means that a Sayyed (i.e. honorable and dignified) child has been born for someone, and likewise (the same phrase is used) if a black child has been born to someone.

'And Astaadal Qawm,' means that a certain group of people killed their leader, likewise if they take him captive or ask him (the hand of his daughter) for marriage.

Source: Al-Sihah Taaj Al-Lugha Wa Sihah Al-Arab. Vol. 2, Pg. # 491.



Hence with the above definition, we could also say that 'Amatus Sawdaa' means a dignified and honourable woman who was taken captive and made a bondmaid, since this possibility is not something unlikely, particularly when we possess the story of this blessed Lady.

This definition is also supported through a large number of narrations which refer to Imam Al-Mahdi (ajf) as, 'Ibnu Khayratul Amaa' which means, 'Son of the Best Bondmaids.'


Sheikh Al-Kurani:

Of the initiatives of the A'immah (a.s) in specifying the personality of Al-Mahdi (ajf):

A - May my father be ransom for the son of the best of the bondmaids:

In Al-Nu'mani/229, through his chain from Al-Harith Al-Hamadani who said that Ameer ul Mo'mineen (a.s) had said:

"May my father be ransom for the son of the best of the bondmaids!" - He meant the Al-Qa'im from among his descendants - He will humiliate the arrogant and water them a bitter nauseous drink. His sword will kill them terribly. Then the arrogant of the Quraysh will wish if they could redeem themselves with the world and all that it has, just to be forgiven. He will not stop until he pleases Allah (swt)."

Muqtadhab Al-Athar/31, through his chain from a group of narrators who were in the presence of Alee (a.s) when Hassan (a.s) came there, Imam Alee (a.s) said: "Welcome, O son of Allah's Messenger (saw)." When Hussain (a.s) came forward, he said: "May my father be sacrificed on you, O father of the son of the best of the maids!"

Someone asked: "O Ameer ul Mo'mineen (a.s)! Why did you call Hassan (a.s) that way and called Hussain (a.s) differently; and who is the best of the maids?"

He said: "That is the hidden, banished and homeless one; Muhammad bin Hassan bin Alee bin Musa bin Ja'far bin Alee (ajf), he is from the descendants of Hussain (a.s) and he placed his hand on the head of Hussain (a.s). [Likewise narrated in Kanzul Fawa'id/175, and through these two books in Ithbatul Huda: 3/463 and Bihar: 51/110 and 120]

In Al-Nu'mani/228, through his chain from Abdur Raheem Al-Qaseer had said: I said to Aboo Ja'far Al-Baqir (a.s): Does the saying of Ameer ul Mo'mineen (a.s), "May my father die for him! The son of the best of bondmaids," refer to Faatima (s.a)?" He said: "Faatima (s.a) is the best of free ladies. He (Al-Mahdi (ajf)) is the one with a big abdomen and a bright red face. May Allah (swt) have mercy upon so-and-so!" [From that book in Ithbatul Huda: 3/538, and Bihar: 51/42]

In Al-Irshaad: 2/382: From Jabir Al-Ju'fi who said: I heard Aboo Ja'far (Al-Baqir), peace be on him, say: Umar b. Al-Khattab questioned the Commander of the Faithful, peace be on him. He said: "Tell me about the Mahdi (ajf), what is his name?He answered "As for his name (the Apostle), peace be on him, took a promise from me that I would never mention it until Allah (swt) sent him." Umar said: "Give me his description." He answered: "He is a young man of medium stature with a handsome face and beautiful hair. His hair flows on to his shoulders. A light rises on his face. The hair of his beard and head is black. May my father be sacrificed for him, he is the son of the best of maids." [And in Rawdhatul Wa'idheen 2/266 and Kamaluddin: 2/648 and Al-Ghaybah Al-Tusi /470, and Anwar Al-Madhiha /56, and Aqd Al-Durar /41, and Farahid Fawa'id Al-Fikr, and E'laam Al-Waraa /434, and Al-Kharahij: 3/1152, and KashAl-Ghummah: 3/245, and Ithbatul Huda: 3/490 and 730 from Kamaluddin and Al-Ghaybah Al-Tusi and in Bihar:5 1/33…]

The description: Ninth of the descendants of Al-Hussain (a.s) and the son of the best bondmaids:

It has been narrated in Saheeh (Authentic) narrations from the Prophet (saw) in our sources that he specified Al-Mahdi (ajf) the ninth son of the descendants of Al-Hussain (a.s) and also through authentic reports in our books and the books of our opponents that the Prophet (saw) and Alee (a.s) said in description of Al-Mahdi (ajf): "May my father be sacrificed for the son of the best maids." And this does not match except the Mahdi (ajf) son of Al-Hassan Al-Aksari (a.s), for he is the ninth descendant of Al-Hussain (a.s) and his mother Narjis (r.a) was a Roman maid.

As for the opponents of the school of Ahlulbayt (a.s) they have been trapped in a trouble for their claim that Al-Mahdi (ajf) will be born later, because it does not match for him to be called that he is the son of a maid, for the age of slavery has ended! And there is no description that he is the ninth descendant of Al-Hussain (a.s), for there will be more than forty forefathers for him, the average age of every forefather is thirty years and Al-Hussain (a.s) was martyred in the year 60 A.H.?!

Ibn Abil Hadid says in Sharh Nahjul Balagha: 7/58, explaining his (a.s) statement: "Look at the Household of your Apostle (saw) , if they remain silent, you remain silent, and if they should ask for your help, help them. Allah (swt) will bring relief through a man from us, Ahlulbayt (a.s). My father be the ransom of the son of the best of the slave girls! He will not give them but the sword in anarchy, putting the sword on his shoulder for eight months; so much so that the Quraysh will say: If he were from the progeny of Faatima (s.a), he would pity us. Then Allah (swt) will incite him over the Umayyads until he leaves them broken bits and mortal remains and accursed they are, wherever they are come upon, they will be seized and massacred in a complete massacre. Such is Allah's (swt) practice with those who have passed on before: you will never find any change in Allah's (swt) conduct."

(Then ibn Abil Hadid says): "If it should be asked who this promised man is, who has been addressed by, 'My father be the ransom of the son of the best of the slave girls.' The answer would be that the Imamiyyah believe he is their Twelfth Imam (ajf) and son of a slave girl called Narjis. However, our scholars maintain he is a man from the progeny of Faatima (s.a) who will be born in the future and does not exist now."

I (Al-Kurani) say: Where are the slave girls as ibn Abil Hadid has imagined, so that the mother of Imam Al-Mahdi (ajf) could be one of them?!

Imam Al-Mahdi (ajf) son of the best maids and so is his great grandfather Imam Al-Jawad (a.s):

The description, "Son of the best maids" has been narrated from the Prophet (saw) about Imam Al-Mahdi (ajf) and about his great grandfather Imam Al-Jawad (a.s), for his mother was a black Nubian maid (r.a) and that is why he was of the an intense dark complexion that the ruler used it during the time of Haroon to disperse people from around Imam Al-Ridha (a.s) before Ma'mun forced him to become his crown successor, and it spread that his only son Muhammad Al-Jawad (a.s) is not his son, because he was not of white complexion like his father. So they brought physiognomists to check whether he is his son, so Allah (swt) helped him over the liars, (his uncle Alee ibn Ja'far says about the story of physiognomists and their nullification of the claims of those liars: "I stood up and kissed Aboo Ja'far (a.s), and his saliva came in my mouth. Then I said, 'I testify that you are my Imam before Allah (swt).' Al-Ridha (a.s), wept and said, 'O uncle, did you not hear what my father said? The Messenger of Allah (saw) has said, 'May Allah (swt) keep my soul and the soul of my father in service for the cause of the son of the best slave girl, son of  a Nubian (a town in Sudan), a lady with a fresh smelling mouth, a lady who will give birth to a purified one. May Allah (swt) condemn the U'aybiss (the Abbassids) and their descendents, the mischief makers who murder them (A'immah) for years, months and days, cause them great sufferings and to endure bitter frustrations. He will live in exile, away from home, suffering the pain of the murder of his father and grandfather. About the one who has disappeared (from the eyes of his loved ones) it will be asked, 'Is he dead or perished? No one will know in which valleys he will travel. Can such a person, O uncle, be anyone other than from my descendants?' I then said, 'You have spoken the truth, may Allah (swt) keep my soul in service for your cause.'! [Al-Kafi: 2/322, and Al-Irshaad /317, and E'laam Al-Waraa /330 and Bihar: 50/21]

So Al-Mahdi (ajf) is son of the best maids and his great grandfather Al-Jawad (a.s) is also son of the best maids and Al-Mahdi (ajf) is the one who will live in exile, away from home and will have an occultation and that is the meaning the statement of the Prophet (saw) that he will be the avenger of the people of deviancy and mischief that Banu Umayyah created and the Uaybiss, i.e. the Abbassids followed them in it.

And it is obvious from the statement of the Prophet (saw) about Al-Mahdi (ajf): "May my father be sacrificed for the son of the best maids" was so much famous that some people claimed it even for Zayd Al-Shaheed (r.a), as in Al-Nu'mani/229, through Abi Sabah who said: Once I came to Aboo Abdullah as-Sadiq (a.s). He said to me: "What (news) do you have?"

I said: "Good news about your uncle Zayd! He has risen and claims that he is a son of the slave girl. He claims that he is Al-Qa'im of this Ummah and that he is a son of the best of the bondmaids." He said: "He has told a lie. He is not as what he has said. If he rises, he will be killed."

