al-Mahdawiyah

A Dichotomy between the Zaidiyyah and the Ja’fariyah

(A Refutation of the Occultation)

By: al-Kadhim al-Zaydi -

Translated by: Mohammad al-Sharifi -

11-25-2021

1
 ‫ان َزهُوقًا‬ ِ َ‫اط ُل ۚ ِإ َّن ْالب‬
َ ‫اط َل َك‬ ِ َ‫ق ْالب‬ ُّ ‫َوقُلْ َجا َء ْال َح‬
َ َ‫ق َو َزه‬
And say, “Truth has come and falsehood has vanished. Falsehood is surely bound to vanish.”

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 Table of Contents
Introduction……………………………………………………………………………………....4

Prelude……………………………………………………………………………………………7

Imam al-Mahdi in the eyes of the Sadat of the Ahl al-Bayt al-Zaidiyyah I……………....…..9

The Zaydi Narrations of the Ahl al-Bayt about the Mahdi:……………...…….…..…..…....10

al-Imam al-Mahdi and the Philosophy of the Occultation ……...………………….…..……17

The Mahdi and not mentioning his name: ………………………………………………...….21

With al-Mansur Billah, Amīr al-Muʾminīn ‘Abdullah b. Hamza …………………….…….28

Arguments the Imamiyah use to prove the occultation……………………………………...35

The narrations of the People of Hadith about the Twelve Caliphs:………………………....42

The narrations of the Ja’fariyah about the Twelve Caliphs: ……………………..…………51

An Archive on the Mahdi (a.s) and occultation from the Zaidiyyah………………....……..64

The Occultation: Its Duration and the Appearance………………………………………….79

Imam al-Mahdi, Muhammad b. ‘Abdullah in the viewpoint of the Shi’i Zaydis II………..83

Conclusion………………………………………....……………………………………………90

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Introduction

The matter which pertains to Imam al-Mahdi and his appearance in the end times, is that
which the community of Muhammad b. ’Abdullah have arrived at a consensus in its regard,
Shi’as and Sunnis, with their many variances. And that which they differed upon was the manner
in which the Imam would appear, is it a birth in the end times and an appearance, or a
reappearance in the end times with an earlier birth that has been preceded by a period of
occultation. There has been a consensus between the community (ummah) regarding his
characteristics when he appears, irrespective of the belief one holds in his regard (in particular).
For indeed, he is agreed upon to be bearer of the great characteristics that his grandfather (pbuh)
occupied, carrying his sagacious attributes. And with him Allah will conclude, as He did with his
grandfather, the one whom he (the Mahdi) resembles in name, appearance, and mannerisms
(upon him and his pure progeny be the loftiest of blessings).
And we have found that the importance of writing this expository letter to elucidate over
the Imam of truth and guidance, The Mahdi (Muhammad b. ‘Abdullah); from the viewpoint of
the Zaydi Shi’as, and touching on what has been related from the narrations of the Zaidiyyah in
his regard utilizing both connected, and otherwise chains of transmissions that reach the Holy
Prophet (S) and the Ahlulbayt, the guides of the Muhammidan community - so as to arrive at a
holistic understanding, and we have sufficed with these narrations ahead of those which are
narrated from the generality, considering their availability and resourcefulness within their own
sphere, and the goal from that is to present the Mahdi of the end times (Muhammad b.
‘Abdullah); from the narrations of the Zaidiyyah utilizing their reliable Hadith and theological
works.
We have also gone on to touch on the belief in Imam al-Mahdi in the viewpoint of the
Ja’fari school, and we have chosen to make the final portion of this work directed to the Ja’fari
conception, because we (the Zaidiyyah) and the Sunni sect are in a general agreement when it
comes to the Mahdi. Therefore, we have chosen to speak of the Mahdi in their viewpoint, and
addressing the traditions they have in his regard, afterwards we touched on the occultation, its
philosophy, reasons, and we have made apparent its most blatant implications.
We then introduced the commentary of one of our Imams, al-Mansur Billah ‘Abdullah b.
Hamza (614 A.H). He touches on the belief in occultation and the necessities of belief that
surround it, as well as the mercy of Allah and what relates to the need for the belief, in order for
it to be concordant to becoming a clear sign to the believers. Afterwards, we touched on the
argumentation that the Ja'fariyah use to vindicate their belief in occultation; we also touched on
the Hadith of the Twelve Caliphs, as narrated by the Sunni sect, and we made apparent the
greatest degree in which one can utilize this Hadith.
We also touched on the types of arguments the Ja'fariyah use through this Hadith, we
then addressed the particular Hadiths present within the Ja’fari corpus that address the
designation of Twelve Caliphs, or Imams; focusing on the reality of the non-existence of such
appointment in the pre-occultation period, due to the designation being from Imam to Imam, as

4
well as the ignorance of the close companions and family of the Imams towards this presumed
twelve Imam designation. Furthermore, we tied the core content of narrations presented by the
Ja’fari school, with the narrations presented by the Sunni school and, furthermore, highlighted
the clear discrepancies. Our main focus was utilizing the narrations of the reliable jurists of the
Ja’fari school. We have also benefited from the book The commentary on Twelver Imamah by the
‘Allamah Sayyid Abdullah bin Muhammad Hamiduddin (May Allah grant him success).
After discussing the apparent nature of those narrations which clearly highlight the weak
presupposition of there being a twelve Imam designation, and the illogical reality of maintaining
such a claim, we briefly touch on Imam Zayd b. ‘Ali (Zayn al-’Abidin) and his ignorance
towards the Imams, their numbers, and their names.
Afterwards, we continued our discussion on the arguments utilized by the Ja'fariyah
when it comes to the belief in occultation, through it we addressed a number of implications that
former Zaydis have raised towards the Zaydi school in relation to the belief in occultation. We
proceed to then address the length of the occultation and the reappearance in the viewpoint of the
Ja'fariyah, and we commentated on some of the narrations that they mention; briefly touching on
a critical point for the researcher and that is the belief in Bada’ that is professed by the Ja'fariyah,
and we then continued our discussion regarding the Mahdi in Zaydi theology. We made clear
what is meant by the saying, every Fatimid Imam is the Mahdi of the Ummah, and through it we
pointed to the intellectual indications that maintain the soundness of the Zaydi creed; from there
we expanded on a number of concise matters that are unrelated to the belief in Mahdawiyyah in
the end times.
Such as limiting Imamah to those with Fatimid lineage, expounding upon implications
that may be raised which regard such a limitation as triablistic; addressing the Imamah of the
favored with the presence of the favorable and refuting such an implication raised by those who
adhere to the Imamah of those who went ahead of the commander of the faithful; from the
Sheikhs, and from there establishing the rightfulness of Imam Ali to his successorship through
the consensus of the sons of Fatema (Upon her and them be the peace and blessings of Allah)
over Abu Bakr, afterwards we worked on bringing together what has been said and tying it to the
conclusion that a logical individual ought to reach in regards to the non-existence of the Mahdi in
our times; through that we will conclude our humble message, which we have used to follow a
conclusive method that continuously reemphasizes and highlights essential points in a number of
subjects. Utilizing emphasis, after emphasis, reminder, after reminder; although this approach is
not favorable, it is necessary.
I ask Allah the Exalted and All Powerful to ease and aid our intention, and that He joins
us all upon the proper Muhammadin creed, and that He may embellish the few righteous
believers in our eyes, and not allow us to be taken away and impressed by the many numbers that
have stood on falsity. May Allah enjoin our words upon true justice, and proper monotheism, and
make us of those follow of our Prophet Muhammad and his Kindred, and allow us to reach and
support the son of His messenger, Muhammad b. ‘Abdullah, the Mahdi of the Ummah

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(community) - upon him and his forefathers be the heartiest praises and salutations - from here
we begin.

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Prelude:

I had a discussion with a Mu’tazili brother - May the mercy of Allah be upon his soul -
over the awaited Mahdi, he mentioned that the Zaidiyyah do not espouse the belief of an
emerging Mahdi in the end times, and that they believe every Imam which rises from them is the
Mahdi of their time - claiming that the later scholars of the Zaidiyyah, unlike their predecessors,
are those who began introducing and establishing the belief that there will be a promised Mahdi
who will come in the end times with specification and distinction; maintaining that their support
for this belief did not stem from the teachings of the Ahlulbayt, instead they utilized the
narrations and sayings of the generality and that the reliable sources of the Zaidiyyah spoke of
the Mahdi in terms of quality, not tradition; meaning that their inferences in regards to the Mahdi
were deduced from the actions of their Imams, and not their sayings. For instance, the position
that was taken by the Ahlulbayt with al-Nafs al-Zakiyyah; quoting an excerpt to support his
claims from the book al-Zaidiyyah Qira’ah fil Mashroo’ wa bahth fil mokawinat by al-Sayyid
al-‘Alamah ‘Abdullah b. Muhammad Humayd al-Din - May Allah grant him success - and the
quote was as follows:

‘‘From that which becomes apparent, if one were to look into the older publications of the
Zaidiyyah, one wouldn’t find much that relates to the Mahdi, to the extent that one would be
lucky to find a couple of pages. As for that which was narrated in later times, it stems from the
Hadith works that have been compiled and narrated by other than the Ahlulbayt in particular, or
the Zaidiyyah in general. What has been apparent from the authentic traditions is that the
Ahlulbayt state there is a particular Mahdi which is distinguished; that is made apparent through
their position in respect to Muhammad b. ‘Abdullah al-Nafs al-Zakiyyah, for some have believed
him to be the promised Mahdi, and perhaps the matter of the Mahdi is that which moves between
them through knowledge and not tradition. In the same manner we see Imam al-Qasim b.
Ibrahim addressing him, and Imam al-Hadi Yahya bin al-Hussein pointing to his noble traits.
However, we find that the Zaidiyyah did not expound much when it comes to producing
publications that elucidate over him specifically, and perhaps the reason for that is due to the
specific understanding the Zaidiyyah have when it comes to the Mahdi. We find the root of this
view in what Ibrahim b. ‘Abdullah b. al-Hassan (145 A.H.) states when asked whether his
brother (Muhammad b. ‘Abdullah al-Nafs al-Zakiyyah) was the promised Mahdi.

He states:

The Mahdi is a promise from Allah to his Prophet (Peace be upon him and his progeny) a
promise that Allah will make from his progeny a Mahdi (savior), he was not named (identified in
particular) nor mentioned from which time and place he will emerge. My brother has rose to his
obligation of enjoining good and forbidding evil, and if Allah wills to make him the promised
Mahdi, then that is the blessing and favor of Allah whom He places in whom He wills from his

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servants, and if not, my brother did not leave his obligation to wait for a promise that he was not
obliged to wait for.

The excerpt indicates that the matter which relates to the Mahdi is a blessing from Allah
giving to those who will be left joyous by its coming, however, it is not the only hope that is tied
to the circumstances of change. Therefore, his coming in the Zaydi understanding, does not
exceed the fact that it is a blessing from Allah which is placed and given to a particular people.
Unlike opposing sects which have made the Mahdi the only hope, and means to reconcile the
affairs of the Muslims. Truth can be restored, and justice can be established with the absence of
the Mahdi; The Zaydiyyah maintain that for every era there needs to be a Mahdi who fills his era
with justice.’’1

We will seek to explain any ambiguity within the excerpt, highlighting that there is no lack of
indications that maintain the existence of traditions which establish an Imam which is the Mahdi
in the end times, and through our it there will not be a means for the researcher to conclude that
the belief in the Mahdi of the end times is that which the Sadat of Ahlulbayt do not hold to; and
from there we begin with the reliance upon Allah.

1
al-Zaidiyyah Qira’ah fil Mashroo’ wa bahth fil mokawinat: pg, 123-124.

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Imam al-Mahdi in the eyes of the Sadat of the Ahl al-Bayt (al-Zaidiyyah)

His name: Muhammad b. ‘Abdullah, from the sons of Fatema al-Zahra, from the progeny of
al-Hassan, or al-Hussein.

It has been narrated from Imam Abdullah b. Hamza; when the traditions conflicted in his regard,
of him being from the sons of al-Hassan, or al-Hussein:

‘‘And many of the Imams have touched on this matter, mentioning that the Mahdi is from the sons
of Fatema, and they did not specify beyond that, if he is from the particular sons of al-Hassan, or
al-Hussein, because each of those lineages are the prerequisites for Imamah, and the means to
authority, and leadership.’’

The great Imam, Zayd b. ‘Ali was asked about this matter as well; Abu Khaled stated: We asked
Zayd b. ‘Ali regarding the Mahdi, is he a being (like us)? He said: Yes, so, it was said to him: Is
he from the sons of al-Hassan, or the sons of al-Hussien? Zayd said: He is from the sons of
Fatema - Peace be upon her - and he is from the posterity of whom Allah wills him to be, from
either the sons of al-Hassan, or al-Hussein - Peace be upon them.2

His birthplace and where he will appear: He will be born in the end times, Allah will make
him evident and will support him against His enemies, and he is one of the signs of the day of
reckoning, he will first appear in Yemen, and it has also been said in Mecca.

The duration of his rulership: He will live after he gains dominion over the earth for seven
years, it has also been said: Eight, and: Twenty.3

2
Narrated by ‘Ali b. al-Hussein al-Zaydi with his chain, from the book al-Muheet Bil’Imamah, and from him
Imam ‘Abdullah b. Hamza transmitted the narration in his book al-’Aqd al-Thameen: pg, 196.
3
al-’Aqd al-Thameen: pg, 218.

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The (Zaydi) Narrations of the Ahlulbayt about the Mahdi:

(a) - What has been narrated from the Prophet (S)

1. Narrated from Abi Raf’i the servant of the Prophet (S), He said: The Prophet (S) entered upon
a group of his family and began to weep, and he was asked by some: What has made you weep,
O’Messenger of Allah? The Prophet (S) said: It is for the Ahlulbayt, Allah has chosen for us the
afterlife ahead of this life, my kindred will find animosity from the people, and will be forced to
migrate over the nations, and Allah will reconcile their affairs with a man from us.4

2. Narrated from Anas, he said: The messenger of Allah (S) said: We are seven from the sons of
Abdul Muttalib who are the patriarchs of paradise: I, my brother Ali, my uncle Hamza, Jaf’ar,
al-Hassan, al-Hussein, and the Mahdi.5

3. Narrated from Fatema: The Messenger of Allah (S) said: The Mahdi is from your sons.6

4. Narrated from Abdullah b. Mas’ud, the Prophet (S) said: The world will not go (end) until the
Arabs gain a man from my progeny, his name will be to the similitude of mine, and his fathers
name will be the same my fathers name, he will fill the world with justice and peace, after it has
been filled with injustice and misery.7

5. Narrated from Umm Salamah: I said: O’Messenger of Allah, from who is the Mahdi? He said:
(From the sons of Hashim) I said: from which of the sons of Hashim? He said: From the sons of
Abdul Muttalib, I said: From which of the sons of Abdul Muttalib? He said: From the sons of
Fatema.8

6. Narrated from Ibn Abbas: He said: The Messenger of Allah (S) said: The first seven to enter
paradise: I, Hamza, Ja’far, Ali, Hassan, Hussein, and the Mahdi Muhammad b. Abdullah. 9

4
Transmitted by Imam al-Nasr al-Utrush in his book al-Imamah, from his father ‘Ali b. al-Hassan, b. ’Ali b.
‘Umar al-Ashraf b. ‘Ali Zayn al-’Abidin; Imam ‘Abdullah b. Hamza transmitted this narration from him in his
book: al-Aqd al-Thameen Pg. 199
5
Transmitted by al-Imam al-Murshid Billah, Yahya b. al-Hussein al-Shajari, in his al-Amali al-ithnayniyah.
al-Amir al-Hussein b. Badiruldeen transmitted it in his Yanabi’i al-Nasiha pg, 420. It was also mentioned
by al-Sayyid Majduldeen al-Muayadi in Lawami al-Anwar 1/97, with a small difference in the wording.
6
Transmitted by al-Imam al-Murshid Billah in his al-Amali al-ithnayniyah.
7
Transmitted by al-Amir al-Nasir lil-Haq, Sharf al-Din, al-Hussein b. Badiruldeen; in his book Yanabi’i
al-Nasiha Pg. 420, and al-’Allamah Ahmed b. Muhammad al-Sharfi transmitted from him in his book ‘Adat
al-Akyas fi sharh Ma’ani al-Asas 2/380.
8
Transmitted by al-Imam Abu Talib in his Tayseer al-Matalib fi Amali Abi Talib Pg. 139
9
Transmitted by al-Amir al-Nasir lil-Haq Sharf al-deen al-Hussein b. Badirul-deen in his book Yanabi’i
al-Nasiha Pg. 420, it has also been mentioned by al-Imam al-Hujjah Majiduldeen b. Muhammad
al-Muayadi in Lawam’i al-Anwar 1/97

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7. Narrated from Abu Ayoub al-Ansari: The Messenger of Allah was afflicted with a great
ailment, and his sickness continued to increase; his daughter Fatema entered to care for him, and
she was troubled by his malady, when she saw the difficulty that was surmounting the Messenger
of Allah she became overwhelmed with sadness, and her tears began to trickle over her cheeks.
The Messenger of Allah said to her: O’Fatema, we the Ahlulbayt have been given seven qualities
that none from the past, nor anyone from the future will have: Our Prophet is the greatest of all
Prophet’s and that is your father, our vicegerent is the greatest of the vicegerents and that is your
husband, our martyr is the greatest of martyrs, and that is your uncle Hamza; and from us is he
who has two great wings that he shall fly with in the heavens wherever he pleases, and that is
your cousin Ja’far, and from us are the two princes of this community, and they are your sons,
and from us, by He who my soul is in His hands, the Mahdi of this nation.10

8. Narrated from Abi al-Tufayl, on the authority of ‘Ali; the Prophet said: If there remains only a
day in the world, Allah would extend that day until a man from my progeny emerges who will fill
it with justice, after it was filled with oppression and iniquity.11

9. Narrated from ‘Ali; I heard the Messenger of Allah say: The Mahdi of this community
(ummah) will be from my progeny; generous with money, merciful to the poor.12

10. From the narration of al-Qasim b. Ibrahim, the Messenger of Allah said: The Mahdi’s name is
equal to mine, and his father’s name is the same as my father’s name; generous with money,
severe with labor, merciful to the poor.

