Who is Imam Mahdi (pbuh)

Imam Mahdi (pbuh)

This is the name of Mubarak Jaafar bin Muhammad Al-Sadiq, peace be upon them. Or the name of “Abu Abdullah” and the narrations of Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-K Hope or salvation.

His mother is respected, Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.

The birth of the enlightened city of Medina on April 24, 702 AH, corresponding to the 17th of Rabi’ al-Awwal, 80 AD The title of Faramaya is the title of Faramaya, may God bless him and his family. This is a hadith that mentioned that the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq fell asleep, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karinji was false.

Peace be upon him, may God’s prayers and peace be upon him. 34 He asked, “May God’s peace and blessings be upon you.” Respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”

The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's family is the father of his children. (The jinn of the doctrine of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridhi) or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra or Umm Farwa, may God’s peace May God bless you

Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas.

Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.

The occultation of Imam Muhammad bin Al-Hassan Al-Mahdi is one of the occultations of the Prophets (peace be upon them)

There is no doubt that the stupidity of Imam Mahdi (peace be upon him) is a great ordeal that requires patience, patience, and divine submission, and it is not the only absence in this way, because a number of major occultations occurred with the prophets and saints (peace be upon him), and some of them took place since very ancient times and are still occurring. Complete until now, like the foolishness of Al-Khidr (peace be upon him) and his great long life, and also like the occultation of Christ (peace be upon him), which is still being achieved until now, and will remain so according to the agreement of the Sunni and Shiite narrations until the appearance of the Mahdi (peace be upon him), for he is the one whom God Almighty will send down after the appearance Al-Mahdi, who is the one who prays behind Al-Mahdi (peace be upon him), according to the agreement of the reports .

Whoever traces the absence of a group of prophets and saints (peace be upon him) will find it to be a divine law that God Almighty has enacted in this creation, and this long journey is something that He wants, in addition to it being one of the signs of what will happen at the end of time with the Mahdi (peace be upon him), so God will strengthen the hearts of those who wait with it. .

Our righteous ancient scholars, may God sanctify their secrets, discussed the absence of the prophets, its circumstances, duration, etc., while some of them listed these absences as an indication of the laws of God Almighty regarding His creation, including the absence of the Mahdi (peace be upon him), and among those books is the book of the eminent scholar Sheikh Al-Saduq. “The Perfection of Religion and the Perfection of Blessing,” which mentioned in its introduction a conversation with another person to the effect that: “One day he was talking to me when he mentioned to me about a man whom he had met in Bukhara, one of the great philosophers and logicians, about words about al-Qaim, peace be upon him, that had puzzled him and made him doubt his matter due to his long absence and the cessation of news of him. So I mentioned to him chapters proving his existence, peace be upon him, and I narrated to him news about his absence from the Prophet (may God’s prayers and peace be upon him and his family) and the Imams (peace be upon them). His soul calmed down to it, and with it it removed from his heart whatever doubt, suspicion, and doubt had entered his heart, and he received what he had heard from the authentic traces by hearing. And obedience, acceptance, and submission. He asked me to compose a book for him on this subject, so I responded to his petitioner, and I promised him that I would collect what he wanted if God made it easy for me to return to my stable and homeland through irrigation . One night, while I was thinking about the family, children, brothers, and blessings I had left behind, I fell asleep and felt as if I was in Mecca. I walk around the Sacred House of God, and I am on the seventh step at the Black Stone, and I touch it and kiss it and say: (I have fulfilled my trust and pledged my covenant to bear witness to my death.) Then I see our Lord, the Standing One, the Master of the Age (peace be upon him), standing at the door of the Kaaba, and I approach him with a busy heart and a divided thought, so he (peace be upon him) knew. I couldn't help but feel that he was staring at me, so I greeted him and he returned my greeting, then he said to me: Why don't you compose a book on (backbiting) so that it suffices what has concerned you? So I said to him: O son of the Messenger of God, I have compiled things about backbiting, and he (peace be upon him) said: It is not in that way that I command you to compile (but write) now a book on backbiting and mention in it the unseen of the Prophets (peace be upon them)... Then he passed, may God’s prayers be upon him. So I was terrified to pray, cry, broadcast, and complain until the break of dawn. When morning came, I began writing this book, complying with the command and proof of God’s guardian (peace be upon him), seeking God’s help, trusting in Him, and seeking forgiveness for shortcomings. My success is only in God, in whom I trust and to whom I repent.

Our venerable scholars have spent a lot of codification, comparison, and explanation in this regard to explain the command of God Almighty regarding His creation. The matter of backbiting has been subjected to a lot of confusion from the Abbasids, Nawasibs, and others who do not see that the People of the House (peace be upon them) have a second place of weight in the argument of God Almighty. In this sense, Sheikh Al-Saduq says: “A man spoke to me in the city of peace (Baghdad) and he said to me: Backbiting It has been a long time, and the confusion has intensified, and many have returned from the belief in the Imamate due to the long period, so how is this? So I said to him: “Indeed, the Sunnah of the ancients in this nation is continuing, like sandal with sandal, as it was narrated on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family) without any information, and that Moses, peace be upon him, went to the appointment of his Lord with the condition that he would return to his people after thirty nights, and God Almighty completed it.” With ten, he fulfilled the appointed time of his Lord for forty nights, and because he was late for them, he left ten days more than what he had promised them. They prolonged the short period and their hearts hardened and they disobeyed the command of their Lord, the Almighty, and the command of Moses, peace be upon him. They disobeyed his successor Aaron, weakened him, and almost killed him, and worshiped a calf with a body that had a bellowing sound. Instead of God (Glory be to Him), Al-Samari said to them (This is your God and the God of Moses), and Aaron admonishes them and forbids them from worshiping the calf and says: (O my people, you have only been tempted by it, and indeed your Lord is Most Merciful, so follow me and obey my command.) They said, “We will not depart from it until Moses will return to us And when Moses returned to his people angry and regretful, he said: How miserable you have left me behind after me!! You hastened the command of your Lord!! And the story about that is well-known. They entered into it without foundation or insight, and then they do not consider the words of God Almighty, where He says: (Has not the time come for those who have believed that their hearts should be humbled at the remembrance of God and what has been sent down of the truth, and that they should not be like those who were given the Scripture before? For a long time has passed for them, and their hearts have hardened, and many of them are transgressors. ( He said : What did God Almighty reveal in His Book of this meaning? I said: His saying, the Almighty: “This is the Book in which there is no doubt, a guidance for the righteous, those who believe in the unseen” means the Qaim (peace be upon him) and his occultation.

Although the backbiting is frequent, and the language of reports about it is too numerous to count, and the backbiting, as it happened with the Mahdi (peace be upon him), occurred with many prophets and saints, and some of them were even more astonishing than what happened and is happening with our Lord Al-Mahdi (peace be upon him), so Al-Khidr (peace be upon him) He has been alive for an incalculable amount of time, and an age that does not end, except on God’s condition for his term, which occurs at the end of time and after the appearance.

Idris the Prophet (peace be upon him) had disappeared in heaven, and Christ (peace be upon him) had been still in heaven for a long time, so that did not change the fact that they were the proofs of God Almighty. Rather, with the absence of the Prophet or the infallible, God does not remove the proofs, but rather preserves them and makes them clear . The matter of backbiting is also well-known in this nation, as from the beginning it believed the wondrous absence of Christ . Rather, this belief took root in many sects due to the extreme frequency of the matter of backbiting, but some people distorted it from its true meaning and misrepresented it as something other than the Mahdi (peace be upon him). The Sunnis, for example, believe in backbiting in the Antichrist and say that he has been alive since the time of the Messenger of God (may God’s prayers and peace be upon him and his family) and will remain alive until he emerges. In the time of the Mahdi at the end of time.

While the Kaysaniyya believed that Muhammad Ibn al-Hanafiyyah was the Mahdi!!! And that he did not die, but rather disappeared, and many of them returned and believed in the imamate according to the conditions of God Almighty and said of its truth, and among these is Sayyid al-Himyari, the most famous poet, and in the narration of Hayyan al-Sarraj he said: I heard Sayyid ibn Muhammad al-Himyari saying : “ I used to say exaggeration, and I believe in the occultation of Muhammad ibn Ali ibn The Hanafi school of thought - I went astray in this matter for a long time, and God bestowed upon me the truthful Jaafar bin Muhammad, peace be upon him, and saved me from the fire through him, and guided me to the straight path. So I asked him, after he was sound to me, based on the evidence I had seen from him, that he was God’s proof for me and for all the people of his time, and that he was the imam whose obedience God made obligatory and obligatory. Imitating him, so I said to him: O son of the Messenger of God, news has been narrated to us about your fathers (peace be upon them) regarding the occultation and the validity of its occurrence. So tell me who will it happen? He (peace be upon him) said: The occultation will happen to the sixth of my sons, and he is the twelfth of the guided Imams after that. The Messenger of God (may God’s prayers and peace be upon him and his family), the first of whom is the Commander of the Faithful, Ali bin Abi Talib, and the last of them is the one who stands with the truth, the rest of God on earth and the owner of the time (peace be upon him). Then he said: He (may God’s prayers and peace be upon him and his family) said: By God, if he had remained in his absence, Noah would not have survived. (peace be upon him) among his people. He did not leave this world until he appeared and filled the earth with fairness and justice as it had been filled with injustice and oppression.

These and others indicate that the belief in occultation is deeply rooted and rooted, even if it was disguised once by so-and-so and once by so-and-so, while the prophetic reports are frequent and even applied in the occultation of the Mahdi, peace be upon him, although the Islamic doctrine is very clear and precise about the occurrence of miraculous prophetic occultations. Rather, these unseens appear in the form of a track, or rather a sunnah that has been striking since the beginning of creation and is standing on its foot .

4 suspicions about the birth of the Imam (may God hasten his appearance) and the response to them

How do you believe in the birth of a person who was born four times?

Some people say (1) that there is no way to believe in a baby whose birth year has been repeated four times.

This suspicion is similar to the previous suspicion, and I have read it on many sites during dialogue with the violators and the sayings about childbirth that are being said on their tongues are as follows:

It is in the year (255) AH(2), it is in the year (256) AH(3), it is in the year (254) AH(4), it is in the year (257) AH(5).

The answer to it:

1 - There is no doubt that the Imam (peace be upon him) was born. This is indicated by many pieces of evidence, including what was mentioned in the previous chapter, and that the difference is not large in what was mentioned, as it occurred between the year 254 and 257, and this is not considered a difference. The control of dates in ancient times was not the way it is now. This applies to people’s births in general, but if the issue is observed regarding a person who is lurking around, then the reasons for concealment are available, and with them the difference occurs in a greater way than what happened, as it is described in the narratives as (hidden birth). One of the measures to preserve it is to hide its birth.

2 - If we were to step down and say: Every person whose birth differs is an illusion and a myth - and this is what we should not adhere to - then we must say: The Most Noble Prophet (may God’s prayers and peace be upon him and his family) was not born, because there was a disagreement regarding his birth (may God’s prayers and peace be upon him and his family). He said hello) based on several sayings, including:

He was born on the first of Rabi’ al-Awwal, and that he was born on (12) of Rabi’ al-Awwal, and that he was born on (12) of the month of Ramadan and elsewhere (6). Indeed, the difference in births may be acceptable, but they differed even in his death, despite his A great position that requires memorizing the date of his death. In (The Beginning and the End) we find that there are many statements about the death of the Prophet (may God bless him and his family and grant them peace). They said that he died (2) Rabi’ al-Awwal, and that he died (10) Rabi’ al-Awwal, and (12) Rabi’ al-Awwal. And at its crescent (7).

The second excitement: If Imam Al-Askari (peace be upon him) had a son, it would not be permissible for the dispute to arise regarding him:

This suspicion is very old, as Sheikh Al-Tusi (may God have mercy on him) mentioned it, saying: “Someone might say: We know that Al-Hasan bin Ali did not have a son, just as we know that he did not have ten sons, and just as we know that the Prophet (may God’s prayers and peace be upon him and his family) did not have one.” (A son of his descendants who lived after his death. If you say: If we knew one of them as we know the other, it would not be permissible for a dispute to occur regarding him, just as it is not permissible for a dispute to occur regarding the other...) until the end of his words (8), as mentioned after him (9).

And the answer to it:

1 - The occurrence of a dispute regarding a child for rational reasons is a reality, and this is evidenced by conscience. Reasons for rational people may prompt them to conceal the birth of their children for various purposes. This results in the occurrence of a dispute as to whether he was born or not, whether he was born and died, when he was born, and so on.

2 - The previous texts that you have come across indicate that his birth is hidden, and it is necessary for disagreement to occur about him. For him, disagreement is necessary and inescapable from it. Rather, it is one of the sources of trial and test that the Imams (peace be upon them) stated clearly, as will be mentioned in the third chapter about the reasons for backbiting. And its justifications. Indeed, the People of the House (peace be upon them) declared that there was disagreement about him in many narrations... so the disagreement is evidence of his birth, not of its absence.

The third excitement: The will reveals nothingness:

The will of Imam Al-Askari (peace be upon him) to his mother indicates that she did not give birth, so how could Al-Hasan bin Ali (peace be upon him) have a son, while attributing his will during his illness in which he died to his mother named in a hadith, who was called Umm Al-Hasan, with his endowments and alms, and he attributed consideration to her in that, If he had had a son, he would have mentioned him in the will(10).

And the answer to it:

1 - One of the purposes of Imam Al-Askari (peace be upon him) is to preserve Imam Mahdi (may God hasten his return), and in order to accomplish this purpose, he did this in order to conceal him from the Sultan, because if he had mentioned it in his will, which was witnessed by some of the statesmen, his purpose would have been defeated.

2 - The will for her does not negate the existence of a child of his own, provided that his will for her includes what he owns and inherits.

If you say: Her will was not about inheritance, but rather about imamate, which denies the existence of a son for him.

It is said: This has not been proven, and if we descend, the Imam (peace be upon him) only recommended this on the level of appearance, not reality, similar to the will of Imam Hussein (peace be upon him) to Zainab (peace be upon her) in the presence of Imam Zayn al-Abidin (peace be upon him), and the news has been reported. Thus, when Al-Saduq (may God have mercy on him) narrated on the authority of Ahmed bin Ibrahim, who spoke to Mrs. Hakima about that matter, saying: (...to whom should the Shiites fear? She said: To the grandmother, mother of Abu Muhammad (peace be upon him), so I said to her: I follow the example of the one whose will she advised. To a woman? She said: Following the example of Al-Hussein bin Ali bin Abi Talib (peace be upon them). Al-Hussein bin Ali (peace be upon them) apparently bequeathed to his sister Zainab bint Ali bin Abi Talib (peace be upon him), and the knowledge that Ali bin Al-Hussein did not possess It is attributed to Zainab that she covered up Ali bin Al-Hussein, then she said: You are a people with news. Have you not narrated that the ninth of Al-Hussein’s children (peace be upon him) is divided up his inheritance while he is still alive? (11).

The fourth excitement: Jafar's denial of giving birth:

It is one of the old suspicions, as Sheikh al-Tusi (may God have mercy on him) mentioned it, saying: “Jaafar bin Ali - the uncle of the owner of the time (peace be upon him) - denied the Imami’s testimony of a son of his brother Al-Hasan bin Ali who was born during his lifetime, and this was refuted by his presence after him, and his taking of his estate and possession of his inheritance. ..)(12).

And the answer to it:

1 - In the refutation of the standing factions, it was mentioned that Jaafar’s article was invalidated, and that nothing was heard from him on this matter.

2 - Jaafar was not entrusted with the life of the Imam (may God hasten his return), so Imam Al-Askari (peace be upon him) had no choice but to hide it from him. His denial of him is not considered an argument in the matter after his corruption and betrayal became clear, so his statement is invalid.

3 - If it is accepted, then it contradicts what was mentioned above, and it does not stand up to that conclusive evidence proving birth.

4 - Denying birth does not mean knowledge of its absence, and there is nothing more for those who deny it than denying knowledge, and it is not valid evidence to support knowledge, so the statement of someone who has knowledge of it is an argument against someone who does not have knowledge.

If you say: The basic principle is non-birth, and unless it is proven with evidence, then the statement of the one who says it is not an argument.

I said: Evidence has been presented that indicates birth and that leads to knowledge of its occurrence, and those who deny it have no choice but to deny it, not knowledge of its non-existence.

How did the Ahl al-Bayt (peace be upon him) describe the Awaited Imam Mahdi (may God bless him and grant him peace)

Some of the Shiites’ identification of Imam Mahdi (peace be upon him) in their narrations, we mention among them:

Sheikh Al-Saduq narrated “On the Perfection of Religion and Perfection of Blessing” with his chain of transmission on the authority of Muhammad ibn Abi Umair, on the authority of Abu Jamila Al-Mufaddal ibn Salih, on the authority of Jabir ibn Yazid Al-Ja’fi, on the authority of Jabir ibn Abdullah Al-Ansari, who said: The Messenger of God (may God’s prayers and peace be upon him and his family) said:

“The Mahdi is from my descendants. His name is my name, and his nickname is my nickname. People resemble me in character and character. There will be an occultation and confusion in which the nations will go astray. Then he will come like a piercing meteor, filling them with justice and justice just as they would be filled with injustice and oppression.” (1)

And with its chain of transmission also on the authority of Hisham bin Salem, on the authority of Al-Sadiq Jaafar bin Muhammad, on the authority of his father, on the authority of his grandfather, peace be upon them, he said:

“The Messenger of God (may God’s prayers and peace be upon him and his family) said: The Qa’im of my progeny, his name is my name, his nickname is my nickname, his shama’il is my shama’il, and his sunnah is my sunnah. He will establish the people in my religion and my law, and he will call them to the Book of my Lord Almighty, whoever obeys him has obeyed me, and whoever disobeys him has disobeyed me, and whoever disobeys him has disobeyed me. I deny him in his absence has denied me, and whoever tells a lie about him has lied to me, and whoever believes him has believed me. To God I complain of those who deny me about his matter, those who deny my words regarding him, and those who lead my nation astray from his way.

In the interpretation of Majma’ al-Bayan: “... This is indicated by what was narrated by the specific and the general on the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: If only one day remained in this world, God would lengthen that day until He sent a righteous man from my family, who would fill the earth.” just and fair, just as it has been filled with oppression and injustice” (3).

It also contains: “... Al-Ayyashi narrated with his chain of transmission on the authority of Ali bin Al-Hussein (peace be upon them) that he read the verse, and said: By God, they are our Shiites, the People of the House. God will do that to them at the hands of a man from among us, and he is the Mahdi of this nation, and he is the one whom the Messenger of God said ( May God’s prayers and peace be upon him and his family: If only one day remained in this world, God would prolong that day, until a man from my family, whose name is my name, would follow me and fill the earth with justice and justice as it was filled with injustice and injustice” (4).

The scholar Al-Tabatabai said in Tafsir Al-Mizan: “Ahmad, Al-Bukhari, Muslim, and Al-Bayhaqi narrated in the Names and Attributes that he said: The Messenger of God, may God bless him and grant him peace, said: “How will you be if the son of Mary descends among you and your Imam is from among you?” And in it: Ibn Mardawayh narrated on the authority of Abu Hurairah, he said: The Messenger of God said: God, may God’s prayers and peace be upon him: “The Son of Mary is about to descend upon you as a just judge. He will kill the antichrist, kill the pig, break the cross, impose the tax, and collect the money. The prostration will be one and the same to God, Lord of the worlds. His death) The death of Jesus, son of Mary. Then Abu Hurairah repeats it three times.” I say: The narrations regarding the descent of Jesus (peace be upon him) upon the appearance of the Mahdi (peace be upon him) are extensive from the paths of the Sunnis, as well as from the paths of the Shiites on the authority of the Prophet and the imams from his family, peace and blessings be upon them” (5).

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(1) Kamal al-Din wa Tamam al-Nimah by Sheikh al-Saduq: 286.

(2) Same source: 411.

(3) Interpretation of Majma’ al-Bayan by Sheikh Tabarsi: (7/120).

(4) Interpretation of Majma’ al-Bayan by Sheikh Tabarsi: (7/267).

(5) Tafsir Al-Mizan by Al-Tabatabai: (5/144).

Source: Questions and Dialogues about the Awaited Mahdi, peace be upon him, by Sayyed Yahya Talib Mishari Al-Sharif, pp. 58-60.

Do we have to know Imam Mahdi (may God bless him and grant him peace)?

The most important of our duties in the time of the occultation of our Imam, the Awaited Mahdi, may the best prayers and peace be upon him, and may God Almighty hasten his honorable appearance, is to know his holy self and to know his qualities and lofty positions, as a precursor to the determination to claim his fame, for obedience to the Imam, peace be upon him, and the determination to support him, is a duty without disagreement or problem. Knowledge is the premise of this function. It is obligatory by reason and transmission, as will be shown from the evidence. It is worth noting that this knowledge is necessary and necessary, for the obligatory submission to the Imam, may God’s prayers be upon him, for everything that comes from him! Of the rulings and matters, even if they contradict what was established during the time of his absence, and even if they contradict the consensus of Muslims at that time, because any objection to the Imam, may God’s prayers be upon him, even if it is in the heart and inwardly, takes the objector out of faith and enters him into disbelief and misguidance, and it is known that this knowledge There are two types: a section that occurs through acquisition and learning, and a section that is a light that God Almighty casts into the heart of whomever He wants to guide, with what merit and preparation he finds in it. This section does not occur through an abundance of learning, but rather it is guidance from God Almighty, as the Almighty said: “And whoever God guides, it is Al-Muhtad) (1).

We must seek guidance for this knowledge, due to the texts that indicate seeking knowledge from God Almighty. The servant must ask God Almighty to grant him knowledge of the Imam of his time, peace be upon him, in particular, and to complete it for him, in addition to knowledge of the pure Imams, may God’s prayers be upon them, in general.

Among them is what was narrated on the authority of Zurara, who said: I heard Abu Abdullah say: “The boy will have an occultation - that is: for Imam Mahdi, peace be upon him - before he rises...” Then he says: “O Zurara, when you reach that time, say this supplication: Oh God, make yourself known to me, for if you do not make yourself known to me, I will not know your Prophet. Oh God, make me know your Messenger, for if you do not make me know your Messenger, I will not know your proof. Oh God, make me know your proof, for if you do not make me know your proof, I will stray from my religion (2).

Such a requirement has been mentioned in the narrations regarding knowledge of the pure Imams, may God’s prayers be upon them all, in general. Among them: What is in the supplication of the Commander of the Faithful, peace be upon him, which he taught to Nawf al-Bikali, and at the end of it: So I ask you by your name by which your saints appeared, so they united you and recognized you, so they worshiped you in your truth, that you make yourself known to me, so that I may acknowledge your Lordship based on the truth of belief in you, and do not make me, O my God, among those who worship the name without Meaning, grant me one of your moments, by which you enlighten my heart with your knowledge in particular, and the knowledge of your saints. You are capable of all things” (3).

This knowledge, in its two parts, has different levels, and it must be perfected, and the more a person is perfected, the closer he is to God and His Messenger, may God bless him and his family, and to the Imam, peace be upon him.

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(1) Surah Al-Isra: 97.

(2) Al-Kafi 1/337, vol. 5.

(3) The blessed Al-Sahifa Al-Alawiya by Mirza Muhammad Hussein Al-Nouri, the first supplication.

Source: The summary of our duties towards the Awaited Imam (may God hasten his return), Ghalib Muhammad Ali Al-Haidari, p. 7-

14 special characteristics of Imam Mahdi (peace be upon him) learn about them

Narrations were reported from the imams of Ahl al-Bayt (peace be upon them) that show us a number of what characterizes Imam Mahdi (peace be upon him) upon his blessed appearance, and among those characteristics we will mention here are:

1 - There is no pledge of allegiance to anyone on his neck

On the authority of Abu Abdullah (peace be upon him) that he said: “The Qaim will rise and there is no pledge of allegiance to anyone on his neck” (1).

2- It comes like a shooting star

On the authority of Jaber bin Abdullah Al-Ansari, he said: “The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: The Mahdi is from my descendants, his name is my name, and his nickname is my nickname. People resemble me in appearance and character. There will be an occultation and confusion in which the nations will go astray. Then he will come like a piercing meteor, filling them with justice.” And just as you were filled with oppression and injustice” (2).

3 - Healing the hearts of Shiites

On the authority of the Commander of the Faithful (peace be upon him) he said: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: “When I was taken on a journey to heaven, my Lord, glory be to Him, revealed to me (...) and the Almighty said: Raise your head. So I raised my head and saw the lights of Ali and Fatima. And Al-Hasan and Al-Hussein, and Ali bin Al-Hussein and Muhammad bin Ali, and Jaafar bin Muhammad, and Musa bin Jaafar, and Ali bin Musa, and Muhammad bin Ali and Ali bin Muhammad, and Al-Hassan bin Ali, and “M H M D” bin Al-Hasan, standing in their midst, as if he were a shining star. I said: O Lord, who are these? He said: These are the Imams and this Qaim who permits what is permissible for me and prohibits what is permissible for me, and with him I take revenge on my enemies, and he is a relief for my saints, and he is the one who heals the hearts of your Shiites from the oppressors, the unbelievers, and the unbelievers, so he brings out Al-Lat and Al-Uzza fresh and burns them, so the temptation of the people on that day will be more severe than the temptation of them. The calf and the Samaritan” (3).

4 - Mercy to the worlds

On the authority of Abu Abdullah al-Sadiq (peace be upon him), in the news of the tablet that God Almighty gave to His Messenger (may God’s prayers and peace be upon him and his family and grant them peace) and which the Messenger (may God’s prayers and peace be upon him and his family and grant him peace) gave to his daughter Fatima (peace be upon her), God Almighty said: “Remove from it the caller to My path and the treasurer of my beautiful knowledge. Then he completed that with his son, a mercy to the worlds. Upon him is the perfection of Musa, the splendor of Isa, and the patience of Job. My saints will be humiliated in his time, and their heads will fall just as the heads of the Turks and Daylam fall, and they will be killed and burned, and they will be afraid, terrified, and fearful.” (4)

5 - The avenger of the oppressors

On the authority of Abu Jaafar (peace be upon him), in interpreting the Almighty’s saying (And whoever is killed unjustly, We have given authority to his guardian; let him not be extravagant in killing. Indeed, he will be victorious) (5), he said: “He is Al-Hussein bin Ali (peace be upon him). He was killed unjustly, and we are his guardians and the risen one From us then He sought revenge for Al-Hussein (peace be upon him) and was killed until it was said that he had gone to extremes in killing” (6).

It is mentioned in the supplication of the scar: “Where is the one who seeks the slaughter of the prophets and the sons of the prophets? Where is the one who seeks the blood of the one killed in Karbala?”(7).

Abu Abdullah (peace be upon him) said: “When the matter of Al-Hussein bin Ali (peace be upon him) happened, the angels cried out to God Almighty and said: O Lord, will this be done to Al-Hussein, Your pure master and the son of your Prophet? He said: Then God raised up for them the shadow of Al-Qaim (peace be upon him).” He said: “With this, I will take revenge on his oppressors” (8).

6 - Mu’izz Al-Awliya’

It is mentioned in the supplication of the scar: “Where is the one who exalts the saints and humiliates the enemies? Where is the one who gathers words on piety? Where is the door of God from which one can come?” (9).

7 - The bearer of the relics of the Prophets (peace be upon them)

The Messenger of God (may God’s prayers and peace be upon him and his family) said: “The Mahdi is from my descendants. He will have an occultation and confusion in which the nations will go astray. He will bring the relics of the Prophets (peace be upon them) (10) and fill them with justice and justice as they were filled with injustice and injustice” (11).

8 - The doctrine of the state of falsehood

On the authority of Abu Ja`far (peace be upon him), in his saying, the Almighty the Most High: (And those who believe in the Day of Judgment) (12), he said: “With the emergence of the Qa’im (peace be upon him), and his saying, the Almighty the Most High: (By God, our Lord, we were not associates) (13), he said: they mean With the guardianship of Ali (peace be upon him). And the Almighty said: (And say, “The truth has come and falsehood has vanished” (14). He said: “When the Qaim (peace be upon him) rises, the state of falsehood will disappear” (15).