I (Al-Kurani) say: The rejection (of Zayd's claim) in this hadeeth is for those who have claimed that Zayd is Al-Mahdi (ajf), for it has been narrated in Saheeh (Authentic) narrations from Imam Al-Sadiq (a.s) and others of the A'immah (a.s) praising Zayd Al-Shaheed and his high status and that he invited people to resist against the oppression and invited towards the Imamate of the Deserved One from among the Progeny of Muhammad (saw).

Source: Mu'jam Al-Mawdhuhi Li Ahadeeth Al-Mahdi. Pg. # 766 - 769. 


Here we find that the black bondmaid refers to the mother of Imam Al-Jawad (a.s) as Sheikh Al-Kulayni and some other scholars have narrated:

Sheikh Al-Kulayni:

Alee ibn Ibraheem has narrated from his father and Alee ibn Muhammad Al-Qasani all from Zakariyya ibn Yahya ibn Al-Nu'man Al-Sayrafi who has said the following: I heard Alee ibn Ja'far speaking to Al-Hassan ibn Al-Hussain ibn Alee ibn Al-Hussain as follows, "By Allah (swt)! Allah (swt) has supported Aboo Al-Hassan Al-Ridha (a.s)."

Al-Hassan then said, "Yes, by Allah (swt), may Allah (swt) keep my soul in service for your cause, his brothers have rebelled against him." Alee ibn Ja'far then said, "Yes, by Allah (swt), and we, his uncles, rebelled against him." Al-Hassan said to him, "May Allah (swt) keep my soul in service for your cause, how did you deal with it? I was not present with you." He said, "His brothers said to him and so did we, 'There has never been an Imam with a dark complexion from us.'" Then Al-Ridha (a.s), said to them, "He is my son." They said, "Messenger of Allah (saw) did judge on the basis of physiognomy, thus, we can also have a judgment on that basis." The Imam (a.s) said, "You may call one who knows physiognomy, but I will not do so. You should not give information about why you have called them. You must stay home. When they will come, we should, all of us, be in the garden. His uncles, brothers and sisters should all line up."

They dressed Al-Ridha (a.s), in a gown made of wool with a hat of wool on his head and a spade in his hand. They asked the Imam (a.s) to act as the gardener in the garden. Then Aboo Ja'far (a.s), was brought in and they asked them (physiognomists) to find his father in the people present. They said, "His father is not present among these people, but this is his uncle, this is the uncle of his father, this is his uncle and this is his aunt. If his father is here, he is the gardener; their foot prints match." When Aboo Al-Hassan (Al-Ridha) returned, they said, "This is his father."

Alee ibn Ja'far has said, "I stood up and kissed Aboo Ja'far and his saliva came in my mouth. Then I said, "I testify that you are my Imam before Allah (swt)." Al-Ridha, wept and said, "O uncle, did you not hear what my father said? The Messenger of Allah (saw) has said, 'May Allah (swt) keep my soul and the soul of my father in service for the cause of the son of the best slave girl, son of  a Nubian (a town in Sudan), a lady with a fresh smelling mouth, a lady who will give birth to a purified one. May Allah (swt) condemn the U'aybiss (the Abbassids) and their descendents, the mischief makers who murder them (A'immah) for years, months and days, cause them great sufferings and to endure bitter frustrations. He will live in exile, away from home, suffering the pain of the murder of his father and grandfather. About the one who has disappeared (from the eyes of his loved ones) it will be asked, 'Is he dead or perished.' No one will know in which valleys he will travel. Can such a person, O uncle, be anyone other than from my descendants?'" I then said, "You have spoken the truth, may Allah (swt) keep my soul in service for your cause."

Source: Al-Kafi. Vol. 1, Pg. # 197 - 198. H. # 14.


Al-Majlisi II:

And the, 'son of the best bondmaid' refers to Al-Mahdi (ajf) and, 'son of the best bondmaid, (son of a Nubian)' refers to Imam Al-Jawad (a.s), because she was his (ajf) mother by distance, his direct mother was the daughter of the son of Caesar and she was not a Nubian (a town in Sudan).

Source: Mir'atul Uqool. Vol. 3, Pg. # 381.



Sheikh Al-Kurani:

Explanation: The meaning of, "Son of the best bondmaid, a Nubian" refers to Imam Muhammad Al-Jawad (a.s), about whom it has been said that his skin inclined towards a dark complexion and, "He will live in exile, away from home and owner of an occultationwho will be of his descendants, refers to Imam Al-Mahdi (ajf). It has been narrated many narrations through both schools that he resembles his grandfather the Prophet (saw) and it has been narrated in our sources that his mother was from Rome or the West.

Source: Mu'jam Al-Ahadeeth Al-Mahdi. Vol. 5, Pg. # 451.



The Mother Of Imam Al-Mahdi (ajf) Passed Away During The Lifetime Of Imam Al-Askari (a.s)


Sheikh Al-Namazi:

Narjis mother of our Master, the Awaited Hujjah (ajf) was Malika daughter of Yashu'a son of Caesar, king of Rome, and her mother was of the descendants of the apostles, going back her lineage to Shamoon the successor of Al-Masih (a.s). She knew the Arabic language. When she was taken captive, she introduced herself as Narjis. When she received the light through the blessed pregnancy, she was called Saqeel. When she gave birth to her son, he greeted her. She asked Aba Muhammad (a.s) to pray to Allah (swt) to put her death before him, when he informed her of what will happen to his family after his death. So she died before him and it is written on a Tablet on her grave: "This is the grave of mother of Muhammad." And the reports about it are to be found in Bihar and has been mentioned before, where topics related to the word 'grave' were discussed.

Source: Mustadrak Safinatul Bihar. Vol. 10, Pg. # 25.


Sheikh Al-Sadooq:

Narrated to us Muhammad bin Alee Majilaway: Narrated to us Muhammad bin Yahya Al-Attar: Aboo Alee Khaizarani narrates on the authority of a slave girl he had presented to Aboo Muhammad (a.s) and when Ja'far Kazzab had seized over the house, she had escaped from Ja'far and Aboo Alee had married her. Aboo Alee said: "She told me that she had been present at the birth of the Master (ajf) and that the Master's mother's name is Saqeel; and that Aboo Muhammad (a.s) had told the Master's mother what will happen to his family. Therefore, she had asked Aboo Muhammad (a.s) to pray for her that her death comes before his. Thus, she died before him in the lifetime of Aboo Muhammad (a.s). On her tombstone it is inscribed: 'This is the grave of Umm Muhammad.'"

Aboo Alee said: I heard this bondmaid reminisce that when the Master (ajf) was born, she saw a beam of light shining from him and reaching the zenith of the heaven; and that she saw white birds descending from the heavens and touching their wings against his head and face and the rest of his body and then fly away. She said: "We informed Aboo Muhammad (a.s) about it. He laughed and then said: 'These are angels from the heavens, who descended to be blessed by him. They are his aides when he rises.'"

Source: Kamal Al-Deen wa Tamam Al-Ni'mah. Pg. # 396 - 397.



Another Account Of The Mother Of Imam Al-Mahdi (ajf)

Sheikh Al-Noori Al-Tabarsi:

But the previous statement is stronger according to the authentic report which Aboo Muhammad Fadhl bin Shazaan, who passed away after the birth of Imam Zamana (ajf) and before the martyrdom of Imam Hassan Askari (a.s), has mentioned in his Kitabul Ghaybah (Book of Occultation): Narrated to me Muhammad bin Alee bin Hamza bin Hussain bin Ubaydullah bin Abbas bin Alee ibn Abi Talib (a.s) that: I heard from His Eminence, Imam Hassan Askari (a.s) that he said: "The Wali of Allah (swt), the Divine Proof on the creatures, my successor after me, was born circumcised on 15th Shaban of the year 255 A.H. at dawn. And the first of those who washed him was Rizwan, the caretaker of Paradise and after that a group of angels washed him with waters of Kauthar and Salsabeel. After that my aunt, Hakima Khatoon, daughter of Muhammad, son of Alee Ridha (a.s) washed him."

Reason for difference in the name of his respected mother

After that they asked Muhammad bin Alee, who is the reporter of this tradition, about the mother of Saahebul Amr (a.s) and he said: "His mother was Malika, who is sometimes called as Susan and sometimes as Rayhana; she also had the names of Saqeel and Narjis."

Source: Al-Najm Al-Thaqib. Vol. 1, Pg. # 135.


Sheikh Al-Fadhl ibn Shazaan (Died 260 A.H.):

Narrated to us Muhammad ibn Alee ibn Hamzah ibn Al-Hassan ibn Ubaydullah ibn Al-Abbas ibn Alee bn Abi Talib (a.s) saying: I heard from His Eminence, Imam Hassan Askari (a.) that he said: "The Wali of Allah (swt), the Divine Proof on the creatures, my successor after me, was born circumcised on 15th Shaban of the year 255 A.H. at  dawn. And the first of those who washed him was Rizwan, the caretaker of Paradise and after that a group of angels washed him with waters of Kauthar and Salsabeel. After that my aunt, Hakima Khatoon, daughter of Muhammad, son of Alee Ridha (a.s) washed him."

After that they asked Muhammad bin Alee, who is the reporter of this tradition, about the mother of Saahebul Amr (a.s) and he said: "His mother was Malika, who is sometimes called as Susan and sometimes as Rayhana; she also had the names of Saqeeland Narjis."

Source: Mukhtasar Ithbatul Raj'ah. Pg. # 212, H. # 11.