11. From al-Amir Sharaf al-Din, al-Hussein b. Badirul-Din; al-’Allamah Ahmed b. Muhammad
al-Sharfi transmits the tradition of the Messenger of Allah: The Mahdi will emerge from my
community, Allah will make him a relief to the people, the people will live in great sustenance,
the cattale will roam, the plants will grow, and wealth will be given its due right.13

12. From Imam al-Hussein b. al-Qasim al-’Ayani, al-’Allamah Ahmed b. Muhammad al-Sharfi
transmits: In the end times a man will appear, he will be named the prince of fury (it has also
been narrated: the prince of courage), his companions are averse to the doors of sultanates, and
they will join him from every end in the same way the autumn leaves are gathered together by the
wind, Allah will grant him dominion over the east and the west. 14

10
al-Kamil al-Muneer, attributed to Imam al-Qasim b. Ibrahim ar-Rassi; pg. 71, and it has been
transmitted by al-Imam al-Hujjah Majiduldeen b. Muhammad al-Muayadi in Lawam’i Al-Anwar 1/97 with a
slight difference in the wording.
11
Narrated from Muhammad b. Sulieman al-Kufi - May Allah have mercy on his soul - in his book
Manaqib al-Imam ‘Ali b. Abi Talib 2/173, Hadith 636.
12
Narrated from Muhammad b. Sulieman al-Kufi, in al-Manaqib 2/160, Hadith 650.
13
‘Adat al-Akyas fi sharh Ma’ani al-Asas 2/381.
14
‘Adat al-Akyas fi sharh Ma’ani al-Asas 2/381.

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 (b) - What has been narrated from the Prince of Believers ‘Ali b. Abi Talib (a.s)

13. Narrated from ‘Ali; he said: The Mahdi is from us the Ahlulbayt, Allah will reconcile his
affairs in a single night.

(c) - What has been narrated from al-Hassan b. ‘Ali b. Abi Talib (a.s)

14. Narrated from al-Sha’bi, from Sufyan b. Abi Layl: He came to al-Hassan in Medina, when
he left from the vicinity of Mu’awiyah and found him within the confines of his home; when he
reached him, he said: Peace be upon you, O’Humiliater of the believers! He said: al-Hassan
said: And for what reason do you mention this (i.e in his greeting): he said: I mentioned this to
he who has chosen to leave the forefronts of battle, (instead) choosing to return to Medina.
al-Hassan said: O’Sufyan, know that I heard ‘Ali say: The nights and days will not wither away,
until the affairs of this community are brought forth in the hands of a wide necked and broad
man, he eats and is never satiated, he will not die until in the heavens there is no pardoner, nor
in the earth a praiser, and he is Mu’awiyah. And I have certitude that the decree of Allah is to be
done. [The call to prayer commenced], al-Hassan said: Would you accompany me - O’Sufyan - to
the Masjid? I said: yes, he said: So we went walking together, and we passed by one of his
milkers, he was milking a camel, he took a cup of milk and he drank it while standing, afterwards
he gave me some milk, and we then went to the Masjid and prayed, he then said: What brings
you - O’Sufyan - ? He said: Your love, by He who has sent Muhammad with guidance, and the
righteous religion. He said: Rejoice, O’Sufyan, for I have heard ‘Ali say: The Messenger of Allah
said: Those who will be brought by my presence together - at the pool - are my progeny, and
those who have loved me from my community they will be joined like these, and he combined his
fingers together. He said: And if I willed, I would say: Together like these, the index and middle
finger, none having superiority over the other. Rejoice, O’Sufyan! For this world shall continue
to expand for the righteous, and the indecent, until Allah sends to us the Imam of truthfulness
from the progeny of Muhammad.15

(d) - What has been narrated from Zayd b. ‘Ali b. al-Hussein (a.s)

15. Narrated from Abu Khalid, he said: We asked Zayd b. ‘Ali regarding the Mahdi, is he a being
(like us)? He said: Yes, so, it was said to him: Is he from the sons of al-Hassan, or the sons of
al-Hussien? Zayd said: He is from the sons of Fatema - Peace be upon her - and he is from the
posterity of whom Allah wills him to be, from either the sons of al-Hassan, or al-Hussein - Peace
be upon them.

15
Narrated from Muhammad b. Sulieman al-Kufi, in al-Manaqib 2/112, Hadith 603.

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16. Narrated from Sufyan b. Khaled al-A’shah, he said: A group of people from Kufa entered
upon Zayd b. ‘Ali when reached al-Kufa, they said: O’ Son of the Messenger of Allah, are you
the Mahdi who has been narrated to us as the one who will fill the world with justice? He said:
No, they said: Then we fear that you may be a means of our oppression, he said: Be wary! What
do you mean by that? They said: Our homes will be destroyed, our children will be forsaken, and
we will be killed under every stone. He said: Be wary! Do you not know that there is not a
century that passes where Allah - Exalted and Mighty is He - does not send a man from us, or a
man from us rises as an authority over the people, those of knowledge will know him, and those
of ignorance will be ignorant of him.16

17. Narrated from Qasim b. Muhammad b. ‘Abdullah b. ‘Aqeel b. Abi Talib, he said: Zayd b.
‘Ali said: Al-Mahdi is a promise, he is from us the Ahlulbayt. You will not perceive him for a
lengthy extension of time, so do not forsake the Jihad with the trusted caller from us, who calls to
the book of Allah, and the Sunnah of His messenger; an Imam and authority above you, so follow
him and you will be guided.17

(e) - What has been narrated from ‘Abdullah b. al-Hassan b. al-Hassan (a.s)

18. Narrated from Abu al-’Abbas al-Hassani from his chain to a man from the companions of
‘Abdullah al-Mahdh, he said: We came to him - ‘Abdullah al-Mahdh - and he was being carried
by Abu Ja’far (in the palanquin), we said to him: O’ Son of the Messenger of Allah, your son
Muhammad is the Mahdi, he said: Muhammad will rise from here, and he pointed to al-Medina,
his nose will be like that of the charging bull until he is killed. Afterwards, Ibrahim (b.
‘Abdullah) while rise from here, his nose will be like that of the charging bull until he is killed.
However, when you hear that the promised one has risen from Khurasan, he shall be the one you
inquire of.18

(f) - What has been narrated from Ibrahim b. ‘Abdullah b. al-Hassan b. al-Hassan (a.s)

19. Narrated from Tahir b. ‘Ubayd, from Ibrahim b. ‘Abdullah b. al-Hassan b. al-Hassan; he was
asked whether his brother Muhammad was the Mahdi, he said: The Mahdi is a promise from
Allah to his Prophet (Peace be upon him and his progeny) a promise that Allah will make from
his progeny a Mahdi (savior), he was not named (identified in particular) nor mentioned from
which time and place he will emerge. My brother has rose to his obligation of enjoining good
and forbidding evil, and if Allah wills to make him the promised Mahdi, then that is the blessing

16
Narrated by al-Imam al-Murshid Billah, Yahya b. al-Hussein al-Shajari, Imam ‘Abdullah b. Hamza
transmitted from him in al-’Aqd al-Thameen Pg: 197.
17
Narrated by al-Imam al-Murshid Billah, Yahya b. al-Hussein al-Shajari, Imam ‘Abdullah b. Hamza
transmitted from him in al-‘Aqd al-Thameen Pg: 198.
18
Narrated by Abu al-’Abbas al-Hassani, al-Masabeeh: 436.

13
and favor of Allah whom He places in whom He wills from his servants, and if not, my brother
did not leave his obligation to wait for a promise that he was not obliged to wait for.19

Imam ‘Abdullah b. Hamza said:

And the saying of Imam Ibrahim b. ‘Abdullah: The Mahdi is a promise from Allah to his Prophet
(Peace be upon him and his progeny) a promise that Allah will make from his progeny a Mahdi
(savior), he was not named (identified in particular) nor mentioned from which time and place
he will emerge. We say: He did not specify him, by saying it is Muhammad my brother, nor did
he say: He will revolt in so and so year.

I say: The question was posed to Imam al-Nafs ar-Radhiyyah before his brother al-Nafs
al-Zakkiyah was martyred.

(g) - What has been narrated from Idris b. ‘Abdullah b. al-Hassan b. al-Hassan (a.s)

20. What he has mentioned in his famous letter to the people of Morocco, speaking of al-Mahdi
al-’Abbasi: Afterwards his misguided son received rulership, he transgressed against the bounds,
following his vain desires, taking in the singing mistresses, judging by his own accord, taking
advice from the bondswoman, allowing the world to play with him, claiming to be the Mahdi that
was promised by the Prophets.20

(h) - What has been narrated from al-Qasim b. Ibrahim ar-Rassi (a.s)

21. al-Qasim b. Ibrahim said: And he has highlighted [The Prophet] that the Mahdi carries his
name, his lineage, and his action.21

22. Pondering over the just state of the Mahdi, Imam Qasim etched these poetic lines:

An evident relief that surely shall come from Allah, for the unfortunate and disadvantaged ones

َ ‫َع َسى َف َر ٌج َيأتِي هللاُ َو ِبالمُسْ َت‬

‫ض ِام‬

19
Narrated by Imam Abu Talib in Tayseer al-Matalib fi Amali Abi Talib: 194.
20
This letter was narrated by Abu al-’Abbas al-Hassani with his chain to Idris b. ‘Abdullah, in his book
al-Masabeeh: 509.
21
Majmu’ Kutub wa-rasa’il a-Imam al-Qasim ar-Rassi: 2/192.

14
Until he says:

From Allah, and do not despair, for the cumbersome, and grand is easy for Him

‫َعسى هللا ال تيأس م َِن هللا إ ّن ُه يسي ٌر علي ِه ما يع ٌز ويكب ُر‬

An evident relief shall surely come, a just state by a Mahdi that will rise, and will be known

‫َع َسى فر ٌج يأتي ب ِه هللاُ بدو َل ِة َمهدِيًّ يقو ُم فيظه ُر‬

(i) - What has been narrated from al-Hadi ilal-Haq, Yahya b. al-Hussein (a.s)

23. Yahya b. al-Hussein said; mourning the affairs of his time from the spread of indecency and
corruption: It is as if I see the Commander of the Faithful (Yaʿsūb al-Dīn) striking his mane, and
roaring to his Lord, until Allah accepts his call with a man from the progeny of his prophet. Allah
will revive the world with the call of the purified Mahdi, and the word of truthfulness shall be
known with him.22

24. The Imam etched some poetic lines praising the Mahdi:

Generous, Hashemite, Fatimid, joiner of the hearts; ِ ‫َكري ٌم َهاشم ٌي َجا ِم ُع القل‬
‫ب‬

Kind-Hearted, Ahmadite, fearless in the face of death َ

‫الموت‬ ٌ ‫رؤوفٌ أحمد‬
ُ‫ي ال َيهاب‬

Enemies from him are wary, of his bravery ُ ‫في َت َرى أعداؤهُ مِن ُه حذار الحتف في‬
‫شجا ٌع‬

Collecting the souls in the depths of battle, ‫األرواح في ال َهيجا ِء‬

َ ُ‫يُتلف‬

Merciful to the pious ones, ‫َرحي ٌم بأخي ال ّتقوى‬

Severe to the treacherous ones; ٌ ‫َشدي ٌد بأخي‬

‫الذنب‬

Wise, able to judge rightfully ‫أوتي ال ّتقوى و َفص ُل الحُكم‬

َ ‫َحكي ٌم‬

With the justice of the rising, promised Mahdi ِ ‫ِب َع ْد ِل ال َق‬

َّ‫اِئم ال َم ْهدِي‬

Respite given to the East and the West ‫ب‬ َ ‫رق‬

ِ ‫والغر‬ ِ ‫ش‬ ُ ‫َغ‬
ّ ‫وث ال‬

22
al-Aḥkām fī al-ḥalāl wa-al-ḥarām, by Imam al-Hadi ilal-Haq: 2:468, and what comes after.

15
The attributes of Imam al-Mahdi and the status of his affairs when he rises:

al-Imam al-Hadi ilal-Haq has said: It is as if I see the Commander of the Faithful (Yaʿsūb
al-Dīn) striking his mane, and roaring to his Lord, until Allah accepts his call; being merciful to
what he was yearning for, relinquishing him of his grief, ensuring his victory, making widespread
his rulership, fostering him after his hindrance, reviving him after his death, strengthening him
after his weakness with a man from from the progeny of his prophet. Allah will establish his
dominion in part of the world, he will straighten the pillar of the religion, the believers will be
honored, the kuffar will be lessened, the fusaq will be humiliated; with the book of the Lord of the
worlds, the rule shall be.
Allah will establish his dominion in every land that his foot may step, his word shall be
known, and his call shall be heard. The starving stomachs shall be satiated, the unclothed shall
be clothed, the disadvantaged and weak shall be strengthened, the oppression of the oppressors
shall be lifted, the injustices by him shall be repelled, the open indecencies by him will end. The
fire of fisq shall be put out, and the light of truth shall rise. He will be supported with victory,
and he shall be victorious with terror (over the unjust), his supporters shall be esteemed, and his
enemies disparaged. Whenever his dominion holds a state, his anger for the sake of Allah will
push him onwards until he gains dominion over all states, and steps foot over all nations, with
the grace and aid of Allah. He will fill the world with justice, and peace, as it was filled with
injustice, and oppression. He never wavers from his faith in Allah, so as to question, or draw
concern. His supporters will join him from every end of the world, in the same way the autumn
leaves are gathered together by the wind.
O’ O’: It is as if I see him leading the thousands, breaking the noses of his (arrogant)
enemies, fighting in his valiant battles, straightening his cavalry with an army of great numbers.
Within them the brave lions who charge and strike the mischievous instruments of the enemy,
annihilating with virtue the lies of the deceivers, until the warriors collide in battle, and the call
of The Merciful is known, and to the truth every human is called; the helmets will entangle, the
sands will blind, the striking will intense, inspiration will dwindle, and the armies will mix, and
Islam will be subordinate, and the call of Muhammad arises; victory the believers shall attain,
the kuffar will be let down, and those who seek him harm, Allah will grant him victory, indeed
Allah is the All-strong, the Mighty. Therein, the support of Allah will be given to those who
deserve, and His disparagement, and annihilation of the fusaq shall be maintained. The Imams
of oppression, and misguidance will be uprooted, and the world shall be revived by the blessing
of the purified Mahdi’s call of truth, and the rightful word shall be known, and he will be favored
with it by Allah, and he will gain His help, support, and he will be successful.23

23
al-Aḥkām: 2/468-469

16
al-Imam al-Mahdi and the Philosophy of Occultation

The appearance of the Mahdi in the end times has been established through the traditions
of al-Shi’a al-Zaidiyyah, and through the traditions of the generality from the Sunnis, and the
Imamiyah in other areas. The differences arise in the manner in which he will appear, is it an
appearance without a former life, and previous occultation, or is it an appearance with a former
life, and occultation. The latter is what the Imamiyah adhere to, and it is the subject of our
discussion, because we, and the Sunnis are at a consensus in the manner in which he shall appear.
Therefore, our discourse is exclusively posed towards al-Imamiyah from the Shi’a, whom claim
the occultation of the twelfth Imam Muhammad b. al-Hassan al-’Askari.