9 - He rules with justice

Imam al-Sadiq (peace be upon him) said: “When the Qaim (peace be upon him) rises, he will rule with justice and injustice will be removed in his days, and the paths will be secure through him, and the earth will bring forth its blessings, and every right will be restored to its people” (16).

10 - The revealer of injustice

He said: The Messenger of God (may God bless him and his family and grant them peace): “The night I was taken on a journey to heaven, the Almighty, glory be to Him, said: (The Messenger believed in what was sent down to him from his Lord...) (17) until God Almighty says: Then the one who is awaited after him, his name is a name.” The Prophet (may God’s prayers and peace be upon him and his family) commands justice and does it, and forbids and avoids evil. Through him, God exposes injustice and removes doubt and blindness. He grazes the wolf in his days with the sheep, and the inhabitant of the sky, the birds in the air, and the whales in the seas are satisfied with him (18).

11 - The one who establishes the truth

Al-Hussein bin Ali bin Abi Talib (peace be upon him) said: “Among us are twelve Mahdi, the first of whom is the Commander of the Faithful, Ali bin Abi Talib, and the last of them is the ninth of my descendants, and he is the true standing Imam. The polytheists disliked his absence, during which some people would turn back and others would remain steadfast in the religion, and they would be harmed and it would be said to them: “When will this promise come, if you are truthful?” But the one who is patient during his absence in the face of harm and denial is in the position of one who fights with the sword before the Messenger of God (may God bless him and his family and grant them peace).” (19).

12 - Judge of the debts of believers

On the authority of Abu Jaafar (peace be upon him) in a long hadith, he said: “Then he will come to Kufa, and his residence will be there. He will not leave a Muslim slave without buying him and emancipating him, nor a debtor without paying his debt, and no wrong done to any of the people without returning it” (20).

13 - Resident of the State of Justice

It was said to Imam Al-Rida (peace be upon him): “O son of the Messenger of God, who of you is the one who rises, Ahl al-Bayt?” He said, “The fourth of my sons is the son of a mistress of female slaves. Through him, God will purify the earth from all oppression and sanctify it from all injustice. He is the one whose birth people doubt, and he is the owner of the backbiting.” Before his departure, when he emerges, the earth will shine with his light, and the scales of justice will be set between the people, so no one will oppress another” (21).

14 - A blessing for the earth and a joy for its people

The Messenger of God (may God’s prayers and peace be upon him and his family) said: “The people of heaven and the people of earth will rejoice in him, as will the birds, beasts and whales in the sea. Waters will increase in his kingdom, rivers will be extended, the earth will multiply its food, and treasures will be extracted” (22).

ـــــــــــــــــــــــــــــــــ

(1) Allama Al-Majlisi - Bihar Al-Anwar - vol. 51 - p. 39.

(2) Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 286.

(3) Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 252.

(4) Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nima, - p. 308.

(5) Al-Isra: 33.

(6) The Imam (may God Almighty hasten his honorable appearance) is not extravagant in killing, but due to the severity of the number of oppressors he kills, some people imagine that he has been extravagant in killing, so we notice that the narration is expressed as “until it is said.”

(7) Mirza Muhammad Taqi Al-Isfahani - Mikayal Al-Makarim - Part 2 - p. 89.

(8) Allama Al-Majlisi - Bihar Al-Anwar - vol. 51 - pp. 67-68.

(9) Mirza Muhammad Taqi Al-Isfahani - Mikael Al-Makarim - Part 2 - p. 89.

(10) The repertoire of the prophets: their inheritance from the books.

(11) Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 287.

(12) Al-Ma’arij: 26.

(13) Al-An’am: 23.

(14) Al-Isra: 81.

(15) Allama Al-Majlisi - Bihar Al-Anwar - vol. 24 - p. 313.

(16) Ibn Abi Al-Fath Al-Ardebili - Kashf Al-Ghumma - Part 3, 264.

(17) Al-Baqarah, 285.

(18) Ahmed bin Ayyash Al-Jawhari - Muqtadab Al-Athar - pp. 11-14.

(19) Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 317.

(20) Mirza Muhammad Taqi Al-Isfahani - Mikael Al-Makarim - Part 1 - p. 135.

(21) Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 272.

(22) Mr. Abbas Al-Marashi - Explanation of Ihqaq Al-Haqq - Part 29 - p. 461.

Al-Mahdi, the Qaim, and the Awaited... 3 names by which Al-Hujjah bin Al-Hasan (may God bless him and grant him peace) was named. What is the reason?

A number of narrations mentioned the reasons and goals for which Imam al-Hujjah Muhammad ibn al-Hasan (peace be upon him) was called the Mahdi, the Standing One, and the Awaited One, including:

1 - Sheikh Al-Saduq narrated with his chain of transmission on the authority of the Commander of the Faithful (peace be upon him) on the authority of the Prophet (may God’s prayers and peace be upon him and his family) - in a long hadith in which he mentions the names of Muhammad, Ali, Fatima, and the Imams (peace be upon them) - he (may God’s prayers and peace be upon him and his family) said: The Qa’im is called Qa’im because he stands. After his death (1).

2 - Sheikh Al-Mufid and Al-Fattal narrated with a chain of transmission on the authority of Muhammad bin Ajlan, on the authority of Abu Abdullah (peace be upon him), who said: When Al-Qaim (peace be upon him) rises, he calls the people to Islam anew and guides them to a matter that has been forgotten and the majority have strayed from it. Rather, Al-Qaim is called the Mahdi because he He guides to a matter from which he is led astray, and he is called Al-Qaim because of his upholding the truth (2).

3 - Sheikh Al-Saduq narrated with a chain of transmission on the authority of Al-Saqr bin Abi Dalaf, on the authority of Abu Jaafar Muhammad bin Ali Al-Rida (peace be upon him) - in a hadith - that he said: I said to him: O son of the Messenger of God, who is the imam after Al-Hasan? Then (peace be upon him) cried intensely, then said: After Al-Hassan, his son, the One who will stand up to the truth and be awaited.

I said to him: O son of the Messenger of God, why was he named Al-Qaim?

He said: Because he will rise after the death of his name and the apostasy of most of those who believed in his Imamate.

So I said to him: Why was he named Al-Muntazar?

He said: Because the days of his occultation will be many and its duration will be long, so the sincere ones will wait for his emergence, the doubters will deny him, the deniers will mock his remembrance, the timers will lie in it, the hasty ones will perish in it, and the Muslims will be saved (3).

4 - Sheikh Al-Saduq narrated with a chain of transmission on the authority of Abu Hamza Thabit bin Dinar Al-Thumali, on the authority of Abu Jaafar Muhammad bin Ali Al-Baqir (peace be upon him) - in a hadith - that he said: I said to him: O son of the Messenger of God, are all of you standing up to the truth? He said: Yes.

I said: Why was the Qaim called Qaim?

He said: When my grandfather Al-Hussein (peace be upon him) was killed, the angels cried and wailed to God Almighty, and said: Our God and Master, take revenge on those who killed your elite, the son of your elite, and the best of your creation. So God Almighty inspired them, “Receive my angels, for by my glory and my majesty, I will take revenge on them, even after a while.”

Then God Almighty revealed the Imams from the descendants of Al-Hussein (peace be upon him) to the angels, and the angels were pleased with that, so one of them was standing and praying, and God Almighty said: With this, I will take revenge on them (4).

5 - It was narrated with a chain of transmission on the authority of Jabir, on the authority of Abu Jaafar (peace be upon him) - in a hadith - that he (peace be upon him) said: He is called the Mahdi because he guides to a hidden matter, extracts the Torah and all the other books of God from a cave in Antioch, and judges between the people of the Torah according to the Torah, and between the people of the Gospel. With the Gospel, and among the people of the Psalms with the Psalms, and among the people of the Criterion with the Criterion, and all the wealth of the world is gathered to him, what is in the depths of the earth and its surface, so he says to the people: Come to that in which you severed ties of kinship, and in which you shed blood, and in which you committed the prohibitions of God, and he gives something that no one before him has given. .

He said: And the Messenger of God (may God’s prayers and peace be upon him and his family) said: He is a man from me whose name is like my name. God will protect me and follow my Sunnah. He will fill the earth with fairness, justice and light after it has been filled with oppression, injustice and evil (5).

6 - Al-Tabari narrated with a chain of transmission on the authority of Muhammad bin Ali Al-Sulami, on the authority of Abu Jaafar Muhammad bin Ali (peace be upon him), who said: The Mahdi is only called the Mahdi, because he guides to a hidden matter, he guides to what is in the hearts of the people, and he is sent to the man and kills him, not knowing what it is about. He kills him, and sends three riders - he said: It is in the language of Ghatafan Rukban - as for one rider, he takes the Muslim slaves in the hands of the people of Dhimmah and frees them, and as for one rider, he shows disavowal of them: Yaghuth and Ya’uq in the land of the Arabs, and one rider brings out the Torah from a cave in Antioch, and gives the ruling of Solomon (6). ).

7 - It was narrated with a chain of transmission on the authority of Anas bin Malik, who said: The Messenger of God (may God’s prayers and peace be upon him and his family) went out to us one day and saw Ali (peace be upon him), so he put his hand between his shoulders, then said (may God’s prayers be upon him and his family): O Ali, if only Of this world, except for one day, because God has prolonged that day until a man from your family, called the Mahdi, will rule. He will be guided to God Almighty, and the Arabs will be guided by him, just as you have guided the polytheist infidels from misguidance (7).

His nickname

His nickname (peace be upon him) is the nickname of his grandfather, the Messenger of God (may God’s prayers and peace be upon him and his family), so he is Abu Al-Qasim, and accordingly he is his partner (may God’s prayers be upon him and his family) in name and nickname, and this is what is well-known and frequently reported from the Prophet (may God’s prayers and peace be upon him and his family): He will emerge at the end of time. A man called from my descendants, his name is like my name, and his nickname is like my nickname. He will fill the earth with justice as it was filled with injustice, and he said: That is the Mahdi (8).

He (peace be upon him) is nicknamed Abu Abdullah, as it was narrated on the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: If only one day remained in this world, God would send in it a man whose name is my name and whose character is my character. He would be called Abu Abdullah, and people would pledge allegiance to him between the corner and the station (9 ), the talk.

He is also called Abu Jaafar(10), and al-Tabari said in (Al-Dala’il): He (peace be upon him) was called eleven imams(11).

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(1) Maani al-Akhbar: 64-65/17, Bihar al-Anwar 51: 30/6.

(2) Rawdat al-Wa’izin 2: 264, I’lam al-Wari: 431, Bihar al-Anwar 51: 30/7 about guidance.

(3) Kamal al-Din: 378/3, I’lam al-Wari: 409, Al-Kharajij wal-Jariyyah 3: 1172, Bihar al-Anwar 51: 30/4.

(4) Illal al-Shara’i’: 160/1, Bihar al-Anwar 45: 221/4, and 51: 28/1.

(5) Illal al-Shara’i’: 161/3, Bihar al-Anwar 51: 29/2.

(6) Dala’il al-Imamah: 466/451, Al-Kharajij wa’l-Jariyyah 2: 862/78, Bihar al-Anwar 52: 390/212.

(7) Evidence of the Imamate: 469/457, Epics and Trials: 139.

(8) Tadhkirat al-Khawas: 363, Aqd al-Durar: 32, Muntakhab al-Athar: 182/1.

(9) Al-Bayan fi Akhbar Sahib al-Zaman: 127.

(10) Sunni Councils 5: 678.

(11) Evidence of the Imamate: 502.

For this reason, he is called the Mahdi, the Standing One, and the Awaited One

Source: The Awaited Mahdi, peace be upon him, Part One, Hussein Al-Shakri.

The lineage of the Awaited Mahdi...is he an Alawite master?

A Muslim must ask himself and say:

If the news of the Mahdi heralding his appearance at the end of time was of such a degree and clarity among Islamic scholars that they were certain of its authenticity and declared its frequency, then why did some of the narrations contained in the lineage of the Mahdi differ, and perhaps some of them reached the point of contradiction and contradiction?

Then, who is Imam Mahdi? Can we - in the midst of these differences - diagnose him, such that there is not the slightest suspicion that the title (Mahdi) has been diverted from its actual name?

In order to answer this, it is necessary to explain the type of obstacles that obstruct some people in diagnosing the lineage of Imam Mahdi, despite their belief in his appearance at the end of time. However, it must be emphasized - before explaining these obstacles - that whoever believes in the appearance of Imam Mahdi categorically and does not know who the Mahdi is According to reality, his example is like the one who knows with certainty the obligation of prayer but is ignorant of its pillars, and whoever is like that is not called a praying person, so is the case with the one who waits for a Mahdi whom he does not know, as we will prove.

In any case, the treatment of any issue that hinders the diagnosis of the Mahdi’s lineage has been covered by this summary, and if the dear reader continues the journey with us to the end, he will realize a large portion of the answer to the question: Who is the promised and awaited Mahdi? We pledge to him that we will be free from our previous convictions so that they do not rule over the evidence as long as the goal is to reach the truth, whether the truth is with us or against us. The rational person is the one who has no hostility between him and the truth, and if he reflects on these words of ours, he will bear witness to the truthfulness of what we say in treatment. Obstacles to modern diagnosis in the following sections:

By obstacles to hadith diagnosis, we mean: those hadiths that seem to conflict with each other, which may be difficult for many people - especially those who are not in direct contact with the sciences of the Noble Hadith - to address, which makes it easy - to a great extent - for those of weak faith among them to fall into the traps of non-Mahdaists alike. They were adherents of Islam or declared hostility to this religion.

Hadiths about the lineage of Imam Mahdi

The authentic hadiths contained in explaining the lineage of Imam Mahdi, peace be upon him, are divided into sects, all of which are not different, and do not constitute an obstacle in diagnosing the lineage of Imam Mahdi, as will become clear from studying them as follows:

Al-Mahdi: Kanani, Qureshi, Hashemi

Al-Maqdisi Al-Shafi’i reported in Aqd Al-Durar, and Al-Hakim similarly reported in Al-Mustadrak, a hadith that attributes Imam Mahdi to Kinana, then to Quraysh, then to Banu Hashim, and it is from Qatada’s narration on the authority of Saeed bin Al-Musayyab. He said: I said to Saeed bin Al-Musayyab: “The Mahdi is true?” He said: Right.

I said: From whom? He said: From Kenana.

I said: Then from whom? He said: From Quraysh.

I said: Then from whom? He said: From Banu Hashim... Hadith.

Then he said: Imam Abu Omar Othman bin Saeed Al-Muqri included it in his Sunan.

He mentioned it with another wording close to the first, on the authority of Qatada, on the authority of Saeed bin Al-Musayyab as well.

He said: It was narrated by Imam Abu Al-Hussein Ahmad bin Jaafar Al-Munadi, and it was narrated by Imam Abu Abdullah Naeem bin Hammad (1).

It may be thought that the hadith contradicts itself! As he gathered in the lineage of Imam Mahdi that he is from Kinana at times, from Quraysh at other times, and from Banu Hashim at a third time.

The answer: There is no difference in all of that, because every Hashemi is from Quraysh, and every Qurayshi is from Kinana, because Quraysh is al-Nadr ibn Kinana, according to the agreement of the genealogists.

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(1) Aqd al-Durar: 42-44, Chapter One, and see: Mustadrak al-Hakim 4: 553, and Majma’ al-Zawa’id 7: 115.

Learn about the descriptions of the face and body of Imam Mahdi (may God bless him and grant him peace)

There are great and distinctive features of the physical character of Imam Mahdi, peace be upon him, mentioned in the narrations, and together they tell of the nobleness of his attributes, the beauty of his character, the integration of his senses, and the brightness of his countenance, and we begin with what Ibn Hajar reported with his chain of transmission: (The Mahdi has a face like a shining star).

On the authority of the Commander of the Faithful, peace be upon him: (And the shining star, Al-Mahdi, peace be upon him).

The hadith contains an allusion to the beauty of the Imam’s face, his enlightenment, roundness, and supreme splendor.

On the authority of Abu Saeed Al-Khudri, he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: (The Mahdi is from me, he has a straight forehead, a sharp nose...).

He removed his forehead, and the hair receded from his forehead and became thinner on its sides.

The most slender nose: long and with precise arches.

On the authority of Abu Saeed Al-Khudri, he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: (The Hour will not come until a man from my family reigns: My term is mine.)

Also on the authority of Abu Saeed Al-Khudri, he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: (At the end of time, a man from my family will rise: a young man, with a beautiful face, a prominent forehead, and a pointed nose.)

These hadiths are combined in explaining the characteristic of his noble face, as it is a pearly star that shines, and it is the most beautiful of the forehead and forehead. The hair has receded from either side of his forehead, and he has a long, narrow-shouldered nose.

It was mentioned in the description of the Mahdi, peace be upon him: that his color is that of the Prophet, may God’s prayers and peace be upon him and his family, white tinged with red, and his body is like the bodies of the sons of Jacob, peace be upon him. The sons of Abraham were known for the perfection of their bodies and the beauty of their faces, and its meaning is that the attributes of the Prophet, may God’s prayers and peace be upon him and his family, are the attributes of Abraham. Peace be upon him: It is evident in the Mahdi, peace be upon him.

Imam Ali bin Musa al-Rida, peace be upon him, had spoken about another example about the appearance of the Imam, peace be upon him, and his appearance in age and shape, as narrated by Abu al-Salt al-Harawi. He said: I said to al-Rida, peace be upon him: (What are the signs of the Qaim among you when he emerges?

He said: His sign is that he is old in age and young in appearance, to the point that someone who looks at him thinks he is forty years old or younger, and one of his signs is that he does not age with the passage of days and nights until his time comes. [See: Encyclopedia of Imam Mahdi by Dr. Abdul Aleem Al-Bastowi in the chapters devoted to the character of Imam Mahdi].

As for Gabriel (peace be upon him) and the rest of the angels supporting him, here are the traces that indicate that:

1-Imam Zayn al-Abidin (peace be upon him) said: “The first one to whom allegiance will be sworn to is Gabriel, peace be upon him, then the Ansar... The Day of Salvation, p. 304, from the Ghaibat by al-Nu’mani, p. 169.

2- Imam Al-Sadiq, peace be upon him, said: The name of Al-Qaim, peace be upon him, will be called on the night of the twenty-third (of the month of Ramadan) and he will stand on the day of Ashura, which is the day on which Al-Hussein, peace be upon him, was killed. It is as if I was on the tenth Saturday of Muharram standing between the pillar and the shrine, with Gabriel on his right. He calls out: The pledge of allegiance, the pledge of allegiance! The Day of Salvation, pp. 316 and 317, Al-Irshad, p. 341, and Revealing the Grief, vol. 3, p. 324.

3- Imam al-Baqir, peace be upon him, said: “It is as if I am the one who is in charge of Najaf of Kufa, and he walked to it from Mecca with five thousand angels: Gabriel on his right, Michael on his left, Shuaib bin Salih in front of him, and the believers in front of him, as he disperses the soldiers in the regions, so he conquers Constantinople, China, and the Daylam Mountains.” [See: The Book of the Day of Salvation, (p. 312), Alam Al-Wari (p. 430), Al-Irshad (p. 341), and Kashf Al-Ghammah (vol. 3 / p. 324).

Descriptions of the appearance of Imam Mahdi (may God bless him and grant him peace) mentioned in the narrations

The Imam was described accurately by the Prophet (PBUH) and the guided Imams, and perhaps it was a great wisdom to deter anyone who begged himself to claim Mahdism, after the issue of the appearance of Imam Mahdi (PBUH) at the end of time became one of the necessities of religion, and since it is impossible to All of these qualities mentioned in Islamic texts come together in a person claiming Mahdism, which exposes his lie to people.

(1) The Prophet (PBUH) said:

“The Mahdi is from me, his forehead is clear, his nose is sharp, the Mahdi is from my sons, his face is like the pearly moon, his eyes are round, his color is an Arab color, and his body is Israeli, his face is like a dinar, his teeth are like a saw, and his sword is like the burning of fire.”

(2) Imam Commander of the Faithful (peace be upon him) said:

“The Mahdi is coming, wrinkled, he is the one with the red face and the blooming forehead, the one with the mole and the mark, the jealous scholar, the teacher who informs of the monuments, he is the most spacious of you in a cave, the most knowledgeable of you and the most compassionate of you. He beckons to the bird and it falls on his hand, and he plants a rod in the ground and it becomes green and leaves.”

(3) Imam Hussein (peace be upon him) said:

“You will know the Mahdi by his tranquility and dignity, his knowledge of what is permissible and what is forbidden, and the people’s need for him, but he does not need anyone else.”

(4) Imam Al-Baqir (peace be upon him) said:

“He has round eyeballs, two palms, knees bent, a tucked-in stomach, two moles on his back, a mole the color of his skin and a mole similar to the Prophet’s mole, eyebrows drawn together and relaxed, eyes visible from staying up all night, celibacy, and worship. He has round eyeballs, a mark on his face, broad-chested, and broad-shouldered. “Great is their interaction.”

(5) Imam Al-Sadiq (peace be upon him) said:

“A beautiful face, a human being, dark-skinned, flushed with redness, bright, radiant, bright-eyed, smelling nose, sharp, most beautiful, and he is humble like the humility of a bottle, humble, close to people and souls, sweet in logic, good in appearance, sharp in his legs and scratched by them, he is strong in His body, when he shouts at the mountains, their rocks collapse. He does not put his hand on a slave but his heart becomes like iron. He is neither tall and proud, nor short and sticky, but rather square in stature, round in head, broad in chest, with a straight forehead, with eyebrows drawn together, on his right cheek, empty as if it were crumbs of musk. "On the pleasure of Amber."

(6) Imam Al-Rida (peace be upon him) said:

“He is like me and like Musa bin Imran. He has pockets of light on him, blazing with the rays of Jerusalem. He is described with moderation.”

His character and freshness of color, he resembles the Messenger of God in character, his sign is that he is old in age, young in appearance to the point that the observer thinks he is forty years old or younger, and one of his signs is that he does not age as days and nights pass by until his time comes [1] .”

Evidence and evidence of the birth of Imam Mahdi (may God bless him and grant him peace)

The birth of any human being in this existence is only proven by the acknowledgment of his father and the testimony of the midwife, even if no one has ever seen him except them. So how about when a group of trustworthy people of virtue, piety and jurisprudence testified that Imam Hassan Al-Askari, peace be upon him, had given them notice of the birth of his son, Al-Mahdi, peace be upon him, and hundreds bore witness to his vision. Some of them saw him as a child, some of them saw him as a young man, historians acknowledged his birth, genealogists declared his lineage, and miracles appeared on his hands that those close to him knew, and he issued commandments and instructions, advice and guidance, letters and directives, and famous sayings and proverbs.

He also issued unseen news and directives to his Shiites through his well-known and trusted ambassadors.

We note that Imam Hassan Al-Askari, peace be upon him - as was his case - took the path of wisdom in preserving the life of his son, whom God Almighty had prepared for a dangerous mission, so he concealed his matter from the ruling authority and from those who could not be trusted with such a great secret, and he announced his matter - in return - to his Shiites and those close to him. To him and those entrusted to him, he even performed the aqeeqah on behalf of his son with an aqeeqah and ordered its flesh to be distributed among the believers, informing them that it was the aqeeqah on behalf of his son Muhammad al-Mahdi (1), and some of them even entered the Imam Hassan al-Askari, peace be upon him, and congratulated him on the birth of his son, Al-Qaim, peace be upon him (2).

In addition, some of the female slaves and slave girls who were in the house of Imam Al-Askari, peace be upon him, saw Imam Mahdi, peace be upon him, as well as servants such as: Tarif Al-Khadim, Abu Al-Adyan Al-Khadim, Abu Ghanem Al-Khadim, Aqeed Al-Khadim, Naseem and Mariah, and Masrour Al-Tabbakh, Abu Al-Hasan’s servant. Peace be upon you, and the slave girl of Abu Ali al-Khayzarani, whom he presented as a gift to Imam al-Askari, peace be upon him (3).

There are also many explicit narrations of the four ambassadors - each at the time of his appointment - seeing Imam Mahdi, peace be upon him, and many of them in the presence of the Shiites, and the testimony of the representatives of the Mahdi, peace be upon him (4).

And whoever witnesses his miracles, peace be upon him, by seeing him - especially since they are from various countries and in large numbers - it is impossible for them to agree on lying, not to mention the testimony of the midwife regarding the birth of Imam Mahdi, peace be upon him, and she is Mrs. Hakima, daughter of Imam Muhammad Al-Jawad, peace be upon him, who took charge of Narjis, the mother of Imam Mahdi. Peace be upon him at the hour of birth, and she declared witnessing Al-Hujjah after his birth (5), and some women helped her in the birth process, including Abu Ali Al-Khayzarani’s slave girl.

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1 - Backbiting, by Al-Tusi 148.

Kamal al-Din, by al-Saduq 431:2 Hadith 6.

2- Al-Ghaybah, by Sheikh Al-Tusi, 138 and 151.

3 - Backbiting, by Al-Tusi 140.

In Yanabi’ al-Mawaddah 323:3, Chapter 82, he showed it to forty men.

4 - Al-Kafi, by Al-Kulayni 331:1 and 332, chapter 77.

Kamal al-Din, by al-Saduq 2:431, 441, and 475.

Al-Irshad, by Al-Mufid 354:2.

72 - Kamal al-Din 433:2, 435 and 502.

Backbiting, by Al-Tusi 215.

5 - Al-Kafi 330:1, Chapter 77.

Kamal al-Din 433:2 Hadith 14.

Backbiting, by Al-Tusi 140-141.

The role of Imam Askari (peace be upon him) in announcing the birth of Imam Mahdi (peace be upon him)

In light of these difficult terrorist conditions, Imam Al-Askari - may God’s peace be upon him - was facing a task of great danger and sensitivity. He had to completely hide the matter of the birth from the eyes of the Abbasid authorities and prevent them from finding out about his existence, birth, and place, even if they knew in general that it had occurred, in order to protect the newborn. One of the Abbasid genocide efforts lurking around him. Therefore, we noticed in the news of the birth the Imam’s keenness to keep it hidden. We also notice his strict orders to everyone who informed him of the news of the birth from his relatives and members of his Shiites to completely conceal the news. He says, for example, to Ahmed bin Ishaq: “A baby has been born to us, so let it be hidden from you and from all people.” Muffled”[1].

On the other hand, in addition to that, and in light of those terrorist conditions and the continuous Abbasid inspection campaigns, he had to prove the news of his birth (peace be upon him) beyond doubt in order to prove his existence and then his imamate. It was necessary to have witnesses to this and inform them of the matter so that they could later transmit their testimonies and record them. History for subsequent generations, and therefore he (peace be upon him) informed a number of his Shiite elite about the matter[2] and presented Al-Walid to them, three days after his birth[3]. He also presented it to forty people and concluded his companions after a few years had passed. The Imam at that time was a young boy and informed them. That he was the Imam after him[4], and he would present him to some of his companions individually from time to time and show them some of the blessings that made them certain of his honorable existence[5]. He (peace be upon him) took other measures for the same goal, while committing to preserve the life of the newborn from annihilation. Al-Abbasiya, which has historically proven the birth of his successor, Imam Mahdi (peace be upon him), is the strongest proof of the birth of a human being, as Sheikh Al-Mufid states [6].

On the third hand, Imam Al-Askari - peace be upon him - was faced with the task of preparing for the absence of his son Mahdi and accustoming the believers to indirect dealing with the absent Imam. He (peace be upon him) carried out this task through a series of measures such as informing them of his absence and ordering them to return to his general ambassador, Othman bin Saeed, He said to a group of his companions after he presented to them Imam Mahdi (peace be upon him) while he was a boy: “This is your Imam after me and my successor over you. Obey him and do not separate after me, lest you perish in your religions. Indeed, you will not see him after this day of yours until his life is completed, so accept from Othman whatever he says, and adhere to his command and accept his words, for he is the successor of your Imam and the matter is up to him”[7].