Sheikh Al-Mahuzi:

Al-Fadhl ibn Shazaan: Narrated to us Muhammad ibn Alee ibn Hamzah Al-Alawi saying: I heard Aba Muhammad (a.s) saying: "Verily the Friend of Allah (swt) and His Proof over His servants has been born and my successor after me, while he was circumcised, he was born in the night of mid Sha'ban of the year 255 A.H. near dawn in Fajr." 

Footnote: Ithbatul Huda: 3/570, and its chain is Saheeh (Authentic), and Hurr Al-Amili has a Saheeh (Authentic) chain up to the book of Al-Fadhl ibn Shazaan and he has narrated this hadeeth from him and from others.

Source: Al-Nusus Alaa Ahl Al-Khusus. Pg. # 563.



This narration also supports the report of the Roman Princess, for her real name was Malika and she introduced herself as Narjis when she was taken captive. The differences in regards to the names of the Mother of Imam Al-Mahdi (ajf) will be discussed below Insha'Allah Ta'ala.

Attesting Muhammad ibn Alee ibn Hamzah Al-Alawi

Sheikh Al-Najashi:

Muhammad ibn Alee ibn Hamzah ibn Al-Hassan ibn Ubaydallah ibn Al-Abbas ibn Alee ibn Abi Talib (a.s), Aboo Abdullah, he was trustworthy and the head of scholars in hadeeth, he had correct beliefs. He has narrated from Abil Hassan (a.s) and Abi Muhammad (a.s) and he used to exchanges letters (with Imam Al-Askari (a.s)) and in his house resided the mother of the Master of the Age (ajf) after the demise of Al-Hassan (a.s). He has written the book Maqatil Al-Talibiyeen. Narrated it to us Al-Hussain ibn Ubaydullah from Alee ibn Muhammad Al-Qalansi from Hamzah ibn Al-Qasim from his uncle Muhammad ibn Alee ibn Hamzah.

Source: Rijal Al-Najashi. Pg. # 332, # 938


This report also rejects the story of the mother of Imam Al-Mahdi (ajf) being arrested and put under investigation in the house of the Caliph. Al-Najashi does not give the source for his claim, however, it is highly unlikely for the mother of the Imam (ajf) to reside in the house of someone else even if the person was of a high status such as ibn Hamzah Al-Alawi who was a trustworthy companion of two Imams (a.s) and was of the descendants of Abul Fadhl Al-Abbas (a.s). Closer relations of Imam Al-Askari (a.s) were still alive, such as his (a.s) mother and his Aunt Hakima etc. and Allah (swt) knows best.

In any case, the main point which we derive from the report of the mother of Imam Al-Mahdi (ajf) passing away in the lifetime of Imam Al-Askari (a.s) as Sheikh Al-Sadooq reports, and the report which says that she resided in the house of ibn Hamzah Al-Alawi after the demise of Imam Al-Askari (a.s), is that they both reject that she was among the bondmaids who were arrested by the Caliph and put under investigation for two years.   


Differences In The Names Of The Mother Of Imam Al-Mahdi (ajf)


Sheikh Al-Kurani:

We have mentioned before through a Saheeh (Authentic) chain from Kashf Al-Haqq/33 that she was called Malika, who is sometimes called Susan and sometimes as Rayhana; she also had the names of Saqeel and Narjis. And that shows the constraint of the Imam (a.s) in changing her name to confuse the emissaries of the government.

Source: Mu'jam Al-Mawdhu'ee Li Ahadith Al-Mahdi. Pg. # 833.


Sheikh Abbas Al-Qummi:

Chapter: The Birth of our Master Al-Imam Master of the Age (ajf)

He was born in Surra Man Ra'aa in the night of mid Sha'ban of the year 255 A.H. His mother is Malika daughter of Yashu'a son of Caesar, king of Rome. His mother was one of the descendants of the apostles (of Prophet Jesus (a.s)), her lineage goes to Shamoon the vicegerent of Al-Masih (a.s), and when she was taken captive, she introduced herself as Narjis, so that the old slaver cannot recognize her. When she received the light and the brightness due to the blessed pregnancy, she was called Saqeel.

Source: Al-Anwar Al-Bahiyya. Pg. # 335.


Sheikh Yusuf Al-Bahrani:

Al-Imam Al-Mahdi ibn Al-Hassan (may Allah (swt) hasten his reappearance and ease his rise), may Allah (swt) make us of his friends and supporters, he was born in Surra Man Ra'aa. It is said that it was a Friday of the month of Ramadhan of the year 254 A.H. and it is also said 15th Sha'ban of the year 255 A.H., it is also said 22th Sha'ban of that year and that is what Sheikh Al-Tusi has chosen in his book Al-Ghaybah and his mother was Rayhana. She was also called Sayqal and Susan and it is also said Maryam daughter of Zayd Al-Alawiyya, but as our Sheikh Al-Majlisi has chosen, her name was Malika and her title was Narjis, daughter of Yashu'a son of the Caesar, king of Rome and her mother was of the daughters of Shamoon Al-Safaa, the successor of Isa (a.s) and he has narrated a long hadeeth from Sheikh Al-Sadooq that shows Imam Al-Hadi (a.s) sending someone of his disciples to buy her for him and gave her to his son Al-Hassan (a.s) and she bore Al-Imam Al-Qa'im (ajf), he then says that her name being Maryam daughter of Zayd Al-Alawiyya is highly weak. 

I say: And it is supported by what Sheikh Al-Sadooq has narrated in his book Uyoon Al-Akhbaar Al-Ridha in the narration which is about the Tablet, it says: "His mother will be a bondmaid whose name is Narjis." And he (ajf) was five years old when his father passed away. Allah (swt) granted him wisdom and authority as a child as He had given to Yahya (a.s) and Isa (a.s).

Source: Al-Hada'iq Al-Nadhira. Vol. 17, Pg. # 440.


Sheikh Al-Hudhayni:

His mother was: Saqeel, and it is also said: Narjis, and it is also said: Susan and it is also said: Maryam daughter of Zayd sister of Hassan and Muhammad ibn Zayd Al-Hussaini Al-Da'ee in Tabaristan, the confusion of names happens about the bondmaids who bear a child. However, the famous and correct name is Narjis.

Source: Al-Hidayatul Kubra. Pg. # 386.


As proven up to this point, the most popular names or titles for the mother of Imam Mahdi (ajf) according to narrations, the statements of scholars and also the report of the Scroll of Lady Faatima (s.a), is the name Narjis. Of facts that supports the story of the mother of Imam Al-Madhi (ajf) is when we check the meaning of this name in the Arabic and non-Arabic dictionaries. Nargis is the Arabized translation of the Greek word Narkisus, which is a flower grown in those areas. This supports the story of the Roman Princess, since a Greek name does not match with an African bondmaid.

Muhammad Ruwas Qal'aji:

After the Islamic conquests, building, agriculture, industry, trade, shipping, handcrafts, engineering and construction and so on of the jobs and professions made it necessary to take many new words and traditions, expression and vocabularies from other nations, in food, drinks, clothing, carpeting, and furnishing, ornaments and utensils, weaponry and equipment and tools, medicine and pharmacy, because the Arabs were not familiar with all these new things in their previous life, they had to borrow the vocabulary of non-Arabs after Arabizing them to make them easier for themselves, as they took refuge by deriving and expansion of their scope through metaphors too. That way, new vocabularies were born and we will mention a few example of such vocabularies: ...

Narjis: It is a flower in spring; it is taken from the Greek word Narkisus.

Source:  Mu'jam Lughat Al-Fiqh. Pg. # 12 - 13.


Dr. Goerge Post:

Narjis, a white flower that grows between rocks in the shores of Syria and Palestine and in the cracks of springs. This flower has a sharp smell and its name in botany is Narcissus Tazetta, L.

Narkissus (Narjis), was a Christian (family) in Rome to whom Paul has sent his greetings. (Bible, Romans: 15:11)

Source: Qamoos Al-Kitab Al-Muqaddas (Arabic Bible Dictionary). Vol. 2, Pg. # 422 - 423.



As we have concluded from the above facts, it is obvious that the name Narjis is rather European/Mediterranean and not of African origin.

We shall now go on to discuss the account of the brother of Imam Al-Askari (a.s), Ja'far who has been attributed the title, 'Ja'far Al-Kazzab' (liar). We shall also point out some more information and facts in regards to the mother of Imam Al-Mahdi (ajf) Insha'Allah Ta'ala.


Ja'far Al-Kazzab (The Liar)


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 Kazzab 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.


We previously mentioned what Sheikh Hurr Al-Amili has said about this hadeeth in his book Al-Amal Al-Amil and that is the fact that this narration has been narrated also by Al-Fadhl ibn Shazaan directly from Safwan ibn Yahya which is another Saheeh (Authentic) chain. We shall cite it here once again.

Sheikh Hurr Al-Amili:

Ibn Babawayh has narrated in the book Kamaluddin from Alee ibn Abdullah Al-Warraq from Muhammad ibn Haroon from Abdullah ibn Musa from Abdul-Adhim ibn Abdullah Al-Hassan from Safwan ibn Yahya from Ibraheem ibn Abi Ziyad from Abi Khalid Al-Kabuli from Alee ibn Al-Hussain (a.s) in a long narration about the designation of the Imams (a.s), until he (a.s) said: "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 it has been narrated also by Al-Tabarsi in Al-Ehtijaj from Abi Hamzah and by Al-Rawandi in Qisas Al-Anbiya and by Al-Fadhl ibn Shazaan in Risalah Al-Raj'ah from Safwan ibn Yahya with the rest of the chain and Al-Sadooq has narrated it also from a group of his Sheikhs from Ahmad ibn Abi Abdullah Al-Kufi from Sahl ibn Ziyad from Abdul-Adhim Al-Hassani likewise.