Firstmost, it is important for the ignorant to know, for the learned to remember, and for the
well-read to pay attention to. The matter which pertains to Mahdism and occultation when
proclaimed throughout history by a particular sect has been severely repelled by the entirety of
the Muslim Ummah. For, it is a belief which has no evidence, neither from the book of Allah, the
Sunnah of his messenger, and it does not coincide with the intellect. And it does not affect us
when mentioning the deviant sects within the Zaidiyyah who have gone to claim the occultation
of Muhammad b. ‘Abdullah al-Nafs al-Zakkiyah, or Muhammad b. Qasim al-Talaqani, or
al-Hussein b. al-Qasim al-’Ayani, for they have gone against that which is fundamentally known
and established within the religion, and these Imams do not have a sin for what their
exaggerating followers attributed to them. We see the same response from the Imamiyah,
al-Ja’fariyah when referring to those who said that Imam Ja’far al-Sadiq went into occultation, or
Imam Musa al-Kadhim went into occultation, or Imam ‘Ali al-Ridha went into occultation; and
this sect from the shi’a being the most that claimed occultation in its Imams until it halted on the
belief that Muhammad b. al-Hassan al-’Askari is the Imam, keeping in mind that former
occultations are nullified by latter ones. And this - by Allah - is what truly contradicts the claim
of a twelve Imam designation, for it highlights a consistent ignorance over who the final Imam
is, halting at the occultation of an Imam, after an Imam, as if they never heard of a clear Hadith
that they claim designates their twelve Imams by name and number. O’ how I wish my people
can reflect and sharpen their intellects over that which Allah has made their natural disposition
incline to, and he is our relief, and disposer of affairs.

17
Prelude:

al-Mahdi (Muhammad b. al-Hassan) in the Imami conception:

1 - His name: Muhammad b. al-Hassan

2 - His birth: The year 255 A.H

3 - His mother: Narjis, and it has been said: Susan, and it has been said: Saqeel, and it has been
said: Raihana, and it has been said: Hakeemah, and it has been said: Maleeka, and it has been
said: Mariam24 Has the mystery reached the degree to the point where one can’t even reach
certainty regarding the name of the Mahdi’s mother, O’Imamiyah?!

Pregnancy, birth, and what comes after birth:

Before presenting what the Imami traditions maintain in regards to the birth of Al-Mahdi,
Muhammad b. al-Hassan al-’Askari, we ask for reflection over this statement: The creed of the
Imamiyah is through transmitted reports, the creed of the Zaidiyyah is through that which
coincides with the intellect.

In his book A’lam al-Wara, Sheikh al-Tabrisi addresses the birth of al-Mahdi:

1. As for the narrations that came regarding his birth, that which has been
transmitted from al-Sheikh Abu Ja’far b. Babawayh, from Muhammad b.
al-Hassan b. al-Waleed, from Muhammad b. Yahya al-’Attar, from al-Hussein
b. Rizq-Allah, from Musa b. Muhammad b. al-Qasim b. Hamza b. Musa b.
Ja’far b. Muhammad b. ‘Ali b. al-Hussein b. ‘Ali b. Abi Talib, he said:
Hakeemah bnt. Muhammad b. ‘Ali al-Ridha narrated to me: Abu Muhammad,
al-Hassan b. ‘Ali sent for me, he said: My aunt, break your fast with us tonight,
for it is the fifteenth of Sha’ban, and tonight Allah will reveal one of his
representatives, and he is the representative of Allah on this earth. I said: Who
is his mother? He said: Narjas, I said: May I be your ransom, she has no
evidence of pregnancy! He said: It is as I informed you. I said: So I came and
said my greetings, and sat. She then came to help me remove my socks, saying
to me, O’ my lady, how was your evening? I said to her: Rather you are my
lady, and the lady of my family. She said: She did not accept my praise, and
said how can you say that to me. I said: O’ dear, Allah is going to grant you a

24
Refer to: Kamal al-Din, 289, 396, 397, al-Ghaiba of Tusi: 142, 143, 147, 164, 241, al-Irshad: 346, ʿuyūn
al-akhbar: 24, al-Bihar: 36/194, 2/51, 5, 13, 15, 17, 19, 23, 24, 28, 121, 293, 360, 16/52, ithbat Al-Hudat:
1/469, 3/365, 409, 410, 414, A'lam al-wara: 394, al-Wasa’il: 16/244, Jam’i al-Ruwat: 2/467, Dalāʾil
al-Imāma: 264, Muntakhab al-athar: 320, 321.

18
 boy tonight, a prince in this world, and the next. She said: She became shy, and
bashful, after finishing from the ‘isha prayer, and afterwards broke her fast,
and went to sleep. Once it became midnight, I woke up for prayer, and she was
still sound asleep with no sign of pregnancy, afterwards I sat contemplating,
and went back to sleep. I suddenly woke up and saw that she was awake, she
arose to pray, and went back to sleep. She said: I awoke to read Alif Lam
meem, As-Sajadah, and Ya sin, and as I was doing so I instantly awoke and
rushed to her, I said: May the name of Allah safeguard you, do you feel
anything? She said: Yes. I said: Prepare yourself, and prepare your heart, for it
is as I informed you. Hakeemah said: So it took me a period of time, and it took
her a period of time, and then we became aware of my Masters’ motion, so I
removed the garment from him, and there he was prostrating on the earth, so I
brought him close to me and he was clean, and purified; Abu Muhammad
called to me: Bring me my son, O’ Aunt. So I brought him to him, he put his
hands under his armpits and held him by his back, and he put his feet on his
chest, and he put his tongue onto his and he moved his hands over his eyes,
ears, and joints. He then said: Speak my son, so he said: I bear witness that
there is no God, but Allah, and he went on to praise Muhammad, Ali, and the
Imams until he reached his father, and he then recited this verse: And We
wanted to confer favor upon those who were oppressed in the land and make
them leaders and make them inheritors. And establish them in the land and
show Pharaoh and Haman and their soldiers through them that which they
had feared. {28:5-6}

Musa said: I asked ‘Uqbah the servant about this, he said: Truthful is Hakeemah.25

2. al-Tabrisi said:

Ibrahim b. Muhammad said: Naseem al-Khadim said: Sahab al-Zaman said -

and this is when I entered upon him after his birth by one night, I sneezed
and he said: May Allah have mercy upon you, Naseem said: I was joyous
over that, and he said: Shall I give you glad tidings over the act of sneezing?
I said: yes, he said: It is a safeguard from death for three days.26

Commentary: The most preliminary of remarks is in respect to the fact that this birth
has no sign of pregnancy, rather it is an instant birth! And the Messenger remained in

25
A'lam al-wara bi a'lam al-huda, al-Sheikh al-Fadhl b. al-Hassan al-Tabrisi, 2/215-216.
26
A'lam al-wara bi a'lam al-huda, al-Sheikh al-Fadhl b. al-Hassan al-Tabrisi, 2/215-216, al-Ghaiba of Tusi:
Hadith 200.

19
the womb of Aminah bnt. Waheb - May Allah be pleased with her - as long as Allah
had willed, and focus on the words of Muhammad! In the hands of his father, or with
Naseem al-Khadim, and from Allah we seek aid. And what is truly outstanding is that
we see by virtue of the intellect, they rebuke the narrations which state the Lord -
Exalted and High is He - places His foot in the fire, and they do not entertain the
thought of this, and consider it of the Israelite narrations, yet they believe in this
Hadith, and its likes, and the more you live the more you will see of the world's
wonders.

3. Now perceive Hakeemah visiting al-Hassan al-’Askari, Abu Muhammad, after

forty days of the birth of al-Hujjah, al-Mahdi, she says: After forty days had
passed, I entered upon him, and I was met by a young boy playing between his
arms, I said: O’Master, this boy is two years old? So he smiled and said: The
sons of the Prophets, and representatives, if they were imams grow at a pace
which is different to others, and when a month passes from a boy from us, it is
as a year passes for another. And the boy from us is able to speak within the
womb of his mother, read Qur’an, and worship his Lord - Exalted is He -
during nursery the angels obey him, and they descend upon him every
morning and evening. I would visit the young boy every forty days until I
found that he became a man, before the departure of Abu Muhammad by a
couple days I was not able to recognize him, so I said to Abu Muhammad:
Who is this whom you are telling me to sit near to? He said: The son of Narjis,
and he is the Caliphate after me.27

Commentary: Notice this tradition attributed to al-Hassan al-’Askari, and how the Imamiyah
resorted to the need to falsely ascribe it to him; after realizing that the belief in the Imamah of a
young boy whose father had died while he was at the age of five will cause them to enter into a
distressing quagmire in the face of those who are reasonable in the community, be they Sunnis,
or Shi’as. Hence the introduction of this Hadith which proclaims that the sons of the
representatives undergo a year's worth of development in one month, so as to resolve this issue.
For, by the time the Mahdi’s father had died, he would have reached the age of adulthood, and in
this manner the questioner would be responded to. However, we ask, if the sons of the
representatives develop in a month what takes others a year, what age did the forefathers of the
Mahdi reach? al-Hassan al-’Askari, Muhammad al-Jawad, Ja’far al-Sadiq, and Zaynul-’abideen?
Did their ages reach to the hundreds, or thousands of years?! Or, is there a Ja’fari Hadith which
states that they stop developing at a particular age?

27
Kamal al-Din: 2:429

20
The Mahdi, and not mentioning his name:

1. The Imamiyah narrate from Imam al-Baqir, he said: ‘Umar asked Amīr al-muʾminīn
about the Mahdi, he said: O’ Son of Abi Talib, tell me about the Mahdi, what is his
name? He said: As for his name, no. My beloved and dear one took an oath from me that
I do not inform anyone of his name until he is sent by Allah - Exalted and Mighty is He -
and it is that which was given to the Prophet of His knowledge.28

Commentary: Reflect over the words of Amīr al-muʾminīn, ‘Ali b. Abi Talib, and how the
Prophet took an oath from him to not state the name of the twelfth imam. Moreover, we find
many claims which hold that the Hadiths mention the twelve Imams by name, and number. And
from Allah we seek aid.

2. Narrated from Abi Khalid al-Kabli, he said: I entered upon Muhammad b. ‘Ali al-Baqir,
and said: May my soul be ransomed for you! You have known my refuge in the vicinity
of your father, my amiability towards him, and my loneliness amongst the people. He
said: You are truthful - O’ Abi Khalid - what do you request? I said: May my soul be
ransomed for you! Your father has described to me the promised one to the extent that if I
were to see him in an alleyway, I would clench onto his hand. He said: And what is that
you request - O’ Abi Khalid -? He said: I want you to name him to me, so that I may
know him by his name. He said: You have asked me - O’ Abi Khalid - a wearsome
question. You have asked me over a matter, had I told anyone before you, I would have
informed you of as well. If the sons of Fatema knew they would have made sure to tear
him into shreds.29

Commentary: Where is the knowledge of the unseen, and the inspiration that the Imamiyah
claimed for al-Baqir, and the other Imams, to the point that he kept inquiring about the question.
Furthermore, the statement that if the sons of Fatema were to know of him they would tear him
to shreds, and from Allah we seek aid. If this statement would indicate a matter, it clearly
indicates a negative outlook on the sons of Fatema in the viewpoint of the Salaf (predecessors) of
the Imamiyah. Of course, we do not mean al-Baqir by that, for he is free from such statements,
rather we mean those who attribute such traditions to al-Baqir, and from Allah we seek aid. It is
also important to not disregard the ignorance of al-Kabli regarding the name of the Mahdi, for
within it is an indication over the reality of the purported designation, knowing that he had a
close relationship with Zayn al-’Abidin, and from Allah we seek refuge.

28
Bihar al-Anwar: 51/33, Kamal al-Din: 2/648.
29
Ghaiba of Tusi: 333, Ghaiba of Nu’mani: 288, Bihar al-Anwar: 51/31.

21
 3. Narrated from al-Fadhl b. ‘Umar, he said: I was in the home of Abi ‘Abdullah, and there
were others with us, he said to me: O’ Abi ‘Abdullah beware of indicating; meaning the
name of the Mahdi.30

Commentary: Reflect over the words of al-Sadiq, the clear and famous guide of his time, who
by virtue of knowing him one dies the death of a Muslim, and by following his path one is safe
from chastisement and loss. How can he support the concealment of a matter of such
importance? It is as if Allah did not ensure that He shall safeguard the Mahdi, and it is as if
al-Sadiq is fearful that the Mahdi may be killed, in the same manner that al-Baqir was fearful in
the previous narration from the sons of Fatema and their tearing him into shreds. How can
infallibles make such statements while knowing that the community of La ilha ila Allah will not
be able to revoke a matter which is decreed by Allah, by killing the son of al-Hassan al-’Askari,
the Mahdi of this Ummah. Also, it is important to reflect on the fear that the Imams display over
the Qa’im al-Mahdi from being killed when they did not make his name known, by that they
completely refute the alleged belief in occultation, for the Imams have maintained the possibility
of him being killed if he were well-known, so where is the belief in occultation in those
sentiments? Unless you say: he’ll return after being called, so we say: the occultation has turned
into a resurrection, and from Allah we seek aid.

4. Narrated from Abi ‘Abdullah, he said: The Mahdi is from the sons of the fifth, of the sons
of the seventh, he will physically disappear from you and it is impermissible to name
him.31

Commentary: And is the famous and clear Hadiths of designation carrying the names and
numbers of the Imams, which al-Qomi filled his book with (Kifāyat al-athar), and claimed that it
came from many reliable chains. Is there a need for all this ambiguity from Imam al-Sadiq (May
my soul be ransomed for him).

5. Narrated from him as well, he said: The companion of this matter is a man who will not
be named, except by a disbeliever.32

6. Narrated from al-Kadhim, he said: His birth will be concealed from the people, and it is
impermissible to name him.33

Commentary: Look at this clear report, it maintains the fact that the people have been conflicted
over the birth, as they are between those who affirm it, are unsure about it, and those who don’t

30
Kamal al-Din: 2/437.
31
Kamal al-Din: 2/333.
32
Kamal al-Din: 2/684.
33
Kamal al-Din: 2/368.

22
consider it. We then find this narration coming to assess those doubts, and close the door of
speculation

7. Narrated from al-Ridha, he said: His body is not seen, nor is he referred to by his name.34

Commentary: Look at this report, reflect over how some from the Ja'fariyah have claimed to
have seen Imam Mahdi, and examine these reports which maintain that no one will see him.

8. Narrated from al-Jawad, he said: The Qa’im is he whose birth will be concealed from the
people, and he will be unseen from the eyes of the people. It is impermissible to name
him, and he carries the name of the Prophet (S) and his epithet.35

Commentary: Notice Imam al-Jawad, he says it is impermissible to name him to the people, and
he then goes on to say his name is the same as the Prophet. If someone were to say such a
statement is possible, we say: Yes, it is. However, the son of ‘Ali al-Ridha has been dignified
above such contradictory statements.

9. Narrated from Abi Hashim al-Ja’fari, he said: I heard Abu al-Hassan al-’Askari say: The
predecessor after me is my son al-Hassan, so how are you with the predecessor of my
predecessor? I said: And what do you mean? May my soul be sacrificed to you. He said:
You will not see his person, nor is it permissible for you to remember him by his name, I
said: So how do we mention him? He said: say: al-Hujjah (the proof) from the progeny of
Muhammad.36

10. Rather the Imamiyah have narrated this from the Imam himself on the authority of ‘Ali b.
‘Asim al-Kufi, he said: It has reached us from the letters of Sahib al-Zaman: Cursed,
cursed, is he who names me within a congregation of people.37

34
Kamal al-Din: 2/370
35
Kamal al-Din: 2/377
36
Kamal al-Din: 2/381
37
Kamal al-Din: 2/382

23
The Occultation, its Philosophy and Reasons:

Its philosophy:

1. The minor occultation:

It began after the death of his father in the year 260 A.H, within this period he was in
communication with four distinct individuals from his Shi’a, known as the four representatives.
They are ‘Uthman b. Sa’eed al-’umri, his son Muhammad b. Sa’eed al-’Umri, al-Hussein b. Ruh
al-Nubakhti, and ‘Ali b. Muhammad al-Samri and from them he communicates to his Shi’a.

Its length:

From the time which al-Imam al-’Askari died (260 A.H) until the death of his final
representative ‘Ali b. Muhammad al-Samri (329 A.H), making it a 69 year period, with
consideration that al-Hassan al-’Askari hid him for the first five years after his birth.