Among his procedures (peace be upon him) in this field is his emphasis on using the method of concealment and dealing with believers indirectly in order to accustom them to the stage of absence. He used to speak to his private Shiites and others from behind a curtain, except during the times when he was riding to the Sultan’s residence, but it was from him and from his father before him. An introduction to the occultation of the Imam of the Time, because the Shiites are accustomed to this, and do not deny the occultation, and the custom is to conceal oneself and conceal oneself[8]. Among these measures is the establishment of the system of agents for the Imam, and the support of the hadith books in which the companions of the Imams collected their narrations on the authority of them and the Messenger of God (may God’s prayers and peace be upon him and his family)[9]. So that the believers may return to it in the era of occultation[10].

His presence at the death of his father (peace be upon him)

According to what Sheikh Al-Saduq narrated in Ikmal al-Din and Sheikh al-Tusi in his absence, Imam al-Mahdi - may God hasten his return - attended the death of his father Al-Askari (peace be upon them). However, Sheikh al-Tusi’s narration is more detailed than the narration of Al-Saduq, which was not about his presence and did not make it clear. He reported Sheikh Al-Saduq, on the authority of Muhammad bin Al-Hussein bin Abbad, that he said: Abu Muhammad Al-Hasan bin Ali (peace be upon them) died on a Friday with the morning prayer, and on that night he had written many letters to Medina with his own hand, in the month of Rabi’ al-Awwal of the eighth year of Khalun in the year two hundred and sixty of the Hijra. No one attended him at that time except Saqil the slave girl, Aqid al-Khadim, and whomever God Almighty knows about others...[11].

Al-Tusi transmitted the story in more detail, saying:

“Ismail bin Ali said: I entered upon my father Muhammad al-Hasan bin Ali (peace be upon them both) during the illness in which he died, and I was with him when he said to his servant, Colonel - and the servant was a black Nubian - who had served Ali bin Muhammad before him, and he is my Lord Al-Hasan (peace be upon him): Colonel, boil me water with mastic. Then Saqil, the maid, Umm al-Khalaf, brought it. When the cup was in his hands, they started to drink it, and his hand began to tremble until the cup hit Al-Hassan’s folds, so he let it go from his hand and said to Aqeed: “Enter the house. You see a boy prostrating, so bring him to me.” Abu Sahl said: Aqeed said: So I went in to investigate. Then I saw a boy prostrating, raising his index finger towards the sky, so I greeted him, and he continued his prayer. I said: My master orders you to go out to him, when his mother Saqil came, took his hand, and took him to his father, Al-Hasan (peace be upon him).

Abu Sahl said: When the boy appeared in front of him, he greeted, and behold, he was dark-coloured, with cats in his hair, and broken teeth. When Al-Hasan (peace be upon him) saw him, he cried and said: “O master of his family, give me water to drink, for I am going to my Lord.” The boy took the cup boiled with mastic in his hand. Then he moved his lips, then gave it to him to drink, and when he drank it, he said: “Prepare me for prayer.” So a handkerchief was placed in his lap, and the boy made ablution on it one by one and wiped his head and feet. Abu Muhammad (peace be upon him) said to him: Good news, my son, for you are the master of the time, you are the Mahdi, you are God’s proof on his earth, and you are my son. And my successor, and I gave birth to you, and you are Muhammad bin Al-Hassan bin Ali bin Muhammad bin Ali bin Musa bin Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib. Your son is the Messenger of God, and you are the seal of the pure Imams. The Messenger of God (may God’s prayers and peace be upon him and his family) gave good tidings about you, and he named you and gave you the nickname. This was a covenant made to me. My father, on the authority of your pure fathers, may God’s blessings be upon the People of the House, our Lord. He is Praiseworthy and Glorious, and Al-Hassan bin Ali died from his time, may God’s prayers be upon them all [12].

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[1] Kamal al-Din: 434.

[2] Kamal al-Din: 431, and see Ma’adin al-Hikma fi Makatib al-Imamah by Muhammad ibn al-Fayd al-Kashani: 2/275.

[3] Kamal al-Din: 431.

[4] Al-Ghaybah by Sheikh Al-Tusi: 217, Proof of Guidance by Al-Hurr Al-Amili: 415, Springs of Affection by Al-Hafiz Suleiman Al-Hanafi: 460.

[5] See their stories in the book The Guardian’s Insight by Sayyed Al-Bahrani and the chapters on the hadiths of “Whoever saw him during his father’s life” from the books of backbiting.

[6] The Ten Chapters on Backbiting, printed in the book Several Messages by Sheikh Al-Mufid: 353.

[7] Ghaibat al-Tusi: 217.

[8] Proof of the will by Al-Masoudi: 262.

[9] See Rijal al-Kashi: 481, 451, Rijal Ibn Dawud: 272-273, Wasa’il al-Shi’a: 18/72, Falah al-Sa’il by Sayyid Ibn Tawus: 183 and others.

[10] For more details regarding the role of Imam Hassan al-Askari (peace be upon him) in this field, see the book The History of the Minor Occultation of the Martyr Muhammad al-Sadr (may God have mercy on him): 269 et seq., and the Life of Imam al-Askari (peace be upon him) by Sheikh al-Tabsi: 313-326.

[11] Kamal al-Din: 474.

[12] Ghaibat al-Tusi: 165.

((Included in the Book of Guidance))

Learn about the physical descriptions of Imam Mahdi (may God bless him and grant him peace)

On the authority of the Commander of the Faithful, peace be upon him: (And the shining star, Al-Mahdi, peace be upon him).

The hadith contains an allusion to the beauty of the Imam’s face, his enlightenment, roundness, and supreme splendor.

He removed his forehead, and the hair receded from his forehead and became thinner on its sides.

The most slender nose: long and with precise arches.

As for Gabriel (peace be upon him) and the rest of the angels supporting him, here are the traces that indicate that:

1-Imam Zayn al-Abidin (peace be upon him) said: “The first to whom the pledge of allegiance is Gabriel, peace be upon him, then the Ansar... on the Day of Salvation, p. 304, on the Occultation by al-Nu’mani, p. 169.

When will Imam Mahdi (may God bless him and grant him peace) appear?

Since the first century, history has shown us the emergence of some individuals who claimed and assumed the title of Mahdi, or were others attributed to that, even though these individuals did not succeed in achieving their claims, such as extending justice and justice and reforming the world. Indeed, they were not able to practice reform even at the level of the small regions in which they lived. In which.

Perhaps the first individual to whom they gave that name - despite his dissatisfaction - was Muhammad ibn al-Hanafiyya, as the Kaysaniyah believed that he was the promised Mahdi and that he did not die, but rather he was in Mount Razavi (1) protected by two lions.

Now we know that Muhammad ibn al-Hanafiyyah died in the year 80 or 81 AH, and was buried in al-Baqi’ - the well-known cemetery in the city - and of course today the voices of that group have died down and are no longer heard.

Then some of the caliphs of Bani Abbas, with the aim of caliphate and exploiting the beliefs of some gullible people, and in light of the mental preparation of Muslims and waiting for the promised Mahdi, assumed this name and claimed that they were the Mahdi. However, the passage of time has proven that not only were they not the Mahdi, but they were among the oppressors who were to be eliminated by the sword of the Mahdi.

This matter continued, and some people here and there claimed that he was the Mahdi, and a number of individuals gathered around him, but soon his matter was revealed.

Of course, this claim seems so large that its holder cannot stand up to it. This is because the goals of this reformer are to fill the earth with equity and justice, and this is enough to thwart the plans of everyone who claims to be the Mahdi.

The motives of individuals in making this claim varied. Some were suffering from some psychological illness or at least naivety, while others were seeking the position, so they claimed it to satisfy their desire without thinking about the consequences of the matter.

Some were also puppets of the enemies of Islam, who exploited them to divert their ideas from the vital issues they faced, or to spread division, disagreement, and hypocrisy among the ranks of Muslims and weaken the ability of the sect, especially the ability of religious scholars who constitute the main threat to their interests.

In conclusion, the claim of Mahdism continued until the recent period when “Sayyid Muhammad Ali Bab” emerged, despite his inability at first to make such a claim, but in the light of living documents and his testimony mentioned in his books that he did not call for Mahdism, but rather was satisfied with his claim of the Bab and that he was the special representative of the Mahdi. .

But as time passed and some people gathered around him, he changed his mind and claimed that he was the Mahdi (2).

Evidence and documents about his biography, life, and followers - which have been collected in a wonderful manner - indicate that this claim of his is due to three reasons: That is, by the colonial powers - such as Russia, Britain, and America - where he was moving in light of their directions and receiving their support and support. He was also seeking to obtain a position, and he was suffering from some psychological illnesses (3).

It seems that there was a large network, and some of his aides considered him backward, so they gave him a personality that played the role of frontrunner, and they had many preachers. However, the dispersion of these groups) on the one hand, and the publication of living documents (4) about direct association with the colonial countries, on the other hand (5).

Most important of all is the lack of content that can satisfy the desires of even ordinary people, in addition to their exposure by some conscious Muslims as a “colonial political party.” All of these matters quickly revealed their true nature.

Of course, our research is not to investigate the weaknesses of these people. This requires a separate book. Fortunately, many books have been written in this regard, and some of them are wonderful in their content (6).

Our goal here is to explain two topics:

1 - Some say: We know that great exploitation has occurred and is occurring regarding the belief in the appearance of the Mahdi. Isn't it better to remain silent about this issue so that it does not become a peg and be exploited by others? Why should we acknowledge something that could reflect negatively on us?

The other question, which is almost identical to the first question: Was everyone who claimed Mahdism a liar? Is it not possible for some people to be honest? Not everyone was seeking the position or was a puppet of colonialism?

Our goal here is to answer these two questions with an analysis of them.

As for the first question, we must first ask this question: Is there a truth in this world that has not been exploited by others?

Has history not shown us all those who claimed prophethood, and these claims still exist even in the age of the atom and space?

Why should we forget the origin of the call of the prophets and deny the origin of prophecy like the Brahmins in order to get rid of exploiting pretenders! Is this logical?

We have heard and continue to hear from many individuals impersonating the profession of medicine and engineering in order to satisfy their stomachs and obtain money. Can we say that the title of doctor has begun to be exploited by some and this profession must be completely disavowed?

Although such a statement may seem very far from logic, it is unfortunate that it is mentioned in some of the books of those who deny the origin of the Mahdi’s appearance.

In any case, the general rule is that every liar seeks to wear the guise of honesty in order to gain the required respect. There is no traitor, thief, or liar who appears in his true image, but rather seeks to achieve his goals by pretending to be honest, pure, and truthful. Is this evidence?

Although these lofty human concepts are not considered, this is the first thing.

Secondly: Is the belief in the appearance of the Mahdi an exploited fact or an illusion and imagination? If we accept that it is a fact - and it should be so because there is several evidence for that - then it cannot be abandoned to be exploited by this or that person, and if we assume that it is not a fact, then it must be dropped, whether it is exploited or not.

In any case, the method of correct or incorrect use of a subject cannot be a means of passing judgment on that subject.

If atomic energy became a means of war exploited by darkness to strike the Hiroshima area, leaving three hundred thousand dead and the same number of wounded who are still suffering from those wounds after eighty years, does this call us to abandon this great energy or deny the origin of its existence? Or do we seek to make proper use of it and to ensure the interests of human society?

As for the second question, it seems more important: Was everyone who claimed Mahdism a liar? We believe that the answer to this question seems easy in light of the signs and results of this great appearance.

We learned in previous research that the Mahdi has a global message that he seeks to achieve by taking advantage of all available means and capabilities.

Its original mission is to eliminate all types of injustice and unfairness, establish the rules of global government on the basis of justice and justice, and combat discrimination, colonialism, and exploitation.

It raises the level of ideas.

He is the one who works to advance science and knowledge.

He is the one who moves the world in all fields.

He is the one who brings together all the followers of the religion under one banner.

He is the one who distributes the world's wealth fairly.

It is what revives the global economy so that there is no need left in the world.

He is the one who gives everyone his right.

He is the one who does not leave a place desolate without rebuilding it.

Security in our time will reach a point where women can travel from the east to the west of the world without anyone harming them.

He will extract the treasures of the earth and create a unified monotheistic society.

These are the practical projects and plans emanating from that major global renaissance in the largest renaissance in human history, which were referred to by various sources, and we mentioned their details in the previous chapters.

Was any of these pretenders able to achieve one in a thousand of these projects, and was any of them able to organize their area or neighborhood in light of these programs?

Today we see the extent of the extent of injustice, injustice, aggression, and the erosion of rights. The First and Second World Wars claimed millions of lives, injured millions, and filled the world with blood.

The gap continues to deepen day after day between rich and poor countries. So that every night, a thousand million people in this world sleep hungry, and the prisons are still full of innocents, and the tyrants are still inflicting various types of torture on people. That is, the world is still groaning from injustice and injustice. I wish I could hear when it would be filled with justice and fairness? This is the strongest evidence of the claims of these pretenders, a short but decisive and conclusive response.

Yes, that sun has still not penetrated the veils, and we must wait until that day when all the clouds and clouds will clear, and this dark world will be illuminated by the light of its brilliant rise, and how close this day is. “Isn’t the morning near?”

ـــــــــــــــــــــــــــــــــــــــــــ

(1) A mountain near the city. We mentioned the reason for mentioning this name in the Nadba supplication in our book “An Answer to Religious Questions.”

(2) It was mentioned in the book “The Appearance of the Truth” that this sect approves of (p. 173) that the chapter wrote in the middle of the year 1886 a letter to Mullah Abdul Khaliq, “I am the Righteous One, by whose appearance you are promised.” He was greatly displeased with this claim.

(3) The evidence of his psychological illness, in addition to the contents of his books and his statements, which are completely similar to the statements of an individual afflicted with a mental illness, is what was mentioned in the book of their leaders, such as the book “Uncovering the Cover” by Mirza Abi al-Fadl al-Kulpaykani, that the Mujtahids of Tabriz said after their interrogation of “Al-Bab” about this. The Council: “Your speech makes it permissible to kill you, but we assume that there is something wrong with your brain, so we do not issue a death sentence for you.

(4) The number of their teams has so far exceeded twenty teams.

(5) See the books of “Kinazd Al-Kurki” and “Prince Dalkurki” and the book “Bi Baha’i Bab wa Baha.”

(6) See the books “What Does the Baha’i Say,” “Trial and Investigation,” “The Ant’s Gift,” and “Prince Dalcurque”

Source: Makarem Al-Shirazi, Nasser, The Global Government of Imam Mahdi (peace be upon him), pp. 255-262.

Texts indicating the imamate of Al-Hujjah Al-Mahdi (may God bless him and grant him peace)

What ensures that the earth is not devoid of an imam and a proof for the people

All of this is confirmed by what is learned from the many hadiths that the earth is not without an imam and a proof from God Almighty for His creation, either apparent and famous or fearful and obscure. It was discussed previously in the answer to the fourth of the previous questions.

And likewise his saying (may God’s prayers and peace be upon him and his family): “In every successor from my nation there is a just person from my family who denies this religion the distortion of the extremists, the impersonation of the false, and the interpretation of the ignorant. And if your imams lead you to God Almighty, so consider whom you will follow in your religion and prayers” (1).

After all that, how can the one who doubts his Imamate (may God’s prayers and peace be upon him) and the one who is disputing argue about it?!

Therefore, it appears from many texts that it is sufficient to prove his Imamate (may God hasten his appearance) to know that he (peace be upon him) was born, and that he exists due to intentional concealment of that, out of fear for him (peace be upon him). Therefore, in many hadiths and historical texts, he limited himself to explaining his birth and existence (may God’s prayers be upon him), and to the testimony of a group of their vision of him (may God hasten his return).

Rather, the previous groups of hadiths alone confirm his honorable existence, and are sufficient to establish evidence for that. But the question about it occurred from the Shiites and it was explained to them, either because some of the above was not clear to some people, due to their lack of knowledge of the previous hadiths, because they were in the hearts of men without being widely spread enough to establish the argument.

Either as a request for more of it, or to confirm the proof for them by demonstrating it, or because sensory matters are more affecting the soul than rational calculations and unseen matters.

In a hadith by Abdullah bin Jaafar Al-Himyari. He said: “I and Sheikh Abu Amr (may God have mercy on him) (2) met with Ahmad bin Ishaq... and I said to him: O Abu Amr, I want to ask you about something. I do not doubt what I want to ask you about, for my belief and religion are that the earth is not It is devoid of argument...but I wanted to have more certainty, and Abraham (peace be upon him) asked his Lord, the Almighty, to show him how to bring the dead to life. He said: Have you not believed? He said: Yes, but to reassure my heart.

Abu Ali Ahmed bin Ishaq told me on the authority of Abu Al-Hasan (peace be upon him). He said: I asked him and said: Who do I deal with, or from whom do I take, and whose saying do I accept? He said to him: Al-Omari is my trustworthy person, so whatever he tells you on my behalf, he says on my behalf, and whatever he says to you on my behalf, he says on my behalf, so listen to him and obey, for he is trustworthy and trustworthy. Abu Ali told me that he asked Abu Muhammad (peace be upon him) about something like this, and he said to him: Al-Amri and his son are trustworthy, so whatever they give you on my behalf, they will deliver on my behalf, and whatever they say to you, they say on my behalf, so listen to them and obey them, for they are the trustworthy and trustworthy ones, so this is the saying of two imams who have passed on to you.

He said: Abu Amr proudly prostrated. And he cried. Then he said: Ask what you need. So I said to him: Have you seen the successor after Abu Muhammad (peace be upon him)? He said: Yes, by God, and his neck is like that, and he gestured with his hand.

I said to him: So there is one left. He said to me: Bring. I said: What is the name?

He said: It is forbidden for you to ask about that. I do not say this on my own behalf, as it is not for me to make it permissible or forbidden, but rather on his authority (peace be upon him), for the matter is with the Sultan that Abu Muhammad passed away without leaving behind a son, and his inheritance was divided, and it was taken by someone who had no right to it. And he saw his children wandering around, no one daring to get to know them or get anything from them, and if the name was mentioned, the request was signed. So fear God and abstain from that” (3).

This is what we have expanded upon in the texts indicating the imamate of the Awaited Imam, Hujjah al-Mahdi (may God Almighty hasten his honorable appearance). The discussion on this matter is very long and complex, and we cannot explore it in detail. Many books have been written about it, so let those who want more refer to them.

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(1) Its sources were presented at the beginning of the answer to this question in (What was mentioned regarding the rights of the People of the House (peace be upon them) in general), p. 160.

(2) Abu Amr This is Othman bin Saeed Al-Amri Al-Samman, the first representative of Imam Al-Hujjah (may God hasten his return). Before that, he was one of the representatives of his grandfather, Imam Abu Al-Hassan Ali bin Muhammad Al-Hadi, and his father, Abu Muhammad Al-Hassan bin Ali Al-Askari (may God’s prayers be upon them). His son is Abu Jaafar Muhammad bin Othman - known

Al-Khalani - He is the second deputy to Imam al-Hujjah (may God hasten his appearance), and before that he was one of the agents of his father, Imam Abu Muhammad al-Hasan bin Ali al-Askari (may God’s prayers be upon him).

(3) Al-Kafi 1: 329, 330. Al-Ghaybah by Al-Tusi: 243-244. Bihar Al-Anwar 51: 347-348.

*In Rehab Al-Aqeedah, the late authority, Sayyid Muhammad Saeed Al-Hakim, vol. 1, pp. 300-303.

Ali bin Muhammad Al-Samri.. Embassy seal

The fifteenth day of Shaban in the year (255 AH) witnessed the birth of the last moon of the family of Muhammad (may God’s prayers be upon them), who is the Awaited Imam Mahdi (may God Almighty hasten his honorable appearance). After five years, God’s will was for the Imam to disappear, but the earth must have a proof. Divine wisdom required that the earth should not be devoid of their lights and knowledge (peace be upon them), for they are the stars of guidance and the ships of salvation.

The connection between the Imam and his Shiites was not broken. During this (minor) occultation of the Imam, which lasted for about seventy years from (260 AH) until the year (329 AH), four trustworthy and trustworthy Shiite men assumed responsibility for the embassy and on his behalf (peace be upon him) in matters. Religion and the world, and they formed a link of communication between him and his Shiites through his signatures (may God’s prayers be upon him), so they fulfilled what he entrusted to them with all honesty and sincerity, and they were his dependants and the place of his trust in responding to the Shiites’ issues and their inquiries before him and receiving the legal rights from them and disbursing them in what he commanded them to do until their death. These four men are:

1 - Othman bin Saeed Al-Amri: He held the embassy for five years from the year (260 AH) until his death in the year (265 AH)

2 - Muhammad bin Othman bin Saeed Al-Amri: He held the embassy for about forty years, which was the longest embassy, from the year (265 AH) until his death in the year (305 AH)

3 - Al-Hussein bin Ruh Al-Nubakhti: He held the embassy for more than twenty years from the year (305 AH) until his death in the year (326 AH)

4 - Ali bin Muhammad Al-Samri: He held the embassy for three years, which was the shortest of the embassies, from the year (326 AH) until his death in the year (329 AH)

Many narrations indicate to us that this pattern in selecting representatives was ordered by Imam Mahdi (peace be upon him) (1) , and the signatures that came from him to the people also indicate that. Their selection was a divine text that came in accordance with the qualities and advantages that God had given them that were not available in others. It qualified them to carry God’s trust and perform it to the fullest. If these advantages had been available to someone after them, this embassy would have continued. Among the words of Al-Samri - the last of the ambassadors - when death approached him and the Shiites gathered around him, they said: Who will be the representative after you and who will take your place? He said: I was not ordered to recommend this matter to anyone after me. (2)

Al-Majlisi’s narration confirms that the Imam used to appoint one of them upon the death of the one who preceded him, with proof indicating this representation. He said: As for the sick doormen and the praised ambassadors during the time of absence.... none of them did that unless it was stipulated by the owner of the time, peace be upon him, and his owner was appointed. Which was previously mentioned, but the Shiites did not accept their statement until after the appearance of a miraculous sign appearing at the hands of each one of them, from the One in authority, peace be upon him, indicating the truthfulness of their statement and the validity of their representation) (3)

Sheikh Abbas Al-Qummi said that Imam Al-Hujjah (peace be upon him) used to carry out miracles, miracles, and answers to Shiite issues at the hands of Sheikh Abu Al-Hasan Ali bin Muhammad Al-Samri, and they would hand over money and rights to him by his order (peace be upon him). (4)

The Imam informed his Shiites of the end of this embassy six days before the death of Al-Samari in preparation for the great occultation, as stated in the last signature of Imam Al-Mahdi (may God’s prayers be upon him) saying: (In the name of God, the Most Gracious, the Most Merciful, O Ali bin Muhammad Al-Sammari, may God reward your brothers for your sake. He will die and there will be six days between you, so gather your affairs and do not appoint anyone to take your place after your death, for the second occultation has occurred, and there will be no appearance except after the permission of God - the Almighty - and that is after a long period of time and the hardening of hearts, and the earth being filled with injustice, and those who claim to have witnessed my Shiites will come. Indeed, whoever claims to have seen it before the emergence of Sufyani and the shout, he is a liar and a slanderer, and there is no power nor strength except in God, the Most High, the Great.” So Al-Samari’s agents copied this signature, and six days later they returned to him and found him dying, and when they asked him who would be his guardian after him, he said: God has a matter that He can accomplish. He died, and these were the last words heard from him (may God be pleased with him). (5)

But the Imam (peace be upon him) would not leave his Shiites without an argument and a reference to which they could return in matters of their religion and their world, for his noble signatures included his saying: (As for the incidents that occur, refer in them to the narrators of our hadith; for they are my proof against you and I am God’s proof over them), (6) and his saying ( Peace be upon him): (As for whoever is among the jurists who protects himself, preserves his religion, opposes his desires, and is obedient to the command of his master, then the common people should imitate him) (7)

The fourth ambassador and the seriousness of the mission

The embassy of Representative Ali bin Muhammad al-Samri - although it was short - was filled with many political events. During the three years of his embassy, many wars and strife took place: including the seizure of Ahwaz by Mu’izz al-Dawla Ahmad bin Buyeh, the war in Turkish Bajkam by al-Radi al-Abbasi with al-Baridi, and the strife of Ibn Ra’iq and Ibn Muqla, the seizure of Baghdad by Bajkam, Shukri bin Mardi’s caliph and Shamkir over Azerbaijan, and the spread of the Qarmatians who prevented the Hajj and then fought among themselves in the strife of Ibn Sanbar. Also, many strife and disturbances took place that will be explained at length in Isfahan, Gorgan, Wasit, Baghdad, Basra and other countries. (8) Despite these turbulent political conditions, Al-Samri was competent for the task that the Imam assigned him.

Al-Samri was one of the companions of Imam Al-Askari (peace be upon him) and those close to him, and he wrote to him during his lifetime (9) . His embassy was during the era of the Abbasid Caliph, may God be pleased with him (Abu Al-Abbas Muhammad bin Jaafar Al-Muqtadir) (322 AH - 329 AH), who was described as having bad morals and prejudice against the Shiites. His reign witnessed the most severe crises, ruptures, divisions, and sectarian disputes, as the Buyids gained independence in Persia, the Hamdanids in Mosul, Diyar Bakr, and Aleppo, the Ikhshidids in Egypt and the Levant, the Samanid in Khorasan and Transoxiana, the Umayyads in Andalusia, and the Qarmatians in Bahrain and Al-Yamamah, while Baghdad, which was the focus of attention of the Buyids, fell under sectarian fanaticism. The Hanbalis controlled it.

History conveys to us one picture of the chaos that the country was in. It was stated in incidents in the year (327 AH), that is, one year after Al-Samari took over the embassy, what it says: (The public spread corruption in the land, and they attacked the public baths and took the clothes of those in them, and confiscations increased, and the evil of the people increased. The thieves who armed themselves with tools to block the floors at night, and the people complained in vain to (Bajkam) about the affliction that his companions had befallen them, and chaos and disputes spread, and the conditions of Iraq worsened) (10)

During that difficult period and critical circumstances, the Shiites were suffering from the Abbasid authority’s hostility and harassment towards them on the one hand, and the sectarian war that was waged against them on the other hand, which made Al-Samri’s mission extremely dangerous, and he had to deal with his agents with the utmost secrecy for fear of the Shiites...

These difficult conditions and bitter reality are what prevented the arrival of sufficient information and news about Al-Samri’s life and the details of his representation, but what was said about him from the words of Imam Mahdi (peace be upon him) and the sayings of prominent Shiite scholars indicate to us his lofty position and high status and that he performed his mission to the fullest extent, and he was He is trustworthy in fulfilling the trust and he did what the Imam wanted from him towards his Shiites, in terms of guiding and directing them according to their knowledge of his (peace be upon him) signatures, and receiving the legal rights and disposing of them according to what he (peace be upon him) authorized them to do.

Al-Samari in the history book

Sources described Al-Samri as ascetic, pious, and pious. Among his virtues are narrated: A group of the people of Qom came to him in Baghdad, and he asked them about Ali bin Al-Hussein bin Musa bin Babawayh - the father of Sheikh Al-Saduq - and he was one of the venerable Shiite scholars and great jurists. So Al-Samari would ask them about him whenever they came to him, and they would tell him that he had The book responded independently. But this time, Al-Samri added, after they said this, by saying: May God reward you for Ali bin Al-Hussein, for he was arrested at this hour, so whoever was with him confirmed the date of the hour, day, and month, and when it was seventeen or eighteen days later, the news came that he died at that hour that Al-Samari mentioned it (11)

It is not surprising for Al-Samri to have this honor on his hands, as he was the one chosen by Imam Mahdi (peace be upon him) as his representative and ambassador for his Shiites. This was not the only honor. Rather, the sources confirmed that each one of them brought proof of his embassy. The Shiites did not accept Al-Samri’s statement until after The appearance of a miraculous sign appearing on his hand from the person in charge (peace be upon him) indicating the truthfulness of his statement and the validity of his authority (12) . Then the money was brought to him, and he would bring out the signatures for them. He would mention the amount of money in general and detail and name its owners by informing him of the Qa’im (peace be upon him). In that (13) .