Source: Amal Al-Amil. Vol. 1, Pg. # 9 - 10.


Sheikh Al-Hudhayni:

[The report about lady Narjis]

Al-Hussain ibn Hamdaan said: narrated to me Alee ibn Bishr from Ja'far ibn Yazeed Al-Rahawi from Muhammad ibn Mufaddal from Al-Hassan ibn Muskan from Dawood Al-Ruqqi from Abi Hamzah Al-Thumali from Maytham Al-Tammaar from Jabir ibn Abdullah Al-Ansari who said: The Messenger of Allah (saw) said: "When Ja'far ibn Muhammad ibn Alee ibn Al-Hussain (a.s) is born, so name him Ja'far Al-Sadiq, because a son will be born among his descendants who will be called: 'Ja'far Al-Kazzab (the liar),' woe to him for his courage against me and his revolt against his brother, the owner of the Truth and against Imam of people and Mahdi of this Ummah."

For this reason Ja'far Al-Sadiq (a.s) and Ja'far Al-Kazzab were given those titles. He was Ja'far ibn Alee ibn Muhammad ibn Alee ibn Musa ibn Ja'far Al-Sadiq and he was famous and known for being an alcoholic, and he is the one who brought the bondmaid of his brother Al-Hassan ibn Alee (a.s) to the ruler and said to him: "My brother passed away and he did not have a son. However, he left his bondmaid Narjis pregnant and she and Wardas who was of the people of the Book, two bondmaids of Al-Hassan ibn Alee (a.s) from his house in the Atash passage and they were imprisoned for two years, until it became clear that what was claimed about Narjis and others was wrong, they were then released."

Source: Al-Hidayatul Kubra. Pg. # 295.


Sheikh Al-Mufid:

The Account of the Death of Aboo Muhammad Al-Hassan ibn Alee (Al-Askari), Peace be on him, the place of his grave and the report about his son Aboo Muhammad (Al-Hassan Al-Askari), fell sick on the 1st on the month of Rabi Al-Awwal in the year 260 A.H. (873). He died on Friday, 8th of that month in the same year. At the time of his death he was twenty-eight years old. He was buried in the house in which his father was buried - the house for both of them was in Samarra. He left behind his son - the one who is awaited (to bring about) the state of truth. He had concealed his birth and hidden his affair because of the difficulties of the times and the intensity of the search by the authorities of the time for him. This activity by them to enquire into his affair was because of what circulated among the adherents (madhhab) of the Shi'a of the Imamites concerning him, and because of what was known about their awaiting him. (Al-Hassan Al-Askari) did not make his son publicly known during his life-time and the ordinary people were not able to recognise him after his death.

Ja'far b. Alee, the brother of Aboo Muhammad (Al-Hassan Al-Askari), peace be on him, took it upon himself to seize what (Al-Hassan Al-Askari) had left. He strove to detain the women slaves of Aboo Muhammad (Al-Hassan Al-Askari), peace be on him, and to imprison his wives. He made vicious insinuations against (Al-Hassan's (a.s)) followers for awaiting his son, for affirming his existence and for maintaining his Imamate. He harassed the people so that he made them afraid and scared them away. Because of that, all this terrible treatment in terms of detention, imprisonment, threats, disparagement, degradation and humiliation occurred for those who were left by Aboo Muhammad (Al-Hassan Al-Askari), peace be on him. Yet the authorities did not gain any information. Ja'far took public possession of (the property) which Aboo Muhammad (Al-Hassan Al-Askari), peace be on him, had left. He strove to take his place in the eyes of the Shi'a. However, none of them would accept that nor believe him with regard to it. He went to the authorities of the time seeking the position of his brother. He offered them a great deal of money. He offered them everything by which he thought that he could advance himself. Yet he convinced no one of that.

There are numerous reports of Ja'far to this effect, which I feel it appropriate not to mention for reasons whose explanation does not concern this book. They are well-known among the Imamites and those who know the account of the general populace (Ammah - non-Shi'a). We seek help from Allah (swt)...

Source: Al-Irshaad. Vol. 2, Pg. # 336 - 337.




The Gathering In The Year 278 A.H. Of Imam Al-Askari (a.s) And Ja'far Al-Kazzab


Sheikh Al-Kulayni:

Al-Hussain ibn Muhammad Al-Ash'ari and Muhammad ibn Yahya and others have narrated the following: Ahmad ibn Ubayd Allah ibn Khaqan was in charge of collecting property and other taxes in the city of Qum. One day in his presence the Alawids and their beliefs were mentioned.

He was a hardheaded Nasibi (abusive of Alawids). He said, "In the city of Surra man Ra'a, I never saw a man from the Alawids like Al-Hassan ibn Alee ibn Muhammad ibn Al-Ridha (a.s), in guidance, calmness, piety, nobility and generosity to his family and among Banu Hashim. They as well as the official, the ministers and common people gave preference to him over their elders and the noble ones.

One day I was standing next to my father (as an assistant or guard) and it was the day of his meeting people. His guards came and said, 'Aboo Muhammad ibn Al-Ridha (a.s) is at the door.' He said loudly, 'Allow him to come in.' I was surprised at their mentioning so boldly someone with his Kunya (i.e. father of so and so) before my father while only a Caliph, a crown Caliph or one who by the command of the Sultan were to be addressed that way could have been treated as such. A man with a fair complexion came in. His height was good and his face looked handsome, physically very good and young. He looked majestic and awesome. When my father looked at him he stood up and walked toward him several steps. I had not seen him doing this to a person from the clan of Banu Hashim and the officers. When he (my father) approached him (ibn Al-Ridha (a.s)) he embraced him, kissed his face and chest and holding his hand led him to sit on his own place for prayer and himself sat next to him turning his face toward him. He talked to him and said often, 'May Allah (swt) keep my soul in service for your cause.' I was surprised at what I saw. At this time the servant came and said, 'Al-Muwaffaq (brother and commander in chief of the Caliph) has come.'

Whenever he (Al-Muwaffaq) came to my father, he received preference over the officers and other personalities. They stood up in the presence of my father between the door and the seat of my father until he came in and left. My father was still paying attention to Aboo Muhammad (a.s), and was talking to him until he looked at his special servants and said, 'May Allah (swt) keep my soul in service for your cause, now you may leave if you so wish.' He then said to his guards to lead him through the back so that he (Al-Muwaffaq) would not see him. He stood up and my father also stood up and embraced him and he left. I asked the guards of my father and his servants, 'Woe is you! Who was the man whom you addressed by his Kunya before my father and my father treated him as he did?' They said, 'This Alawid man is called Al-Hassan ibn Alee, recipient of divine supreme  covenant, known as ibn Al-Ridha (a.s).' This surprised me even more. The whole day I thought anxiously about his affairs and the behaviours of my father and I did not see him until it was night. He usually said his Isha (late evening) prayer and studied the things that he needed of the issue to present before the Sultan. When he prayed and began to study, I went and sat before him while he was alone. He asked, 'O Ahmad, do you need something?' I said, 'Yes, my father. If you allow me I want to ask.' He said, 'You have permission my son, say whatever you like.' I said, 'Father, who was the man you met in the morning and behaved with him the way you did toward him with so much glorification, greatness and reverence with such expressions as, "May Allah (swt) keep my soul and the soul of my parents in service for your cause?" He said, 'My son, he was the Imam (Leadership with Divine Authority) of Al-Rafidha (those who refuse to accept the leadership of people other than Alee ibn Aboo Talib (a.s) and his infallible descendents). He is Al-Hassan ibn Alee (a.s) known as ibn Al-Ridha.' He remained quiet for a while and then said, 'My son, if the Imamat (leadership) would be removed from the Abbassid Caliphs, no one from the clan of Banu Hashim could deserve to become the Imam except this man. He deserves it because of his distinctions, piety, guidance, safety (from mistakes), his chastity, his worship, his beautiful moral characteristics and perfection. Had you had a chance to see his father you would have seen a man of great intelligence, nobility and excellence.' This increased my anxiety, thinking with anger toward my father and I thought his dealing and behaviour toward him and his words for him were excessive.

Thereafter, there was nothing more important to me than to ask more about him and investigate his affairs. Whoever of the members of the Hashimite clan or the guards, the clerks, the judges, the scholars of the law (Fuqaha) and other people I asked I found him being glorified, mentioned with greatness and high position.

I would hear very beautiful words about him and see him given preference over all members of the Hashimite clan and their elders. The feeling of greatness for him increased in my heart because I did not find anyone of his friends or foe that did not speak well of him and praise him.

A certain person from the Al-Ash'ari beliefs present asked him, 'What is the news about his brother, Ja'far, O Aboo Bakr?'

He said, 'Who is Ja'far that you ask about or compare him with Al-Hassan (a.s)? Ja'far was an evildoer in public, polluted with sins, an addict drunkard, the lowest of all men and the most humiliating of his own self among men. He was worthless and mean to his own self. What happened during the time of the death of Al-Hassan ibn Alee (a.s), to the Sultan and his people astonished me and I did not think such a thing could happen. When he became ill, my father was informed that ibn Al-Ridha (a.s), had become ill. He immediately rode to reach the capital of the Caliphate. He came back in a hurry with five people of the servants of the Ameer ul Mo'mineen. They all were of his confidants and trustworthy ones among whom one was Nihriyr. He (my father) commanded them to stay close to the house of Al-Hassan (a.s), to learn about him and his conditions. He called a few physicians and commanded them to maintain contact with him and be around him mornings and evenings.