2. The major occultation:

This is the occultation that instantly followed the minor one, it is the one which we are living
today, and the one which our predecessors have lived, and the one which our sons will live after
us! The occultation in which he will reappear from in the end time to fill the world with justice,
after it had been filled with corruption.

Its length: From 329 (A.H) until....

Its reasons:

The first reason: Fear from being killed

1. The Imamiyah narrated from the Prophet (S), he said: The occultation for the young one
is necessary, it was said to him: why is that, O’ Messenger of Allah?, he said: he fears
being killed.38

2. Narrated from Zurarah, he said: I heard Abi Ja’far say: For the young one there will be an
occultation before his appearance, I said: Why? He said: He fears, and began pointing to
his stomach, Zurarah said: He means being killed.39

38
‘ilal al-Sharai’i
39
Uṣūl al-Kāfī: 1/377, Ghaibat al-Nu’mani: 166, Ghaibat al-Tusi: 333, Kamal al-Din: 2/346

24
Commentary: As for the and the fear of being killed, we have sufficed discourse over it in our
letter Hajij al-’Uqool. In summary, the infallible imam that is sent by the order of Allah, and
through him Islam is revived after it being nearly obliterated, and the Prophet (S) had informed
of him, and the prophet’s of Allah are truthful - not a decree or saying that comes from them is
contradictory. Raising a concern that the Imams feared for their lives is unsatisfactory, for if the
entirety of Quraysh sought to come together and kill Muhammad b. ‘Abdullah (S), they wouldn’t
have been able to. For, by his death the decree of Allah would be rescinded and conquered - a
decree which is in His eternal knowledge, that is unchanging, and will not be subject to change
by a weak, destitute, owned, controlled being. Such is the case for the twelve imams generally,
and the awaited twelfth imam in particular. For if the entirety of the Islamic community, or other
than the Islamic community came together seeking to kill him, they would not be able to. How
can one deny, when the Holy Prophet (S) speaks of him, and promises us of his coming in the
end times, and he is the truthful who does not speak on his own accord, how can such a matter
bypass al-Sadiq? Therefore, resulting in this (contradictory) excuse. How can such a matter
bypass the one who placed such Hadiths in the first place, for the Prophet (S) and al-Sadiq (a.s)
are free from such attributions. Consider this O’ Imami: Can the superpowers of today kill the
Mahdi, if he were stuck in a home, in the same manner that the Prophet (S) was? Can those who
had surrounded the Prophet (S) kill him? As for us, we say: No, because by his killing, and the
killing of the Prophet (S) an established decree would be overcome. And from Allah we seek aid.

The second reason: So that he is not tied to an allegiance towards anyone.

1. The Imamiyah narrate a letter from the awaited Mahdi on the authority of his
representative, Muhammad b. ‘Uthman, the letter says: It has reached us from him in the
holy province from the hand of Muhammad b. ‘Uthman: As for that which is tied to the
reason of the occultation, Allah - Exalted and Mighty is He - says: O you who have
believed, do not ask about things which, if they are shown to you, will distress you. But
if you ask about them while the Qur'an is being revealed, they will be shown to you.
Allah has pardoned that which is past; and Allah is Forgiving and Forbearing.
{5:101}. There has not been one from my forefathers who wasn’t subject to an allegiance
to a tyrant of their time, and when I emerge, from where I shall emerge, I will not be tied
to an allegiance to any of the tyrants.40

2. Narrated from Abi ‘Abdullah, he said: The companion of this matter will have his birth
concealed from the creation, so that there is no allegiance tied to him when he emerges.41

Commentary: This is an excuse with a subtle condementation in the view of the Imamiyah, and
a clear one in the view of the Zaidiyyah, one would not know the weight of this condementation

40
Ghaibat al-Tusi: 290, Ghaibat al-Nu’mani: 171.
41
Kamal al-Din: 2/497

25
only until they have understood the meaning of proofs, and the immaculate nature that the
Imamiyah maintain for their Imams, and they did not permit this excuse without pleading
Taqiyyah (precautionary dissimulation), as they usually do! Forgetting that the actions of the
Imams are proofs, forgetting that we ought to emulate them, so we give allegiance to tyrants and
make peace with them, because I can say that al-Sadiq, and al-Kadhim pledged allegiance to
tyrants and they are the greatest of leaders to emulate! From here, the obligation to enjoin good
and forbid evil collapses from its highest and most esteemed position. The great reward from the
magnanimous Lord is no more, by saying: Be God conscious towards the transgressor, for no
reason other than the mention of such narrations! And from Allah we seek aid. As for the saying
of the Mahdi from the tongue of his representative, that there is no one from his forefathers
except that there is a pledge of allegiance to a tyrant tied to their necks, where is the allegiance of
Imam Hussein to the accursed Yazid?

The third reason: The terrible actions of the people caused him to become unseen.

Some of the Ja'fariyah believe in this, that the people ought to be prepared for the rise of the
Mahdi and have the ability to support him. They ought to be of those who maintain good deeds,
live virtuous lives, and be joined not disunited and separated.

Commentary: Reflect over the contradictory position, for the Prophet (S), as agreed upon by the
entirety of the Muslim community states: Imam al-Mahdi will appear in the endtimes when the
world is filled with injustice, and he will fill it with justice. Imam ‘Ali mentions the signs of the
end times, stating that there will be great corruption; and the entirety of the Muslim community
agrees that there will be corruption in the end times, that the one who is holding onto his faith, is
like the one who is holding onto a piece of coal. While the Ja’fari Shi’as are maintaining that the
signs of the appearance are when there is virtue and straightness in the affairs of the people, if
that is the case, what is the point of his appearance? Wouldn’t the Muslims be on a straight and
firm path, and they wouldn’t reach such a state only until they are safeguarding the sanctity of
Islam, and opposing their enemies, and the enemies of Allah and His messenger. The Muslims
being of great strength farther than their enemies from weakness. Therefore, this saying from the
Ja’fariyyah is unsatisfactory, as it goes against what the entirety of the Muslim community has
reached of consensus regarding the qualities of the Mahdi - May the blessings of Allah be upon
him - and his appearance in the end times, and from Allah we seek aid.

26
The fourth reason: We don’t know why?!

1. The Imamiyah narrate that the Mahdi, Muhammad b. al-Hassan al-’Askari said: Close the
door of questioning in the face of that which does not concern you, and do not concern
yourselves with that which has been made sufficient for you, and increase in praying for
the reappearance.42

Commentary: And after all the previous contradictory narrations, this narration comes through
the tongue of the Mahdi and contradicts all of them. For it orders that everyone becomes silent in
terms of questioning, and that there should be unfaltering faith in the occultation, and the blind
adherence to it, and that we should pray for the hastening of the reappearance!

What is outstanding is that the narrations for the reason of the occultation are many, which come
with many meanings, and perspectives. Each reason and perspective differing greatly with the
other; rather it contradicts in some instances, and one cannot consider such narrations to be
plausible, for there will rise something which will contradict it, which will cause one to seek
another explanation and finally resting on this final narration where the occult Mahdi orders his
Shi’a to be silent!

42
Kamal al-Din: 2/485, Ghaibat al-Tusi: 290.

27
 With al-Mansur Billah, Amīr al-Muʾminīn ‘Abdullah b. Hamza

The son of the Prophet (S)

A short journey with the Imam of the logically and textually coherent, ‘Abdullah b. Hamza (from
his books al-’Aqd al-thameen fi ahkam al-’Aimmah al-Hadeen, and Sharh al-Risalah al-Nasihah
Bil-Adillah al-Wadhihah. We shall inquire regarding the occultation, and he will respond.

al-Mansur Billah, ‘Abdullah b. Hamza answers:

1. It is said: What does al-Imam al-Mansur Billah say regarding those who have proved the
occultation, and proved the necessity of the people towards it, and believing in it?

al-Mansur Billah said: We say - and there is no strength except from Allah - that which
indicates the falsity of the silent call and the occultation with the immense need for the Imam is
what Allah says regarding him in particular, and regarding the scholars in general: {It is only
those among His servants who have knowledge that fear Allah} [35:28], and: {Indeed, those
who conceal what We sent down of clear proofs and guidance after We made it clear for the
people in the Scripture - those are cursed by Allah and cursed by those who curse, Except for
those who repent and correct themselves and make evident [what they concealed]. Those - I
will accept their repentance, and I am the Accepting of repentance, the Merciful.} [2:159-160]
and this is the essence of warning and reckoning, as one can see, and the Imams are those who
are most fearful of Allah, and transgression (sin) according to the interlocutor is not possible for
them to commit.
And that which we have regarding the divine promise is that their Imamah becomes null,
for declaration does not occur through concealment as every rational mind would concur; and
with us he is needed for that which pertains to matters of Islamic governance, and they are not
made except by him (the Imam), and for them (the Imam) is tied to the matters which pertain to
the benefit of this world and the next to the extent that everything relies on him.
Therefore, the need for his appearance, and for him to be known is much greater going
by what they say, and it follows that concealment on his part ought not to be permissible for a
moment, for there isn’t a time except that the need for him calls to fulfil its religious and worldly
needs at all times, and the All Wise - Exalted is He - does not cause us to rise towards a matter
pertaining to our religion, except that He causes for us a means towards it, and considering that
following the Prophet (S) is an obligation upon the imams from his sons - upon him and them be
peace - in particular, how can it be otherwise so?
And All has said: {Let those who go against His [the messengers'] decree be wary}
[24:63] and this matter pertains to utterances, and actions, and that is the meaning of leadership;
it has been known that following his jurisdiction in religious matters is an obligation. And he (S)
remained through his open decree calling the people to his Lord with the best of fair-preaching.

28
Calling from the beginning (of receiving the message) to the end of his life. Likewise, ‘Ali and
his sons, they made themselves known to the public so as to make their being a binding proof
over the people until they departed to Allah - Exalted is He - how can they hide themselves when
they are the shelters in the face of uncertainty and trials in matters of religion?! For the religion
would be confined, it would not be confined to other than that which is esoteric besides the
Lord, and those who have inherited the book. How can then one add (as a condition) their choice,
or the choice of Allah in relation to them?!

2. It has been said: Imam al-Mahdi (the Awaited), is alive, and occult. He sees and is not seen,
he is present with the people, and he is a proof (Hujjah) over the people, and their rescuer from
damnation and chastisement, what do you say regarding this O’ Imam?

al-Mansur Billah said: What is the sin of the confused if this is the description of the proof of
Allah (al-Hujjah), where there is no means to reach him? What is his sin in the face of his Lord,
for the Imams are obliged to make themselves known, and advise the people; let alone those who
seek to be in his presence and increase his audience.

3. It has been said: al-Nu’mani narrated with his chain to Rasheed b. Tha’lab, from Umm Hani:
She said: I said to Abi Ja’far: What is the meaning of the verse: {Those that run [their courses]
and disappear} [81:15-16] He said to me: O’ Umm Hani, an Imam who hides himself until his
knowledge is cut off from the people in the year 260 (A.H), afterwards he appears as an
illuminating light in the dark night, if you reach that time may your eyes rejoice.

al-Mansur Billah said: As for the Hadith… that has been narrated to interpret {Those that run
[their courses] and disappear} [81:15-16] And he is an Imam that hides, we say: it is
incoherent, because an interpretation can only be derived textually, linguistically, or
intellectually. As for the intellect there is no evidence for this interpretation, or ther than it. As
for that which is textual, it is only that which comes from the Messenger of Allah, because he
brings it from Allah - Exalted is He - as for language, its ocean is vast, and its knowledge is
well-known in its grammar and syntax.
An Imam cannot be described as hidden, linguistically, socially, or legally. For Allah -
Exalted is He - said {that hide} [81:16] and he has made its linguistic understanding plural [a
single Imam cannot be called ‘that’ hide] and if it was singular, the verse would have said
al-Khanis, or al-Khanas, and this is the description of the devil in which the patrons of Allah
have been honored above [such a description].
Likewise, in His saying: {Those that run [their courses] and disappear} [81:16]43 is
plural, and ‘that hide’ necessitates from the collective ‘those’. It has been said regarding the
exegesis of this verse: What is being described are stars, and their disappearance is when they
become hidden in the daytime, in the same manner that the addax hides itself in the daytime.

43
Qur’an translations taken from Saheeh International

29
Others have interpreted it as: They are the addax, they are those who hide, and they are described
as those which run [their course], and the Arabs have described them in resemblance with the
steads, and they’re mentioned in poetry extensively; and for them to hide (disappear) is
well-known. The significance of swearing by them is that which leads to Allah - Exalted is He -
through the creation; for in them there is great magnificence which leads to a wise originator, and
fashioner.

Likewise, the assignment of his occultation in year 260 (A.H), it is a branch from (conceding to)
his existence, and the contention is that which relates to him and his situation. The Imam cannot
hide from the community (Ummah), because he is needed for its function, so how can he be
hidden from them and handle their affairs simultaneously?! This is what points to the weakness
of such a narrative, for it goes against the Quran and the Sunnah, because Allah explicitly
ordered the Imams to enjoin good and forbid evil, and to guide the Muslims in general; Allah had
ordered the Imams (of the Ahl al-Bayt) to establish the Hudud, protect the image of Islam,
politically lead the masses, and seal any crevices. The occultation fundamentally opposes the
implementation of all that.

4. If it is said: The Imamiyah narrate from ‘Abdullah b. ‘Atah, he said: I said to Abi Ja’far: Can
you inform me of the Qa’im? He said: By Allah he is not me, nor is he that who you extend your
necks for. He will not be known, or cared for. I said: In whose tradition will he move?: He said:
In the tradition of the Messenger of Allah from that which had passed, and that which will come.

al-Mansur Billah said: As for what this narration relates, that they (the Imamiyah) narrate from
al-Sadiq saying: He will not be known, or cared for. Whenever a person is not known, following
him is not an obligation, because Allah does not cause his creation to worship Him through that
which is unknown, for such is an injustice. Allah - Exalted is He - does not commit an injustice,
for He made known the hideousness of it, His unneed of it, and His freedom from needing to
exercise it.

5. If it is said: The Imamiyah narrate from Ishaq b. ‘Ammar al-Sayrafi, he said: I heard Abi
‘Abdullah say: For the Qa’im there are two occultations: One of them is lengthy, and the other is
short; as for the first of them: His place is known by the select few of his Shi’a, and the other:
None know of it except the select few of his representatives.

Al-Mansur Billah said: This narration as you can see is not valid if one cannot substantiate the
belief in Imamah and occultation jointly, therefore, the Hadiths authority falls when the belief in
such an Imamah cannot be supported. The Ummah is not obliged to adhere to it, because they do
not have a means to it. The obligation falls on those who have reached him from his Shi’a firstly,
and his representatives secondly, not a select few; because both factions become a source in

30
which knowledge of him can be known, and whoever his call reaches, his leadership becomes
obligatory on them. He who nothing has reached him is not obliged to follow him. As for those
who use Hadiths like this, their beliefs cannot be substantiated, for it is contradictory towards the
evidence, and the evidence does not contradict.

6. If it is said: Abu Baseer narrates that he said to Abi ‘Abdullah: Does Abu Ja’far say that for
the Qa’im of the Ahl al-Bayt there are two occultations, one of them longer than the other? He
said: Yes, and it will not be as such until the swords of Bani al-’Abbas differentiate, the
narrowing of the throat occurs, the Sufyani appears, oppression becomes rampant, and the people
become subject to murder and death to the point that they seek refuge in the sanctuary of Allah
and His messenger.

al-Mansur Billah said: This, as one can see, maintains that the two occultations will occur when
the swords of Bani al-’Abbas differentiate, and the Sufyani appears. To this day the Sufyani has
not appeared. Therefore, the two occultations did not occur, and such contradicts their creed;
reflect over such and you will find it as we have said.

I say: The Imam is maintaining that he who placed this Hadith did not reflect over its claim,
because (according to him) al-Sadiq is saying that the two occultations will occur when the
swords of Bani al-’Abbas differentiate, and the Sufyani appears. To this day the Sufyani has not
appeared, therefore, the occultation has not occurred!

7. It is said that: The Imam is a mercy, and he has not been permitted to appear.

al-Mansur Billah said: It is necessary that either the mercy occurs, or one is able to reach it, as
Allah had made for the disbeliever a means towards Him and he willingly leaves the means to
inference. The Imam is not such, for we and the Imamiyah do not have any means to reach him,
so how can it be a mercy when we cannot reach it, and Allah does not cause it to occur in the
first place? None from the people of knowledge say that, and it has been fundamentally known
that if the mercy is necessarily caused by the Imam, and Allah knows that the Imam will not
cause that action, it follows that Allah will not hold someone with such an obligation unless he
causes the action that he has been known for44; the people who have knowledge of the
fundamentals of belief do not contradict these statements.