All Shiite sources described Al-Samri as trustworthy, revered, and glorified. Sheikh Al-Mufid described him as: (A person of reason, honesty, trustworthiness, knowledge, understanding, achievement, and intelligence) (14) , and Al-Tabarsi said about him: (He is truthful in his tone) (15) . Sheikh Al-Wahid Al-Bahbahani said about him: (His majesty is too famous to be mentioned) (16) and Sheikh Abbas Al-Qummi described him as (the great and venerable sheikh) (17) and Sheikh Ali Al-Namazi Al-Shahraudi said about him: (His trustworthiness and majesty are too famous to be mentioned, and too prominent to be written off.) He is like the sun in the fourth day.) (18) Sayyed Hasan al-Sadr said about him: (He was the authority of the Lord over the believers, a divine scholar, ascetic and pious, our sheikh in hadith and jurisprudence, and he was the authority after Sheikh Abi al-Qasim al-Hussein bin Ruh (may God be pleased with him) and the chapter on rulings for the sect; and he has tales. And miracles and revelations narrated by trustworthy people (19)

Al-Samari was one of the narrators of the hadith of the Imams (peace be upon them). Al-Tabari the Shiite (20) and Al-Arbali narrated to him. (21) Ibn Shahrashob considered him one of the Shiite poets and mentioned that he had poetry collections (22) , but nothing of his poetry was recorded. (23) It is most likely that the era in which Al-Samri lived and the political pressures exerted on the Shiites by the Abbasid authority were what determined his legacy. Scientific and literary confidentiality

Al-Samari died in Baghdad and was buried on the western side of Baghdad. His grave is located near the grave of Sheikh Al-Kulayni (may God Almighty have mercy on them).

Is the issue of the Mahdi a matter of belief?

Some Sunni sheikhs included belief in the Mahdi within the Muslim faith, and those who objected to them said: He should have been excluded. Because the Shiites consider him part of the faith, because he is an imam, and the imam is one of them. If it is one of the signs of the Hour, then he should remember that its hadiths are one of the only news that does not support belief. (1)

We say: The first evidence mentioned to rule out the fact that the Mahdi’s command is one of the beliefs according to the doctrine of the Sunnis is good: the Sunnis see the Imamate as one of the branches of the work obligatory for the nation, not one of the foundations of the belief on which faith is built, and the Mahdi, assuming his proven provenance and the validity of his experience, is only a caliph, no. more.

But if the news with the meaning of the Mahdi is authentic and multiplies to the point of repetition that is useful for knowledge, then it is outside the unity. The claim of tawatur has been known from several prominent hadith scholars, so why is the scientific belief not proven by it?

If the frequency of transmission is not complete, but the reports are authentic, and their chains of transmission are cleared of error and oversight, and we assume that its content is not included in the belief, is it permissible for a Muslim to reject it and rule on its status and invalidity?

The scholars have decided in such cases that: If the hadith about the Mahdi is not a belief, then it is attached to what must be adhered to, not as a belief, but rather in view of the issuance of authentic news about it. As Sheikh Muhammad Al-Khidr Hussein said: If an authentic hadith is reported from the Prophet, may God’s prayers and peace be upon him and his family, stating that such-and-such will occur at the end of time, then knowledge of it has occurred and it is necessary to stop at it, without the need for the narrators of this hadith to multiply until it reaches the level of frequency.(2)

There is nothing less than counting these hadiths as the hadiths of action that scholars, jurists, and all Muslims adhere to, as they emanate from the Messenger, may God’s prayers and peace be upon him and his family, as a reliable proof and legal proof of their meanings. They must be adhered to by those who believe in Islam as a religion, and in Muhammad, may God’s prayers and peace be upon him and his family, as a prophet. As for rejecting it, rejecting it, and belittling those who adhere to it, this is what no Muslim has committed to, neither ancient nor modern, except before this fragmentation, Ibn Khaldun, and those who distorted it, with weak evidence.

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(1) Our heritage and the scales of criticism (p. 198).

(2) A look at the hadiths of the Mahdi, in Al-Tamadun Al-Islami magazine - Al-Dimashqiya.

Historical evidence of the existence of Imam Mahdi (peace be upon him)

This is a broad area with very many historical figures combined, which we classify into several points:

1 - The testimony of Imam Hassan Al-Askari (peace be upon him) of the birth of his son, Imam Al-Mahdi (peace be upon him),
and in that there are many hadiths transmitted by the Shiites and their narrators. We quote from them:
the hadith narrated on the authority of Muhammad bin Yahya, on the authority of Ahmed bin Ishaq, on the authority of Abu Hashim Al-Jaafari, who said: “I said to Abu Muhammad (A): Your Majesty prevents me from asking you, so do you allow me to ask you? He said: Ask. I said: Sir, do you have a son? He said: Yes.
There is sufficient support and evidence in this hadith, as these books of men bear witness to the majesty of Muhammad bin Yahya Abi Jaafar Al-Attar Al-Qummi, whose grave is still known and visited to this day, and they bear witness to the high status of Ahmed bin Ishaq bin Abdullah bin Saad bin Malik bin Al-Ahwas Al-Ash’ari Abi Ali Al-Qummi, with the Imam. Al-Hasan Al-Askari (peace be upon him), and it also bears witness to the status of Daoud bin Al-Qasim bin Ishaq bin Abdullah bin Jaafar bin Abi Talib Abi Hashim Al-Jaafari. Then look at the lack of media in the chain of transmission of this hadith, which is expressed in examples like it by the closeness of the chain of transmission that is considered one of the evidences supporting the hadith.
2 - The testimony of the midwife,
who is the sister of an Imam, the aunt of an Imam, and the daughter of an Imam, the pure Alawite Hakima bint Muhammad al-Jawad (peace be upon him), the sister of Imam al-Hadi (peace be upon him), and the aunt of Imam al-Askari (peace be upon him), as she declared witnessing the birth of Imam al-Hujjah (peace be upon him) on the night of his birth, She was the one who took charge of Narjis, the mother of Imam Al-Hujjah (peace be upon him), with the permission of his father, Al-Hasan Al-Askari (peace be upon him).
3 - Dozens of testimonies of seeing the Imam (peace be upon him).
Here is a long list of names, of those who saw the Imam Mahdi, contacted him, and testified to seeing him, recorded by historical sources and compiled by some authors in special works such as: “The Book of the Guardian’s Insight into Who Saw the Qa’im al-Mahdi” by Mr. Hashim Al-Bahrani, mentioned in it. (79) people testified to seeing the Imam (peace be upon him) during his childhood or during his minor occultation, and he mentioned the names of the sources he relied on for that. Sheikh Abu Talib al-Tajlil al-Tabrizi counted approximately (304) people who saw the Imam (peace be upon him) and testified to him. (1)
And he counted . Sheikh Al-Saduq, who died in the year (381 AH), and his era during the occultation of Imam Mahdi (peace be upon him) was very close. (64) people testified to the vision of the Imam (peace be upon him), and many of them were his agents, (2) and they were from various cities.
Among his agents:
From the people of Azerbaijan: Al-Qasim bin Al-Ala.
From Ahwaz: Muhammad bin Ibrahim bin Mahziyar.
From Baghdad: Al-Bilali Checkpoint, Othman bin Saeed Al-Omari, Muhammad bin Othman bin Saeed Al-Omari, and Al-Attar.
And from Kufa: Al-Asmi.
And from Qom: Ahmed bin Ishaq.
And from Nishapur: Muhammad bin Shazan.
From Hamdan: Al-Bassami, Muhammad bin Abi Abdullah Al-Kufi Al-Asadi, and Muhammad bin Saleh.
As for those who saw him (peace be upon him) who were not representatives, including:
from the people of Isfahan: Ibn Bashadhaleh.
From Ahwaz: Al-Hussaini.
And from Baghdad: Ahmad bin Al-Hasan, Ishaq Al-Katib from Banu Nawbakht, Abu Abdullah Al-Khaybari, Abu Abdullah bin Faroukh, Abu Abdullah Al-Kindi, Abu Al-Qasim bin Abi Halis, Abu Al-Qasim bin Dabis, Masrour Al-Tabbakh, the client of Abi Al-Hasan (peace be upon him), Al-Nili, and Harun Al-Fazari. .
Among the Dinur: Ahmad, my nephew, Al-Hasan bin Harun, and his uncle, Al-Hasan bin Harun.
From Ray: Abu Jaafar Al-Raffa, Ali bin Muhammad, Al-Qasim bin Musa, Ibn Al-Qasim bin Musa, Abu Muhammad bin Harun, and Muhammad bin Muhammad Al-Kulayni.
From Qazvin: Ali bin Ahmed and Mirdas.
From Qom: Al-Hassan bin Al-Nadr, Al-Hussein bin Yaqoub, Ali bin Muhammad bin Ishaq, Muhammad bin Ishaq, and Muhammad bin Muhammad.
And from Egypt: Abu Raja.
From Nusaybin: Abu Muhammad bin Al-Wajna Al-Nusabi.
From Hamdan: Jaafar bin Hamdan, Muhammad bin Kashmarud, and Muhammad bin Harun.
From Yemen: Ibn al-Ajami, al-Jaafari, al-Hasan bin al-Fadl bin Yazid, his father al-Fadl bin Yazid, and al-Shamshatti.
He also mentioned those who saw him from the people of Shahrazur, Al-Saymarah, Fars, Qabis and Merv.
Al-Mu'tamid Al-Abbasi alone did not know this truth, but rather those who came before him, such as Al-Mu'tazz and Al-Muhtadi, knew it. That is why Imam Hassan Al-Askari (peace be upon him) was keen that the news of the birth of Imam Mahdi would not spread except among elected individuals from among his Shiites and loyalists.

The behavior of the authority revealed that it and the rest of the people had fully realized that the hadith of Jabir bin Samra did not apply to them or to the Umayyads who preceded them, but that its only authenticity was the people of the House of Prophethood, and the place of revelation and revelation.
Otherwise, what danger threatens their existence in a child who is not more than five years old?! If they did not believe that he is the Awaited Mahdi that the repeated hadiths spoke about.
One of the researchers says: If he was not truly born, what is the meaning of imprisoning the slave girls and sending the midwives to search for those who are pregnant, and to monitor them for an incredible period, as one of them remained under surveillance for two years! All this while chasing the companions of Imam Al-Askari (peace be upon him) and slandering them, with eyes broadcasting to spy on the news of the Mahdi (peace be upon him), and suppressing his home from time to time.
Then why was the authority not convinced by Jaafar’s claim that his brother (peace be upon him) died without leaving a successor?
Would she not have been able to give him his right of inheritance and have everything end without this foolish behavior that indicates her panic and fear of Ibn al-Hasan (may God bless him and grant him peace)?!
Yes, it may be said that the authority’s keenness to give every rightful person his due is what prompted it to investigate the existence, so we say: It is not the business of the ruling authority at that time to investigate this matter with such suspicious behaviour. Rather, the Abbasid Caliph had to refer the case of Jaafar the Liar to someone. Judges, especially since the case is one of the inheritance cases that happen several times every day, and then the judge will be able to open an investigative report, summoning, for example, the aunt of Imam Hassan Al-Askari (peace be upon him), his mother, the Imam’s maids, and those close to Imam Hassan Al-Askari from Bani Hashem, and then He listens to their statements, confirms their testimonies, then ends everything, but this case reached the highest man in power, and so quickly, and when Imam Hassan Al-Askari (peace be upon him) was buried, and the case went outside the jurisdiction of the judiciary even though it was one of his jurisdictions, and then the brutal authority disposed of As mentioned above, all of this confirms that the authority was certain that the Promised Mahdi was the last link in the purifying chain that could not be interrupted by the death of the eleventh Imam (peace be upon him), especially after everyone’s saying (may God bless him and grant him peace) became frequent: “And they - i.e. “The Book and the family - they will not separate until they return to me at the Basin.” The meaning of the non-birth of the Mahdi (peace be upon him), or the non-continuation of his existence, is the extinction of the family, and this is what none of the Abbasids who are called “commander of the believers” say; Because it is a denial of our greatest Prophet (may God bless him and grant him peace). In fact, no Muslim says it except those who find it easy to deny this, or those who deceive themselves by interpreting the Hadith of the Two Thaqalayn and diverting its meaning to something that has not been brought by clear authority.”
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1 - Who is the Mahdi / Abu Talib Tajlil Al-Tabrizi: 460 - 506.
2 - Kamal Al-Din: 2 / 442, Chapter 43, and Bihar Al-Anwar: 52 / 30, Chapter 26.

Can we have the honor of meeting Imam Mahdi in this time?

Is there evidence that it is not possible to meet him, “May God Almighty hasten his honorable return,” or not?

In response, we have two answers:

The first: It relies on the concept of the difference between personal and addressal backbiting.

The personal occultation means the absence of the Imam (peace be upon him) in person and his human existence from the circle of human life, and the title occultation means that he (peace be upon him) exists within that circle and Yahya lives where humans live on planet Earth... but in an unidentified form and people do not infer his existence because they do not know him.

The Imamis agree that the absence of Imam Mahdi (may God bless him and grant him peace) is of the second type, as evidenced by the supplication issued from his side, which includes his saying, “O God, be for your representative, the Hujjat, son of Al-Hassan, your blessings be upon him and his fathers, in this hour and in every hour, a guardian and a protector.”

In this supplication, we ask God to protect the Imam (may God bless him and grant him peace), which means that he is alive with us and needs to be protected from evil. If he were in another place, such as Mars or the unseen worlds, there would be no need for protection medicine for him.

This is what necessarily enables people to meet him, interact with him, talk to him, and greet him without knowing his identity.

The supplication of the believers is one of the reasons for his preservation. The supplication of the believers is one of the means of his preservation. Therefore, he taught his Shiites to pray for him, “may God’s prayers and peace be upon him and his good and pure fathers.” So, the Imam’s occultation is a title occultation only. Who is the Imam? Otherwise, he lives among the people, people know him, look up to him, may associate with him, may pledge allegiance to him, may greet him, may or may not... etc., but the address is unknown. The absence is a title absence, not a personal absence.

It has been stated in some noble narrations: “No one of his children or anyone else has knowledge of him except the master who follows his command.” Therefore, there is also a master who follows his command, that is, takes care of him.

As a result, meeting Imam Mahdi (may God bless him and grant him peace) is not only possible, but it is necessary in some cases on which the actual form of his argument depends, and on which the actual form of his preservation of legislation depends.

Second: Directing the signature.

The signature issued by him (may God bless him and grant him peace), which is his signature to Ali bin Muhammad al-Samri, the last of the four ambassadors, where he wrote to him: “O Ali bin Muhammad al-Samri, know that you are dead within six days, and you will not pledge to anyone after you, for the complete occultation has occurred, and there will be no appearance.” Except with God’s permission, after the hardening of hearts and the earth being filled with oppression and injustice, and those who claim to have witnessed my Shiites will come.”

It may be understood from it that meeting the Imam is not possible, and that by saying this, Imam Mahdi, may God bless him and grant him peace, closed the door to claiming to see him and meet him... But our scholars, “may God sanctify their noble secrets,” researched this hadith in detail in their books of theology, and responded with three answers.

The first answer: What is meant by viewing is the embassy.

That is, what the Imam, may God bless him and grant him peace, wanted when he said “viewing” is an embassy, not a look, as the hadith was directed to one of his ambassadors. So the meaning is a response to whoever comes and claims the special prosecution and the embassy after Al-Samri, may God be pleased with him.

The second interpretation: Differentiating between vision and observation.

There is a difference in meaning between the words “viewing” and “seeing”, as the former - viewing - requires knowing the Imam, may God bless him and grant him peace, in person, while the second - seeing him - is sufficient, whether one knows his person and who he is or not.

The narration indicates witnessing. There is no harm in someone seeing him without recognizing him, until the meeting ends and some evidence appears indicating that the one who saw him was the Imam (may God bless him and grant him peace).

The third interpretation: The intention is only to discredit the claim.

Meaning that the Imam (may God bless him and grant him peace) forbids believing the claim of witnessing, so not everyone who claims to have witnessed it will be believed because of the chaos and turmoil that this would cause to society. We have thousands of references and references. Accordingly, the ultimate benefit of this hadith is to deny the claim of vision, not to deny the existence of vision, nor to deny the possibility of vision, so that this hadith is taken as valid.

Where does Imam Mahdi (may God bless him and grant him peace) live?

Imam Mahdi (may God hasten his appearance) is God’s proof over his servants, the Imam of time, and God’s successor on his earth. If it were not for him, the earth would have been filled with its people. He lives in this world and on this earth. {Indeed, I will place a successor on earth} and he said: {O David, indeed We have made you Caliph on Earth} For the center and capital of the Caliphate is on Earth, and alone is the entire realm of possibility. The Imam is the successor of God over all that He has created, including mankind, jinn, angels, and... He is an Imam who exercises his role and manages matters from behind the scenes. He does not neglect his Shiites, preserves Islam, and guides the believers. With his right hand, the people are provided with sustenance, and with the blessing of his presence, God protects the universe from destruction, Islam from annihilation, and the Qur’an from exaltation, just like Al-Khidr and Yusuf Al-Siddiq.

It was stated in the signature issued from the holy side: We are not neglectful of your consideration, nor are we forgetful of your remembrance. Were it not for that, calamities would have descended upon you and your enemies would have crushed you.

(Al-Ihtijaj by Al-Tabarsi: 2/323).

It was mentioned in the supplication of the scar: I wish I could see, where did the seeds settle in you? Rather, what land can sustain you, or any soil, Bardwa or other than that of Tuwa. It is dear to me that I see creation while you are not seen, and I do not hear your voice or whispering. It is dear to me that you be surrounded by calamity, without me. You will not make any noise or complaint from me. By myself, you are one of those who have disappeared and have not left us. By myself, you are one of those who have been displaced and have not left us.

(Al-Mazar by Ibn Al-Mashhadi, p. 581).

He is the absent person who lives among us, and he is the displaced person who has not fled from us.

Al-Saduq narrated with his chain of transmission on the authority of Sudair, who said: I heard Abu Abdullah, peace be upon him, say: In Al-Qaim there is a tradition from Yusuf. You said, as if you remember his news or his absence? So he said to me: And this nation, the swine, does not deny that Joseph’s brothers were tribes, children of prophets, who traded with Joseph and pledged allegiance to him, and they were his brothers, and he was their brother. They did not know him until he said to them: {I am Joseph, and this is my brother}. So this nation does not deny that God Almighty, at one point in time, wanted to He conceals his argument from them. Joseph was once the king of Egypt, and there was a journey of eighteen days between him and his father. If God, Blessed and Most High, wanted to know his place, He would have been able to do that. By God, Jacob and his son walked at the good news in nine days to Egypt, so this nation does not deny that God Almighty exists. He does with his argument what he did with Joseph, that he walks among them, walks in their markets, and treads on their carpets while they do not know him, until God Almighty permits him to make himself known to them, just as he permitted Joseph, peace be upon him, when he said to them: {Did you know what you did to Joseph and his brother, since you were ignorant? * They said that you were ignorant. Youssef * said, “I am Youssef, and this is my brother.” } (Kamal al-Din by al-Saduq, p. 145).

This text is clear that the proof, peace be upon him, is an example of Joseph, since he is fulfilling his role on earth, and not in another world, but his identity and address are hidden from humanity. Al-Kulayni, with his chain of transmission, on the authority of Ubaid bin Zurarah, who said: I heard Abu Abdullah, peace be upon him, say: People lose sight of their imam, witnessing the season, and he sees them but they do not see him. (Al-Kafi: 1/338). What is meant by: (and they do not see him) is not not seeing him at all, but rather what is meant is seeing knowledge and determining identity, meaning they do not see him while they know that he is the Imam, the Proof, the Awaited Mahdi (may God bless him and grant him peace), and that is based on what was narrated: on the authority of Muhammad bin Othman Al-Amri, may God be pleased with him, who said: I heard him say: By God, the one who did this would come to the festival every year and see the people and know them, and they would see him but not know him. (Kamal al-Din by al-Saduq, p. 440). And other evidence that he lives in this world and on this globe. There is no evidence that he traveled to another world and settled in it, and left living in this world, and this is enough to invalidate this statement. How can there be evidence that he lives in this world and on the Earth?

What are the physical specifications of Imam Mahdi (may God bless him and grant him peace)?

There are great and distinctive features of the physical character of Imam Mahdi (peace be upon him) in the narrations, and together they tell of the nobleness of his attributes, the beauty of his character, the integration of his senses, and the brightness of his countenance, and we begin with what Ibn Hajar reported with his chain of transmission: (The Mahdi has a face like a shining star).

On the authority of the Commander of the Faithful (peace be upon him): (And the shining star, Al-Mahdi, peace be upon him).

The hadith contains an allusion to the beauty of the Imam’s face, his enlightenment, roundness, and supreme splendor.

On the authority of Abu Saeed Al-Khudri, he said: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: (The Mahdi is from me, he has a straight forehead, a sharp nose...).

He removed his forehead, and the hair receded from his forehead and became thinner on its sides.

The most slender nose: long and with precise arches.

On the authority of Abu Saeed Al-Khudri, he said: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: (The Hour will not come until a man from my family reigns: My term is mine.)

Also on the authority of Abu Saeed Al-Khudri, he said: The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: (At the end of time, a man from my family will rise: a young man, with a beautiful face, a prominent forehead, and a pointed nose.)

It was mentioned in the description of the Mahdi, peace be upon him: that his color is the color of the Prophet (may God’s prayers and peace be upon him and his family), white tinged with red, and his body is like the bodies of the sons of Jacob, peace be upon him. The sons of Abraham were known for the perfection of their bodies and the beauty of their faces, and its meaning is that the attributes of the Prophet (may God’s prayers and peace be upon him and his family ), and the attributes of Abraham (peace be upon him): apparent in the Mahdi (peace be upon him).

Imam Ali bin Musa Al-Rida (peace be upon him) had spoken about another example about the appearance of the Imam (peace be upon him) and his appearance in age and shape, as narrated by Abu Al-Salt Al-Harawi. He said: I said to Al-Rida (peace be upon him): (What are the signs of the Qaim among you when he emerges?

As for Gabriel (peace be upon him) and the rest of the angels supporting him, here are the traces that indicate that:

1 - Imam Zayn al-Abidin (peace be upon him) said: “The first to whom the pledge of allegiance is Gabriel (peace be upon him), then the Ansar... on the Day of Salvation, p. 304, on the Occultation by Al-Nu’mani, p. 169.

2- Imam Al-Sadiq, peace be upon him, said: The name of Al-Qaim, peace be upon him, is called on the night of the twenty-third (of the month of Ramadan) and he stands on the day of Ashura, which is the day on which Al-Hussein (peace be upon him) was killed. It is as if I was on the tenth Saturday of Muharram standing between the pillar and the shrine, about To his right, Gabriel calls: Allegiance, allegiance! The Day of Salvation, pp. 316 and 317, Al-Irshad, p. 341, and Revealing the Grief, vol. 3, p. 324.

3- Imam Al-Baqir (peace be upon him) said: “It is as if I am the one who is in charge of Najaf in Kufa, and he walked to it from Mecca with five thousand angels: Gabriel on his right, Michael on his left, Shuaib bin Salih in front of him, and the believers in front of him, as he disperses the soldiers in the regions.” He will conquer Constantinople, China, and the Daylam Mountains.” [See: The Book of the Day of Salvation, (p. 312), Alam Al-Wari (p. 430), Al-Irshad (p. 341), and Kashf Al-Ghammah (vol. 3 / p. 324).

Positives of the Mahdi issue

The idea of the Promised Mahdi, and in the form common to the hadiths, has positive aspects, on which the evidence of reason, custom, and planning agree, even if it is overlooked by someone like the mind of the evil one, but rather he imagines it as a negative.

(Waiting for relief), which is a common expression of rejecting despair and not despairing of divine mercy, is a very important matter for those who are surrounded by problems and become in trouble because of them, which almost destroy them, were it not for the hope of God’s mercy. (Waiting for relief is an act of worship) is considered one of the hadiths mentioned in various ways. Among the Shiites and Sunnis, other than the issue of the Promised Mahdi.

(The Mahdi) is a practical and concrete application of the idea of (waiting) for relief in distress, when injustice and injustice prevail in the world, and despair descends upon everyone, and the voice of justice is silenced, so (the Mahdi) will be a general relief, filling the world with justice, mercy, and goodness.

The denier was forced to admit this fact, as he said:

The prevalence of this idea and its spread among the oppressed is a natural thing. It is a focus of light in complete darkness, and an oasis of hope and safety in the world of the oppressed person.

If this is a natural thing, then it is God’s law in creation.

But the writer forgets this fact when he is biased towards emphasizing the negatives, and says: Surrendering to injustice, until a divine messenger comes out to remove it, is considered futility and anesthetizing people, waiting for a hope that will not be fulfilled, and pushing the Islamic peoples to hope for salvation in a way that contradicts the law of God in the universe.

What appears to us in his response is:

First: Hope in itself is a reason not to surrender, otherwise it would not be called hope, and the fact that it comes true or does not come true after that does not affect its being a hope, or its being a deterrent to despair and the opposite of its effect.

Therefore, hope may be disappointed, or it may not be disappointed, but rather it will be fulfilled, and if the hope is in God, and in His promise of salvation at the hands of the promised Mahdi, does a believer have the right to say: It will not be fulfilled?

If we abandon belief in the Mahdi: how did this one know that this hope would not be fulfilled, so that he could be certain of it? Isn't this stoning of the unseen, which is not recognized? Is this the logic of solid scientific research?

Secondly: The hadiths of the Mahdi do not contain anything that indicates or indicates the slightest indication that Muslims will have no renaissance or glory before the emergence of the Mahdi.

This is what Nasir al-Din al-Albani mentioned, and he added: If there are among some ignorant Muslims someone who understands this, then the way to deal with his ignorance is to teach and understand, not to reject the authentic hadiths because of his misunderstanding.

I say: This tone was taken from Ahmed Amin and those who followed him. The servants responded to him by saying: The emergence of the Mahdi at the end of time is consistent with the law of God regarding his creation, for the law of God Almighty is that truth is in constant conflict with falsehood, and God Almighty prepares for this religion at every time someone who will support it, and the earth is not empty - at any time - Who will stand for God with his proof, and the Mahdi is a member of the nation of Muhammad, may God’s prayers and peace be upon him and his family, through whom God will support his religion in the time in which the Antichrist emerges, and in which Jesus, son of Mary, peace be upon him, descends from heaven, as the reports are authentic about that from the Prophet who (does not speak out of inclination if It is nothing but a revelation revealed.)

Third: Where and when was (waiting for the Mahdi) a reason for surrender? How does the speaker have the right to claim this negativity? These Shiites are among the people who adhere most closely to the belief of the Awaited Mahdi, and they anticipate his appearance and exit, with great impatience and with all urgency, in confirmation of the information of the true Prophet Muhammad, may God’s prayers and peace be upon him and his family.

They are targeted for their belief with all kinds of accusations, slander, and ridicule, even by some of their brothers, who share Islam with them.

Despite their firm and strong commitment to waiting for the Mahdi, it has become a special privilege for them, as if they were the only nation of Muhammad, may God’s prayers and peace be upon him and his family, who was informed of the appearance of the Mahdi, promised him, and commanded to wait for him and follow him.

With all of that, here are the Shiites today, standing in the first row in all revolutionary movements against the oppressors and the aggressors, and they are preparing the way for the Mahdi and his state with all the might and strength they have been given, and they are preparing what they can of force and horseback, with which they terrorize the enemy of God, and their infidel enemies among the Jews. The Christians and their followers are Salafists, secularists, and Baathists, and followers of surrendering governments in name and colonialism in thought and deed. They believe that what they are doing is a “prelude” to the authority of the Mahdi, and a destabilization of confidence in the hearts of tyrants and oppressors. They reject all forms of stubbornness in governance, past and present in the name of Islam. They reject all stubbornness, corruption, and distortion in beliefs and work, and they adhere - as much as they can. - Applying the provisions of Islam and arbitrating its laws on earth. The Shiites have become a symbol of every faithful rebel who aspires to truth and justice, in all Islamic lands, and even non-Islamic ones.