After two or three days he was informed that he (the patient) was weakening. He commanded the physicians to remain around his house and sent for the chief judge who came in his presence. He then commanded him (the judge) to select ten people from his most trustworthy ones in the matters of their religion, trust and restraint in the worldly matters. They were called in his presence and he sent them to the house of Al-Hassan (a.s). He commanded them to be there day and night and they were there until he (a.s), passed away. The city of Surra-man-Ra'a turned into one huge voice of weeping and lamentation. The Sultan sent people to search his house and search all the rooms therein and seal the contents thereof. They searched for his son and called certain women with knowledge to deal with the pregnancy. They examined his ladies. A certain woman had said that one of the ladies is pregnant. She was accommodated in a certain quarter and Nihriyr, Al-Khadim and his people and the women with him were ordered to stay guard around her. Thereafter they began to prepare for the burial. Markets were to remain closed. Members of the clan of Al-Hashim, the guards, my father and other people formed the burial procession. The city of Surra-man-Ra'a on that day had turned into a day similar to the Day of Resurrection.

When the body was readied for burial, the Sultan sent a message to Aboo Isa ibn Al-Mutawakkil and commanded him to lead the prayer. When the body was placed at the prayer area, Aboo Isa went close and uncovered his face. He then asked all the members of the Al-Hashim clan of the Alawid and Abbassid branch, the guards, the clerks, the judges and juries to bear witness that Al-Hassan ibn Alee ibn Muhammad ibn Al-Ridha, recipients of divine supreme covenant, had died a natural death in his own bed. This had taken place in the presence of the servants of Ameer ul Mo'mineen, his confidants, so and so persons of the judges and so and so persons of the physicians. He (Aboo Isa) then covered his face and ordered to pick up the body. The body was then picked up from the central area of the house and was buried in the room where his father was buried.

After his burial, the Sultan and people began to search for his son. The search was carried out extensively. All the houses and rooms were searched. The distribution of his legacy was suspended. The people appointed to guard one of the ladies who was thought of as pregnant continued their task until it was found out that such thought was invalid. When pregnancy was proved invalid, they distributed his legacy between his mother and brother, Ja'far. His mother claimed to be the executor of his will and her claim was confirmed before the judge. The Sultan, even after searching so much for his son continued his search to find traces of his son.

Thereafter, Ja'far came to my father and asked, 'Assign the position of my brother to me. I will pay you twenty thousand Dinars every year.' My father treated him harshly and rebuked him saying, 'You are a fool. The Sultan puts to the sword whoever he thinks is a Shi'a, follower and supporter of your father and brother to stop them from holding such beliefs, but he fails to achieve such a goal. Had you been considered an Imam among the Shi'a of your father and brother you would not need any help from the Sultan or others to give you such a position as that of your father and brother. If you are not considered an Imam among the Shi'a of your father and brother, you will not have such a position from us.' 

My father belittled him, considered him weak and ordered his people to keep him away from his office. My father did not give him permission for a meeting as long as he lived. We left and he remained in the same condition. The Sultan continued his search for the traces of the son of Al-Hassan ibn Alee (a.s).'"

Source: Al-Kafi. Vol. 1, Pg. # 322 - 324. H. # 1.


The account of the above gathering has been narrated also through another Saheeh (Authentic) chain from Sa'ad ibn Abdullah Al-Qummi:

Sheikh Al-Sadooq:

Some Narrations proving the martyrdom of Imam Hassan bin Alee bin Muhammad Al-Askari (a.s)

It is narrated from my father and Muhammad bin Hassan bin Ahmad bin Walid from Sa'ad bin Abdullah from those people who were present at the time of martyrdom and funeral of Hassan bin Alee bin Muhammad Al-Askari (a.s). They are countless in number and it is impossible that all of them are telling lies. We came to the court of Ahmad bin Ubaydullah bin Yahya bin Khaqaan in Sha'ban, 278 A.H, nearly 18 years after the martyrdom of Aboo Muhammad Hassan bin Alee Al-Askari (a.s). Khaqan was in charge of collecting taxes in the district of Qum during that time. He was the greatest enemy of Ahlulbayt (a.s). The issue of belief, sect, deeds and status in the eyes of the ruler of the people of the progeny of Aboo Talib in Samarra was raised unknowingly. Ahmad bin Ubaydullah said: "I have not seen a person from the family of Alee (a.s) who is like Hassan bin Alee bin Muhammad bin Alee Al-Ridha (a.s) nor have I heard about a person who has character, calmness, chastity, intelligence and honour among his Ahlulbayt (a.s), rulers and the entire Bani Hashim. It was not only they who preferred him over their seniors but also commanders of army, viziers, secretaries of court and common people honoured him. One day, I was standing with my father. It was the day for the court to be held. The guard came in and informed that ibn Ridha (a.s) was waiting outside. My father ordered in a loud voice that he should be permitted inside. A man having wheatish complexion and large eyes entered. He was tall, had a beautiful face and a handsome young body. He was full of majesty. When my father saw him, he got up and walked towards him. I remember that he had not treated any one from Bani Hashim or the commanders of armies or any of the heir-apparent. He embraced him and kissed his forehead and eyes. He held his hand and asked him to sit at the place were he used to offer Salaat and sat near him. He looked at him and started talking to him. He addressed him by his agnomen. He repeated the words: 'May I and my parents be sacrificed for you.' I was taken aback at his behaviour. Then the guard entered and informed that Muwaffiq had come (Muwaffiq was the brother of Caliph Mutamid Alee Allah Ahmad bin Mutawakkil and the commander of his army). Whenever Muwaffiq visited my father, it was customary that a battalion of his personal security guards used to enter the house and stand in a row starting from the door till my father's seat. They used to stand in the same position till he entered. My father sat carelessly (with Imam (a.s)) and talked to him. Then he said, 'You take leave if you want. May I be sacrificed on you.' Then he asked his slaves to take him behind the row of guards so that Ameer (Muwaffiq) does not see him. The Imam (a.s) got up and my father followed suit. He embraced the Imam (a.s), kissed his forehead and the Imam (a.s) left. I asked the slaves: 'Woe be on you! Who is this person?' They replied: 'He is a man from the family of Alee (a.s) called Hassan bin Alee (a.s). He is well-known by the name ibn Ridha (a.s). I was even more surprised then. I felt uneasy the whole day about what I saw. My father used to review the governmental affairs which needed to be sent to the Caliph after Isha prayer. After he did all his works, I came and sat in front of him. 

He asked: 'O Ahmad! Do you want anything?' I said, 'Yes, O father! Please permit me to ask a question.' My father said: 'O my son! You may ask whatever you want.' I said: 'O father! Who was that man who came in the morning to meet you and you treated him with extreme honour?' You repeatedly said: 'May I and my parents by sacrificed for you to that person.' Father replied: 'O son! He is the Imam of Rafidhis. He is ibn Ridha (a.s).' He paused for a moment and said: 'O son! If Caliphate is taken away from Abbassids then no one is more worthy of Caliphate among Bani Hashim than him. He is worthy of Caliphate because of his matchless excellence, chastity, honour, piety, abstinence, worship, excellent character and deeds. If you would have seen his father you would have found a great, intelligent, chaste and excellent person in him.'

Hearing this, my uneasiness and anger on my father increased. I had no option but to ask about him and know his details. I asked the soldiers, writers, judges, jurists and other people of Bani Hashim as well as of other tribes about him. Everybody said that he was honoured, supreme and a soft-speaking person and that they preferred his advice over the advice of the seniors of their house. Everybody said that he was the Imam of the Rafidhis and he is a respected personality because I have not found any of his friends or enemy talking anything about him except good and everyone praised him.

One of the Ashari from court asked, 'O Aba Bakr! What do you say about his brother, Ja'far?' He said: 'Ja'far is a person not to be talked of. Surely, Ja'far does mischief openly, he is careless and the worst drunkard. I have seen very few people like him who disgrace themselves. He is foolish, a drunkard, full of inferiority complex and unwise. When he appeared in front of the Caliph and his companions after the demise of Hassan bin Alee (a.s), by Allah (swt), I was not surprised. I had never expected him to do so. When he (Imam (a.s)) fell sick, he sent his men to my father and informed him about the illness of ibn Ridha (a.s). Immediately, he mounted a horse and moved towards Darul Khilafa. Then He came back hurriedly, accompanied by five reliable servants of the master of the faithful. One of them was Nahrir. He ordered the servants to keep a vigil on the house of Hassan bin Alee (a.s) and gather information about him from time to time. He called a group of informers and asked them to visit him from time to time. After two days, a person informed that Imam (a.s) has become very weak. My father started out to meet him and stayed with him till morning and then ordered his servants to stay with him. Then he called chief justice and ordered him to select ten such persons from the community who were known for their honesty and trustworthiness. The selected persons were thus sent to the house of (Imam) Hassan (a.s). They were ordered to stay there day and night. They were supposed to stay in his house till his demise. After a few days of the month of Rabi I, 260 A.H passed by, the news spread in entire Samarra that ibn Ridha (a.s) had passed away.