8. If it is said: The Prophet (S) hid in the cave, so if you permit it for a short while, you should
also permit it for a lengthy one as well.

al-Mansur Billah said: His appearance during that time did not corroborate with a benefit,
rather his appearance in that situation would be detrimental… a short occultation cannot be

44
Guiding, leading, teaching, rising, etc.

31
considered equal with a lengthy one, as we can infer. When a respected leader leaves for a short
period of time his prestige and influence remains alive in the hearts of the people, as if he was
still among them. However, if he were to leave for a lengthy period of time, and his enemy did as
they pleased, his prestige would fall in the eyes of the people as it logically follows. He would
then be considered as someone who is apathetic, or unable, which are qualities that are
antithetical to prestige and admiration.

9. If it is said: The Imam has to be present, because he is necessary. The people make mistakes,
and there ought to be an infallible Imam who reprimands them and returns them to the straight
course.

al-Mansur Billah said: The obligation of following him with his occultation has been
established in your school; he does not inform, nor does he reprimand any wrong actions taken,
so can one say that he is also obligatory to be followed when dead?

I say: The Imam intends that the occult and dead in this case are equal, and Allah knows best.
It has been said: What do you say - O’ Imam - regarding the occultation of an Imam, and what
the Ja’fariyah have said about this matter?

al-Mansur Billah said: Have they not known that an Imam who is deserving of Imamah and
then becomes occult from his people has nullified his Imamah. And if he disregards his people in
teaching them that which is necessary for them in the matters of their religion, their sins are
carried by him. If the Hudud are not administered, and those in authority are disobeyed, and this
is something which isn’t accepted among the Muslims in general, how can it be such for an
Imam?

And Amīr al-Muʾminīn was: With the deviance of the Ummah from him, and taking the matter
into their own hands ahead of him; he was never late to any processions, and he was not absent at
times when a Hujjah (proof) was needed to be presented, an advice meted, a reminder given, and
all that is known and found within his sermons, stances, aphorisms, and letters. What is the
judgement upon an Imam who does not follow the example of ‘Ali b. Abi Talib? What is the
judgement placed on him by the Muslims?

32
 al-Mansur Billah, ‘Abdullah b. Hamza questions:

1. al-Mansur Billah said: Is the belief in occultation, Imamah, and Intidhar (waiting) a distinct
obligation placed over you O’ Imamiyah? Or, is it an obligation from Allah - Exalted is He -
above the entirety of the Muslims?

If they say: Allah has made it distinct for them, and they would not say that.
We say: Do not hold the servants of Allah by that which is not obligatory over them.

If they say: It is obligatory upon all the Muslims.

We say: It is necessary that Allah maintains evidence for this obligation, not evidence that is
particular to a specific group. And that the occurrence of this event, even if one were to differ in
its particularities, has been established. These many narrations they have gathered do not even
meet the conditions of being considered solitary reports! How can one argue for them being a
means to establishing certainty in this being an obligatory belief?! And we have also shown the
contradictions, and discrepancies of such claims.45

2. al-Mansur Billah said: Do you say that there is still an obligation towards the Shari’ah by the
Muslims with the occultation of the Imam, or no?

If they say: Yes, there remains an obligation, and such is their position.

We say: Then there is no need for the Imam.

If they say: We are not obligated by the Shari’ah, they have exited the fold of Islam, and nobody
says that.

3. al-Mansur Billah said: Why is there a need for an Imam?

If they say: To establish the Hudud, protect the image of Islam, continue the Friday prayer, and
take the obligatory tax willingly, or unwillingly.

We say: The occultation fundamentally contradicts all of that. What is the ruling over an Imam
who chooses to forsake enjoining one of the Hudud? Or, chose to not be present at one of the
Friday prayers? Or, did not enjoin good and forbid evil? Or, left guiding those who have
deviated? Or, did not answer the question of a questionnaire? What is the ruling in his regard?
This is an obligation of Allah over the Imam, and he who forsake an obligation has sinned!

45
Meaning that if we were to even concede to these unreliable reports for the sake of argument, one
would still fall into many contradictory and conflicting claims that cannot be vindicated.

33
If they say: He has left his obligation due to the lack of supporters.

We say: It is necessary that he makes his place known so that the Ummah can support him, and
if the Ummah stagnates in his support the sin is on them, as opposed to him. However, if he
conceals himself the sin is on him, and not them.

If they say: There is no place for him to reveal himself.

We say: This is incoherent in respect to the vastness of the world, its free lands, and the
supporters of the Ahl al-Bayt who are found in its diameters. There are many from the progeny
of the Prophet (S) who have risen, from the sons of al-Hassan, and al-Hussein. They gained
authority, distributed the legal rulings, and established the Hudud, in many of the lands. The
tyrants from the soldiers of the Abbasids were unable to reach them. They remained unscathed
until they passed away to the mercy of Allah.

Yes! Here, our dear researcher we reach a stopping point with Imam al-Mansur Billah, ‘Abdullah
b. Hamza b. Suleiman; that which we have quoted from his work al-’Aqd al-Thameen fi Ahkam
al-A’immah al-Hadieen46 and Sharh al-Risalah al-Nasihah Bil-Adilah al-Wadhihah.47

We now move on to mention other contemporary, and past arguments that are used by them,
other than those mentioned above to prove the existence, and occultation of Muhammad b.
al-Hassan al-’Askari, al-Muntadhar.

46
https://ziydia.com/Book/169
47
‫شرح الرسالة الناصحة باألدلة الواضحة‬

34
 Arguments the Imamiyah use to prove the occultation

Hadith al-Thaqalayn

1. The Imamiyah say: The Messenger of Allah (S) said: I leave behind the two weighty things:
The book of Allah, and my progeny, the Ahl al-Bayt; one of them is greater than the other, and
they will not separate until they reach me at the Lake-Fount.

And this Hadith entails the necessity of holding to the book of Allah, and the ‘itrah (progeny of
the Prophet). The book of Allah is among us, and the ‘itrah is found in the personage of
Muhammad b. Hassan al-’Askari, alive, and occult; because it cannot be said that the Prophet
lies, nor does he foretell that which will not occur, or be.

The Zaidiyyah say: Hadith al-Thaqalayn is known, and is famous between those who are upon
agreement, and disagreement. The Sunnis, and the Shi’a; of them the Zaydis, Imamis, and
Ismailis. The contention falls upon the understanding of who is meant to be the lighter weight
that is inseparable with the book of Allah. The Sunnis claim that it is from them (the Jama’ah),
that which agrees with their outlook, and sect. The Imamiyah claim that it is the Twelve starting
with Amīr al-Muʾminīn, and ending with the son of al-Hassan, al-’Askari, and they are from the
sons of al-Hussein, not al-Hassan. The Ismailis claims that it is in their Imams, starting with
Amīr al-Muʾminīn, and ending with the progeny of Muhammad b. Ismail b. Ja’far al-Sadiq, and
they are all from the sons of al-Hussein. The Zaidiyyah maintain that it refers to the five
members of the cloak, and the sons of al-Hassan, and al-Hussein. That such an interpretation is
the most logically, and textually consistent and coherent, by admission of the grand personages
from the Ahl al-Bayt of the Messenger, of them the sons of al-Hussein! We say: The ‘itrah (pure
progeny) holds on to the book of Allah, and they do not separate from it, and the book of Allah
does not separate from them. There is not an era except that within it there is a member of the
Ahl al-Bayt who is known, or unknown enjoining that which the Glorious Qur’an contains, and
that which the Messenger brought; enjoining good, and forbidding evil to the extent of his
ability. He establishes the Hudud, distributes the alms-giving, and the Zakat for the poor, and
ensures that the image of Islam is protected; humiliating the enemies of Allah, and his
Messenger. Reprimanding the Muslims if they increase in a matter, and establishing his proofs
with evidence, and informs the Muslims of the wretchedness of adding, or changing that which
the Messenger came with. Upon that he maintains his proofs with sound evidence, and upon that
were the Imams of the Ahl al-Bayt ever since the time of ‘Ali, and until today. They hold onto
the Qur’an, and from them a Qa’im (upriser) after Qa’im, Imam, after Imam, a caller, after caller,
so as to revive the religion and ensure that it does not succumb to the differences that arise in
respect to the circumstances that surround. And while there are no supporters for them [they
spread the correct teachings of what is Halal, and Haram] and such are the Imams of knowledge.

35
As for the textual evidence: Regarding the coherency of that which we maintain, we say: The
Messenger of Allah (S) said: {He who hears our call, the Ahl al-Bayt, and does not answer it.
Allah will plummet him into the depths of Hell48} and the caller is: The knowledgeable caller
(from the Ahl al-Bayt) and his saying (S): {For every innovation in Islam that rises after me,
there will be a member from my Ahl al-Bayt who will make the truth clear, and known.
Rebuking the deceit of the deceitors, so be wary O’ people of perception, and rely upon Allah} 49

al-Mansur Billah said: He (S) has informed that the vicegerent from his Ahl al-Bayt is he who
makes the truth known and illuminates it, and isn’t the nature of the one who illuminates the
truth is that he is present, and not occult?! Resisting, not fleeing! Rebuking the people of
innovation with clear proofs, and the people of transgression with the sword. There is no duty
upon the Qa’im to burden the creation, and own the earth [mystically]. Rather, his duty is to
ensure that the religion of Allah is esteemed, and to fight for the sake of Allah, Allah - Exalted is
He - says: {Allah does not burden a soul more than it can bear} [2:286] and {Allah does not
require of any soul beyond what He has given it} [65:7] Allah - Exalted is He - can be
worshipped through exhorting effort, seeking means to glorify the religion, and reconciling the
affairs of the Muslims. If the Imam left the Ummah, and became occult from his supporters, and
enemies, they then have a sound proof against him! As for his supporters, they will say: Had you
come we would have followed you, given our lives for you, and supported you with our wealth.
As for his enemies they would say: Had the Hujjah (proof) of Allah appeared, we would have
followed him.50 Here the commentary of the Imam ends, and we consider that his words are as
clear as the sun in the summer sky.

1. As for the evidence from the grand Sadat of the Ahl al-Bayt: It is their calling to Imamah
in every era, and there is no one who would dare question their religious sagacity, save those
who are arrogantly stubborn. They rose one after the other, Imam after Imam. ‘Ali after the
Prophet (S), al-Hassan after ‘Ali, al-Hussein after al-Hassan, al-Hassan b. al-Hassan after
al-Hussein, and Zayd b. ‘Ali after al-Hassan al-Muthana. Thereafter, Yahya al-Husseini with his
revolt after his father - Zayd b. ‘Ali - and al-Nafs al-Zakiyyah51 after him, and al-Nafs
al-Radhiyah52, and al-Hussein al-Fakhi53, and Yahya b. ‘Abdullah54, and Idris55 of Morocco, and
Muhammad b. Ibrahim Tabataba56, et cetera. We will suffice with what we have mentioned (of
personages), and the Zaydi books of history57 have recorded their stances; refer to them and you
48
al-’Aqd al-Thameen: 244.
49
Transmitted by al-Imam Abu Talib in his Tayseer al-Matalib fi Amali Abi Talib Pg. 178, and it was
transmitted by al-Kulayni, al-Ja’fari in Usul Al-Kafi: 1/54, and al-Mufid in al-Ikhtisas pg, 4.
50
al-’Aqd al-Thameen: 421.
51
Muhammad b. ‘Abdullah b. Hassan b. Hassan b. ‘Ali b. Abi Talib.
52
Ibrahim b. ‘Abdullah b. Hassan b. Hassan b. ‘Ali b. Abi Talib.
53
Hussein b. ‘Ali b. Hassan b. Hassan b. Hassan b. ‘Ali b. Talib
54
Yahya b. ‘Abdullah b. Hassan b. Hassan b. ‘Ali b. Abi Talib
55
Idris b. ‘Abdullah b. Hassan b. Hassan b. ‘Ali b. Abi Talib
56
Muhammad b. Ibrahim b. Hassan b. Hassan b. ‘Ali b. Abi Talib
57
https://ziydia.com/Books-Cat/12

36
will see that which in line with what the Prophet (S) said: (For every innovation there will be a
man from my Ahl al-Bayt) and his saying: (He who hears our call) and they are the uprisers, and
the callers; those who continued to tread on their path from the Sadat of the Ahl al-Bayt in Geel
(Iraq), Daylem, Tabristan, Yemen, Kufa, Hijaz, Maghrib, and it suffices for them an honor that
they are the ones who were referred to by the Prophet (S) of his Ahl al-Bayt who will face
killing, and displacement. That the Ummah will be unjust towards them, and the evidence in this
is greater than that which is given to the nine from the sons of Imam Hussein, Zayn al-’Abidin,
and those who came after. The Sadat from the sons of the Prophet (S) from the Imams of the
Zaidiyyah are they who with their esteemed statuses faced displacement, persecution, and
oppression, for refusing the rule of the unjust Caliphates, and their insistence on remaining upon
the book of Allah, and that which had come within it; until their call reached the East, and the
west, and the poet said:

‫س َو ِر‬
ّ ‫التنزيل وال‬
ِ ‫حسن البَال ِء عَلى‬ ‫اح َمد عَن‬
ْ ‫ت‬ِ ‫سو ِء َما َجازي‬
َ ‫يَا ا ّمة ال‬

‫ب فِي آبقا ِر ِذي بَق ِر‬

ِ ‫ِخالفة‏الذئ‬ َ ‫َخلفتموهُ عَلى االبنا ِء ِحين َم‬
‫ضى‬

‫ضر‬
َ ‫ان و ِمن بَك ٍر و ِمن ُم‬
ٍ ‫ِمنَ ِذي يَ َم‬ ‫وليس َح َّي ِمنَ االحيا ِء نعل ُمه‬
َ

َ ‫ك َما تَشَا َر َك ان‬

‫سا ٌر عَلى جز ِر‬ ‫إال َوهَم شركا ٌء فِي ِد َماِئ ُهم‬

َ
‫والخ َز ٍر‬ ‫وم‬ ِ ‫فِع َل ال َغزا ِة بَأر‬
ِ ‫ض ال ّر‬ ‫سوا وتَحريقا و َمنهبَة‬
ْ ‫قتال َو‬

‫وال أ َرى لبَنِي العبّاس ِمن عُذ ِر‬ ‫أ َرى آميّة َمعذورينَ إنْ قتلوا‬
O’ nation of disgrace!

Is this how you recompense Ahmed for revelation and verse?