Unjust governments, Islamic and otherwise, have begun to accuse everyone who demands freedom and rejects injustice and injustice, of being a Shiite, or linked to the Shiite state, or sympathetic to the Shiites, or deriving money and weapons from them, and other charges, which have no reality, for among those who move are those who do not recognize In the Shiites or in the Shiite state.

This reality is the clearest evidence of the invalidity of what is claimed by those who say the doctrine of the Awaited Mahdi is negative, that it leads to surrender to injustice.

Responding to the suspicion that Al-Hasan Al-Askari (peace be upon him) had no descendants

There is not a single narration in the Shiite books that says that Imam Hasan al-Askari - peace be upon him - was sterile. Rather, what exists is hundreds, even thousands of narrations (some researchers have counted more than three thousand and seven hundred narrations, which will be referred to later). ), denotes by significance The conformity and commitment to his birth - peace be upon him -, and that he is the son of Al-Hasan Al-Askari - may God’s prayers and peace be upon them -, and let us first refer to the sayings of the Sunni scholars regarding the blessed birth, then we move to the narrations and the sayings of the Shiite scholars Imamiism on the subject:

Genealogists and Sunni specialists have testified to the birth of Imam Mahdi - peace be upon him - and that he is the son of Imam Hassan Al-Askari - peace be upon him - and among them are these notable figures according to the chronology:

1- The famous genealogist Abu Nasr Sahl bin Abdullah bin Daoud bin Sulaiman al-Bukhari, one of the notables of the fourth century AH, who was alive in the year (341 AH), and he is one of the most famous contemporary genealogists of the minor occultation of Imam Mahdi, which ended in the year 329 AH.

He said in (The Secret of the Al-Silsilah Al-Alawiyah): (Ali bin Muhammad Al-Taqi - peace be upon him - was born to Al-Hassan bin Ali Al-Askari - peace be upon him - from a Nubian mother named Rayhana. He was born in the year two hundred and thirty-one, and he was arrested in the year two hundred and sixty in Samarra He is twenty-nine years old. ..And Ali bin Muhammad Al-Taqi - peace be upon him - was born Jaafar, and he is the one whom the Imamis call Jaafar the Liar, but the Imamis call him that because he claimed the inheritance of his brother Al-Hasan - peace be upon him - rather than his son, the one who would establish proof - Ali. Peace be upon him - there is no objection to his lineage.)

2- Al-Nasabah Al-Amri, the well-known figure of the fifth century AH, said what is stated in (Al-Majdi fi Ansab Al-Talibeen: 130): (Abu Muhammad - peace be upon him - died, and his son from Narjis - peace be upon her - is known to his most trusted companions and the trustworthy people of his family, and we will mention His birth and the news Which we heard about that, and the believers, and indeed all people, were tested by his absence, and Jafar bin Ali was greedy for his brother’s money and condition, so he pushed for him to have a son, and some of the Pharaohs helped him to seize his brother’s concubines).

3- Al -Razi Al -Shafi’i pride (d. 606 AH), he said in his book (The Treasurer in the Genealogy of the Student) under the title: (The children of the military imam) - peace be upon him - what is this text: As for the two sons, one of them is the master of the time - may God hasten his honorable return -, and the second is Moses, who ascended during his father’s life, and as for the two daughters, Fatima ascended during her father’s life, and the mother of Moses also ascended.

4- Muhammad Amin Al-Suwaidi (d. 1246 AH) said in (Al-Saba’iq Al-Dhahab fi Ma’rifat Qubil Al-Arab): (Muhammad Al-Mahdi: He was five years old when his father died, and he was of square stature, with a beautiful face and hair, with a piped nose, p The front is clear.

5- The genealogist of Medina: Anas bin Yaqoub al-Kutbi (a contemporary), in his book (Al-Usul fi Dhariyat al-Badha’ah al-Batul) stated the full lineage of Imam Mahdi - peace be upon him -, and that he is the son of Al-Hasan Al-Askari - peace be upon him -, when he said: (Muhammad Al-Mahdi: He is Muhammad Al-Mahdi bin Al-Hasan Al-Askari bin Ali Al-Hadi bin Muhammad Al-Jawad bin Ali Al-Rida bin Musa Al-Kadhim bin Jaafar Al-Sadiq bin Muhammad Al-Baqir bin Ali Zain Al-Abidin bin Al-Hussein Al-Shaheed bin Ali bin Abi Talib - peace be upon them).

He stated in another place his absence and disappearance, when he said: (Among what is proven among the people of knowledge, both early and late, is the cessation of information about him, and the lack of knowledge of his grave or its location).

These are the statements of a small number of famous Sunni genealogists throughout the centuries who prove the auspicious birth of Imam Mahdi - peace be upon him - and that he is the son of Imam Hassan Al-Askari - peace be upon him.

As for the acknowledgment of this birth by the hadith scholars and Sunni scholars, it is a recent occurrence and there is nothing wrong with it. Mr. Thamer Al-Ameedi, in his book “Defence of Al-Kafi,” counted 128 Sunni scholars, including jurists, hadith scholars, commentators, and others, over the centuries, who acknowledged this Blessed birth.

We mention here a number of them with reference to the source and page only, and they are in chronological order:

1- Ibn al-Atheer al-Jazari (d. 630 AH) in his book (Al-Kamil fi al-Tarikh 7:274, The Last Incidents of the Year 260 AH).

2- Ibn al-Khashab al-Baghdadi, the historian (d. 643 AH) in (History of the Births of the Imams: 6).

3- Muhammad ibn Talha al-Shafi’i (d. 652 AH) in (Matalib al-Sa’ul fi Manaqib of the Family of the Messenger: 88).

4- Muhammad bin Yusuf al-Kanji al-Shafi’i (d. 658 AH) in (Al-Bayan fi Akhbar Sahib al-Zaman: 336).

5- Ibn Khallikan (d. 681 AH) in (Deaths of Notables 176:4, No. 562).

6- Shams al-Din al-Dhahabi (d. 748 AH) in his books: Lessons, the history of Islamic countries, and the biographies of noble figures [Al-Ibr 31:3. History of Islamic Countries 113 in the events of the years (251-260 AH). Biography of Noble Figures 119:13, No. 60]

7- Ibn al-Wardi (d. 749 AH) at the end of the continuation of the summary known as (The History of Ibn al-Wardi). This was reported from him by al-Shiblungi in (Nour al-Absar 186).

8- Ibn al-Sabbagh al-Maliki (d. 855 AH) in (Al-Fusul al-Imhamah: 273).

9- Abd al-Wahhab al-Sha’arani (d. 973 AH) in (Al-Yawaqit wal-Jawahir 145:3).

10- Ibn Hajar Al-Haytami Al-Shafi’i (d. 974 AH) in (Al-Sawa’iq Al-Muharraqah: 207).

11- Al-Shabrawi Al-Shafi’i (d. 1171 AH) in (Al-Ithaf Bi Habbab Al-Ashraf: 68).

12- Al-Qanduzi al-Hanafi (d. 1293 AH) in (Yanabi’ al-Mawaddah 3:301-306, Chapter 79).

13- Mu’min bin Hassan Al-Shiblangi (d. 1308 AH) in (Nour Al-Absar: 186).

14- Khair al-Din al-Zirakli (d. 1396 AH) in his book (Al-A`lam 80:6).

See the rest of the names - they are dozens - in the aforementioned source.

Moreover, Sheikh Mahdi Faqih Imani counted in his book (The Mahdi fi Nahj al-Balagha) more than (100) personalities from Sunni scholars who declared his birth - may God hasten his relief, so see what he reported.

As for the narrations, some contemporary researchers - namely, Grand Ayatollah Sheikh Al-Safi Al-Kulpaykani - have counted more than three thousand and seven hundred narrations that were mentioned against Imam Mahdi - peace be upon him - in his various circumstances, in various sources, and they indicate identical significance Commitment - after the customary combination of narrations - On his birth - peace be upon him -, and here are its details:

1- The narrations that herald his appearance - may God hasten his appearance -: 657 narrations.

2- The narrations that show that He will fill the earth with justice and justice: 123 narrations.

3- Narrations that prove that the Awaited Mahdi is from the People of the House: 389 narrations.

4- The narrations that show that he is a descendant of the Commander of the Faithful - peace be upon him -: 214 narrations.

5- The narrations that prove that he is a descendant of Fatima Al-Zahra - peace be upon her -: 192 narrations.

6- The narrations that say: He is from the descendants of Imam Hussein - peace be upon him -: 185 narrations.

7- The narrations that say: He is the ninth born of Imam Hussein - peace be upon him -: 148 narrations.

8- The narrations that say: He is from the descendants of Ali bin Al-Hussein - peace be upon them -: 85 narrations.

9- The narrations that say: He is from the descendants of Muhammad al-Baqir - peace be upon him -: 103 narrations.

10- The narrations that say: He is from the descendants of Al-Sadiq - peace be upon him -: 103 narrations.

11- The narrations that say: He is the sixth from the descendants of Al-Sadiq - peace be upon him -: 99 narrations.

12- The narrations that say: He is from the descendants of Musa bin Jaafar - peace be upon them -: 101 narrations.

13- The narrations that say: He is the fifth descendant of Musa bin Jaafar - peace be upon them -: 98 narrations.

14- The narrations that say: He is the fourth son of Ali bin Musa Al-Rida - peace be upon him -: 95 narrations.

15- The narrations that say: He is the third descendant of Muhammad bin Ali Al-Taqi - peace be upon him -: 90 narrations.

16- The narrations that say: He is the descendant of Ali Al-Hadi - peace be upon him -: 90 narrations.

17- The narrations that say: He is the son of Abi Muhammad al-Hasan al-Askari - peace be upon him -: 146 narrations.

18- The narrations that say that he is the twelfth of the Imams and their seal: 136 narrations.

19- On his birth - peace be upon him - and its history and some of the circumstances of his mother: 214 narrations.

20- That he had two occultations: 10 narrations.

21- Concerning his long absence: 91 narrations.

22- That he has a very long life: 318 narrations. [See: Muntakhab al-Athar fi the Twelfth Imam, three volumes, Grand Ayatollah Lutfullah al-Safi al-Kalpaykani]

Among those who declared the frequency of narrations of his birth - peace be upon him - is a large group of Imami Shiite scholars, we point out some of them:

The Al -Halli scholar said in (the curriculum of dignity): (The Shiites were frequent in the countries that are separated, succeeding the predecessor of the Prophet (PBUH) that he said to Hussein - peace be upon him -: “This is the imam of an imam, the brother of an imam, the imam of the imam, My name, and his surname is my surname, will fill the earth with justice and justice as it was filled with injustice and oppression.) [Minhaj al-Karama: 177]

It was stated in the book (Al-Taraif fi Ma’rifat al-Tawaif Doctrines) by Ibn Tawus: (Our predecessors transmitted to us a frequent narration that the Mahdi - peace be upon him - referred to was born from a hidden birth). [The Anecdotes in Knowing the Doctrines of the Sects: 183]

The scholar Al-Majlisi confirmed in Bihar Al-Anwar what Al-Sayyid Ibn Tawus said in this regard. [See: Bihar Al-Anwar 51: 107]

And in the book of Arba’in by Sheikh Al-Mahouzi: (The consensus of the Shiites - may God be pleased with them -, and the frequent news of his birth - may God’s prayers be upon him and his fathers - in the manner of the birth of Abraham and Moses - peace be upon them - and other things that required the interest to conceal the birth He lost his name and his lineage, and there has been extensive information about them. [Forty: 211]

In the book (Imami Doctrines) by Sheikh Al-Muzaffar: (This reformer Al-Mahdi is a specific, well-known person. He was born in the year 256 AH and is still alive. He is the son of Al-Hasan Al-Askari and his name is Muhammad. This is based on the proven promise made by the Prophet and his family and what has been reported among us His birth and veil) . [The Imami Doctrines: 78 and 79]

In the book (Lectures on Divinity) by Sheikh Subhani: (Everyone who has knowledge of the hadith recognizes the frequency of good news from the Prophet, his family, and his companions about the appearance of the Mahdi at the end of time), until he says: (The Shiite belief, thanks to the many narrations, is that he was born in He who saw was pleased In the year 255 after the Prophet’s migration, and by the command of God Almighty he disappeared in the year of his father’s death in the year 260 AH, and God Almighty will make him appear so that His justice may be achieved. [Lectures on Divinity 389 and 390]

And in (Tanzih al-Shi’ah al-Ithna Ash’ariyya) by Abu Talib al-Tajlili al-Tabrizi: (There have been repeated texts stating that the Mahdi who will fill the earth with justice and justice is Ibn al-Hasan al-Askari - peace be upon them. It was reported from the Prophet - may God’s prayers and peace be upon him and his family And he said - There are sixty texts in his statement, There are forty-two texts on the authority of his father, Al-Hasan Al-Askari - peace be upon him - in the statement on his son Al-Mahdi, and on the authority of the rest of the Imams - peace be upon them - many texts, so see). [Tanzih Al-Shia Al-Ashariyyah 2: 561]

And in (Foundational Articles) by Sayyed Tabatabai: (We have in our hands frequent news from the public and private sources about the Most Noble Prophet (PBUH) and the Imams of the People of the House - peace be upon them - that tell us about the life and biography of the Hidden Imam, and from the features of this biography it becomes clear This Imam is the son of Imam Hassan bin Ali Al-Askari... was born in Samarra). [Foundational Articles: 271]

Among those who declared the periodicity of his absence - peace be upon him - as well, and this is what can be derived from it with the obligatory significance, is his birth - peace be upon him -; Because backbiting is a branch of childbirth, a large number of Imami Shiite scholars have said this, and these are some of their sayings:

Al-Numani said in his book (Backbiting): (These narrations, which have been reported frequently, testify to the validity of backbiting). [Al-Ghaybah 163 and 164]

And in the book (Al-Ghiba) by Sheikh Al-Tusi: “The narrations with this meaning [i.e., backbiting] are too numerous to enumerate. We have mentioned only a few of them so that the book does not become too long... although these narrations are frequent in word and meaning.” [Backbiting 167-174]

And in (Kamal al-Din) by Sheikh al-Saduq: (Belief in the narrations necessitates belief in the imamate of Ibn al-Hasan - peace be upon him - as I explained, and that he was absent, just as the narrations came about the occultation, for it came well-known and frequently). [Kamal al-Din: 39]

And in (Selected Lights of Light) by Sayyed Bahaa al-Din al-Najafi: (The news has been repeated and narrations have been narrated on the authority of God Almighty, the Prophet, and the eleven pure Imams, stating his imamate and appearance after his occultation). [Selection of Bright Lights: 45]

In (Taj al-Mawlid - Al-Majmu`ah) by Sheikh Al-Tabarsi, he says: (As for his absence - may God’s prayers be upon him - there were reports of it before his birth, and it was extensive about his state before his absence, and he is the owner of the sword from the Imams of guidance - peace be upon them -, And what is awaited is the state of faith.) [The Crown of Births :56]

Did Imam Mahdi (peace be upon him) get married during his absence? Does he have any offspring?

Perhaps some who follow the affairs of Imam Mahdi (may God bless him and grant him peace) believe that the Imam, peace be upon him, is married. Because marriage is an established Sunnah, and whoever desires it has deviated from the Sunnah of the Messenger of God (may God’s prayers and peace be upon him and his family), and the Imam has the business of acting according to the Sunnah, not desisting from it, then it may be possible to conclude that he (peace be upon him) is married, and if it is proven that he (peace be upon him) is Peace be upon him) is married, so it is natural for him to have children. Because the inability to have children indicates a deficiency in character, and the Imam (peace be upon him) is perfect in his character.
But this statement is clearly corrupt; Because abandoning marriage does not necessarily require deviating from the Sunnah of the Messenger of God (may God’s prayers and peace be upon him and his family), but rather another, more important matter may prevent it, so it is necessary to abandon it as explained in its place in the chapter on the competition between the important matter and the most important matter in the science of principles, and marriage, even if it is a Sunnah, is It is a good thing in itself, except that if it is prevented by what is more important than it, which is concealing the conditions of the Imam (peace be upon him) and concealing his private affairs, so that the oppressors do not reach him, then it is necessary to leave it, and because the conditions of the Imam Mahdi (peace be upon him) are surrounded by complete secrecy and strict secrecy, we do not We know that he (peace be upon him) was married or not, even if it is assumed that he was married, it is not known whether he had children or not, and his marriage and having children, even if they were two possible things, we do not say anything about them unless there is sound evidence for it. Perhaps divine wisdom requires that Imam Mahdi (peace be upon him) not have children if we assume that he is married, even if the ability to procreate exists with the Imam (peace be upon him) and his wife, in order to surround the Imam with complete secrecy in order to preserve him and protect him from falling into the hands of the oppressors.
If it is objected to that there is some news about the existence of the wife and children of the Awaited Imam Mahdi (may God hasten his return), then the answer to that is that upon investigation and referring to reliable sources, it becomes clear that this matter is not proven, but rather it is a subject of doubt and doubt, for some scholars such as Al-Mufid ( Quds), and Al-Tabarsi (may God bless him and grant him peace) did not accept that, as there is no clear evidence worth relying on and relying on to prove the wife and offspring of the Awaited Imam Mahdi (peace be upon him).
Below we review what can be used to prove the existence of a wife and children for the Imam Mahdi (peace be upon him). ).
The narration of Sheikh Al-Tusi (sanctified)
The sheikh of the sect, Abu Jaafar Muhammad bin Al-Hasan Al-Tusi, who died in the year: 460 AH, narrated in his book called Al-Ghaybah (p. 102) with his chain of transmission to Al-Mufaddal bin Omar on the authority of Imam Al-Sadiq (peace be upon him) a narration in which it was stated: (... He does not know... His place is one of his children and no one else, except for the master who follows his command, as it may be understood from the word (his son) that the Imam (peace be upon him) has children.
However, it is not correct to infer this narration and rely on it in proving the children of Imam Mahdi (may God bless him and grant him peace), and that is because the venerable Sheikh Muhammad bin Ibrahim bin Jaafar Al-Numani, who is one of the scholars of the third century AH, narrated this same narration in his book Al-Ghaybah (p. 176), but It says: (...no one of his guardian or anyone else will know his location), so note that the word (his son) which is the place of the witness is not present in it, and with the two narrations being united by Sheikhs Al-Tusi and Al-Numani, and the existence of this difference in what is the place of the witness, the The narration falls short of the validity of its inference, but even if we accept the authenticity of this narration and rely on it, the narration does not contain anything that indicates the time of the existence of children for the Imam (peace be upon him), as the intention may be that he (peace be upon him) will be born without specifying a specific time, so perhaps He will have children, but after centuries of time have passed.
The story of the Green Island:
In this story, some people are trying to use it as evidence to prove that the wife and children belong to Imam Mahdi (peace be upon him), and interest in it has increased after many attempts by some of them to show the validity of this story, its realism, and its applicability to what some newspapers, magazines, and radio stations mentioned regarding the so-called triangle. Known Bermuda.
As for the support for this alleged story, it has several observations, some of which we will point out. We say: The only reliable source that preceded the rest of the sources in transmitting this story is the book Bihār al-Anwar by the scholar al-Majlisi (Quds), as he was the first to transmit this story in al-Bihar (52/159). When he reported this story, he said: I say that I found a famous treatise about the story of the Green Island in the White Sea, which I wanted to mention because it included a mention of who saw it, and because of the strangeness in it, and I devoted a chapter to it because I did not find it in the established principles. Note that Al-Majlisi himself declares that he did not achieve it in the recognized principles, despite his extensive follow-up and extensive knowledge, as he is known for.
The fair follower will find that most of our eminent scholars who transmitted this story have taken it from Al-Majlisi, as some of them - such as Al-Fayd in Al-Nawadir, Al-Hurr in the Book of Proof of Guides, Al-Sayyid Al-Jazairi in Riyad Al-Abrar, Al-Muhaddith Al-Bahrani in his Kashkoula, Al-Sayyid Shubar in Jala’ Al-Uyun and others - have declared the transmission. On his authority, may God have mercy on him, and some of them, even if he did not explicitly quote from him, were among his students, such as Al-Afandi in Riyad Al-Ulama, Al-Sharif Al-Futuni Al-Amili in Dhiya Al-Alamin, and others.
This is with the caveat that the mere mention of this story by the scholars does not indicate that they accepted it, nor is it evidence of its authenticity according to them, because the trend towards recording the news was at that time the distinctive characteristic of that era, as a group of the most prominent and broadest collections of hadith among the Shiites were recorded in it with the aim of preserving them. Such as: Wasa’il al-Shi’a, al-Wafi, Bihar al-Anwar, Worlds of Science, Tafsir al-Burhan, Tafsir Nour al-Thaqalayn, and others.
In this story there is also a person named Ali bin Fadel, who is described as a Mazandarani, and then in the same story he describes himself as an Iraqi. He is interested in recording some virtues for himself, as appears from what he said to Sayyid Shams al-Din, when he said while talking about seeing the Imam: Oh my master, I am among his loyal servants. And I did not see him, so he said to me: Rather, I saw him twice, etc., and the whole story records his unique virtue, and that he achieved what no one else had achieved, and it also records the interest of the Holy Land in his matter.
But what is wrong with this character is that it was not documented by any of his contemporaries, but rather it was documented by some who were hundreds of years behind him, and it seems that their basis for this documentation is the same story of the Green Island, as indicated by the context of their words - if we notice that - the result is It is not possible to be certain of the veracity of what this man told us, as it is possible that this case was created by his imagination with the aim of obtaining fame on the horizon, or for other goals, as we have become accustomed to in similar cases throughout the ages. (See, History of the Great Occultation of the Martyr Sayyid Muhammad al-Sadr: 82, and beyond.)
• Then, what increases doubt about the matter of this man and his story is that his contemporaries - such as the scholar Al-Hilli, and Ibn Dawud, who finished writing his book on men in the year 707 AH, as well as other scholars - completely neglected him, and none of them referred to him in the slightest. A word, despite the fact that his unique and rare story must arouse in them a keenness to refer to him, pay tribute to him and his story, and consider it among the evidence of the Imam and the Imamate, which deserves to be recorded in collections and works, and the scholars have recorded what is less important than it, so do the scholars consider it an invalid lie? Or have they not heard of it? Or was it not made in their era in the first place?! All of this is possible, and all of this leads us to doubt the narrative and its transmitter, or not to rely on it at least.
What also draws attention is that this story - as is clear to those who reviewed it - states that Ali bin Fadil told his story from beginning to end in the presence of Al-Tibi, and in the presence of a group of scholars from Al-Hilla and the outskirts, who had come to visit the aforementioned sheikh, but we - nevertheless - did not We find that one of all of them has a narration of this story, neither directly nor through intermediary, even though we expect them to spread it throughout the country and the people, and for it to be passed down by tongues, and for it to become the talk of forums and clubs, as it specifies the whereabouts of the Imam and his children in mysterious and exceptional circumstances. (See: A Study in the Signs of Appearance and Al-Jazeera Al-Khadra by Sayyid Jaafar Murtada Al-Amili: 217). In addition, the martyr Sayyed Muhammad al-Sadr, in his book The Great Occultation (61/88), and the late scholar Sayyed Jaafar Murtada al-Amili mentioned many of the contradictions present in this narration, so review it if you wish.
The narration of the Five Cities
. This narration is the one narrated by Ahmad bin Muhammad bin Yahya Al-Anbari as in Al-Bihar (53/214). The scholars have weakened it and rejected it in a strong and decisive manner. So let us review their words, may God Almighty be pleased with them, in the following books:(: Al-Dhari’ah to the Shiite Classifications: 5 / 1 and 107 - 108, footnote, and the intrusive news: 1 / 146 / 152), and footnote of the book Al-Anwar Al-Numaniyah: (2 / 64 - 69)
The narration of Sayyid Ibn Tawus in his book (The Beauty of the Week through the Perfection of Project Work: 510 - 516).
On the authority of Imam al-Rida (peace be upon him) in praying for Imam al-Mahdi (peace be upon him), the following phrases were mentioned: (O God, grant him, his family, his children, his offspring, and all his subjects, that which pleases his eye, and with which his soul is pleased, and gather for him the kingdom of all kingdoms, Her near and far, her dear and her lowly, until his judgment prevails over every judgment, and his truth prevails over every falsehood.)
Regarding this narration, we say: If we accept this narration in terms of its chain of transmission, then the essence of what this supplication that was issued by Imam al-Rida (peace be upon him) more than half a century before the birth of Imam Mahdi (peace be upon him) indicates is that there will be a Mahdi for the nation, and that he Children will be born to him, and there is nothing in it that indicates the time of birth of those children, as was explained above. They may be born to him at the beginning of his life, or they may be born to him after centuries of time, and perhaps after his appearance (peace be upon him).
(Beauty of the Week: 512). What Al-Sayyid Ibn Tawus mentioned in his book
about Imam Al-Rida (peace be upon him) is that he said: (O God, bless the rulers of his covenant, and the imams from his descendants). But this narration also cannot be relied upon due to the weakness of its chain of transmission, and because there is another text to the narration that says: (O God, bless the rulers of his era and the imams after him), according to what Ibn Tawus himself stated. With this difference in what is the subject of the witness, the narration falls short of the validity of its evidence as evidence.
In summary: it is not possible to rely on the aforementioned texts and narrations for the reasons mentioned to prove the existence of the wife and children in the present state of Imam Mahdi (peace be upon him), but at the same time we do not rule out the existence of that for the Imam as well, as there is no rational or legal impediment. In conclusion, we ask God Almighty to hasten the appearance of Imam Mahdi (peace be upon him) and to make us among his supporters, helpers, and imitators.

Good news of Imam Ali bin Abi Talib regarding the issue of Imam Mahdi (peace be upon him)

Preaching the cause of the Awaited Imam Mahdi (may God bless him and grant him peace) started from the Holy Qur’an and was the source of attention of the great Prophet (may God’s prayers and peace be upon him and his family) and then Imam Al-Murtada Ali bin Abi Talib (peace be upon him) in texts exceeding two hundred.

Among the things that were reported about him from the epics is what he (peace be upon him) said:

(Behold, tomorrow - and tomorrow will bring what you do not know - the governor will take its workers from other parts of the world despite the faults of its deeds, and the earth will bring to him the best of its liver, and it will deliver to him a ladder its reins, and he will show you how he has corrected his conduct, and will revive the dead according to the Book and the Sunnah.) (1)

It is a precise, specific, luminous and clear vision, which represents the emergence of a global revolution that will correct the situation of the Islamic world and indeed all of humanity. He (peace be upon him) said about its leader:

(He favors desire over guidance if they favor guidance over desire, and opinion is favored over the Qur’an if they favor the Qur’an over opinion.) (2)

And he (peace be upon him) said: (O Kumayl, there is no knowledge that I do not reveal, and there is no secret that the Qa’im (peace be upon him) seals it... O Kumayl, there is bound to be a blemish in your past, and we must have victory over you...).(3) )

Through us the religion will be sealed just as through us it was opened, and through us they will be saved from the error of strife just as they were saved from the error of polytheism, and through us God will reconcile their hearts to religion after the enmity of sedition just as He united their hearts and their religion after the enmity of polytheism. (4) And if our Qaim had risen; The sky would have sent down its rain and the earth would bring forth its plants, and the resentment would be gone from the hearts of the servants, and the wild beasts and animals would be put right until a woman walks from Iraq to the Levant, placing her feet only on plants and wearing her adornments on her head. She will not be disturbed by a beast nor afraid of it.(5)

Good news of Imam Al-Hassan Al-Mujtaba (peace be upon him) about the Awaited Imam Mahdi (peace be upon him)

1 - After Imam Hassan (peace be upon him) made peace with Muawiyah and the people entered upon him and some of them blamed him for his pledge of allegiance, he said: (... Didn’t you know that there is not one of us who has not pledged allegiance to the tyrant of his time, except for the Qa’im behind whom the Spirit of God, Jesus bin Mary, prays? For God hides his birth and conceals his person, so that no one will have a pledge of allegiance on his neck if he comes out. That is the ninth of my brother Hussein’s children, the son of a master of female slaves. God will prolong his life during his absence and then reveal him with His power in the form of a young man under forty years old...).(6)

2 - He (peace be upon him) narrated a hadith on the authority of his father, Imam Ali (peace be upon him), in which he told about the guardianship of the Umayyads, their heresies, and their destruction of their enemies until he said: (...until God sends a man at the end of time who is a dog of time and ignorance of the people. God will support him with his angels and protect him. He supports him and grants him victory with his signs, and makes him appear over the people of the earth until they submit willingly or unwillingly. He fills it with fairness, justice, light, and proof. The breadth and length of the country are indebted to him. There is no disbeliever left who does not believe in him, and there is no righteous person who does not make amends. The wild beasts will reconcile in his kingdom, the earth will bring forth its vegetation, and the sky will send down its blessing. Treasures will appear to him, and he will reign among the conquerors for forty years, so blessed is he who realizes his days and hears his words.(7)

Good news of Imam Hussein (peace be upon him) about Mahdi (peace be upon him) and his state

The prophetic glad tidings of the occultation of Imam Mahdi, the global reformer, whom God promised to the nations, and the characteristics of his state, his descriptions, and the chain of his honorable lineage, have been confirmed and supported by the continuous glad tidings of the Imams from his family.