The Caliph sent a few persons for enquiry. Those persons sealed everything of the Imam (a.s). They wanted to see the sons and heirs. Such women were brought who could detect the pregnancy. They checked all the wives of the Imam (a.s). Some of them informed that one of the slave-girls was pregnant. She was kept inside a room under close observation of a man named Nahrir, his companions and a few women. Then he made preparations for the rites of the Imam (a.s). He closed all the markets. My father, people of Bani Hashim, soldiers, secretaries and other people attended his funeral. It was like Judgment-day in Samarra. When the rites were completed, the Caliph called Aboo Isa ibn Mutawakkil and asked him to offer funeral prayer. The coffin was prepared for prayer and Aboo Isa moved near it and removed the cloth off the face of the Imam (a.s) and addressed the people, 'This is Hassan bin Alee bin Muhammad bin Al-Ridha (a.s) who died a natural death and the servants of Ameer ul Mo'mineen, and so-and-so judges are witness to it.' Then he covered his face and stood up to offer the funeral prayer. He recited five takbirs and the bier was ordered to be lifted. The bier was taken from his house and the Imam (a.s) was buried near the grave of his father.

When the people dispersed after burying him, the Caliph and his companions began looking for the Imam's (a.s) son. They raided his houses. They halted the distribution of his property among heirs and the slave-girl who was supposed to be pregnant was watched for about two years by the same people. Then his property was divided amongst the mother of the Imam (a.s) and his brother, Ja'far. His mother claimed that she had the will of the Imam (a.s) regarding distribution of wealth and proved it in front of the chief justice. The Caliph was constantly in search of his son during this time. Ja'far came to my father after distribution of wealth and said, 'Give me the rank of my father and my brother. I shall pay twenty thousand dinar every year.' My father scolded him and said: 'Get lost! You king of foolishness. If your people consider you Imam there is no need for any ruler to declare you as such. However, if you don't have such a rank among them then we cannot give it to you. You are a degraded and a lowly person.' Then his entry into the court was banned by my father. After my father's death, we left that place. The conditions remained the same and the Caliph was in search of Hassan's son till even today.'"

(Al-Sadooq): Is something superior to death? How is it possible to deny a fact seen with one's eyes? The king did not stop looking for his son because he had heard that a son was already born a few years before the martyrdom of his father and the Imam (a.s) had presented his son to his companions and said: "He will be your Imam after me. He will be my successor. Follow him after me and do not get divided. If you get divided in the matter of religion, you will be destroyed. You will not see him from now on." Then the Imam (a.s) made his son disappear and he did not appear again. Hence, the king was continuously on a lookout for him.

Source: Kamal Al-Deen Wa Tamam Al-Ni'mah. Pg. # 49 - 53.

  
The above reports of this gathering in the year 278 A.H. reveals that Ja'far Al-Kazzab worked closely with the Caliph in order to arrest the son of Imam Al-Askari (a.s), and when the bondmaids of Imam Al-Askari (a.s) were checked for pregnancy, they found one from amongst them to be pregnant. The bondmaid in question did not make such a claim as some scholars and other sects suggest. However, she along with some other maids were put under investigation for two years in the house of the Caliph by his women and midwives. Finally, when they found that the bondmaid was not pregnant, they released all of them.

Another issue here is that there is no evidence to suggest that this particular bondmaid who was arrested and was under investigation was in fact Narjis (r.a), the mother of Imam Al-Mahdi (ajf). In reality, we find Narjis (r.a) passed away during the lifetime of Imam Al-Askari (a.s) as mentioned previously.

As reported, Ja'far Al-Kazzab saw Imam Al-Mahdi (ajf) on two occassions, once when he wanted to pray on the body of Imam Al-Askari (a.s) and the other, when Ja'far claimed inheritance from his brother Imam Al-Askari (a.s). On both these occassions, Imam Al-Mahdi (ajf) rebuked him and at that time Ja'far Al-Kazzab was fully aware that the Caliph was looking for the son of Imam Al-Askari (a.s), and so he reported it to the emissaries of the Caliph who then came looking for the son. But because they could not find him (ajf), they instead arrested the bondmaids of Imam Al-Askari (a.s), as they thought one of the bondmaids was pregnant. 

These events occurred exactly as it was prophesied by the Messenger of Allah (saw) in Saheeh (Authentic) reports which we previously mentioned. We also find more detailed accounts and reports from our scholars of these two occassions in the following narrations.


Sheikh Al-Sadooq:

Narrated to us Muzaffar bin Ja'far bin Muzaffar Alawi Amari: Narrated to us Ja'far bin Muhammad bin Mas'ud from his father: Narrated to us Ja'far bin Ma'roof from Abi Abdullah Balkhi from Muhammad bin Salih bin Alee bin Muhammad bin Qamber, the elder, slave of ar-Ridha (a.s) that he said: The Master of the Age (ajf) came to Ja'far Al-Kazzab from an unknown place when the latter was claiming inheritance after the passing away of Aboo Muhammad (a.s). The Imam (ajf) said to him: "O Ja'far, why are you claiming that which is our right?" Ja'far was absolutely confounded. After that the Imam (ajf) disappeared from his sight. Ja'far searched for him among the people but could not find him. When his grandmother, the mother of Al-Hassan (a.s) passed away after having willed that she must be interred in the house, Ja'far argued: "This is my house and no one will be buried here." So the Imam (ajf) came to Ja'far and said: "O Ja'far, is it your house?" After that he disappeared from his sight and he never saw him again.

Source: Kamal Al-Deen Wa Tamam Al-Ni'mah. Pg. # 405 - 406.


The two occassions wherein Ja'far Al-Kazzab saw the Imam (ajf) are supported by other narrations such as the following narration of Sheikh Al-Kulayni and others which are more detailed.

Sheikh Al-Kulayni:

Alee has narrated from Aboo Abd Allah ibn Salih and Ahmad ibn Al-Nadr from Al-Qanbari, one of the descendents of Qanbar Al-Kabir (great), the slave of Aboo Al-Hassan Al-Ridha (a.s), who has said the following: Once Ja'far ibn Alee was mentioned and he reproached him. I said to him, "Well, there is no one (in his family) besides him. Have you seen him?" He said, "I have not seen him (the twelfth Imam (ajf)) but other people have seen him." I then asked, "Who has seen him?" He said, "Ja'far (the impostor) has seen him twice and has quite a story to tell."

Source: Al-Kafi. Vol. 1, Pg. # 203. H. # 9.


Sheikh Al-Sadooq:

Narrated to us Abul Hassan Alee bin Hassan bin [Alee bin] Muhammad bin Alee bin Hussain bin Alee Ibn Abi Talib (a.s) that: I heard Abul Hussain Hassan bin Wajna say: Narrated to us my father from his grandfather that he was in the house of Hassan bin Alee (a.s), when some people attacked. Among them was Ja'far Kazzab bin Alee also. They began to plunder the house. Just then I saw the Imam of the time (ajf) coming out of a door. At that time he was six years old. After that no one saw him.

I have seen in some books of history and Muhammad bin Hassan Ubbad has also narrated that Imam Hassan Askari (a.s) passed away on Friday at the time of the Morning Prayer. The preceding night he wrote a number of letters to Madinah. The day was 8th Rabi I, 260 A.H. At the time of his demise were present, his maid, Saqeel, his servant, Aqeed and the one whom Allah (swt) knows. Aqeed says: Imam Hassan Askari (a.s) asked for water and I brought it to him. The water was heated in the Samovar. Then we brought it. The Imam (a.s) said: "Prepare for the ritual prayer." We spread out a sheet in his room. The Imam (a.s) took the water from Saqeel and washed his face, then washed both his hands from the elbows to the finger tips. Then he wiped his head and feet. After that, he performed the ritual prayer on his bed. Then he asked for drinking water. As he was drinking the water his hand was shaking so badly that Saqeel took the bowl from him. At that moment he passed away. He was buried in Surra Man Raa in his house besides the grave of his mother. At that time he was twenty-nine years of age."

And ibn Ubbad narrated the following tradition to me: The mother of Imam Hassan Askari (a.s) who was named Hadith, arrived from Madinah and got the news of Imam's (a.s) demise when she had reached Surra Man Raa. She was also told about the demands of Imam Askari's (a.s) brother Ja'far regarding inheritance and the fact that he had gone to the ruler and revealed to him all those things that were supposed to be kept confidential. Mutamid arrested Saqeel, the Imam's (a.s) slave wife and detained her in his palace. Saqeel claimed that she was pregnant. Mutamid appointed his women, female slaves and the wife of Qadi Shurai to keep an eye on Saqeel. But this was soon followed by events like the death of Ubaydullah bin Yahya Khaqan, revolt in Surra Man Raa and the rule of Sahib Zanj in Basra, due to which their attention was diverted away from Saqeel."

Abul Hassan Alee bin Muhammad bin Habbab said: Narrated to me Abul Adyan that: Aqeed the servant, Aboo Muhammad ibn Khairawayh and Hajiz Washsha all narrate from Aqeed the servant, and Aboo Sahl bin Naubakht said: Aqeed the servant said: "The close friend of Allah (swt), Al-Hujjah ibn Al-Hassan bin Alee bin Muhammad bin Alee bin Musa bin Ja'far bin Muhammad bin Alee bin Hussain bin Alee bin Abi Talib, bliss of Allah (swt) be for them all, was born on the Friday eve in the month of Ramadhan of the year two hundred and fifty four after Hijrah. His patronym is Abul Qasim and it is also said that it is Aboo Ja'far. His title is Al-Mahdi and he is the proof of Allah (swt) on His earth. People have split many ways on the subject of his birth: Of them are those who have let it be known, of them are those who have concealed it, of them are those who have been forbidden from mentioning him, and of them are those who have made his name public. And Allah (swt) knows the best."