You followed him after he left, like wolves that follow lambs

We know not of those who followed after his demise, except that they partook in their bloodshed

Like vultures sharing a fallen corpse

Unjustly killing shamefully

Burning disgracefully

Similar to that which was done by the invaders on the land of Rome

An excuse I can find for the Umayyads if they killed

But an excuse for the Abbasids I cannot find

37
 This does not mean that the eight from the sons of al-Hussein did not face oppression by
the ruling tyrants, for we testify to that, and we disassociate ourselves from such injustice.
However, we provide this as reminder to those who wanted to maintain that the persecution, and
murder was only specific to the eight from the Ahl al-Bayt and not other than them, and from
Allah we seek aid. For, the Imamiyah do not see any other members from the Ahl al-Bayt except
for the twelve. May Allah have mercy on al-Sadiq, and al-Nafs al-Zakiyyah; may the curse of
Allah be on a people who sought to separate them, who created false narratives of enmity
between them until it reached the point of cursing and hatred! They sought to praise al-Sadiq by
insulting al-Nafs al-Zakiyyah, and they did not know that insulting al-Nafs al-Zakiyyah amounts
to insulting al-Sadiq. For the Ahl al-Bayt are, a people alike, and the seed of one another. Their
religion is one, that which they reach a consensus on is a Hujjah (proof to be followed), may
Allah have mercy on them, the sons of al-Hassan, and al-Hussein. The sons of ‘Ali, and Fatema;
O’ Allah send your salutations upon Muhammad, and his progeny.
Yes! After mentioning the textual evidence, and concurring to it, we know mention the
intellectual evidence, to testify to the authenticity of that which we have went towards in
understanding the second lighter weight which does not separate with the book of Allah; they are
the callers from the Ahl al-Bayt, unlike the occult Mahdi, for in reality the occult Mahdi is not
holding onto the book, for he is not working in cohesion with that which is in the book. He does
not establish its rule over the nations, or the people. He does not enjoin good, nor forbid evil. He
does not rebuke the innovations of the innovators in religion, rather he does not even point to any
innovations, and from Allah we seek aid. Let us look into the major occultation - O’ Imamiyah -
and let us use our intellects, instead of our emotions, and desires to discern the truth. For he
whose intellect supersedes his desires will be successful, if Allah so wills.
Has the occult Mahdi served the Ummah of his grandfather (S)? Has he followed the
example of the Prophet by guiding? Has he followed the example of his grandfather ‘Ali by
enjoining good, and forbidding evil? Has he come to the Zaydis, Sunnis, Khawarij, and
admonished them with a sermon, informed them of the truth, and maintained his proof above
them so that they do not have an excuse after that? Has he tried, even slightly, to remove the
oppression from the Islamic nation? Which he is a Hujjah (proof) over, and he is the Imam in
which all will follow until the day of judgement, unless you say: There is no oppression in the
world! Many have sat waiting, and longing the hour from the completion of the signs, from the
vastness of indecency, and the reasons that caused its spread. The distancing from religion and its
Lord, and the support and victory of the people of injustice.
Many people will complain about such a Hujjah (proof) on the day of judgement under
the hands of an Exalted Lord! The complainer(s) will say: I am your slave, and the son of your
slave O’ Lord, I was raised in a determinist society that ascribes the sins of the people to You. I
was raised in a society that likens You to creation. I was raised in a society that insults the
companions, dances, and self-flagellates itself in the mosques. I was raised in a society that does

38
not consider the Hilāl (crescent moon) of the day of Ramadan. I was raised in a society that
believes in Mut’ah, so I permitted your slaves to engage in this practice with my family.58
I was raised in a society that permits wine and dancing, I was raised in a society where tyrants
are not rebuked. I was raised in a society where the livelihood is influenced by illegitimate
wealth, and usury, and no one finds an implication with that. O’ my Lord, all that and I pray for
the occult Mahdi, that his reappearance may hasten so he may fill the world with justice, and
establish the Shari’ah of Your blessed Messenger (S). He did not extend his hand to me, or to
anyone other than me who needed him. He remained occult and distant from us, not hearing our
complaints, nor listening to our cries. And if he did hear our voices he did not move a muscle, so
as to support us, and this is an injustice which I complain to Thee who does not oppress, and act
unjustly. Look where the minds have gone! How can it be conceivable that Hadith al-Thaqalayn
is reduced to believing in the life, and occultation of the Mahdi? And it is found inconceivable
that there is an already present group from the Ahl al-Bayt who are attached to the book of Allah,
and the book of Allah is attached to them! This is the intellectual evidence that shows that the
occult Mahdi of the Imamiyah is distant from the book of Allah, and he who utilizes such a
Hadith has no proof to stand on.

And for the sake of brevity, they - the Imamiyah - also utilize the same reasoning through the
Hadith of the Ark: Indeed, the similitude of my Ahl al-Bayt are like that of the Ark of Noah: He
who embarks on it will be saved, and he who turns away from it will be doomed.

Where is the Ark today, O’ Imamiyah?! And where is Noah of the Ark, so he can lead us to it
and allow us to board?!

Another Hadith is that of the stars: (The stars are safekeeping to the travelers…) and the likes of
such Hadiths which relate the necessity of holding on to the Ahl al-Bayt are many; they
immersed these Hadiths with their narrative, and by virtue of the consensus between the Islamic
Ummah regarding their attribution to the Messenger of Allah (S), and their meaning and
attributed to that which they incline to, and we do not know, is the occult Mahdi satisfied with
them or not? For, they have no means to reach him, he is a living Imam between them, and they
can only catch the scent of his presence from the narrations of al-Kulayni, al-Tusi, and al-Mufid,
and from Allah we seek aid.

If the minds deviate from reason, what can the guides say to them?

58
Even if this practice is not engaged by many of those who follow the twelver school, simply accepting its
legitimacy means that one accepts it upon their family, as they have no right to object if done within the
confines of the schools jurisdiction.

39
The evidence from the narration of Twelve Caliphs: The Imamiyah said that the Messenger of
Allah (S) said: (This religion will remain upright until the end of time, or until the passing of
Twelve Caliphs). And within this is evidence for the occultation of the twelfth imam, the son of
al-Hassan, al-’Askari. For the end of time has not come, therefore, the twelfth imam is still alive,
existing, and occult.

The Zaidiyyah said: The Hadith of the Twelve Caliphs is surrounded with uncertainty, and
ambiguity which causes us to dismiss it as an evidence of certitude that leads to the most sound
creed where one can derive the fundamentals of the true teachings of the Prophet (S); what I
mean by that is Imamah, and guidance, some of the reasons are: It has come in different
variances, and utterances, most of them from chains leading to Jabir b. Samurah - May Allah be
pleased with him - in the works of the Sunni school, and we will come to it. As for that which
was related by al-Qomi, the author of Kifayat al-Athar from the narrations reaching from the
grand companions - May Allah be pleased with them - relating the numbers, and names of the
Imams. They are all fabricated, and the evidence for that is the fact that these Hadiths are only
found within the works of the followers of the twelve Imams, with consideration that the number
of narrators of those Hadiths reach twenty-six companions, as al-Qomi states.
With all that, these reports were not widespread among the people, as the reports of
Hadith al-Thaqalayn, Hadith al-Manzilah, Hadith al-Ghadir, and through this there is an
indication drawn to the cognizant minds that the fabrication(s) attributed to the companions are
what came much later, otherwise what would the people of intelligence say to a report that is
(claimed to be) narrated from ‘Abdullah b. ‘Abbas, ‘Abdullah b. Mas’ud, Abu Sa’eed al-Khudri,
Abu Dharr al-Ghifari, Salman al-Farisi, Jabir b. Samurah, Jabir b. ‘Abdullah, Anas b. Malik, Abu
Hurayrah, Zayd b. Thabit, Zayd b. Arqam, Abu Amamah, Wathilah b. al-Asqa’h, Abu Ayub,
al-Ansari, ‘Ammar b. Yasir, Hudhayfah b, Assid, ‘Amran b. al-Haseen, Sa’ad b. Malik,
Hudhayfah b. al-Yaman, Abu Qutadah, al-Ansari, ‘Ali b. Abi Talib, and his sons, al-Hassan, and
al-Hussein; and from the women, Umm Salamah, ‘Aisha, and Fatema, the daughter of the
Messenger of Allah (S)! They all narrated this Hadith, yet it did not spread? Rather, it didn’t
remain between the Shi’a of the twelve Imams, it is not even known by the closest of the close
confidants of the twelve imams! And from Allah we seek aid.
That, and he who critically follows the narrations of the Imamiyah finds that the
contradictions are outstanding, to the point in which I am willing to state as a fact that there are
no works (between the Muslims) like the works of the Imamiyah carrying as many contradictions
as them, and if it wasn’t for the sake of brevity, we would have presented all that we’ve
countered to the point of relinquishing any doubts, and replacing it with certainty. It suffices to
mention: These narrations, with their great numbers; the likes of Zurarah b. A’yun, and the close
companions of the Imams were ignorant of them. For, whenever an Imam dies the Shi’a are left
in complete disillusion, is he actually dead? Is he occult? Is Ismail the Imam, or is it Musa after
Ja’far al-Sadiq? Is it so and so, or is it so and so? Waqfiyah, Qat’iyah, Ismailiyah, Fathiyah, and
more confused sects. Thereafter, someone comes and says: The report of the twelve Imams is

40
(Mutawatir) mass-transmitted! And he did not narrate except through the Sunni school from a
number of companions who do not exceed the five fingers on the hand! And they are Jabir b.
Samurah, Safiynah, Ibn Mas’ud, and Abi Juhayfah; with consideration of the different variances
of those narrations, that narrate from one person! Afterwards, the fabrications begin by
immersing the names of the twelve imams through utilizing the Ja’fari narrations of the Qumi
scholars with the narrations of the people of Hadith in terms of number.
Afterwards, we have this embellishing narrative where texts are compared, and a desired
context is derived, and it won’t apply except for the Imamiyah. We will discuss the narrations of
the people of Hadith regarding the Twelve Caliphs, so the picture becomes clearer in the mind of
the reader. Thereafter, we will discuss the narrations of the twelve from the works of the
Ja’fariyah.

41
The narrations of the People of Hadith about the Twelve Caliphs:

1. From Jabir b. Samurah

(a) - Muslim narrates (in his Sahih) from Jabir b. Samurah, he said: I heard the Messenger of
Allah say on Friday evening, the day on which al-Aslami was stoned to death (for committing
adultery): The Islamic religion will continue until the Hour has been established, or you have
been ruled over by Twelve Caliphs, all of them being from the Quraysh. I also heard him say: A
small force of the Muslims will capture the white palace, the police of the Persian Emperor or his
descendants. I also heard him say: Before the Day of Judgment there will appear (a number of)
impostors. You are to guard against them. I also heard him say: When God grants wealth to any
one of you, he should first spend it on himself and his family (and then give it in charity to the
poor). I heard him (also) say: I will be your forerunner at the Cistern (expecting your arrival).59

Commentary: Reflect over the particularites which relate to those twelve, you find that it’s as if
the Messenger is dispraising them, as he says that the religion will continue until the Hour, or
there will be Twelve Caliphs; alluding that the downfall of Islam was due to those twelve. Also,
these statements carry a clear sense of ambiguity, so how can one explicitly say that it refers to
the twelve of the Ja’fariyah? That is while considering the authenticity of the particular report
that carries praise which the Imamiyah have considered.

Note: This report does not carry the evidence of the authority of these Twelve Caliphs, the
necessity to follow, or hold to their leadership; nor does it highlight a particular adage that is
distinct to them.

(b) - al-Bukhari narrates (in his Sahih), from Jabir b. Samurah, he said: I heard the Prophet (S)
say: There will be Twelve Princes, he then said a word which I didn’t hear, my father said: He
said: they are all from Quraysh.60

Commentary: This narration from Jabir does not maintain the authority of those Twelve
Princes, notice how it conflicts with the aforementioned narration, wherein Jabir had heard the
entirety of what the Messenger of Allah (S) said, when he stated:The Islamic religion will
continue until the Hour has been established, or you have been ruled over by Twelve Caliphs, all
of them being from the Quraysh. We find that in this narration the word Caliph has been changed
to Prince, and he did not hear that they were from Quraysh, rather his father informed him of
that.

59
https://sunnah.com/muslim/33
60
Sahih Bukhari, Hadith: 6796

42
Note: This narration as well does not serve in building a particular creed in these Twelve
Princes, as it is ripe with ambiguity.

(c) - at-Tirmadhi narrates (in his Sunnan), from Jabir b. Samurah, he said: The Messenger of
Allah (S) said: 'There will be twelve Amir after me.’’ He said: "Then he said something that I did
not understand. So I asked the one who was next to me, who said that he(s.a.w) had said: 'All of
them are from Quraysh."61

Commentary: Notice the statement of Jabir, ‘So I asked the one who was next to me’ he said: I
asked my father! In this narration as well, he did not hear that which was mentioned in the first
narration. That the religion will remain until the Hour, or until there are Twelve Caliphs. It is
important to note that the Messenger (S) was stating this to a group of companions, and the
evidence for that is the question which Jabir poses to his father, and to the one who is next to
him. All that withstanding no one narrated this report, as such except for Jabir b. Samurah, to the
contrary of that which occurred on the day of Ghadir with Amīr al-Muʾminīn; the companions all
shared that which they heard regarding the vicegerency of ‘Ali b. Abi Talib. Here we see an
absence of narrations from the Messenger (S), by the companions who were present with Jabir b.
Samurah.

Note: This narration, as the one before it, does not indicate a particular duty towards these
twelve, nor an obligation to follow them.

(d) - Ahmed narrates (in his Musnad), from Jabir b. Samurah, he said: I came with my father to
the Messenger (S), and he said: This religion will remain steadfast until there will be Twelve
Princes, then he said a statement which I couldn’t understand, I asked my father: what did he
say? He said: they are all from Quraysh.62

Commentary: In this narration Jabir asks his father, not the one who is next to him. This
narration also indicates that when Jabir, and his father entered upon the Messenger (S) he was
speaking to a group of companions, considering all that no one narrated this report in the same
manner Jabir did, not even his father?! Moreover, this narration disappraises, as opposed to
commends; for it maintains that the religion will remain upright until there are Twelve Caliphs, if
one were to say: Iran will remain strong, firm, and resistant until so and so President rises! Is this
not an indication that the might, and honor of Iran will go away when this President rises?
Likewise, are the Twelve Caliphs that have been depicted in the narration.

Note: This narration does not provide any substantive indication to build on in terms of creed,
nor do it highlight a sense of obligation towards the caliphs.

61
https://sunnah.com/tirmidhi/33
62
Musnad Ahmed b. Hanbal, Hadith: 20416

43
(e) - Ahmed narrates (in his Musnad), from Jabir b. Samurah, he said: I heard the Messenger of
Allah (S) say in the farewell pilgrimage: This religion will remain upright over those who adhere
to it, an enemy, or deserter will not affect it, until Twelve Princes from my (Ummah) community
pass - all of them, and then some of the speech of the Messenger (S) was inaudible, he said: My
father was nearer to the caravan of the Messenger of Allah (S), so I said: O’ Father what is that
which the Messenger of Allah (S) said? He said: He says: they’re all from Quraysh.63

Commentary: Reflect over this report that Jabir heard in the farewell pilgrimage, not the
evening on which al-Aslami was stoned! Notice how he alludes to there being a congregation of
companions, where he states that his father was closest to the caravan of the Messenger (S), all
that withstanding none have narrated such a report save Jabir, keeping in mind that Jabir heard
the same report twice in two different instances; the first on the evening in which al-Aslami was
stoned, and the second during the farewell pilgrimage. Is it conceivable that in both cases he did
not hear the particular statement: ‘They’re all from Quraysh’ except through his father, or the
person who was next to him?! This Hadith also indicates commending, and dispraising together.
Reflect over the word (‫‘ )حتى‬until’ and thereafter delve into the depths of the Arabic language,
then know that the Messenger (S) is most eloquent in speech. There is no need for him to make
us deliberate, and conflict greatly over the meaning of his statements, especially if the matter
pertains to a fundamental of the religion.

Note: This narration, as well, does not permit one to build a foundation of creed over, nor does it
maintain any authority for these Twelve Princes over the Muslims.

(f) - Ahmed narrates (in his Musnad), from Jabir b. Samurah, he said: I heard the Messenger of
Allah (S) say: There will be Twelve Princes after me, then a part of his speech was inaudible so I
asked the people around me, they said: He said: they’re all from Quraysh.64

Commentary: In this narration Jabir asks the entire group! In the prior narration he only asks his
father! And in another one he asks the one who is standing next to him! The question that Jabir
poses to the entire group is an indication that there were many attendees gathered around the
Messenger of Allah (S). Taking all that into consideration, none have narrated this Hadith as
such, except for Jabir.

63
Musnad Ahmed b. Hanbal, Hadith: 20293
64
Musnad Ahmed b. Hanbal, Hadith: 20349

44
Note: This narration does not serve to build the most basic of foundations in matters of the
fundamentals of the religion regarding the Twelve Princes, due to the ambiguity surrounding
them.65

(g) - Ahmed narrates (in his Musnad), from Jabir b. Samurah, he said: I heard the Messenger of
Allah (S) say: This affair will remain, until Twelve princes rise. He then said a statement which I
couldn't hear, so I asked my father regarding it, he said: He says: They’re all from Quraysh.66

Commentary: Again, perceive the dispraising of the Twelve princes, for Islam will remain
upright until they rise. When they rise Islam will shake, and weaken. This is not the description
of the Imams of the Ja’fariyah, as they hold.

Note: This narration does not point to building a belief over these Twelve princes.

(h) - Abu Dawud narrates (in his Sunan), from Jabir b. Samurah, he said: I heard the Messenger
of Allah (S) say: The religion will continue to be established till there are Twelve Caliphs over
you, and the whole community will agree on each of them. I then heard from the Prophet (S)
some remarks which I could not understand. I asked my father: What is he saying: He said: all of
them will belong to Quraysh.67

Commentary: Notice the statement, ‘the whole community will agree on each of them’ reflect
over the situation of the Imam of the Ja’fariyah, did the entire community agree over them? Did
even a quarter of the community agree over them? We aren’t saying mere love, and support, what
we mean is belief in a God-given Imamah, and complete jurisdiction for all of them. Look at the
situation of the twelfth occult Mahdi, did the entire community agree on him, did the entirety of
the Shi’a agree on him? Moreover, did those who left the Imamiyah such as the Waqifiyah, and
Muhammidiya agree on him? Here we indicate that the twelve which are mentioned here are not
the same twelve mentioned by the Imamiya, for the Messenger of
Allah (S) has not, and will not speak on his own accord.