The attention of the Imams from the People of the House (peace be upon them) to this issue was no less than the care of the Chosen Messenger (may God’s prayers and peace be upon him and his family) and this is a continuation of the line he planned and the approach he took in paving the way for the state of truth that guarantees the fulfillment of the hopes of all the prophets and guardians, even if on a distant level.

Imam Hussein (peace be upon him) narrated on the authority of his grandfather, the Messenger of God (peace be upon him and his family) and on the authority of his father, the Commander of the Faithful (peace be upon him), a unique set of important tidings about Imam Mahdi (peace be upon him), from which we choose examples:

1 - He (peace be upon him) said: (I entered upon my grandfather, the Messenger of God (may God bless him and his family and grant them peace), and he made me sit on his thigh and said to me: God has chosen from your offspring, O Hussein, nine imams, the ninth of whom is their leader, and all of them are equal in virtue and status with God.) (8) )

2 - Shuaib bin Abi Hamza asked him, saying: Are you the one in charge of this matter? He replied: No, so he said to him: Who is he? He (peace be upon him) replied: (Who will fill it with justice as it was filled with injustice. A period of imams will come, just as the Messenger of God (may God’s prayers and peace be upon him and his family) was sent during a period of messengers). (9)

3 - He (peace be upon him) said: (The owner of this matter will have two occultations, one of which will be long, until some of them say: He died, some of them: He was killed, and some of them: He went away, and no one, whether a guardian or anyone else, will know his location except the master who follows his command.) (10)

4 - And he (peace be upon him) said: (If only one day remained in this world, God Almighty would prolong that day until a man from my descendants would emerge and fill it with justice and justice just as it was filled with injustice and oppression.) Thus I heard the Messenger of God (may God’s prayers and peace be upon him and his family) say. 11)

5 - He (peace be upon him) said: (The Mahdi has five signs: the Sufyani, the Yamani, the shout from the sky, the eclipse of the desert, and the killing of the pure soul.) (12)

6 - He (peace be upon him) also said: (If the Mahdi had risen, the people would have hated him, because he would return to them as a young and successful man, and among the greatest calamities is that their companion comes out to them as a young man while they think he is an old man.) (13)

7 - He (peace be upon him) said: (On the ninth of my children, one year from Yusuf and one year from Musa bin Imran (peace be upon him), who is our leader, the People of the House. God, Blessed and Most High, will set his affairs straight in one night.) (14)

8 - And he (peace be upon him) said: (When the Mahdi (peace be upon him) emerges, there will be nothing between him and the Arabs and Quraysh except the sword, and they will not be in a hurry for the Mahdi to emerge? By God, his clothing is nothing but thick and his food is nothing but barley, and he is nothing but the sword, and death is under the shade of the sword ( 15).

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(1) From Sermon 138 of Nahj al-Balagha.

(2) Nahj al-Balagha, Sermon 138.

(3) On the authority of Bishara Al-Mustafa: 24-31.

(4) On the authority of Ibn Tawus’ epics: 84-85.

(5) On the authority of Khasal al-Saduq: 2/418. See the Encyclopedia of Hadiths of the Commander of the Faithful, Part One, what was narrated from him about Imam Mahdi (peace be upon him). Nahj al-Balagha Foundation.

(6) Refer to the Dictionary of Hadiths of Imam Mahdi (peace be upon him): 3/165 to find out the sources of this hadith.

(7) Dictionary of Hadiths of Imam Mahdi: 3/167.

(8) Encyclopedia of the Words of Imam Hussein: 659, from Yanabi’ al-Mawaddah: 590.

(9) Previous source: 660, from Aqd al-Durar: 158.

(10) Encyclopedia of the words of Imam Hussein: On the Contract of Durar: 134.

(11) Previous source: 661, on the authority of Kamal al-Din: 317.

(12) Previous source: 662, from Aqd al-Durar: 111.

(13) Previous source: 665, from Aqd al-Durar: 41.

(14) The previous source on the authority of Kamal al-Din: 317.

(15) Previous source: 663, from Aqd al-Durar: 228.

Personal identity of Imam Mahdi (may God bless him and grant him peace)

is the twelfth imam of the family of Muhammad (may God’s prayers and peace be upon them all).
"His father is Imam Hassan Al-Askari, son of Imam Ali Al-Hadi, son of Imam Muhammad Al-Jawad, son of Imam Ali, son of Musa Al-Rida, son of Imam Musa, son of Jaafar Al-Kadhim, son of Imam Jaafar, son of Muhammad Al-Sadiq, son of Imam Muhammad, son of Ali Al-Baqir, son of Imam Ali, son of Al-Hussein Al-Sajjad, son of Imam Hussein, son of Ali Al-Shaheed, son of Imam, Commander of the Faithful, and their guardian, Abu Al-Hasan Al-Murtada Ali bin Abi Talib, be upon them all (may God’s prayers be upon him).”
* His mother - may God be pleased with her - mentioned several names, the most famous of which is “Narjis.” It seems that the reason for her multiple names is security.
She is the granddaughter of Caesar, King of Rome, and her mother's lineage goes back to Simeon, the guardian of Christ (peace be upon him).
Sheikh Al-Saduq, may God have mercy on him, mentioned that her name is Malika, daughter of Joshua bin Caesar, King of the Romans.
* Among his titles: Al-Hujjah, Al-Mahdi, the Righteous Successor, Al-Qa’im, Al-Awaited, The Owner of the Age, Al-Qa’im of the Family of Muhammad, and the Baqiyat of God, the most famous of which is Al-Mahdi.
He was named because he guides people to something that people have gone astray from, and he was called Al-Qaim because he stands for the truth.
*His birth (peace be upon him) was in the year 255 or 256 AH.
*He was five years old when his father, peace be upon him, died, during which God gave him wisdom just as he had given it to Yahya as a boy, and God Almighty made him an imam at this age just as He made Jesus, son of Mary, a prophet in the cradle.
* His imamate was stated by his grandfather, the Chosen One (may God’s prayers and peace be upon him and his family).
This was narrated by the Shiites and Sunnis with hadiths considered by both groups.
His imamate was also stated by his father, Al-Murtada, the Commander of the Faithful, Ali, peace be upon him, and his infallible fathers, may God’s peace be upon them, one by one. To Imam Al-Askari, his father, who declared his imamate to his trustworthy and elite Shiites.
* The news of his absence was transmitted by narrators from the beginning of Islam before his birth, peace be upon him, as well as the news of his appearance after his long absence, and of his rule that will fill the earth with equity and justice after it was filled with injustice and injustice.
* The idea of a reformer emerging at the end of time exists in religions other than Islam.
Shakib Arslan says: “The Jews are still waiting for the Messiah who will renew their kingdom before the extinction of the world, and the Christians see in Jesus, peace be upon him, the Messiah whom the prophets heralded, and they say that he will return at the end of time to annihilate the Antichrist that John foretells, and Muslims have the Mahdi who will appear before the Hour of Judgment.” To fill the earth with equity and justice as it was filled with injustice and injustice.”
* The belief in the appearance of a person at the end of time known as the Mahdi from the descendants of Fatima, may God’s peace be upon her, and from the descendants of Imam Hussein (peace be upon him) is something taken for granted and taken for granted by all Sunni scholars. Rather, they narrate everything we narrate. Of the details about him and how he appeared, his rule, and his biography, peace be upon him. Some of the major Sunni scholars wrote separate books about him (peace be upon him)
.
The Shiites believe that he was born, while the Sunnis believe that he has not been born yet.
It is true that many of the most eminent Sunni scholars declare his honorable birth and blessed lineage in a way that matches what is in our books.
This does not mean that the issue of the Mahdi (peace be upon him), as we believe about it, is part of Sunni belief. Rather, it means that objective scientific research based on Sunnah books only automatically leads to belief in the idea of the Mahdi and his long life. Yes, which is part of the Sunni belief now, and without dispute, the emergence of a person at the end of time named Mahdi and the prayer of the Prophet Jesus behind him.

Does Imam Mahdi (may God bless him and grant him peace) fear being killed?

The life of Imam Mahdi (peace be upon him) was threatened with death, and it still is, so he must be careful and protect himself during his absence, and Imam Mahdi, in the face of the dangers facing him, must protect himself and beware of killing and what the oppressors will befall him in terms of hostility toward him, especially after the oppressors know that the Imam The Mahdi is the one who undermines their thrones, he is the one who demolishes their structure, and he is the one who removes their kingdom. They must be hostile to him or be in the process of antagonizing him and killing him, so all that is necessary in return for this is caution and reservation.

From the previous noticeable sentiments, we note that regarding Moses, peace be upon him, as soon as Pharaoh felt and the priests told him that the one who undermines your throne is Moses, what did he do? He exterminated all women and all children, so that his throne would not be annihilated and so that no one would be born who would annihilate his throne.

You will notice that this is one of the clear matters. If the oppressor realizes that someone wants to remove him, he will certainly kill him... He will certainly annihilate him.

All the oppressors know that the Imam Mahdi is the one who will fill the earth with fairness and justice as it was filled with oppression and injustice. The Torah told it, the Gospel told it, the Psalms told it, and the Messenger of God told it, and they know that he is truthful even if they deny it, but their souls are certain of it.

With the oppressors knowing that Imam Mahdi is the one who is undermining their thrones, they will surely try to kill him, so what is firmness in exchange for this attempt to kill except caution? Is there anything other than caution in the face of this opposing will that calls for the killing of Imam Mahdi, peace be upon him? It is necessary to be cautious, and it is caution in exchange for absolute fear, in exchange for absolute danger.

This caution is one of the matters that agree with the mind and are judged by rational people. Every person who senses danger and understands the danger must be careful, otherwise he will be said to be a fool - and God forbid - the issue of caution in the face of danger is a rational, customary and legitimate matter imposed by the Sharia in the face of a definite danger, for that Imam Mahdi. In the position of caution, he disappears, and his absence is for caution.

I expressed this wisdom, and the noble narrations reported this wisdom, although some narrations expressed fear, but it is a fear of caution and a fear of determination, not fear of cowardice and weakness. The Imam Mahdi shunned weakness and cowardice. He is never the bravest of people, for from what has been proven in the knowledge of the Imamate is that the Imam, peace be upon him, is obligated to That he be the bravest of people, this is proven in accordance with the rule of Imamate learned from the evidential evidence, and the Imam Mahdi, since he is an Imam, is the bravest of people, avoid the fear arising from weakness, for it arises from cowardice and avoid that. In addition to that, the rules do not allow this meaning, so it is The lineage of the brave, the son of the brave, and the lineage of the good and heroic, and the one born by masculinity and the brave cannot be weak. How can the brave son of the Commander of the Faithful, whose courage was recognized by his enemy and friend, be a coward?! How could his son be a coward?!

Ibn Abi Al-Hadid, in his introduction to the explanation of Nahj Al-Balagha, explains the characteristics of the prince, may my soul be sacrificed for him, and among the characteristics of his courage is a strange statement in which he says: (As for Ali bin Abi Talib, he is the one whom every brave man turns to and whose name every hero calls upon, and he is the one who never fled and was never terrified by a battalion. He did not attack anyone without killing him, nor did he strike a blow that required a second. So he forgot those who came before him and wiped out those who came after him. His enemy bore witness to his courage and lack of fear.

Likewise, Ibn Dāb had a nice treatise in the time of the Abbasids. However, he used to clarify and explain the contents of this treatise on the virtues of Ali ibn Abi Talib, the seventy virtues in which no one shared with him, specifically for the Commander of the Faithful, peace be upon him, saying: (And in his courage he did not kneel - meaning he did not coward. _ Ali on the authority of anyone ever, and he never hit anyone in length without cutting him off, and he did not hit anyone in breadth without cutting him off. They mentioned that the Messenger of God (may God’s prayers and peace be upon him and his family) mounted him on a horse and said: May my father and mother be sacrificed for you, O Messenger of God. What do I have to do with horses, and I do not follow anyone or Run away from anyone.)

Al-Mahdi is the son of such a character as the son of the Commander of the Faithful. Can he be afraid?! His fear is not a fear of cowardice, rather it is a fear of caution, a fear of firmness, a fear of a legal obligation upon him from God Almighty, so in the narrations this wisdom is made clear.

Among these - under the title of blessing - are two narrations, which I explain:

Aban’s hadith on the authority of Imam al-Sadiq, peace be upon him. The Messenger of God, may God’s prayers and peace be upon him and his family, said: (The boy must have an occultation. He was told: Why, O Messenger of God? He said, “He fears killing. From the standpoint of fear of killing, it is an occultation.”)

In the hadith of Zurara on the authority of Imam al-Sadiq, peace be upon him, the Imam, peace be upon him, said: (The boy has an absence before he rises. I said: Why? He said: He fears slaughter for himself.)

Therefore, the narrations show that the absence of the Imam is due to fear of slaughter, that is, caution, fear of slaughter and caution against killing and slaughter, which is a definite danger to the Imam, peace be upon him.

This is the first wisdom, and this wisdom is not something to be condemned. Fear and caution are not something to be condemned. Rather, it is a rational and customary matter, and even a legal matter. Rather, it was done by the prophets before the Messenger of God, may God’s prayers and peace be upon him and his family, and the Messenger did it. Beware of the wise things that the prophets did when he fled. From his people, he fled from them in fear, not in my expression, but in the expression of the Qur’an (So I fled from you when I feared you, so my Lord granted me judgment) Moses’ expression is flight in fear, but fear warns.

Likewise, the Messenger of God, may my soul be sacrificed for his sake, fled from his people and disappeared from them in the cave. For what? Was it cowardly fear?! Never beware of cowardice, for he is the most noble of human beings and the bravest of human beings. Beware of fear, hiding in the cave. Rather, his absence in the people of Abu Talib for three years and some months is a long period for the sake of caution.

So, the issue of beingware of backbiting regarding legal, rational, and emotional matters is made by rational people, and even by prophets, and there is no harm in that at all.

This wisdom was explained and stated by Sheikh Al-Mufid, the Sheikh of the Shiites, may God exalt his position, in his book, The Treatise of Backbiting, as well as the ten chapters - in chapters 75 and in the Treatise of Backbiting, section four, page 12 - he explained, may God have mercy on him, and said: If Ibn Al-Hasan, peace be upon him, appeared, the people would shed his blood and the wisdom was not required. The separation between him and them makes him obligated to disappear.

He explained in another place in the Epistle to the Occultation: None of his fathers, peace be upon them, was charged with standing up with the sword when he appeared, so the Imam is charged, and therefore he must disappear due to the final danger, except that the Imam of this time is the one referred to as drawing the sword from the beginning of time, and from the passing of the days mentioned, everyone knows him. People and jihad against the enemies of God when he appears and removes taqiyyah from his friends and obliges them to jihad. He is the Mahdi through whom God will reveal the truth and annihilate misguidance with his sword. Therefore, his absence is necessary and he must be absent and it must be imposed on him as it was imposed on his fathers.

Likewise, Sheikh al-Tusi, may God sanctify his soul, in the book His Absence, page 61, said, may God have mercy on him: If a person fears for himself, like the Mahdi, peace be upon him, his absence is necessary and he must be hidden, just as the Prophet, may God’s prayers and peace be upon him and his family, hid himself sometimes in the people and other times in the cave, and there is no reason for that except his fear of the dangers reaching him. .

Therefore, the issue of preserving oneself through concealment is one of the legal, rational, and customary matters that every rational person accepts, and whoever disagrees with it is said to be reckless in his position and foolish in his boldness, something that none of the rational people would do.

Thus, the issue of backbiting, the first wisdom in which is caution, which necessitates and calls for - indeed it is necessary - the absence of the person being warned to preserve himself and preserve himself. Therefore, Imam Mahdi, peace be upon him, was absent in order to appear at the appropriate time, to show a superior hand, a hand that reaches out, a hand that overcomes, a hand that appears over all. Religions on Earth, God willing.

This is what Imam Al-Askari (peace be upon him) did regarding the birth of the Awaited Mahdi (may God bless him and grant him peace).

If the security conditions required the disappearance of Imam Mahdi during his pregnancy, and on the first day of his birth, even from his aunt Hakima, who witnessed the moments of birth, then how can the masses of believers, who are preoccupied with thinking about the future of the message and worried about the fate of the dangerous movement for awareness and change, be reassured?

She yearns and burns with longing for the arrival of the Twelfth Imam, who was confirmed by hadiths and heralded by heavenly messages.

Imam Hassan Al-Askari (peace be upon him) had to reconcile the two important matters: concealing the matter and hiding it from the authority and its eyes, and informing the believing masses about the birth of their expected leader.

Therefore, Imam Al-Askari (peace be upon him) played the role of calm and wise media, according to the following means:

1- He assigned one of his trustworthy companions to distribute a large quantity of bread and meat to the figures of Bani Hashem and the notables of the believing group, in an unexciting manner, in order to announce the birth of the Awaited Imam.

It was reported on the authority of Abu Jaafar Al-Amri that he said: When Al-Sayyid was born (referring to Imam Mahdi), Abu Muhammad Al-Askari said: Send to Abu Amr, so he sent to him and he became the Imam.

Imam Al-Askari (peace be upon him) said to him: Buy ten thousand pounds of bread and ten thousand pounds of meat, divide it as a deductible from Banu Hashim, and pay an aqeeq on his behalf for such-and-such a sheep [1] .

On the authority of Muhammad ibn Ibrahim al-Kufi: Abu Muhammad al-Hasan al-Askari sent a slaughtered sheep to someone whom he named for me and said: This is from the aqeeqah of my son Muhammad [2] .

On the authority of Al-Hasan bin Al-Mundhir, on the authority of Hamza bin Abi Al-Fath, he said: One day he was sitting and he said to me: The good news was born yesterday, born to my father Muhammad (peace be upon him), and he ordered it to be kept secret, and he ordered that three hundred sheep be sacrificed for him, so I said: What is his name? He said: He is called Muhammad [3] .

Ibrahim, the companion of Imam Al-Askari (peace be upon him), speaks and says: My master Abu Muhammad sent four rams to me and wrote to me:

(In the name of God, the Most Gracious, the Most Merciful. This is on the authority of my son Muhammad al-Mahdi. Eat well and feed whomever you find among our Shiites [4] ).

2- Some of his trusted companions verbally informed him of the birth of Imam Mahdi. He informed Abu Hashim al-Jaafari, as he informed Abu Taher al-Bilali. As for Ahmad bin Ishaq bin Saad, he declared: Praise be to God who did not expel me from this world until he showed me the successor after me. People are more like the Messenger of God. In character and character, God will protect him during his absence, and will make him appear and fill the earth with fairness and justice, just as it was filled with injustice and injustice [5] .

3- Peace be upon him wrote letters to the leaders of Islamic societies that owe allegiance to the Ahl al-Bayt, informing them of the birth of the Awaited Imam, in their various countries and regions.

He wrote a letter to Musa bin Jaafar bin Wahb Al-Baghdadi in which he said: (They claimed that they wanted to kill me, so they would cut off this lineage, and God Almighty has denied their saying, and praise be to God [6] ).

He (peace be upon him) sent a letter to the chief scholar of Qom - Iran - Ahmed bin Ishaq, in which he said to him: ((A newborn has been born to us, so let it be hidden from you, and hidden from all people, for we have not revealed to him except those closest to his kinship and the guardian of his guardianship. We loved informing you so that God may please you with him, such as What we are pleased with, and peace [7] ).

On the authority of Ali bin Bilal: Abu Muhammad al-Hasan bin Ali al-Askari came out to me once two years before he passed away, informing me of the successor after him, then he came out to me once three days before he passed away, informing me of the successor after him [8] ).

He (peace be upon him) also wrote to his mother informing her of the birth of Al-Qaim [9] .

4- He (peace be upon him) would take advantage of the opportunity of the presence of his elite followers or deliberately gather them in his council to introduce them to Imam Mahdi directly and confirm to them that he is their twelfth Imam.

Muawiyah bin Hakim, Muhammad bin Ayyub bin Nuh, and Muhammad bin Uthman al-Amri say: They said: Abu Muhammad al-Hasan bin Ulabi (peace be upon him) presented his son to us while we were in his house, and we were forty men. He said: This is your imam after me and my successor over you. Obey him and do not disperse after me in Your religions will be destroyed, but you will not see him after this day of yours.

They said: So we left him, and only a few days passed until Abu Muhammad passed away [10] .

On the authority of Omar Al-Ahwazi, he said: Abu Muhammad showed me his son and said: This is your imam after me [11] .

Abu Ghanem Al-Khadim speaks about one of these situations, saying: A child was born to my father Muhammad (peace be upon him), so he named him Muhammad, so he presented him to his companions on the third day and said: This is your friend after me and my successor over you, and he is the one who stands before whom necks are stretched out in expectation. If the earth is filled with injustice and injustice, he will come out and fill it. Fair and just [12] .

Thus, the news spread among the believing masses, planting hope in their hearts about the bright future of the message at the hands of the Twelfth Imam, and dispelling the clouds of anxiety and doubt from their souls.

[1] Muntakhab Al-Athar, p. 341.

[2] Same source, p. 343.

[3] Same source, p. 343.

[4] Imam Mahdi, p. 126.

[5] Muntakhab Al-Athar, p. 342.

[6] Previous source, p. 342.

[7] Previous source, p. 344.

[8] Imam Mahdi, p. 127.

[9] Previous source, p. 127.

[10] Muntakhab Al-Athar, p. 355.

[11] Previous source, p. 356.

[12] Imam Mahdi, p. 132.

The aspects of the difference between the Awaited Imam Mahdi and the Messiah

Sheikh Muhammad Baqir Al-Ilahi Al-Qummi said in his book Al-Rawd Al-Fasih in explaining the differences between the Mahdi and the Messiah:

In mentioning some of the differences between the Awaited Mahdi and the Messiah, son of Mary, peace and blessings be upon both of them

Know - may God have mercy on you - that this chapter is what is meant by authenticity, and the reason for compiling this message, and that what was presented is only a prelude to it, so we say, and in God we seek help:

You have previously mentioned what Allama Al-Safarini said: The correct opinion of the people of truth is that the Mahdi is not Jesus.

If this is established, know that: who meditates on the prophetic hadiths and the narrated narrations, various differences will appear between the emergence of the Awaited Mahdi at the end of time, and the Messiah, Jesus, son of Mary, may God’s prayers and peace be upon our Prophet and his family and upon him.

1 - Among them: what was mentioned in the extensive hadiths that the Mahdi is from this nation, that he is from the descendants of Fatima, peace and blessings be upon her, and that he is from the descendants of Hussein, the grandson of the martyr, peace be upon him.

There is no doubt that the son of Mary, peace be upon him, is not from this deceased nation, but rather he is one of the prophets of the children of Israel, nor is he the one who was born of Fatima, may God’s prayers and peace be upon him and her. Rather, he is the son of the Virgin Mary. He has no father, in addition to being one of the descendants of Hussein, peace and blessings be upon him. This is what the children of Adam have applied to forever and ever, and it is one of the greatest and clearest differences.

Sheikh Abd al-Haqq al-Dahlawi said in al-Lama’at: Hadiths reaching the point of frequency have combined to indicate that al-Mahdi is one of the Ahl al-Bayt, from the children of Fatima. I finish.

I said:

This is evidenced by: what Abd al-Razzaq narrated in al-Musannaf on the authority of Abu Sa`id al-Khudri, who said: The Messenger of God, may God’s prayers and peace be upon him and his family, mentioned a calamity that will afflict this nation such that a man will not find a refuge to turn to from injustice, so God will send a man from my family from my household and he will fill the earth with him. Fairness and justice, just as it was filled with injustice and injustice... Hadith [1] .

Ibn Majah also narrated on the authority of Abu Saeed that the Prophet, may God’s prayers and peace be upon him and his family, said: “There will be a Mahdi among my nation [2] .”

He also narrated on the authority of Ali, peace be upon him, that he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: “The Mahdi is from us, the People of the House. May God restore him in one night [3] .”

It was narrated by Ahmed, Ibn Abi Shaybah, and Naeem bin Hammad in Al-Fitan [4] .

2 - Among them: their separation - peace and blessings be upon them - in name, surname, and title. The Mahdi, peace be upon him, is named: (Muhammad) and his surname: (Abu al-Qasim), according to the well-known.

It was said: His name is Ahmed, and his nickname is: Abu Abdullah, and he is nothing.

The Messiah, son of Mary, peace be upon him, is named: (Jesus).

The title of the Mahdi: the proof, the awaited one, the one who is standing, the promised one, and so on.

Jesus' title: Christ, God's Spirit, and His Word.

Ahmad and Abu Dawud al-Tirmidhi narrated on the authority of Ibn Masoud, who said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: “The world will not end until the Arabs are ruled by a man from my family whose name is the same as my name.”

Al-Tirmidhi said: A good and authentic hadith.

3 - Among them: that with the Mahdi, peace and blessings be upon him, is the marked banner of the Messenger of God, peace and blessings of God be upon him and his family - as narrated by Nu’aym bin Hammad on the authority of Abdullah bin Sharik - on which is written: “Allegiance is to God” - as Nu’im narrated on the authority of Ibn Sirin - and also other things.

Naim bin Hammad also narrated on the authority of Abu Jaafar, peace be upon him, who said: The Mahdi will appear in Mecca at dinner, and with him is the banner of the Messenger of God, may God’s prayers and peace be upon him and his family, his shirt, his sword, signs, light, a statement... etc. [5] .

It has been mentioned in hadiths that the owner of the Mahdi’s banner is a man called: “Shuaib bin Saleh Al-Tamimi.”

It is clear that Jesus, peace be upon him, had none of that.

4 - Among them: what was narrated by Al-Hafzah that the number of the companions of the Mahdi, peace and blessings be upon him, was the number of the people of Badr.

Al-Tabarani narrated in Al-Mu’jam Al-Awsat and Al-Hakim on the authority of Umm Salamah, who said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: “The number of people of Badr pledges allegiance to a man between the Corner and the Maqam...” Hadith [6] .

It is known that Jesus, son of Mary, peace be upon them, will not descend from heaven in this number, nor will he gather in that number. Rather, he will descend after the emergence of the Mahdi, peace and blessings be upon him, following him.

5 - Among them: what was reported about the emergence of the Antichrist and the Sufyani before the appearance of the Awaited Mahdi, peace be upon him, and what was reported about the emergence of Al-Qahtani after him.

6 - Among them: helping Jesus to kill the Antichrist at Bab Ludd, as he stated.

7 - Among them: Jesus bin Maryam, peace be upon him, follows the Mahdi, peace be upon him, in prayer, so the Mahdi is an imam and Jesus is led in prayer.

Al-Hafiz Ibn Hajar said in Fath al-Bari: News has circulated that the Mahdi is from this nation, and that Jesus bin Maryam will descend and pray behind him [7] .