Abul Adyan says: I was a servant of Imam Hassan Al-Askari (a.s), and carried his letters to different cities and environs. I had the honour to attend his service in his last illness. He gave the letters to me and said, "Go to Madayn. Your journey will last for fifteen days. On the fifteenth day, you will return to Samarra. Here, wails and cries from my house will greet you. You will see me in the room where corpses are given the ritual bath." I asked, "Master! In such a case, who will be the Imam after you?" Imam Hassan Al-Askari (a.s) responded, "One who will ask you about the replies to my letters will be my successor." I requested, "Please provide me more details." Imam (a.s) replied, "He will lead my funeral prayers." I pleaded again, "Please furnish more information." He retorted, "He will inform you about what there is in the bag." The awe-inspiring personality of Imam Hassan Al-Askari (a.s) prevented me from further inquiry about the bag. I took the letters to Madayn and procured the ripostes. 

On the 15th day, just as Imam Hassan Al-Askari (a.s) had predicted, I entered Samarra. Loud voices of wailing and crying echoed from the house of Imam Hassan Al-Askari (a.s). I saw Ja'far, the brother of Imam Hassan Al-Askari (a.s), standing on the door and receiving condolences and consolation from the local Shi'as. I said to myself, 'If this man is the Imam, then it will be clear that the position of Imamate has undergone a change. For, I have seen him drink wine, gamble and play musical instruments.' I went near him and offered my condolences. He did not ask me anything. Afterwards Aqeed emerged from the house and said, "Master! Your brother has been shrouded. Come and lead his funeral prayers." Ja'far went ahead to lead the prayers. Around him were some Shi'as including as-Samman and Hassan bin Alee alias Salma, whom Mutamid killed.

When I entered the Imam's (a.s) house I saw that his corpse had been shrouded and Ja'far bin Alee went forward to pray the funeral prayer. As he was about to announce the Takbeer, a young boy with a wheatish complexion, curly hair, broad teeth, shining like a brilliant moon, came out of the house. He caught hold of Ja'far’s robe and pushed him aside, saying, "Uncle! Move aside. I am more worthy of leading the funeral prayers of my father." Ja'far withdrew in a corner and his face went colourless. 


The child went ahead to recite the prayers on his father's dead body and buried him next to his father's (10th Imam's) grave. Thereafter, he turned towards me and said, "O Basri! Give me the replies of the letters that are with you." I handed the letters to him and said to myself, 'Two prophecies are already fulfilled. Now only the third one about the contents of the bag, remains.' I went to Ja'far bin Alee and saw him sighing. Hajiz Washsha said to him: "O master, who is that lad? So that I can establish the proof on him." He said: "By Allah (swt)! I had never seen him and I don't know who he is."

We were sitting when some residents of Qum arrived and asked about the condition of Imam Hassan Al-Askari (a.s). When they were informed about his demise, they inquired about the Imam after him. People guided them towards Ja'far ibn Alee. They saluted him and offered their condolences. They wanted to know from him about the money that they had brought along with themselves, to whom did it belong and how much? Ja'far stood up from his place, and while gathering his clothes, he said, "They expect me to know the unseen."

Afterwards, a servant emerged from the house of Imam Hassan Al-Askari (a.s) and announced, "The letters of so and so are in your possession. You also have a bag containing a thousand dinars. Of which, only ten dinars are pure." They gave the letters and money to this servant saying, "The one who has sent you must be an Imam." Ja'far bin Alee came to Mutamid and narrated everything. Mutamid sent his soldiers to the Imam's (a.s) house who arrested and brought Saqeel. Mutamid told her to surrender the child, but she denied having given birth to any child and she claimed that she was pregnant so that Mutamid would give the pursuit of the child. So he gave her in custody of ibn Abi Shawarib the Qadi, till Ubaydullah bin Yahya bin Khaqan died all of a sudden.

The owner of Zanj revolted in Basra. All these circumstances made him unconcerned with Saqeel and she was released. And praise be to Allah (swt) the Lord of the worlds.

Narrated to us Abul Abbas Ahmad bin Hussain bin Abdullah bin Muhammad bin Mehran Aabi Aruzi in Merv: Narrated to us [Aboo] Hussain [ibn] Zaid bin Abdullah Baghdadi: Narrated to us Abul Hassan Alee bin Sinan Musili: Narrated to me my father that: 

After Imam Hassan Askari (a.s) had been martyred, a delegation from Qum departed for Samarra carrying some monies as trusts and religious payments of Shi'as to visit His Eminence, Imam Hassan Askari (a.s) and to deliver him the monies. But when they reached Samarra they learnt that Imam Hassan Askari (a.s) had passed away. Some servants of Ja'far told them that after him the Imam was Ja'far. At that same time, Ja'far has gone out with his singers and musicians to entertain himself on the banks of Tigris River. That is why the delegation of Qum did not believe that Ja'far could be the Imam because they knew that an Imam and a Divine Proof is aloof from sinful acts and disobedience. Thus, they decided to see him and learn the truth about him. So they arrived when Ja'far returned home and met him saying: "We are a group of Shi'as from Qum and we bring some monies for our master, Imam Hassan Askari (a.s)." Ja'far did not let them complete the sentence and asked in haste: "Where are the monies?" "With us," they replied but they requested Ja'far to tell them about the amount of money they had brought and who had given it to them. Because previously, whenever they came to Imam Hassan Askari (a.s) he used to inform them all these things. Ja'far was dumbfounded and did not know what to do. Ja'far protested that they were lying and the knowledge of the unseen was only for Allah (swt) and his brother was not having such knowledge. The delegation of Qum was further perplexed and they looked at each other. But Ja'far told them in an angry and harsh tone to hand him the money. The group said that they were representatives of the people of Qum and that they would hand him the monies only if he could furnish some signs like Imam Hassan Askari (a.s) used to do. Therefore, if he were their Imam he should prove that he is the Imam, otherwise they would return the monies to their respective owners. 

On hearing this reply, Ja'far hurried to the Abbassid Caliph and informed him about the matter concerning the group from Qum. Ja'far sought his help in taking hold of the monies from the Qummi group. The Caliph also pressured the Qummis and said to them, "Give this money to Ja'far." The Qum delegation said that they were representatives and agents of people of Qum. "They have requested us not to give these monies to anyone without getting proof of Imamate. And this same procedure was prevalent during the time of Imam Hassan Askari (a.s)." "What was that sign that Imam Hassan Askari (a.s) presented?" The group said, "Without us saying anything, His Eminence used to inform us the details of whatever we had brought. And when we used to be reassured that the Imam is perfectly knowing those things we used to hand them over to him. Now if this man is the owner of Guardianship (Wilayat) like his brother, he should inform us about these things and explain their quantity and condition so that we can hand it over to him. Otherwise we would take it back to the owners."

Ja'far was infuriated and he turned to the Caliph and said, "O Master of believers! These people attribute falsehood to my brother because this is knowledge of the unseen and my brother had no such knowledge." The Caliph paid no attention to the statement of Ja'far but said, "They are agents and they are not the owners so they could not be held responsible for their decision."

The delegation implored the Caliph to help them leave the city in safety and security. The Caliph ordered they be taken out of the city under police protection and none should obstruct their passage. The Qum delegation left the boundaries of the city and all of a sudden they decried a handsome young man who mentioned each of their names and said, "Accept your Master!" The group said, "Are you the master of Guardianship?" The youth replied, "Refuge of Allah (swt) (No)! Rather I am the slave and the obedient one of your Master, so come with me to be in the presence of our Master." The Qum group happily followed the young man. When they reached the house of the Imam (ajf) they saw that the Imam (ajf) was sitting on a platform wearing a green dress. His face shone like a full moon. They saluted the Holy Imam (ajf) and after they had made themselves comfortable, the Imam (ajf) informed them about the amount of monies with them and the details of other items as well. 

The Qum group fell into prostration of thanks for Almighty Allah for having given them the recognition of their Imam and the Divine Proof. After that, they posed some religious queries to His Eminence and His Eminence provided the replies. Then they handed over the monies and goods to the Imam (ajf). His Eminence instructed them that in future they must not bring anything to Samarra but that it should be handed over to the Imam's (ajf) representative in Baghdad. The Imam's (ajf) written communications must also be taken from this representative. In that same gathering, Imam (ajf) gave a shroud and camphor to Aboo Abbas Muhammad ibn Ja'far Qummi Himyari and said, "May Allah (swt) magnify your rewards..."

After having received these favours, the group bid farewell to His Eminence and departed for Iran and Qum, and during the journey when they reached between Uqbah and the area of Hamadan, the above-mentioned gentleman, Aboo Abbas died. After that, we used to send our religious payments to Baghdad to the representative of the Imam (ajf) and from there the Imam's (ajf) epistles were issued."

The author says: This report proves that the Caliph of that time was aware of the existence of the Imam of the Age (ajf) and that is why he did not oppose the delegation that had brought the monies and he did not pay attention to Ja'far's claims so that this matter is not publicized, lest the common people become attentive towards the Imam (ajf). After the passing away of Imam Hassan Askari (a.s) when Ja'far brought 20000 dinars for the Caliph and in exchange of that, asked him to allow him to keep the position of his deceased brother [Imam Alee Naqi (a.s)], the Caliph said: "Your brother's position was not granted by us. It was a divine appointment. You can see that I exhausted all my capabilities to bring down the status of your brother but all my efforts had been in vain. On the contrary, his respect and piety went on increasing. If in the view of the followers of your brother you also had those qualities you would not have needed any help from us. And if in their view you do not have the qualities your brother had, even if I appoint you on the post of Imamate, it would be of no use to you."