Note: This Hadith does not point to any of the Ja’fari beliefs, or indicate an important
fundamental of the religion.

(i) - Ahmed narrates (in his Musnad), from Jabir b. Samurah, he said: I heard the Messenger of
Allah (S) say: This affair will remain joined, and favorable until Twelve Caliphs rise, all of them
will be from Quraysh.68

65
One cannot say with full conviction that these Princes/Caliphs are righteous, let alone obligate the
Muslims to follow them.
66
Musnad Ahmed b. Hanbal, Hadith: 20417
67
https://sunnah.com/abudawud/38
68
Musnad Ahmed b. Hanbal, Hadith: 20528

45
Commentary: In this narration there is an undeniable cloud of ambiguity in the terms used, for
it can be taken as praise, or condemnation. The Messenger (S) is above using ambiguous terms to
make the beliefs of the people known, especially if what is meant is the twelve who the
Imamiyah believe in.
Note: This Hadith does not carry an explicit indication that obligates the Muslim to believe in its
content.

2. From ‘Abdullah b. Mas’ud

(j) - Ahmed narrates (in his Musnad), from Masruq, he said: We were sitting alongside ‘Abdullah
b. Mas’ud while he was reciting the Quran to us, a man said to him: O’ Aba ‘Abdil Rahman,
have you asked the Messenger of Allah (S) how many Caliphs will this community hold?
‘Abdullah b. Mas’ud said: No one has asked me ever since I have come from Iraq before you, he
then said: Yes, we have asked the Messenger of Allah (S), he said: twelve, the same number as
the leaders of the Children of Israel.69

Commentary: Reflect over ‘how many Caliphs will this community hold?’ then apply the
previous statements of Jabir b. Samurah, without the descriptions of condemnation of course.
You will find that Islam will be glorified with them, and it will remain firm unaffected by those
who seek to cause it harm, or differ with it; until they depart, and afterwards calamity will fall.70
We say: As long as Islam remains glorified, unaffected, and firm in the era of those twelve, and
at their head the Imam of the time, the occult, awaited Mahdi; what is with the cognizant of the
Ummah in their eras disregarding the reality that the Shari’ah of Islam is near collapsing and
there isn’t an era (of the twelve) which follows, except that the situation worsens and he sees that
his era is worse than the previous ones. Ceasing the administration of Hudud, the spread of
indecency, and rejection of the Ahl al-Bayt.
All this extends to our contemporary times, and we find that it is the worst of all eras, the
scholars, and religious leaders are facing slander campaigns. Infiltration, after infiltration from
the secularists, and orientalists colonizing the minds of the readers, before the ignorant. Giving
religious verdicts with no knowledge, nor understanding of the illuminating Quran has been
easier than a sip of water. We beseech Allah, hoping that the day in which the Mahdi rises draws
nearer. Muhammad b. ‘Abdullah, and not Muhammad b. al-Hassan, because the waiters of
Muhammad b. al-Hassan are upon the narration of Ibn Mas’ud, and Jabir b. Samurah; which
means that they do not have a need for him. Because, Islam in their time, as the narrations testify
is upright, glorified, and vast in the lands. Considering that the occult Mahdi is alive, and

69
Musnad Ahmed b. Hanbal, Hadith: 3772
70
Ahmed b. Hanbal narrated in his Musnad Hadith 20347, from Jabir b. Samurah, he said: I heard the
Messenger of Allah (S) say: After me there will be Twelve Caliphs, all of them from Quraysh. He said: The
Messenger (S) then returned to his home, and Quraysh came to him. They said: Thereafter what will
happen? He said: Calamity will fall.

46
present, and he has not passed yet, then Islam is undoubtedly glorified, and upright!! To what
extent are these Sunni narrations going to be presented as narrations which refer to the Imams of
the Ja’fariyah, for such claims carry the narrations of Jabir, and Ibn Mas’ud above their capacity!
How can he rise in the end times to fill the world with justice, after it had been filled with
oppression, and support Muhammad, and his progeny?! For, these conflicting narratives leave us
two consider two positions, either to accept that Islam is glorified, widespread, and firm during
the life of the occult Mahdi; contradicting the many Hadiths narrated by the Ummah that state he
will rise in Islam’s weakest stage. Or, he is occult, due to his inability, and due to the presence of
oppression and injustice - which leads to contradicting the narrations of Jabir, and Ibn Abu
Juhaifa!

2. From Abu Juhaifa

(k) - al-Hakim narrates (in his Mustadrak), from ‘Awn b. Abi Juhaifa, from his father, he said: I
was with my uncle accompanying the Prophet (S) when he said: The affairs of my Ummah will
remain upright, until Twelve Caliphs pass; he then said a word in a lowered tone. I asked my
uncle who was in front of me: What did he say, O’ Uncle? He said - my son -: They’re all from
Quraysh.71

Commentary: See how this narration is exactly like the narrations from Jabir b. Samurah,
except that the names have been switched, and father has become uncle! Jabir said in the
previous narrations: I came with my father. Abu Juhaifa said: I was with my uncle! Jabir said: He
said a word which was unclear to me. Abu Juhaifa said: He then said a word in a lowered tone!
Jabir said: I asked my father: What did he say? Abu Juhaifa said: I asked my uncle who was in
front of me: What did he say, O’ Uncle? He said - my son -: They’re all from Quraysh!

I say: Let the reader judge.

71
Mustadrak al-Hakim, Hadith: 6589.

47
To conclude over the Hadith of the Twelve that is narrated from Ahlul-Hadith

We concisely conclude in saying: The Hadith of the Twelve Caliphs mentions numbers, and does
not mention any names from that which is related to us from the Sunni sect.

It carries two possibilities and excludes any potential third.

The first possibility: These narrations are correctly attributed to the Messenger of Allah (S) and
they have been transmitted and understood in contrast to what the Messenger (S) intended. This
report eventually reached the ears of the Imamiyah before the time of the second occultation, a
time in which the Hadith that designates the Imams in number was unstable. In some instances
they were six, seven, eight, and eleven. They found that there was no foundation for them, so
they decided to benefit from numeric Sunni narrations, and attached the names of their Imams to
the mentioned numbers and claimed that the Imams were Twelve, and they have now halted at
the twelfth, the son of al-Hassan al-’Askari. From here the publications began, and the narrations
that designate were cemented. Thereafter, al-Kulayni, and the Qummi scholars began to nurture
it until they built a foundation for those narrations from nothing. Afterwards, Sheikh al-Mufid,
and al-Tusi came and continued to develop it, and then came al-Tabrisi with his duty towards it,
and we now see the plentiful publications of varying sizes. The introduction of philosophical
wordplay, sophistry, and emotional rhetoric to make that which is impossible reasonable;
immersion after immersion, and from Allah we seek aid.

Moreover, even if we conceded to these narrations that are narrated from the People of Hadith as
they are. They don’t allude to a particular matter of grave importance within the religion. We
have intended to provide commentary under each narration, so as to bring the idea together with
anyone who considers the reliability of such narrations, and maintains them as pillars for the
creed of the people. Moreover, there is an astounding remark by Imam al-Hadi ilal-Haq (guide to
the truth) Yahya b. al-Hussein regarding the reason for separating the two Imams Zayd and Ja’far
through lies and deception, he said - May the salutations of Allah be upon him -:

Indeed, those who sought to separate between Zayd and Ja’far were a group of people who gave
allegiance to Zayd b. ‘Ali. When the ruler of Kufa sought those who pledged allegiance to Zayd,
and promised to chastise them they feared for their lives, and broke their allegiance to Zayd, and
rejected him, out of fear from the ruler. They did not know what to use as a legitimate excuse in
the face of those who rebuked them, and mocked them for their retreat [from the Bay’ah of
Zayd] so they concocted the belief of designation, they said: The designation was from ‘Ali b.
al-Hussein to his son Muhammad, and from Muhammad it went to Ja’far. They did so in order to
divert the people, and in doing so they deviated, and caused many others to deviate, and they all
deviated from the rightly way. They followed the vain desires of themselves, choosing this world

48
ahead of the hereafter, and those who preferred to stay back, and did not like fighting in the way
of Allah followed suit in what they claimed. Thereafter, a group came and found words inscribed
in books, and manuscripts, and they took what they found without comparison, and they moved
ahead of their intellects, and they attributed these acts to the most righteous of them, of the sons
of the Prophet - Upon him and them be peace - as the Hashawiyyah attributed what they
narrated of falsity, and fabricated lies to the Prophet - Upon him and his Progeny be peace - so as
to ground their errancy on those who they made servants, and slaves for them.72 Moreover, we
eloquent, and clear words espoused by al-Sayyid al-Fadhil ‘Abdullah Hamidaddin (May Allah
preserve him) in his book Ta’liqat ‘ala al-Imamah ‘nd al-Ithna ‘Ashariyyah, he said regarding the
narration that the Sunni sect narrates, and those who hold to it:

As for the Hadith ‘The Caliphs are Twelve’ and its likes, utilizing it to prove a severe matter such
as Imamah is incoherent for the following reasons:

1. The Hadith does not point to the obligation of following them, it does not describe who
they are, and it does not mention that they are from the progeny of al-Hussein, nor does it
say that they are successors.

2. We also gain from the statements of the Hadith: The aim is to highlight a particular era
in which Islam would be upright, and this era was highlighted as an era which is
particular to Twelve Caliphs, and it is not apparent from any of its context that there is an
obligation to obey any of these Twelve.73

The second possibility: It is not utilized due to the weakness of the points that seek to establish
certainty through it, for if the Prophet did state such a report to his companions; either during
the afternoon of the stoning of Ma’az, the farewell pilgrimage, or ‘Arafat. And taking all that
into consideration the only ones who narrated it were Jabir, and Abu Juhayfah, with
consideration of the weakness of the narration of the latter we find therein an astounding
indication [of falsity]. Look at the Commander of the Faithful, the cognizant listener to the words
of his brother the Master of Messengers - he did not mention a single report except through the
chains of the Imamiyah. Taking into consideration that he has reports over what is to befall the
Muslims of calamities, and events, all available and compiled for one to refer to. If we were to
concede that those Twelve were the Imams of the Imamiyah, he wouldn’t have delayed in
reporting this matter to the generality of the Muslims, as the Messenger (supposedly) did in
reporting this manner, as per the narration of Jabir. Moreover, look at the answer of Ibn Mas’ud
to a questioner who asks the number of those who the affair will be in their hands, he said: We
asked the Messenger of Allah (S), he said: Twelve, the same number as the Chiefs of the sons of
Israel. The answer of Ibn Mas’ud indicates that he did not hear that report in the same manner

72
Majmu’ Kutb wa-Rasa’il al-Imam al-Hadi ilal-Haq, Kitab Ma’rfat Allah ‘az-Wajal
73
Ta’liqat ‘ala al-Imamah ‘nd al-Ithna ‘Ashariyyah, pg. 67

49
that Ibn Samurah heard it, rather he asked the Messenger of Allah (S) directly. Especially the
narration which indicates the Messenger (S) informing the people of this matter during the
farewell pilgrimage, because Ibn Mas’ud was part of those who participated in the pilgrimage
(Hajj) at that time. Specifying the narration from Jabir which maintains that the Messenger of
Allah (S) informed of this during ‘Arafat, for it is undeniable that Ibn Mas’ud was present with
the Messenger of Allah (S) during that time. Therefore, this narration contradicts the other
narrations which state that the Messenger of Allah (S) was misunderstood. Increasing the
presupposition that those Twelve, are the Twelve of the Imamiyah, while the Zaidiyyah take the
position of deeming such a report unreliable to build a matter of Usul al-Din on. If we were to
concede for arguments sake the validity of this report, it would be classified as a solitary report,
and such reports are speculative, and cannot be utilized to build one's theology. How can it not
be as such? For, the purpose of Imamah is to protect the image of Islam, and the Muslims.
Establishing the Hudud, following the actions of the Messenger of Allah - Upon him and his
progeny be the most felicitous of praises.

50
 The narrations of the Ja’fariyah about the Twelve Caliphs:

For the sake of fairness, understanding, and giving validity to our accusations towards the Ja’fari
narrations that come from the scholars of Qom, and elsewhere. Which hold that they are
fabricated, and concocted. Indicating the falsity of the theory of there being a Hadith that
designates Twelve Imams by name and number. Collapsing the belief in occultation, which is the
crux of our work here, and ending the claim that utilizes the Twelve Imam narrations to prove the
existence of the Twelfth, we say that the Imamiyah narrate:

al-Ja’fariyah: Designation and Imam al-Baqir (a.s)

1. From Abi al-Jarud, he said: I said to Abi Ja’far: May my soul be ransomed for your sake!
If a member of you, the Ahl al-Bayt, departs, how can we know who comes after him?
He said: Through his guidance, call, and the consensus of the progeny of Muhammad
regarding his superiority. He would not be asked about a matter, except that he is able to
answer it.74

Commentary: Perceive Abi al-Jarud - May Allah have mercy on him - he does not know of the
Hadith that is narrated by ‘Ali al-Qummi from twenty-six grand companions, and reflect over the
response of al-Baqir, it is an implicit, as opposed to explicit one. Such an act from an infallible is
unjust, as any cognizant individual would agree. For, all he needed to do was mention the Hadith
from the Messenger of Allah (S) to suffice him. If one were to ask a Ja’fari today how they know
the Imamah of al-Sadiq after al-Baqir, they would share Hadiths narrated from the Messenger of
Allah (S), and they wouldn’t say: Through the consensus of the progeny of Muhammad
regarding his superiority, and his ability to answer the inquiry of the inquiries. The reason is
because this is what the Zaydis say, not the Imamiyah, and perhaps this narration is truly from
al-Baqir, in which it would be an evidence for him being a Zaydi! Moreover, notice the
ignorance of Abi al-Jarud when it comes to the Hadith (that supposedly designates the Twelve
Imams) with consideration of his close companionship of the Ahl al-Bayt, therein is evidence
that there is no explicit Hadith that designates Imams by name, and number. And from Allah we
seek aid.

2. From Abi Khalifah, he said: I, and Abu ‘Ubaydah al-Hadha entered upon Abi Ja’far, and
I said: How are we to know the man who our affairs will be in his hands? He said: That
which Allah says: {Those who, if We give them authority in the land, establish prayer
and give zakāh and enjoin what is right and forbid what is wrong. And to Allah
belongs the outcome of [all] matters.} [22:41] If you see such a man from us - the Ahl
al-Bayt - follow him, for he is who you seek.75

74
al-Khisal: 1/200, Ghaybat al-Nu’mani: 242, Basa’ir al-Darajat: 489.
75
Tafsir Furat al-Kufi, pg. 274

51
Commentary: Notice the ignorance of the companions of al-Baqir towards a Hadith that
designates all Twelve Imams, this is made clear by their repetitive questions regarding who the
master of their affairs will be. Reflect on the answer of al-Baqir, it is implicit, and points to an
Imam that will be known through his attributes. He does not mention the aforementioned Hadiths
from the Messenger of Allah (S) [which supposedly designate all Twelve Imams]. Moreover,
perceive - O’ Zaydi - and increase in certainty when it comes to the creed of the Ahl al-Bayt in
enjoining good, and forbidding evil. Know that this verse is a description of your Zaydi Imams,
it is not a description of the Imams of the Ja’fariyah [as they claim them to be]; if Allah makes
matters easy we shall be able to bring forth the sayings of the Twelve Imams from their works
that are concordant to the Zaydi creed. We don’t claim that they fabricated all their Hadiths,
therefore, there still remain imprints of authenticity that one can use to sift through their sayings,
and extract truth from falsehood, even if this report was narrated from Furat al-Kufi, who is a
Zaydi, without notably being known as such by the Zaydis. The aforementioned report was
narrated by the greats of the Imamiyah! Indeed, such a report also indicates the absence of a
Hadith that designates the Imams by name, and number! And from Allah we seek aid.

3. From al-Kumayt b. Zayd, the poet of the Ahl al-Bayt: I entered upon my master Abi
Ja’far, and said: O’ son of the Messenger of Allah (S), I have etched some poetic lines of
you - the Ahl al-Bayt - do you give me permission to recite them? He said: These are the
white days, I said: They are exclusive to you: He said: You may commence, so I recited
saying:

Time has made me laugh and cry Time is of change and colorfulness

‫والدهر ذو صرف والوان‬ ‫اضحكني الدهر و ابكاني‬

Until he said:

When will the righteous one among you rise? When will your second Mahdi arrive?