This also indicates:

What Al-Bukhari reported in his Sahih on the authority of Abu Hurairah, he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: “How will you be if the son of Mary descends among you and your imam is from among you?” [8] ».

Abu Naim narrated, on the authority of Abu Saeed Al-Khudri, who said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: “One of us is the one behind whom Jesus bin Maryam prays [9] .”

[1] Al-Musannaf 11|371-372 H 20770.

[2] Sunan Ibn Majah 2|1366 H. 4083.

[3] Sunan Ibn Majah 2|1367 H. 4085.

[4] Al-Fitan: 254 H. 996, Musnad Ahmad Ibn Hanbal 1|84, Al-Musannaf by Ibn Abi Shaybah 15|197 H. 19490.

[5] Kitab Al-Fitan: 213, Al-Arf Al-Wardi fi Akhbar Al-Mahdi, printed within Al-Hawi 0 for Al-Fatawa 2|71.

[6] Al-Mu’jam Al-Awsat 9|288 H 9459, Al-Mustadrak ‘ala Al-Sahihayn 4|431.

[7] Fath Al-Bari 6|611, the chapter on the descent of Jesus bin Maryam, peace be upon them.

[8] Sahih Al-Bukhari 4|325 h 245.

[9] Al-Urf Al-Wardi fi Akhbar Al-Mahdi, printed within Al-Hawi li-Fatawa 2|64.

How did Imam Askari announce the birth of his son Mahdi?

He also presented it to forty people and concluded his companions after a few years had passed, while the Imam at that time was a young boy, and he told them that he was the Imam after him[4]. He also presented it to some of his companions individually from time to time and showed them some of the miracles that made them certain of his honorable existence[5]. .

He (peace be upon him) took other measures for the same goal, while committing to preserve the life of the newborn from the Abbasid genocide, which historically proved the birth of his successor, Imam Mahdi (peace be upon him), with the strongest proof of the birth of a human being, as stated by Sheikh Al-Mufid[6].

“This is your Imam after me and my successor over you. Obey him and do not disperse after me, lest you perish in your religions. Indeed, you will not see him after this day of yours until he completes his lifespan, so accept from Uthman what he says and follow his command and accept his words, for he is the successor of your Imam and the matter is up to him”[7].

Among these measures is the establishment of the system of representatives of the Imam, and the support of the hadith books in which the companions of the Imams collected their narrations on the authority of them and the Messenger of God (may God’s prayers and peace be upon him and his family)[9], for the believers to refer to in the era of occultation.

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[1] Kamal al-Din: 434.

[2] Kamal al-Din: 431, and see Ma’adin al-Hikmah fi Makatib al-Imamah by Muhammad ibn al-Fayd al-Kashani: 2/275.

[3] Kamal al-Din: 431.

[4] Al-Ghaybah by Sheikh Al-Tusi: 217, Ithbat Al-Hidaya by Al-Hurr Al-Amili: 415, Yanabe’ Al-Mawaddah by Al-Hafiz Suleiman Al-Hanafi: 460.

[5] See their stories in the book The Guardian’s Insight by Sayyed Al-Bahrani and the chapters on the hadiths of “Whoever saw him during his father’s life” from the books of backbiting.

[6] The Ten Chapters on Backbiting, printed in the book Several Messages by Sheikh Al-Mufid: 353.

[7] Ghaibat al-Tusi: 217.

[8] Proof of the Will by Al-Masoudi: 262.

[9] See Rijal al-Kashi: 481, 451, Rijal Ibn Dawud: 272-273, Wasa’il al-Shi’a: 18/72, Falah al-Sa’il by Sayyid Ibn Tawus: 183 and others.

Is the name of the father of Imam Mahdi (may God bless him and grant him peace) Abdullah? Answer to the problematic hadith (his father’s name is my father’s name)

Abu Dawud in his Sunan, Ibn Hibban in his Sahih, Al-Hakim in his Mustadrak and others have narrated with their chains of transmission on the authority of Ibn Mahdi, on the authority of Sufyan, on the authority of Asim, on the authority of Zurr ibn Hubaysh, on the authority of Abdullah ibn Masoud, who said: He said:

Messenger of God (may God bless him and grant him peace): If only a day remained in this world, God would lengthen that day, until He sent in it a man from me, or from my household, whose name would be the same as my name, and whose father’s name would be the same as my father’s name, who would fill the earth with fairness and justice as it was filled with oppression and injustice [1] .

Roughly speaking, the coincidence of the name of the Mahdi and his father’s name with the name of the Prophet (PBUH) and his father’s name means that the name of the Mahdi is: Muhammad bin Abdullah, not Muhammad bin Al-Hassan, as the Shiites call him.

And the answer:

1- This hadith was reported in different forms, as will follow, and it was narrated by someone else, so it is not an argument for us, and it is not authentic with us.

Then it is a hadith that did not reach the level of authenticity. Rather, most of what is said about it is: (It is a good hadith), and for this reason it is not valid to reject all of the previous rational and transmission evidence that indicates that the Mahdi (peace be upon him) is

Imam Muhammad bin Al-Hasan Al-Askari, may God hasten his return, and we should ignore all the problems arising from denying that he (peace be upon him) is the Imam Mahdi.

2- The hadith in which his saying: (And his father’s name is my father’s name) all traces back to Asim ibn Abi al-Nujood, the author of the famous recitation, and he is known among them for his poor memorization.

Here's what they said about it:

Al-Dhahabi said: It is proven in the recitation, but it is in the hadith without being proven, it is reliable and reliable.

Yahya Al-Qattan said: I never found a man named Asim except that I found him to be of poor memory.

Al-Nasa’i said: He is not a hafiz.

Al-Daraqutni said: There is something about Asim’s memorization.

Ibn Kharash said: His hadith is indecent.

Shu’bah said: Asim ibn Abi al-Nujoud told us about what is in the soul.

Ibn Saad said: He is trustworthy, except that he makes many mistakes in his hadith.

Abu Hatim said: It is not appropriate to be called trustworthy [2] .

Yaqoub bin Sufyan said: There is confusion in his hadith, but he is trustworthy.

Ibn Aliyah spoke about it and said: Everyone named Asim had poor memory.

Al-Uqaili said: There was nothing in it except poor preservation [3] .

I said: If the man’s condition is like this, then how is it correct to rely on his narration in an important issue with the clarity of other evidence indicating that the Awaited Mahdi is Imam Muhammad bin Al-Hasan Al-Askari (peace be upon him)?

3- The narration on the authority of Asim differed in this aspect. Some of them narrated it from him without mentioning: (And his father’s name is my father’s name), and some of them narrated it from him including that.

Al-Tirmidhi narrated with his chain of transmission on the authority of Sufyan bin Uyaynah, on the authority of Asim, on the authority of Zirr, on the authority of Abdullah, on the authority of the Prophet (PBUH), who said: Next to me is a man from my family, whose name is the same as my name.

He also narrated with his chain of transmission on the authority of Sufyan al-Thawri, on the authority of Asim bin Bahdala, on the authority of Zirr, on the authority of Abdullah, who said: The Messenger of God (may God bless him and grant him peace) said: The world will not end until a man from my family, whose name is the same as my name, rules the Arabs [4] .

Those who narrated this hadith on the authority of Asim devoid of his saying: (And his father’s name is my father’s name) are many, including:

1- Muhammad bin Ibrahim Abu Shihab: In Sahih Ibn Hibban 13/284, and Mawarid al-Dhaman 2/839.

2- Othman bin Shubrama: In Sahih Ibn Hibban 15/238, and Mawarid al-Dhamman 2/839.

3- Hamid bin Abi Ghania: in Al-Mu’jam Al-Awsat by Al-Tabarani 5/135.

He said: On the authority of Ali, Abu Saeed, Umm Salamah, and Abu Hurairah.

4- Abu Al-Ahwas Salam bin Sulaym: in Al-Mu’jam Al-Saghir by Al-Tabarani 2/148, and Al-Mu’jam Al-Kabir 10/136.

5- Amr bin Murrah: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/131.

6- Al-A’mash: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/133.

7- Abu Ishaq Al-Shaybani: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/133.

8- Abdullah bin Hakim bin Jubayr: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/134.

9- Shu’bah: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/134.

10- Sufyan Al-Thawri: In Sunan Abi Dawud 4/107, and Al-Mu’jam Al-Kabir by Al-Tabarani 10/134.

11- Sufyan bin Uyaynah: In Musnad Ahmad 1/376, 430, and Al-Mu’jam Al-Kabir by Al-Tabarani 10/134.

12- Abd al-Malik ibn Abi Ghaniyya: in al-Mu’jam al-Kabir by al-Tabarani 10/134.

13- Omar bin Ubaid Al-Tanafisi: in Musnad Ahmad 1/376, 448, and Al-Mu’jam Al-Kabir by Al-Tabarani 10/135.

14- Wasit bin Al-Harith: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/135.

15- Abu Bakr bin Ayyash: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/136.

16- Moaz bin Hisham, on the authority of his father: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/133.

17- Amr bin Qais: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/137.

18- Abdullah bin Shubramah: in Al-Mu’jam Al-Kabir by Al-Tabarani 10/137.

Some of the narrators who narrated this hadith including this addition also narrated it devoid of it, and among them are:

1- Omar bin Ubaid: He narrated the hadith with the addition in Sunan Abi Dawud 4/106, and he narrated it without it, as mentioned above in No. 13.

2- Abu Bakr bin Ayyash: He narrated it with the addition in Sunan Abi Dawud 4/106, and he narrated it without it as mentioned in No. 15.

3- Sufyan: He narrated it with the addition in Sunan Abi Dawud 4/106, and Sahih Ibn Hibban 15/236, and without it as mentioned in 10, 11.

4- Amr bin Abi Qais: He narrated it with the addition as in Al-Mu’jam Al-Kabir by Al-Tabarani 10/135, and without it as mentioned in No. 17.

If the state of the narration is in confusion like this, how can it be relied upon to prove the name of the father of the Awaited Imam Mahdi (may God bless him and grant him peace)?

4- This narration was narrated with chains of transmission that did not include Asim bin Abi al-Nujoud, devoid of his saying: (And his father’s name is my father’s name).

Al-Bazzar narrated in his Musnad with his chain of transmission on the authority of Muawiyah bin Qurrah on the authority of his father (may God be pleased with him) who said: The Messenger of God (may God bless him and grant him peace) said: The earth will be filled with oppression and injustice. When it is filled with injustice and oppression, God will send a man from me, whose name is my name or whose name is my father’s name [5] , who will fill it with justice. And just as it was filled with oppression and injustice... [6] .

Al-Haythami narrated in his additions with his chain of transmission on the authority of Muawiyah bin Qurra on the authority of his father, who said: The Messenger of God said: The earth will be filled with oppression and injustice. When it is filled with injustice and injustice, God Almighty will send a man from me, whose name will be my name or the name of a prophet, who will fill it with fairness and justice just as it was filled with injustice... [7] ] .

5- If we accept the authenticity of this narration, then it can be interpreted that what is meant by the name in it is a nickname, so perhaps the name was given and the nickname was intended.

Al-Bukhari narrated in his Sahih with his chain of transmission on the authority of Sahl bin Saad, who said: Ali did not have a name more beloved to him than Abu Turab, even though he would rejoice in it if he was called by it [8] .

In Sahih Muslim, Sahl said: Ali had no name more beloved to him than Abu Turab, although he would have been happy if he was called by it. So he said to him: Tell us about his story. Why was he called Abu Turab? He said: The Messenger of God (may God bless him and grant him peace) came to the house of Fatima and did not find Ali in the house... until he said: Then the Messenger of God (may God bless him and grant him peace) came to him while he was lying down, his robe had fallen from his slit, and dirt fell on him, so the Messenger of God (may God bless him and grant him peace) began to wipe it off him and say: Get up. Father of the dust, arise, father of the dust [9] .

It is clear that (Abu Turab) is a nickname, because the nickname is everything that is attributed to a father or a mother, and for this reason Ibn Hajar said in Fath al-Bari: His saying: (Chapter of the one who speaks in the mosque) mentioned the hadith of Ali regarding the reason for his nickname as Abu Turab [10] .

Accordingly, what is meant by the hadith is that the surname of the Mahdi’s father is the same as the surname of the father of the Prophet (PBUH), as they are both Abu Muhammad.

It is clear that his saying: (His name coincides with my name and his father’s name is my father’s name), is a long phrase that is not explicit in explaining the name, and it is easy to summarize it with something that is more eloquent and clear, such as his saying: (His name is Muhammad bin Abd

God, or Muhammad bin Al-Hasan), except that since the purpose of the Prophet (PBUH) was related to vagueness of the clear name of Imam Mahdi (PBUH), out of fear for him from the oppressive sultans and imams of misguidance, he expressed what was likely more than

Meaning, let the minds go wherever they want, so that he does not become easily recognizable and easy to distinguish for those seeking to kill him (peace be upon him) and those seeking to capture him.

[1] Sunan Abi Dawud 4/106-107.

[2] See these sayings in Mizan al-Itidal 4/13-14.

[3] Tahdheeb al-Tahdheeb 5/35-36.

[4] Sunan al-Tirmidhi 4/505. Al-Tirmidhi said: This is a good and authentic hadith.

[5] This is a doubt on the part of the narrator, and it will be mentioned in the following narration that he said: (His name is my name, or his name is the name of a prophet).

[6] Musnad Al-Bazzar 8/258.

[7] Musnad al-Harith (Zawa’id al-Haythami) 8/258. Ithaf Al-Khaira Al-Mahra 10/281.

[8] Sahih Al-Bukhari 4/1976.

[9] Sahih Muslim 4/1874.

[10] Fath al-Bari 11/58.

The Shiites differ from the Sunnis regarding the issue of the promised leader

The Shiites believe that the promised leader is Muhammad bin Al-Hasan Al-Askari, who was born in the year 256 AH, and his father Al-Hasan Al-Askari appointed for his imamate. Then Al-Mahdi disappeared, God Almighty willing, for two occultations, a minor and a major occultation, similar to the two occultations of Jesus.

The first: which is the minor occultation, was when God Almighty saved him from the deception of the Abbasid authority. He had been living in a state of disappearance since his birth, as his father hid him. After his father’s death in the year 261, he began directing his father’s Shiites through his four representative deputies, whose responsibilities lasted approximately sixty-nine years (261-329).

The second: It is the great occultation that began after the death of the fourth representative, Ali bin Muhammad al-Samri. The Shiites were informed upon his death that there would not be a special representative after him until God Almighty appeared as his guardian at the end of time.

The Sunnis believe that the Mahdi has not been born yet, but rather will be born at the end of time.

The final say on what the Shiites differed from the Sunnis regarding is the promised leader: was he really born and is he the son of Hassan al-Askari or will he be born in the future? It will be through investigating the issue of the existence of infallible guardians of the Prophet (PBUH), and that the Shiites of these guardians are trustworthy in transmitting from their imams, just like the followers of other sects when they transmit from their imams issues of jurisprudence and issues of their own history.

Since ancient times, the majority of Shiites have unanimously agreed that their imams were designated by the Prophet (PBUH) and their number was stated, and that the earlier imams among them were prescribed by the later, and that Al-Hasan Al-Askari was informed that he had a son and that he was his guardian and that he was the Awaited Mahdi.

The Shiites have inferred the issue of the text from the Prophet (PBUH) regarding the divine imamate of his household with the hadith of the two heavyweights and the hadith of the ship. They have inferred their number with the hadith of the twelve. They have inferred that the first divine imams are Ali, then Al-Hussein, then Al-Hussein, with the hadith of Al-Ghadir, the hadith of status, the hadith of Al-Kisa, and the hadith of Al-Hasan and Al-Hussein are two tribes. All of them are narrated in recognized Sunni hadith.

As for the imamate of the nine descendants of Al-Hussein, they supported it with hadiths about the will in the respected Shiite books, such as the words of Imam Al-Baqir (peace be upon him):

(There will be nine imams from the descendants of Al-Hussein bin Ali, the ninth of whom will be their Qaim.) Narrated by Al-Kulayni.

Imam Al-Sadiq (peace be upon him) said:

(Do you see that the testator among us bequeaths to whomever he wants, no, by God, but it is a customary covenant made by the Messenger of God (may God bless him and grant him peace) to one man, then another, until it reached himself.)

In another word:

(Until it reaches the owner of this matter [1] ).

And by the historical reality that characterized the biography of these nine, from the inheritance of the university and the jafr that Ali (peace be upon him) wrote about from the Prophet (peace be upon him) in their private meetings, and what happened at their hands of the news of the unseen and the miracles that God Almighty does not transmit to the hands of His chosen ones who are supported by His special support.

The Sunni brothers tried to refute the idea of a text from the Prophet (PBUH) to the Imams (PBUH) and to the first of them, Ali, by preventing the evidence or weakening of the chains of transmission of the prophetic texts that the Shiites cite for their claim. The Shiite scholars met with them by discussing their responses and pointing out their errors.

Some Shiite sects, especially the Zaidi ones, tried to refute the idea of Twelver Shiites, and Shiite scholars responded to them by responding to them.

Some contemporary writers tried to refute the idea of the birth of the Mahdi, claiming that those who said so were one of the twelve sects into which the Shiites of Hassan al-Askari were divided, based on my two books, Sects of the Shiites, by Al-Nubakhti, and Al-Maqalat wal-Furq, by Al-Ash’ari Al-Shiites. We answered that in detail in our book about the Imamate of the Ahl al-Bayt and the existence of the Mahdi (peace be upon him). .

[1] Al-Kafi, vol. 1, p. 277, narratives 1-4. Also, Basa’ir al-Darajat by al-Saffar, p. 470, narrations 1-10, 12.

Is Imam Mahdi from the descendants of Abbas bin Abdul Muttalib?

Imam Mahdi was attributed in a group of hadiths to Al-Abbas, the uncle of the Prophet (PBUH), and we will review all of those hadiths contained in the books of the Sunnah, so that it becomes clear that they are not of the type of hadiths that actually conflict with the fact that the Mahdi is a descendant of Fatima Al-Zahra, peace be upon her, and a descendant of the martyr’s grandson (PBUH).

It is not valid to adhere to it as stated by the masters of this art among the Sunni scholars to reject authentic hadiths on the pretext of opposing them, because they have proven their weakness, and to accuse some of their narrators of lying in the books of men.

As for what was said about the authenticity of some of them, it is not correct to make it contradictory to other authentic and established ones. Because one of the conditions for conflict is equality in everything between the two conflicting parties, and not just the condition of validity.

A piece of news may be narrated in a reliable way, but external evidence indicates that it contradicts reality.

Another piece of news may be narrated in one or two ways, and what contradicts it may be narrated in dozens of ways, in which case it is not valid to consider it as one of the two contradictions, assuming that their narrators are reliable. This is because the fame of the news, the large number of its narrators, and the multiplicity of its paths are more likely than anything else that is equal to it in terms of the validity of transmission. Thus, a contradiction in such a matter is a conflict in terms of the validity of transmission only, and there is no conflict between them in terms of fame, multiplicity of paths, and other similar factors.

So what would happen if the alleged contradiction was between what is authentic and established in agreement and what is weak, or fabricated, or interpreted in a way that agrees with what is correct?!

We will see that the hadiths that attributed Imam Mahdi to Abbas bin Abdul Muttalib (peace be upon him), do not rise to the level of the other hadiths that make it clear that he is from the offspring of Fatima, peace be upon her, and do not reach that level of proof, and they are:

1 - Hadith on the black flags:

Ahmad narrated in his Musnad, on the authority of Waki`, on the authority of Sharik, on the authority of Ali bin Zaid, on the authority of Abu Qilabah, on the authority of Thawban, who said: “The Messenger of God (may God bless him and grant him peace) said: If you see the black banners coming from Khurasan, go to them, even if they crawl on the snow, for there is a caliph there.” Allah is the Mahdi [1] .

And it contains:

A - There is nothing in this hadith that indicates that (the Caliph of God, the Mahdi) is the son of Abbas, as some thought he was the Abbasid Mahdi! To mention (the black flags), even if the banners of the Banu Abbas that came from Khurasan were black, and despite saying that the hadith is authentic, there is no evidence in this regard to restrict the black flags to the banners of the Banu Abbas.

B - If we accept the authenticity of the hadith, it also does not indicate that (the successor of God, the Mahdi) is the Abbasid Mahdi (d. 169 AH); Because it was not at the end of time, money was not urgently sought, the pledge of allegiance was not made between the pillar and the Maqam, the Antichrist was not killed, or the Prophet of God Almighty Jesus (peace be upon him) would not descend with him to help him kill the Antichrist, and not the slightest sign of the appearance of the Mahdi that was agreed upon between the two groups appeared.

A - The Abbasid Mahdi ruled from the year 158 AH to the year 169 AH, which is the year in which he died, and this is conclusive evidence that he is not the promised Mahdi who will come at the end of time.

D - The hadith of Ahmad was weakened by Ibn al-Qayyim in “Al-Manar al-Munif” by Ali bin Zaid, and he said: “Ali bin Zaid has been narrated by Muslim in a follow-up, but he is weak, and he has evil deeds that he is unique in, so he cannot use as evidence what is unique to him [2] .”

The hadith of Ibn Majah was also weak, with Yazid bin Abi Ziyad, then he said: “And this - meaning the hadith of Ibn Majah - and the one before it contained no evidence that the Mahdi who took over from the Abbasids is the Mahdi who will emerge at the end of time...” [3] .

2 - The hadith about erecting the black flags in Ilia:

This hadith was narrated by Al-Tirmidhi in his Sunan with his chain of transmission, on the authority of Abu Hurairah, that he said: The Messenger of God (may God bless him and grant him peace) said: “Black banners will emerge from Khorasan, and nothing will stop them until they are set up with Ilia [4] .”

And talking about it is like talking about what came before it; There is no statement in it that Mahdi is Abbasid.

Ibn Katheer responded to this hadith after he cited it, saying: “This is a strange hadith, and these black banners are not the ones that Abu Muslim Al-Khorasani came with and seized the Umayyad state in the year one hundred and thirty-two, but rather other black banners that came with the Mahdi - until he said What is meant is that the praised Mahdi, who is promised to exist at the end of time, will be the origin of his emergence and appearance from the direction of the East, and allegiance will be pledged to him at the House, as indicated by the text of the hadith, and I have mentioned one part separately in mentioning the Mahdi, praise be to God [5] »

3 - Hadith: Al-Mahdi is from the descendants of Abbas, my uncle:

This hadith was narrated by three people from the early Sadr: Ka’b Al-Ahbar, Othman bin Affan, and Abdullah bin Omar.

As for the hadith of Ka’b al-Ahbar, it was narrated by Ibn Hammad, on the authority of al-Walid, on the authority of a sheikh, on the authority of Yazid ibn al-Walid al-Khuza’i, on the authority of Ka’b, and it says: “The Mahdi is from the descendants of al-Abbas [6] .”

As for the hadith of Uthman, it was reported by Muhibb al-Din al-Tabari in “Thakhir al-Uqabi,” quoting Abu al-Qasim al-Sahmi, on the authority of Uthman, that he said: “I heard the Messenger of God “saying: The Mahdi is from the descendants of al-Abbas, my uncle [7] .”

As for the hadith of Ibn Omar, it was narrated by Ibn al-Wardi in “Khuraida al-Ajaib” on the authority of Ibn Omar, but he did not narrate it. He said: “A man who will emerge from the progeny of al-Abbas [8] .”

In these three hadiths there is the following:

As for the first, there is no evidence for it at all, as it was narrated with ambiguous wording (on the authority of a sheikh), and its chain of transmission is broken according to consensus. Because what its chain of transmission includes an ambiguous word is called interrupted by terminology [9]

As for the hadith of Ibn Omar, it is like the first in the endowment and sending, and it is added to it by not declaring the Mahdi, as it may be an indication that this (man) who will emerge from the descendants of Abbas will only be a murderer and not a Mahdi, and what is important is that it has no indication of what we are in.

As for the hadith of Othman - which is the second hadith - the Sunni scholars have unanimously agreed to reject it! Here's the detail:

Al-Suyuti mentioned it in “Al-Jami’ Al-Saghir” on the authority of Al-Daraqutni in “Al-Afrad” and said: “A weak hadith [10] .” Al-Manawi said in his explanation of the hadith: “It was narrated by Al-Daraqutni in Al-Afrad, then he said: Ibn Al-Jawzi said: It contains Muhammad bin Al-Walid Al-Muqri; Ibn Adi said: He fabricates the hadith, connects it, steals, and alters the chains of transmission and texts. Ibn Abi Muasher said: He is a liar. Al-Samhudi said: What comes after it and what comes before it is more authentic than it, but as for this, it includes Muhammad ibn al-Walid and he was lost, although if it was authentic, the third Abbasid ruler would be blamed on al-Mahdi [11] »

4 - Hadith of Umm al-Fadl:

This is what Al-Khatib Al-Baghdadi narrated in “The History of Baghdad,” and Ibn Asakir in “The History of Damascus,” with their chain of transmission, on the authority of Ahmed bin Rashid Al-Hilali, on the authority of Hanzalah, on the authority of Tawus, on the authority of Ibn Abbas, on the authority of Umm Al-Fadl bint Al-Harith Al-Hilali, on the authority of Saeed bin Khaytham, on the authority of the Prophet May God’s prayers and peace be upon him and his family, and it is a long hadith in which it was stated: “...O Abbas! If it is the year one hundred and thirty-five, then it is for you and your children. Among them is al-Saffah, among them is al-Mansour, and among them is al-Mahdi [12] »

There are a number of observations in this hadith in its chain of transmission and text, which are:

A - Al-Dhahabi said about the chain of transmission of the hadith: “And in the chain of transmission is Ahmad bin Rashid Al-Hilali, on the authority of Saeed bin Khaytham, with false news in mentioning the Abbasids from Khaytham’s narration on the authority of Hanzala - until he said on the authority of Ahmad bin Rashid: - He is the one who fabricated it out of ignorance [13] » .

B - In the text of the hadith, there is a clear, blatant defect that indicates the ignorance of history by its author, and perhaps it is the reason for Al-Dhahabi’s saying: “He fabricated it out of ignorance,” which is that the Abbasids began their rule in the year 132 AH, according to the agreement of all historians, and not in the year 135 AH, as it is in the text.

5 - Hadith of Abdullah bin Abbas:

This hadith is like the hadith of Umm al-Fadl, and in it, on the authority of Ibn Abbas, that the Prophet, may God’s prayers and peace be upon him and his family, said about his uncle Abbas: “This is my uncle, the father of the forty caliphs, the best-handed and most beautiful of Quraysh, among his sons: al-Saffah, al-Mansur, and al-Mahdi. By me, uncle Fath. God is this matter, and He will seal it with a man from your descendants.”

Al-Suyuti mentioned it in “Al-La’ali Al-Ma’nu’ fi Al-Hadith Al-Mawdoo’ah” and said: “Fabricated, which Al-Ghalabi is accused of [14] .”

6 - Another hadith by Ibn Abbas:

Al-Khatib Al-Baghdadi narrated in his history with his chain of transmission, on the authority of Ibn Abbas, on the authority of the Prophet, may God’s prayers and peace be upon him and his family, that he said to his uncle Al-Abbas: “...God began Islam with me and will end it with a boy from your descendants, and he is the one who precedes Jesus, son of Mary [15] .”

Al-Dhahabi deemed this hadith weak and said about it: “He narrated it on the authority of Muhammad bin Mukhlid Al-Attar, so it is his defect, and the wonder is that Al-Khatib mentioned it in his history and did not weaken it, as if he remained silent about it due to his violation of its condition [16] ”!

[1] Musnad Ahmad 5: 277.

[2] Al-Manar Al-Munif: 137, tail of Hadith 338.

[3] Same source.

[4] Sunan al-Tirmidhi 4: 531 No. 2269.

[5] The End in Trials and Epics 1:55.

[6] Epics and temptations: 103.

[7] Al-Uqabi Relics: 206.

[8] Kharida al-Ajaib wa Farida al-Gharaib: 199.

[9] Introduction by Ibn al-Salah and the merits of the term: 144.

[10] Al-Jami’ al-Saghir 2: 672 No. 9242.