Source: Kamal Al-Deen Wa Tamam Al-Ni'mah. Pg. # 430 - 435.


The report of Abul Adyan shows that after Ja'far Al-Kazzab saw Imam Al-Mahdi (ajf), he then went on to report it to the Caliph, who then sent guards and interrogated Saqeel, one of the bondmaids to give them the child. She claimed to be pregnant only to confuse and drive away their attention from seeking Imam Al-Mahdi (ajf). 

Firstly, we cannot say for sure that this bondmaid was Narjis (r.a), the mother of the Imam (ajf). It could very well be, that she was another of the bondmaids of Imam Al-Askari (a.s). The name 'Saqeel' which the narrator of this hadeeth mentions was specified just to confuse the emissaries of the Caliph, so that it would prevent him from searching for the Imam (ajf).

Secondly, the differing names for the mother of Imam Al-Mahdi (ajf) was put in place for her security and to prevent anyone from recognising her. Thus, these differing names were shared out in such a way between the bondmaids of Imam Al-Askari (a.s).

As for the claim in this report that the bondmaid Saqeel claimed herself that she is pregnant, we also previously presented authentic reports that it was infact the emissaries of the Caliph who claimed she was pregnant in order to put her and the other bondmaids under investigation in the house of Caliph. This was undertaken only so that if the child was born, it could be easily got rid of. The emissaries took these bondmaids with the excuse that one of the bondmaids was pregnant and that they wished to take care of her, so that when the child is born they can proceed with the distribution of the wealth of Imam Al-Askari (a.s) among his heirs, among whom could also be this unborn child along with Ja'far Al-Kazzab, brother of Imam Al-Askari (a.s) and the mother of Imam Al-Askari (a.s). It is for this reason that they delayed the decree for the distribution of the wealth of Imam Al-Askari (a.s) for two years. Were it not for this excuse, it could have become problematic for the Caliph to arrest the bondmaids of Imam Al-Askari (a.s) with the existence of Alawiyya in Surra Man Ra'aa. 

We also mentioned the authentic report from the son of the governor of Samarra in which the emissaries of the Caliph were searching for the son of Imam Al-Askari (a.s) until the year 278 A.H. when he revealed it in Qum among the scholars in a gathering. The excuse of distribution of the wealth of Imam Al-Askari (a.s) was just a cover up for the real aim of the Caliph who was looking for the son of Imam Al-Askari (a.s).

Ja'far Al-Kazzab claimed inheritance of his brother while his mother was still alive, which is completely against the teachings of his forefathers (a.s), the A'immah (a.s).


Sheikh Al-Kulayni:

With the Existence of a Child and Parents no one Else Inherits Except a Husband and Wife

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa and a number of our people have narrated from Sahl ibn Ziyad all from ibn Mahbub from Aboo Ayyub Al-Khazzaz and others from Muhammad ibn Muslim who has narrated the following: Aboo Ja'far, Alayhi Al-Salam, has said, "With the existence of a mother or father or son or daughter, no one else inherits except the husband and wife. The one-half share of the husband is not reduced if there are no children; and from one-fourth of a wife nothing is reduced if there are no children; but if there is a child with them then one-fourth is the share of a husband and one-eighth is the share of a wife."

Al-Majlisi II: Saheeh (Authentic).

Source: Mir'atul Uqool. Vol. 23, Pg. # 126.

A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn Aboo Nasr and Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa and Alee ibn Ibraheem has narrated from his father all from Ahmad ibn Muhammad from ibn Aboo Nasr from Jamil ibn Darraj from Zurarah who has narrated the following:
"If a deceased leaves behind his mother, or father, or his son or his daughter with one of these four then what Allah, most Majestic, most Glorious, has spoken about, 'Allah gives you a fatwa about Al-Kalalah' (4:176) does not apply. With the existence of the mother, father, son or daughter no one of the creatures of Allah, most Majestic, most Glorious, inherits except the husband and wife."

Al-Majlisi II: Saheeh (Authentic).

Source: Mir'atul Uqool. Vol. 23, Pg. # 126.

Source: Al-Kafi. Vol. 7, Pg. # 54. H. # 1.


Sheikh Al-Sadooq:

(Ibn Qubbah Al-Razi): An argument which exposes the defect of Ja'far's matter is his co-operation with Faris bin Hatim, may Allah (swt) curse him, and considering him pure whereas his own father had renounced him. This information spread in the town and even his opponents became aware of this matter, what to say of the friends?

Among the arguments against him is his seeking help from some people to obtain inheritance from the mother of Imam Hassan Askari (a.s), whereas there is consensus among the Shi'as that his forefathers had unanimity on the point that when the mother is alive, the brother has no right to get inheritance.

Source: Kamal Al-Deen Wa Tamam Al-Ni'mah. Pg. # 64.


Abi Nasr Al-Bukhari:

And Alee bin Muhammad Al-Naqi (a.s) gave birth to Al-Hassan bin Alee Al-Askari (a.s), from a slave woman from Nubia, who was named Rayhana. And he was born in the year 231 A.H and died in the year 260 A.H in Samarra, and he was 29 years of age. And Musa bin Muhammad bin Alee (a.s) gave birth to Muhammad and Ahmad from a slave woman. And Ahmad bin Musa gave birth to Muhammad bin Ahmad bin Musa Al-Mubarqi, who died in Qum. And his son Ahmad bin Musa bin Ahmad bin Musa bin Muhammad bin Alee bin Musa, Abul Hassan Al-Ridha (a.s). And Alee Al-Naqi (a.s) gave birth to Ja'far (1), and he is the one who was named as 'the liar' by the Imami Shi'a. And the reason why they named him that is because of his claim regarding the inheritance of his brother Al-Hassan Al-Askari (a.s), instead of his son Al-Qa'im Al-Hujjah (a.s)

Footnote (1): The death of Ja'far, known as the liar, was on 281 A.H Hijri and there were different talks about him whether he repented or he kept his insistence about bad deeds and false claims, and the right thing was that he repented, and the trustworthy Muhammad ibn Ya'qoob Al-Kulayni may Allah (swt) have mercy with him, in Usul Al-Kafi, narrated an explicit letter brought by Muhammad ibn Uthman Al-Amri signed by the titular (Imam e Zaman) peace be upon him, about the repentance of Ja'far and that his case is the same as the brothers of Yusuf ibn Ya'qoob (a.s) case

Ja'far died at the age of forty five, and his grave is at his father's home in Samarra, and he used to be nicknamed (Aboo Karyn) because he gave birth to one hundred and twenty children and his progeny are called the Radhawi after his grandfather Imam Al-Ridah (a.s), and amongst his progeny are the Sayed's sons of Sayed Ibraheem who live today in the city of Al-Kadhmayn, peace be upon both of them, in Iraq, and Sayed Ibraheem is the son of Sayed Khalil son of sayed Ismail son of Sayed Muhammad son of Sayed Alee son of Sayed Uthman son of Sayed Huleyhel son of Sayed Alee son of Sayed Muhammad son of Sayed Muslim son of Sayed Mansoor son of Sayed Muslim son of Sayed Aboo Bakr son of Sayed Ibraheem son of Sayed Aboo Bakr son of Sayed Ibraheem son of Sayed Isma'il son of Sayed Ja'far son of Sayed Ismail son of Sayed Ya'qoob son of Sayed Abdullah son of Sayed Muhammad known as Nazok son of Sayed Abdullah son of Sayed Alee son of Ja'far nicknamed Aboo Karyn son of Imam Alee Al-Naqi Al-Hadi (a.s), and I saw their chain of lineage at some of the grandsons of Sayed Ibraheem son of the mentioned Sayed Khalil and he lives at the city of Al-Kadhmain peace be upon both of them, today.

Source: Sirr Al-Silsilat Ul-Alawiyya. Pg. # 39 - 40.


All these points expose Ja'far Al-Kazzab as an ignorant imposter and heretic whose sole aim was to achieve wealth and the position of Imamate, but Allah (swt) proved him to be a failure and thus was rejected by the Shi'a. 

Additionally, the objections from the scholars of our opponents who take Ja'far as a legitimate source for his claims that Imam Al-Askari (a.s) had no son, then it is not acceptable, due to the fact that such claims were uttered from a person whose sole aim was to receive position of Imamate, inheritance and the bondmaids of his brother, Imam Al-Askari (a.s), in other words, his intention was nothing but greed. 

But Ja'far Al-Kazzab did not stop there. He went on to report the existence of the son of Imam Al-Askari (ajf) after seeing him (ajf) to the Caliph, in hope to get rid of him. But it so happened that the guards could not find the Imam (ajf) and so they arrested the bondmaids of his father in order to gain an upperhand on him if he was to be born from one of those bondmaids. After two years of waiting and no male child was born, they released the bondmaids and Ja'far the liar claimed the inheritance of his brother against the mother of Imam Al-Askari (a.s) who was still alive. He usurped the inheritance based on the jurisprudential decree of the Abbassids courts to which the so-called, 'Ahl ul Sunnah' continue to adhere to today, a decree which was totally against the teachings of his forefathers (a.s).




No comments:

Post a comment