[11] Fayd al-Qadir Sharh al-Jami’ al-Saghir 6: 278 No. 9242.

[12] Tarikh Baghdad 1: 63, and Tarikh Damascus 4: 178.

[13] Mizan al-Itidal 1:97.

[14] Al-La’ali Al-Ma’ni’ in Al-Hadith Al-Mawdoo’ah 1: 434-435.

[15] Tarikh Baghdad 3: 323, and he narrated it through another path with a chain of transmission on the authority of Ammar bin Yasser, and in both of them there is Muhammad bin Mukhlid Al-Attar.

[16] Mizan Al-Itidal 1: 89 No. 328.

What is the reward for those who wait for Imam Mahdi (may God hasten his return)?

In this chapter, we will mention a summary of the lights of their words and examples of the virtues of their sayings - all of which are enlightening and all of which are good - in explaining the merit and reward of the one who waits with God Almighty:

1 - On the authority of Ammar al-Sabati, he said: I said to Abu Abdullah (peace be upon him): Which is better: worship in secret with the imam from among you who is hidden in the state of falsehood or worship during the appearance of the truth and its state with the apparent imam from among you?

He said: “O Ammar, charity in secret, by God, is better than charity in public. Likewise, by God, your worship in secret with your hidden Imam in a state of falsehood, and your fear of your enemy in a state of falsehood and a state of truce, is better than one who worships God (Glory be to Him) mentioned in the manifestation of the truth with the apparent Imam of the truth.” In the state of truth, worship with fear in the state of falsehood is not the same as worship and security in the state of truth, and know that whoever of you today prayed an obligatory prayer in a group concealed from his enemy at its time and completed it, God has written for him fifty obligatory prayers in a group, and whoever of you prayed an obligatory prayer Alone, concealing himself with it from his enemy at its time, so he completed it, God (Almighty and Majestic) recorded for him twenty-five obligatory prayers of oneness, and whoever of you prayed a voluntary prayer at its appointed time and completed it, God recorded for him ten voluntary prayers for it, and whoever of you did a good deed, God (Almighty and Majestic) recorded for him it. Twenty good deeds, and God (Almighty and Majestic) will multiply the good deeds of the believer among you if he does good deeds and adheres to piety for his religion, his imam, and himself, and refrains from his tongue many times over. Indeed, God (Almighty and Majestic) is Generous.”

I said: May I be your ransom, by God you have encouraged me to work and urged me to do it, but I would like to know how we today have become better in deeds than the companions of the Imam al-Zahir among you in the state of truth and we are of the same religion?

He said: “You preceded them in entering the religion of God (Glory be to Him), and to prayer, fasting, and Hajj, and to all goodness and understanding, and to worshiping God Almighty in secret from your enemy with your hidden Imam, obedient to him, patient with him, waiting for the state of truth, fearing for your Imam and yourselves from the kings.” The oppressors look at the right of your imam and your rights are in the hands of the oppressors. They have prevented you from doing so and forced you to till the world and seek a livelihood while being patient with your religion and worship, obeying your imam and fearing your enemy. Thus, God (the Almighty and Majestic) has multiplied your deeds, so congratulations to you.

I said: May I be made your ransom, then what do you think that we will be among the companions of the Qaim and the truth will be revealed, and today, in your imamate and obedience, we are better in deeds than the companions of the state of truth and justice?

He said: “Glory be to God. Would you not like God, Blessed and Most High, to reveal truth and justice in the land, for God to unite the word, for God to unite different hearts, and for them not to disobey God (Glory be to Him) on His earth, for His limits to be established in His creation, and for God to return the truth to its people and make it apparent, so that nothing of the truth is concealed? Fear of any of the people, but by God, Ammar! Not one of you dies in the state you are in except that he is better in the sight of God than many of the martyrs of Badr and Uhud, so rejoice” (1).

In this noble narration, he (peace be upon him) mentioned eight things among the reasons for preference:

The first: He preceded you in believing in God and His Messenger and entering into and acknowledging the religion of God Almighty.

Second: He preceded you in implementing the rulings such as prayer, fasting, Hajj, and other good deeds.

Third: Worship in secret with the hidden Imam and obey him as well for fear of enemies.

Fourth: Your patience with the hidden Imam in times of adversity.

Fifth: Your waiting for the emergence of the state of truth is an act of worship.

Sixth: Your fear for your Imam and yourselves from the unjust kings and their defeat.

Seventh: You look with regret and regret at the right of your imam, which is the imamate and the ransom, and your rights, which are the money in the hands of the usurping oppressors who prevented you from disposing of it and forced you to till the world, earn it, and seek livelihood in arduous ways.

Eighth: Your patience with these afflictions and calamities on your religion, your worship, obedience to your Imam, and fear of your enemy’s killing, capture, plunder, and honor. The companions of the Mahdi (peace be upon him) after his appearance have none of these matters, so God Almighty will multiply your deeds.

2 - On the authority of Umayyah bin Ali, on the authority of a man, who said: I said to Abu Abdullah (peace be upon him): Which is better, us or the companions of Al-Qaim (peace be upon him)?

He said: He said to me: “You are better than the companions of the Qaim, because you are afraid for your imam and for yourselves from the unjust imams. If you pray, then your prayer is in piety, and if you fast, then your fasting is in piety, and if you perform Hajj, then your Hajj is in piety, and if you testify, your testimony will not be accepted.. », and counted things like this.

I said: What do we wish for the Qaim (peace be upon him) if he is like this?

He said: He said to me: “Glory be to God. Would you not like justice to be demonstrated, safe paths, and justice for the oppressed?”(2).

3 - On the authority of the Commander of the Faithful (peace be upon him), he said: “The one who waits for our command is like one who is clothed with his blood for the sake of God” (3).

4 - On the authority of Abu Abdullah (peace be upon him): “Whoever among you dies in this matter while waiting for it will be like someone who was in the tent of Al-Qaim (peace be upon him)” (4).

5 - And also from him (peace be upon him): “Whoever dies while waiting for this matter will be like someone who was with Al-Qaim in his camp. Rather, he will be like someone striking in front of the Messenger of God (may God bless him and his family and grant them peace) with a sword” (5).

6 - On the authority of Al-Sindhi, on the authority of his grandfather, he said: I said to Abu Abdullah (peace be upon him): What do you say about someone who died in this matter waiting for it?

He (peace be upon him) said: “He is in the position of someone who was with the Qa’im (peace be upon him) in his camp,” then he remained silent for a while, then he said: “He is like someone who was with the Messenger of God (may God bless him and his family and grant them peace)” (6).

7 - In a hadith on the authority of Imam al-Sadiq (peace be upon him), he said: “O Abu Basir, blessed are the Shiites of our Qaim who await his appearance during his absence, and who are obedient to him during his appearance. These are the saints of God upon whom there is no fear nor do they grieve” (7).

8 - On the authority of Imam Zayn al-Abidin (peace be upon him): “O Abu Khaled, the people of the time of his occultation, those who believe in his imamate, and those who wait for his appearance are better than the people of every era, because God, Blessed and Most High, gave them minds, understandings, and knowledge such that absence became to them the status of witnessing, and He placed them in that time. In the status of the Mujahideen in the presence of the Messenger of God (may God bless him and his family and grant them peace) with the sword, those who are truly sincere and truly our Shiites, and callers to the religion of God (Glory be to Him) secretly and publicly” (8).

��

(1) Al-Kafi 1: 333-335 / A rare chapter on the state of absence / H. 2.

(2) Jurisdiction: 20 and 21.

(3) Kamal al-Din: 645/ Chapter 55/ H6.

(4) Al-Mahasin by Al-Barqi 1: 173/H 147.

(5) Imamate and Insight: 122/H 118.

(6) Al-Mahasin by Al-Barqi 1: 173/H 146.

(7) Kamal al-Din: 357/Chapter 33/H 54.

(8) Kamal al-Din: 320/Chapter 31/H 2.

Is there a specific day for the emergence of Imam Mahdi (may God bless him and grant him peace)?

There is a question here, which is: Is there a specific time for the day of departure in which circumstances have no role in achieving it, or are circumstances extraneous in achieving that day? Here are two directions:

First direction:

It is that the day of the emergence of the Qa’im, like the day of the Hour, has a specific time that does not advance or delay, and circumstances have nothing to do with its realization. The proponents of this trend cite several narrations as evidence, including what was stated in the interpretation of Al-Qummi on the authority of Imam Al-Sadiq (peace be upon him) in interpreting the Almighty’s saying: “And We certainly sent Moses.” With Our signs that I will emerge and on the Day of Resurrection.”(1) These are three days that come at a specific time.

Among them: what was reported on the authority of the Imam, Commander of the Faithful (peace be upon him), on the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: “The Mahdi is from among us, the People of the House. 2), Ahmed bin Hanbal also mentioned it in his Musnad. It is strange to find some people trying to interpret this narration by saying that the Mahdi was an unrighteous man and became righteous in one night, as if he meant by this that the Imamate is not linked to infallibility, and the Mahdi could be corrupt, God forbid, but God will accept his repentance and reform him in one night, but the narration about Imam Al-Sadiq (peace be upon him) explained this. He (peace be upon him) said: “Be more hopeful of what you do not hope for than of what you hope for. For Musa bin Imran went out to bring fire to his people, so he returned to them while he was a messenger of a prophet, so God, Blessed and Most High, set right the affairs of His servant and prophet Musa (peace be upon him). Peace be upon him) in one night” meaning He made him a messenger in one night, “And this is what God, Blessed and Most High, does to the Twelfth Imam of the Imams (peace be upon them), correcting his affairs in one night just as he corrected the affairs of his Prophet Moses (peace be upon him) and bringing him out of confusion and backbiting to the light of relief and reappearance.” (3), which is that God gathers His supporters and companions for Him in Mecca on one night, which is Friday night, and none of them is left behind.

Among them: what was reported on the authority of Abu Basir, on the authority of Imam al-Sadiq (peace be upon him): “The Qaim will not emerge except in an odd number of years” (4), meaning one, three, or five.

Among them: What was also reported on the authority of Ibn Abi Umair, on the authority of more than one person, on the authority of Al-Sadiq (peace be upon him), who said: “Saturday is for us, Sunday is for our Shiites, Monday is for our enemies, Tuesday is for the Umayyads, Wednesday is the day for taking medicine, Thursday is when needs are fulfilled, and Friday is for cleaning and applying perfume.” It is the Eid of the Muslims and it is better than Al-Fitr and Al-Adha, and the Day of Ghadir is the best of the holidays, and it is the eighteenth of Dhul-Hijjah and it was a Friday, and our Qaim, Ahl al-Bayt, comes out on Friday...”(5).

This is the first appearance because the Imam has an appearance and he has the right to announce his appearance. The appearance is on Friday in the Sacred Mosque between the Corner and the Maqam, but his appearance is not announced except on the Saturday that coincides with the day of Ashura, as stated in other narrations (6).

So, it may be understood from these narrations that the Qaim (peace be upon him) has a time like the Day of Resurrection, which neither advances nor delays, and that circumstances have nothing to do with it.

Second direction:

It is that circumstances are extraneous to the emergence of the Qaim (peace be upon him). Even though the narrations indicate that the day of emergence is a specific day, this day is linked to specific circumstances, meaning that there are circumstances that contribute to the preparation for his exit on that specific day, so his exit is inseparable from the circumstances. Rather, it is a day subject to the beginning. It can be advanced and it can be delayed depending on the fulfillment of certain circumstances, such as the deadline. People think that the term does not change, but what is true is that death has a beginning. It can be preceded by suicide, and it can be delayed by good deeds. It is subject to the beginning, and for this reason it was mentioned. On the authority of Imam al-Kadhim (peace be upon him): “The servant is the one who continues his ties of kinship and has three years left for him, so God makes them thirty years.

Therefore, death is a day that depends on certain circumstances and causes. Likewise, his departure (peace be upon him) is a day that depends on certain circumstances, and therefore it is accepted as being preceded or delayed, and it can be inferred in two ways:

First side:

The narration of Abu Hamza Al-Thumali said: I heard Abu Jaafar (peace be upon him) saying: “O Thabit, God, Blessed and Most High, was the time of this matter in the seventy years. When Al-Hussein, may God’s prayers be upon him, was killed, the anger of God Almighty became intense against the people of the earth, so he delayed it until one hundred and forty.” So we spoke to you, and you broadcast the hadith, so you removed the mask of concealment, and after that God did not give him a time with us. And “God erases what He wills and establishes, and with Him is the Mother of the Book” [Al-Ra’ad: 39]” (8), so the time of his exit is subject to certain circumstances, and if they are achieved and accomplished, he will emerge.

Second side:

The triumphant supplications that include a request to hasten relief, including the correct and reliable supplication that is stated: “O God, hasten his relief, support him with victory, support his supporters, and let down those who betray him...” (9). If his exit has a specific time that does not advance or delay, then there is no meaning for us to say: “O God.” He hastened his relief.”

This supplication itself is evidence that the time of its coming out can be brought forward and accelerated. If the circumstances are met and the reasons are fulfilled, it will come out. Therefore, it is not correct to say: What is the benefit of the supplication? As it is one of the reasons for hastening his appearance, as the supplication of the believers has a great effect in hastening his appearance.

So the imam’s exit depends on certain circumstances.

If you say: The emergence of the Mahdi (peace be upon him) is one of the inevitable matters, then there is no reason to link it to optional circumstances and reasons, because that contradicts the inevitability of his emergence.

I said: The fact that the matter is inevitable does not contradict the conditioning of its occurrence by God (Almighty and Majestic) on optional matters, since the Creator (Almighty and Majestic) knew that these optional matters would be fulfilled in their circumstances. For example, the mission of the Prophet (may God’s prayers and peace be upon him and his family) was an inevitable matter, and yet it was entrusted to God (Almighty and Majestic) accepted human voluntary matters such as his (may God’s prayers and peace be upon him and his family) birth from two venerable parents by their choice and will, and likewise the term of man as we mentioned.

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(1) Tafsir al-Qummi 1: 367.

(2) Kamal al-Din: 152/Chapter 6/H 15; Musnad Ahmad 1: 84.

(3) Kamal al-Din: 151 and 152.

(4) Al-Ghaybah by Al-Tusi: 453/h 460.

(5) Al-Khasal: 394/H 101.

(6) On the authority of Abu Basir, he said: Abu Abdullah (peace be upon him) said: “The name of the Qaim (peace be upon him) will be called on the night of the twenty-third, and he will rise on the day of Ashura, which is the day on which Al-Hussein bin Ali (peace be upon them both) was killed. It is as if I With him on the tenth Saturday of Muharram, standing between the Corner and the Maqam, Gabriel (peace be upon him) on his right hand, calling: Pledge of allegiance to God, so his Shiites will come to him from the ends of the earth and will come to him in a fold until they pledge allegiance to him, so God will fill the earth with justice as it was filled with injustice and oppression. (Al-Irshad 2: 379).

(7) Al-Dawa’at li-Rawandi: 125/h 307.

(8) Al-Kafi 1: 368 / Chapter on hatred of timing / H. 1.

(9) Misbah Al-Mutahjadid: 414/No. (536/146).

What is the role of Imam Mahdi’s ambassadors during the time of the minor occultation? What are their achievements?

The minor occultation represented a temporary transitional phase in order to prepare for the phase of the major occultation. It is natural for it to have its own features, circumstances, and requirements, and for the qualifications and roles of the ambassadors to be consistent with the aforementioned goal. Despite the few accounts that have reached us about that period, we can record the following points about the features of that period. The stage and the roles of ambassadors in it:

1 - Since the occultation of the Imam (may God hasten his return) was a severance from direct connection with society, the ambassadors had to have a special status among the believers and a source of their trust and reliance, in order to preserve their psychological stability and the firmness of their faith (first), and to cut off the traces of pretenders and charlatans (second), and therefore they were among the most prominent. The features of the ambassadors and their characteristics: the Shiite community’s confidence in them and their piety, especially the first ambassador with whom that stage began, as he was specifically documented and confirmed by the Imams al-Hadi and al-Askari (peace be upon them), and this was also included in some of the earlier narrations regarding him (may God be pleased with him), as well as documentation Imam Hassan Al-Askari (peace be upon him) and his son Muhammad bin Othman - the second representative - and some narratives have been presented indicating that the second ambassador, Muhammad bin Othman, returned the people to the third ambassador, Al-Hussein bin Ruh, during his lifetime, to confirm his authentication and approval.

2 - The same advanced point requires that the ambassador be very wise and balanced in his positions and behavior so as to preserve the peace and stability of the Shiite community away from emotional positions.

Al-Safadi said on the authority of Al-Hussein bin Ruh (may God be pleased with him): (His entourage increased until princes, ministers, those isolated from the ministry, and notables were riding to him, and people described his intelligence. Abu Al-Qasim remained in this state until Hamid bin Al-Abbas took over the ministry, and he had many affairs and long engagements with him. He explained it, and he was arrested and imprisoned for five years, and he was released from prison in the year (312 AH), and it was said in the year (313 AH) when Al-Muqtadir (the Abbasid Caliph) was deposed. When he was returned to the caliphate, they consulted with him about it. He said: Leave him, for because of his sin, what happened happened to us, and his sanctity remained as it was. It was (1).

Sheikh Al-Tusi (may God have mercy on him) said: (Abu Al-Qasim (Al-Hussein bin Ruh (may God have mercy on him)) was one of the wisest people among those who disagreed and agreed, and used taqiyya), and he cited some narrations for that, including:

A - The narration of Abu Abdullah bin Ghalib, who said: (I have not seen anyone wiser than Sheikh Abu Al-Qasim Hussein bin Ruh, and I met him one day in the house of Ibn Yasar (Bashar), and he had a place with the Sayyid (peace be upon him) (2). Al-Muqtadir was great, and the common people were He also venerated him, and Abu al-Qasim used to attend out of piety and fear... (3).

B - Abu Nasr Hibatullah said: Abu Ahmad Daranawayh the leper - whose house was in Darb Al-Qaratis - told me: He said to me: (I and my brothers used to go to Abu Al-Qasim Al-Hussein bin Ruh (may God be pleased with him) and deal with him - he said: And they were vendors - For example, we are ten, nine of us cursing him and one of us doubting him, so we leave him after we entered him, nine of us approaching God with his love, and one of us is standing, because he used to match us in the virtue of the Companions, what we have narrated and what we have not seen, so we write about him because of his goodness (may God be pleased with him) (4).

This text reveals to us the harsh conditions and suffering that the ambassadors and Shiites were going through at that time.

What confirms what we have mentioned about the necessity of the ambassador being characterized by wisdom, solidity, and strength of personality is what was mentioned previously on the authority of Abu Sahl al-Nubakhti in his evaluation of Hussein bin Ruh and his toughness, that if he had been embarrassed in front of the opponents and Imam Mahdi (may God hasten his appearance) was under his garment, he would not have lifted his garment and his matter would not have been revealed to them.

3 - Providing the Shiite community with the signatures of the Imam (may God hasten his return), which are of three types:

The first category: what included directing the Shiites, starting with (may God hasten his return), such as appointing an ambassador or exposing the condition of deviants and impostors.

The second category: What includes answering the various questions of his Shiites (may God hasten his return), whether those that include legal rulings and teachings or those related to solving their problems, guiding them, and advising them.

The third category: What includes the texts of some supplications and recommended matters.

As for the first category: We have previously reviewed examples that included the appointment of some ambassadors and their successors.

Among that signature appeared from the Imam (may God hasten his return) cursing Muhammad bin Ali bin Abi Al-Azaqir, known as (Al-Shalmaghani), and we will address that, God Almighty willing.

As for the second category: which includes answering their questions and solving their problems that they face in their daily lives, the narrative sources have been exposed to many of these signatures, including:

A - What Al-Saduq (may God have mercy on him) mentioned. He said: Muhammad bin Ahmad Al-Shaybani, Ali bin Muhammad Al-Daqqaq, Al-Hussein bin Ibrahim bin Ahmed bin Hisham Al-Muaddeb, and Ali bin Abdullah Al-Warraq (may God be pleased with them) narrated to us. They said: Abu Al-Hussein bin Muhammad bin Jaafar Al-Asadi (may God be pleased with them) narrated to us. May God bless him) He said: It was in what was reported to me from Sheikh Abu Jaafar Muhammad bin Othman (may God sanctify his secret) in the answer to my questions to the owner of the time:

(As for what you asked about regarding the matter of the endowment on our part and what is made for us and then its owner needs it, everything that is not handed over, the owner has the choice in it, and everything that is handed over, the owner has no choice, whether the owner needs it or does not need it, whether he lacks it or does not need it...

- As for what you asked about regarding the matter of the praying person, the fire, the image, and the lamp in his hands, is it permissible for him to pray? People differed about that before you. It is permissible for someone who is not one of the children of idol worshipers or fire worshippers, while the image and the lamp are in his hands, and that is not permissible for someone who is one of the children of idol worshipers. And fire).

(It is noted that this answer includes a secondary jurisprudential ruling, and sheds light on the role of the jurist in understanding the nature of the ruling contained in the legal texts and the necessity of distinguishing between the primary ruling and the secondary ruling that changes with its subject and the circumstances surrounding the taxpayer and society, and that the lack of clarity of that at the time necessitated disagreement among the Shiites in aforementioned ruling).

(As for what you asked about regarding the matter of the man who makes a work for our neighborhood and hands it over to a custodian who will carry it out and populate it and pay its tax and supplies from its income and give what remains of the income to our neighbourhood, that is permissible for the one whom the owner of the estate has appointed as its custodian, but it is not permissible for anyone else.

- As for what you asked about regarding fruits from our wealth that a passerby passes by, takes some of it and eats it, is that permissible for him? It is permissible for him to eat it and forbidden for him to carry it (5).

(This answer refers to what jurists call (the right of passers-by) and they have discussed its ruling in detail in jurisprudential sources.)

B - What was narrated in the signatures of the answers to the well-known questions of the people of Qom, including:

- About a woman whose husband dies. Is it permissible for her to go out to his funeral or not?

Signature: “Graduation at his funeral.”

- Is it permissible for her, while she is in her waiting period, to visit her husband’s grave or not?

Signature: “She visits her husband’s grave, and does not stay away from her home overnight...”

- And about farewell to the month of Ramadan, when will it be? Our companions differed about it. Some of them say: It is recited on the last night of it, and some of them say: It is on the last day of it when the crescent of Shawwal is sighted.

Signature: “Working during the nights of Ramadan. The farewell occurs on the last night of it, so if he fears that it will decrease, he may do so in two nights” (6).

C - Another book which contains:

We have magicians who eat dead meat and do not wash themselves from ritual impurity, and they weave clothes for us. Is it permissible to pray in them [from] before they are washed?

The answer: “There is no harm in praying in it...”

- And on the authority of a man from the endowment steward who considers what is in his hand permissible and does not care (7) from taking his money. I may stay in a village while he is there, or I enter his house and his food has been prepared and he invites me to him. If I do not eat of his food, he opposes me to him, and says: So-and-so is not permissible for me to eat. He eats our food, so is it permissible for me to eat his food and give charity? How much is the charity? If this agent gives a gift to another man, and he comes and invites me to get it, and I know that the agent is not afraid to take what is in his hand, is (I) owed anything to him if I get it?

The answer: “If this man has money or a livelihood other than what is in his hand, eat his food and accept his righteousness, otherwise no” (8).

Moreover, the wording of some of the narrated signatures may have been on the part of the ambassador himself, if he was certain of the answer to the question presented to him, even because of his counterpart’s previous response and the response of the Imam (may God hasten his appearance) on his behalf at that time, as is the case in fatwa committees in the offices of religious authorities in our time, where Returning the referendum to the same authority is limited to the case that they do not know the answer, but this applies if the signature is not in the imam’s handwriting (may God hasten his return) or is attributed to him personally.

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1 - Al-Wafi bi al-Wafiyat: 12/226.

2 - It was said that she was: the mother of Al-Mutawakkil, who was influential in the Abbasid court at that time.

3 - Al-Ghaybah by Al-Tusi: 384.

4 - Source: 386.

5 - Perfection of religion and completion of grace: 520-521.

6 - Al-Ghaybah by Al-Tusi: 377-378.

7 - Pious, terrified of piety. See: Lisan al-Arab: 15/272.

8 - Al-Ghaybah by Al-Tusi: 381-383.

Supplication for the covenant and renewal of allegiance to Imam Mahdi (may God bless him and grant him peace)

“O God, I renew for him this morning, and the days by which I have lived, a covenant, a contract, and a pledge of allegiance to him that is on my neck, from which I will never change or be removed »(1).

What does this pledge of allegiance mean?

What does this covenant and contract mean?

The pledge of allegiance here means that you are still on the path of truth, determined to continue on it, do not turn away from it, and do not take a substitute for it.

You know your true leadership.

And you know that you are on the path to the desired truth.

It withstands the currents of deviation, the trends of misguidance.

From the right came a mother from the left.

In the face of every strange call that does not belong to the front of truth.

You do not recognize any other leadership.

You are a rejectionist, and you are a total rejection of the forces of evil and aggression on earth, which are masked in smooth silk.

Do not put your hand in anyone's hand except your wise leadership.

It does not belong to any front except the Quran Front.

There is a pledge of allegiance on your neck.

You are a member of a front, under the leadership of the one who made a clear divine promise.

The direction you are taking is the only truth, so do not doubt it and it is not permissible for you to be suspicious.

“I bear witness that you and the Imams from your fathers are my Imams and my followers, in the life of this world and on the Day the witnesses stand.”(2).

“O God, bless your guardian and the son of your guardians, whose obedience you have made obligatory, whose rights you have imposed, and whose impurity you have removed, and which you have purified with a thorough purification.”(3).

You confirm your vow, and renew your resolve, in these words.

Desire for an Islamic state:

“O God, bless Muhammad and his family, and fulfill for your guardian what you promised him.

Oh God, make his word known, make his call clear, and grant him victory over his enemy and your enemy, O Lord of the Worlds.

O God, bless Muhammad and the family of Muhammad, and reveal Your perfect word and Your disappearance in Your land, the fearful and waiting one. O God, grant him a mighty victory, and open a path for him It's easy.

Oh God, and strengthen religion through it after inactivity...

Oh God, fill the earth with justice and justice, just as it was filled with injustice and injustice” (4).

“Oh God, we desire for You a generous state in which you honor Islam and its people, and in which you humiliate hypocrisy and its people” (5).

This supplication...is not just a supplication.

Rather, it is a supplication that at the same time draws you to Islam and strengthens your relationship with it.

When you seek rational Islamic leadership, represented by the person of the expected leader, you are thus connected to Islam and seeking it.

The issue, first and foremost, is the issue of Islam.

In this supplication, you open up to Islam, and you see injustice prevailing everywhere, in every government, and under every banner, except the government of Islam, the banner of Islam, and the state of Islam.

This is the noble state, which embodies the word of God on earth.

You, I, and every believer, deeply desire that noble state because we find justice, human ideals, and all that is good in it.

We do not want injustice, we want justice.

We want the earth to be filled with fairness and justice, and for the nightmare of injustice that suffocates the children of Adam throughout the earth to be removed.

This is an image of the nature of supplication for the expected leader.

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Ibn al-Mashhadi (may God have mercy on him) said in al-Mazar (pp. 663-666): (Mentioning the covenant commanded during the time of absence: It was narrated on the authority of Jaafar bin Muhammad al-Sadiq (peace be upon him) that he said: “Whoever calls to God for forty mornings with this covenant is one of the supporters of Our Qaim (peace be upon him), if he dies before him, God Almighty will bring him out of his grave, and God will bestow upon him a thousand good deeds for every word, and erase a thousand bad deeds from him, which is: O God, Lord of Great Light...).
Al-Mazar by Ibn Al-Mashhadi (p. 590 / Al-Qawal at the descent of the basement).
Misbah al-Mutahajjid (p. 405/ Praying for the Awaited Guardian (peace be upon him)).
Al-Mazar by Ibn Al-Mashhadi (p. 589/ Another visit to the Sahib al-Zaman (peace be upon him)).
(Misbah al-Mutahajjid (p. 581/Opening Supplication).