‫متى يقوم مهديكم الثاني؟‬ ‫متى يقوم الحق فيكم‬

He said: Soon - if Allah wills - soon, he then said: O’ Aba al-Mustahil, our Qa’im is the
ninth from the sons of al-Hussein, because the Imams after the Messenger of Allah (S) are
Twelve, the Twelfth is the Qa’im. I said: Who are these Twelve? He said: The first is ‘Ali
b. Abi Talib, afterwards al-Hassan, then al-Hussein, after al-Hussein, ‘Ali b. al-Hussein,
then me, and after me is him, and he placed his hand on the shoulder of Ja’far, I said:
who is after him? He said: His son Musa, and he then listed the remaining Imams.76

76
Kifayat al-Athar: 249, Bihar al-Anwar: 36/391.

52
Commentary: Notice the ignorance of al-Kumayt b. Zayd - may Allah have mercy on him and
grant him eternal paradise - when it comes to the Hadith that designates Twelve Imams. For, one
one may ask: How did al-Kumayt know the Imamah of al-Baqir? And for the answerer, they
would answer by saying: By a Hadith which shares all the names of the Imams up until the
Mahdi, and for that reason you find him stating in his poem ‘When will your second Mahdi
arrive?’ And by that he meant that the first Mahdi is the Messenger of Allah (S) for he knows
the Imamah of al-Baqir through the Hadith that designates him, because he is of their greatest
supporters, and this report is mass-transmitted, and it's not conceivable that someone like
al-Kumayt would be ignorant towards it. The questioner ought to ask: If he knew the Imamah of
al-Baqir, and al-Mahdi through a Hadith that designates them, why did he then ask who those
Twelve were? Reflect O’ reader - the scent of clarity has begun to emanate! Who is the
questioner? He is al-Kumayt b. Zayd the poet of the Ahl al-Bayt, the one who occupies a lofty
position among al-Baqir. With this great position of companionship that he occupies, he is
ignorant of the Hadith that designates the Imams after al-Baqir, and he is a follower of al-Baqir,
such it is - mere juxtaposition without a Hadith that designates the Twelve Imams, or anything
else. And from Allah we seek aid.

4. From ‘Abd al-’llah, Mawla al-Sam, from al-Sadiq, he said: My father bid me that which
had remained, and when death approached him, he said: Call forth to me witnesses, so I
called four from Quraysh, of them is Naf’i mawla ‘Abdullah b. ‘Umar. He then said:
Write: This is what Ya’qub willed to his sons: {And fear a Day when no soul will suffice
for another soul1 at all, nor will intercession be accepted from it, nor will
compensation be taken from it, nor will they be aided.} [2:48], Afterwards, Muhammad
b. ‘Ali willed to Ja’far b. Muhammad, and ordered him to enshroud him with the cloak
that he prayed with on Friday’s, and to tie his turban on his head; to have his coffin
raised by four fingers, and to have his garment removed from him when he is buried, he
then said to the witnesses: You may leave, May Allah have mercy on you, so I said to him:
O’ Father! Why did you need witnesses for such a matter? He said: O’ Son! I disliked
that you would succeed me, and have it be said: He did not will anything to him, and I
wanted there to be a proof for you.77

Commentary: How is it that al-Baqir feared that the Imamah of al-Sadiq would be denied by the
people, so he willed it to him! Wasn’t the will [from the Messenger of Allah (S)] present between
the preceding Imams, and it is [claimed to be] one which is famous Why did al-Sadiq need his
father to will his Imamah when there was an already present Hadith that designates him? Isn’t
the Hadith enough? If you have come to perceive the inconsistency of this Hadith, know that the
one who placed this Hadith placed it before the concoction of the Hadith of the Twelve Imams. It
was placed in a time when the Shi’a did not know of such a Hadith from the Messenger of Allah

77
Usul al-Kafi: 1/307, al-Irshad: 2/181, Kashf al-Ghumma: 2/167.

53
(S) that designates Twelve Imams, rather they only came to know the Imamah of their Imams
after one Imam wills it to the next, and from Allah we seek aid.

al-Ja’fariyah: Designation, and Imam al-Sadiq

5. From Dawud b. Kathir, he said: I said to Abi ‘Abdullah: May my soul be ransomed for
your sake, and may I be offered to death ahead of you! If you depart us, to whom will the
affair be? He said: To my son Musa, indeed he's the one who our affairs will be tied to,
by Allah I did not doubt Musa by even the twinkling of an eye. I then remained for thirty
years and thereafter came to Abi al-Hassan Musa, I said to him: May my soul be
ransomed for your sake! If you depart us, to whom will the affair be? He said: To ‘Ali, my
son.78

Commentary: Notice the ignorance of Dawud b. Kathir when it comes to the Hadith that
designates Twelve Imams, he is a companion of al-Sadiq, and al-Kadhim. If one were to say that
he was engaging in Taqiyyah (precautionary dissimulation) that would be incorrect, because
there is no reason whatsoever for him to engage in it, in that context. This report indicates that
ibn Kathir is one of the close confidants of al-Sadiq, and al-Kadhim, as they informed him of
which Imam is to come after them. It is strange that an individual of such nearness to the Imams
of guidance, and proofs over the creation would not know of this Twelve Imam Hadith which is
famous and mentions the Imams by name and number. To the extent that Ja’fariyah have
included it among those which are considered mass-transmitted; disparaging that which is truly
mass-transmitted, and disrespecting Hadiths such as that of al-Ghadeer.

Indeed! From this question by ibn Kathir, and the response of the Imams to him there is evidence
that there is no Hadith that designates all Twelve Imams at that time, it had not been created yet
to point to a particular set of imams. Rather, the means to know the Imam was through each
Imam designating the Imam after him, and that’s if there was anything of the sort happening in
the first place! Because, we consider all such options to be lies upon the beacons of guidance,
neither the reports which claim that each Imam was designating the Imam after him, nor the
reports which mention all Imams through Hadith are truthful.

6. From al-Mufadhal b. ‘Umar, he said: I entered upon my master Ja’far b. Muhammad and
said: O’ Master, can you inform us of who will succeed you? He said to me: O’
Mufadhal, the Imam after me is my son Musa.79

Commentary: Notice the phraseology ‘can you inform us’ and how the previous questions were
formulated similarly, it indicates unequivocally that there was no Hadith that designates Twelve

78
‘Uyoon Akhbar al-Ridha: 1/22, Bihar al-Anwar: 48/14.
79
Kamal al-Din: 2/334

54
Imams during that time. Otherwise, how is it that al-Mufadhal b. ‘Umar does not know who his
Imam will be after al-Sadiq except through the will (Wasiyah) of the Imam, isn’t the Hadith that
designates all Twelve Imams enough? Why is there a need for al-Sadiq to speak on this matter?
Rather, there shouldn’t be a need for al-Sadiq to will the Imamah to al-Kadhim, because this
matter is out of the hands of al-Sadiq! This is a matter which was already predetermined in the
pre-temporal realm, according to the creed of the Ja’fariyah! So by the Lord, they claim this
Hadith which was unknown by the close companions of the Imams, was narrated by the grand
companions of the Messenger of Allah (S)! While the Shi’a themselves have no knowledge of it,
and from Allah we seek aid.

7. From ‘Abdul-Rahman b. al-Hajaj, he said: I entered upon Ja’far b. Muhammad in his

home, and he was in so and so home, in a mosque that is his and he was supplicating,
and to his right was Musa b. Ja’far repeating Ameen to his supplication, I said to him:
May Allah make me your ransom! You have known my nearness, and service to you! Who
is the master of this affair after you? He said: O’ ‘Abdul-Rahman, Musa has worn the
armor, and it has fit him, so I said to him: I do not need after that a thing.80

Commentary: There has not remained after this report a person who is not ignorant towards a
Hadith that designated Twelve Imams, even in the home of al-Sadiq, even someone who has
finished his entire life serving his master! Indeed, there remains nothing after this except that we
climb a ladder to the heavens in order to convince those who disagree with there being a
corruption in the theology that claims to have a chained Hadith from the Messenger of Allah (S)
[designating Twelve Imams]. And that there is no place not only for such a Hadith, but also the
claim of an Imam willing Imamah to another Imam. For, such a claim is clear with contradiction,
and would not go overlooked by those who are critical, careful, and analytical. One would only
need to examine that which occurred between the Imami Shi’a themselves after the death of
Ja’far al-Sadiq when it came to knowing who the next Imam was. Of them are those who halted
at Ja’far al-Sadiq and said that he is the awaited Mahdi, of them are those who took the Imamah
of Ismail his son, and that the Imam pointed towards him and willed the Imamah to him and
those are the Ismailiyah; of them are those who said that al-Sadiq willed the Imamah to
al-Kadhim, and they are the Ja’fariyah. If one were to reflect over the arguments that the
Imamiya used against the Ismailiyah to prove the Imamah of al-Kadhim, one would find that
they would argue through the Imam willing the Imamah to him, and not through a Hadith that
designates Twelve Imams! If there was an already existing Hadith that designates the Twelve
Imams, would there have been such great discrepancy, moreover, after the Imamiyah argued
against the Ismailiyah with Imamah being willed to al-Kadim, after al-Kadhim the Shi’a differed
between themselves once more. Some were claiming that he was the awaited Mahdi, while
others were claiming that he died and the Imamah went to his son ‘Ali al-Ridha. Such is the case
of continuous inconsistency that goes to highlight, rather to establish that there was no existence

80
Usul al-Kafi: 1/308, al-Irshad: 2/217, Kashf al-Ghumma: 2/220.

55
whatsoever of a Hadith that designates the Twelve Imams before the period of the occultation, it
was concocted later on.

Indeed, now examine the answer of al-Sadiq: ‘The armor has fit al-Kadhim’ and he did not say to
his servant, the one who was near to him, and accompanied him that the Messenger of Allah (S)
said: ‘The Imams after me are Twelve, nine from the sons of al-Hussein, the ninth of them is the
Qa’im’. This is the final commentary I will make over the Ja’fari Hadiths that designate the
Imams, because continuous repetition is unnecessary. We are wary that we have been repeating
some points, however, we hope that this will fill the eyes of those who see that which prickles
the eye, instead of the trunks of the palm trees. And from Allah we seek aid.

8. From Safwan al-Jamal, he said: I asked Abi ‘Abdullah regarding the master of our
affairs, he said: The master of this affair is someone who does not procrastinate and
play! Abu al-Hassan came, and he was young, and with him was a Meccan camel, and he
said to it: Prostate to your Lord, and Abi ‘Abdullah took and embraced him saying by my
father, and mother, O’ you who does not procrastinate and play 81

Note: I would like to continue presenting the remaining instances of ignorance from the
followers of the Imams, with the names, and numbers of their Imams. From al-Kadhim,
al-Ridha, al-Jawad, up until the occult Mahdi. However, within this is clear lengthiness,
therefore, we move the reader to peruse the Ja’fari works of Hadith, at the forefront Bihar
al-Anwar, as it is a magnum opus. Here we will mention that which the Ja’fariyah narrate from
The great felicitous martyred Imam, the commander of the faithful, the ferocious lion Zayd b.
‘Ali - upon him and his forefathers be peace - which indicates his ignorance towards a Hadith
that designates the Imams, and he is who he is, may my soul be ransomed for him. The purpose
here will be establishing his ignorance towards a Hadith that designates the Imams, and
thereafter establishing its absence.

81
Usul al-Kafi: 1/311, al-Irshad: 2/219, Kashf al-Ghumma: 2/221.

56
Narrations from Zayd b. ‘Ali which mention him being ignorant towards a Hadith that
designates the Twelve Imams

9. The Imamiyah narrate that when the death of al-Baqir arrived he called to his son
al-Sadiq, so that he may will a matter to him. His brother Zayd said to him, shall you act
as al-Hassan, and al-Hussein did, as I hope that you do not come towards an injustice!
He said to him: O’ Aba al-Hussein, matters of safekeeping are not those which are
achieved through emulating, or promising with inscriptions. Rather, they are
predetermined matters from the proofs of Allah - Exalted is He.82

Commentary: Notice the ignorance of Haliful-Qur’an (the ally of the Qur’an) when it comes to
a Hadith that designates the Twelve Imams, when he asked that his brother al-Baqir emulates
al-Hassan, and al-Hussein, meaning that he wanted the will to Imamah be passed on to him, not
to his son - in the same manner that al-Hassan passed it to al-Hussein, and they are brothers -
according to the Imamiyah, not the Zaidiyyah of course, because the Zaydis do not believe in
Imamah being willed from one Imam to another, especially when there exists a Hadith that
already designates the Imams; for the existence of such Hadiths do not necessitate such a matter.
From this request by Zayd b. ‘Ali there is a clear indication of ignorance towards the Hadith that
designates Twelve Imams from the Messenger of Allah (S), indicating unequivocally that such a
Hadith did not exist! Moreover, perceive the disbelief of Haliful-Qur’an towards the infallibility
of his brother al-Baqir when he states as a possibility ‘I hope that you do not come towards an
injustice!’ and in such a statement is clear inconsistency, as it would be apparent to any Ja’fari.

10. Muhammad b. Ya’qub al-Kulayni narrates from a group his companions, from Ahmed b.
Muhammad b. ‘Isa b. ‘Ali b. al-Hakam, from Aban, he said: al-Ahwal informed me that:
Zayd b. ‘Ali b. al-Hussein sent for me while he was in hiding so I went to see him. He
[Zayd] said to me: O Aba Ja`far [al-Ahwal] what will you say if a knocker from among
us [the family of the prophet] knocks on your door [asking for your support to fight the
unjust ruler] – would you come out in revolt with him? I said to him: if it is your father
[al-Sajjad] or your brother [al-Baqir] I would set out with him. He [Zayd] said to me:
Verily I wish to rise up and fight these people so set out with me, I said: No, I will not do
so may I be made your ransom, he said to me: do you prefer your life over mine? I said:
it is only one soul [that I have] – if Allah does indeed have a Hujja [proof] on the earth
[whose existence you deny] then the one who stays back from joining you is saved and
the one who joins you is destroyed [for revolting without the permission of the Hujja], but
if Allah does not have a Hujja [proof] on the earth [as you claim] then the one who stays
back and the one who joins you are both the same. He said to me: O Aba Ja`far I used to

82
‘Uyoon Akhbar al-Ridha: 1/40, Kamal al-Din: 1/305.

57
 sit with my father to share a plate with him so he would feed me the choicest piece of
meat and cool for me a hot morsel fearing for my health but he did not fear for me
enough to save me from the hell-fire! How could it be that he informed you the truth
about the religion [the presence of the Hujja] and did not inform me about it! I said to
him: may I be made your ransom – it is only because of his fear of hell-fire for you you
that he did not inform you! he feared for you that you would reject it and enter the fire,
but he informed me [not caring either way] so if I accept I am saved and he was not
bothered that I enter the fire [if I reject]. Then I said to him: may I be made your ransom
are you better or the prophets? He said: the prophets, I said: Ya`qub said to Yusuf: “O my
son – do not relate your dream to your brothers for they will devise a plot against you”
(12:5) why not inform them and expect them not to devise a plot against him but rather
he was to keep it a secret from them [so as not to tempt them]? the same way your father
kept it a secret from you because he feared for you. He said: by Allah! Now that you
mention that – your man [the Imam] narrated to me in Madina that I am to be killed and
crucified in Kinasa and that he has a book which tells of my killing and crucifixion in it.
Later I [al-Ahwal] made the pilgrimage and relayed to Aba Abdillah ‫ عليه السالم‬my
conversation with Zayd, so he said to me: you took him from in front and from behind,
from the right and from the left, from above his head and from below his legs and did not
leave him any room to wiggle out [the argument you made was water tight].83

al-Khu’i commented on this Hadith as well when introducing Zayd b.’Ali in his Mu’jam stating
that the chain of this Hadith is very strong!

Commentary: Reflect over this Hadith and perceive how it has carried within it many truths that
cannot go overlooked by the cognizant, notice Imam Zayd is asking Mu’min al-Taq (al-Ahwal)
to rise with him? And Mu’min al-Taq refuses that by saying: ‘No, I will not do so may I be made
your ransom’. Mu’min al-Taq with his esteemed position among the infallible Imams, and the
Ja’fari Shi’a? Isn’t it said that Imam Zayd rose calling to the Imamah of his infallible Imams, by
rising in the name of al-Ridha from the progeny of Muhammad, and not calling to himself? And
his infallible Imams are satisfied with the uprising of Zayd? Or did Mu’min al-Taq at his time
not know what al-Kulayni, and al-Saduq knew, that ‘If Zayd was successful he would have been
loyal’ Also, the refusal of Mu’min al-Taq to rise alongside Zayd indicates that Zayd b. ‘Ali was
indeed calling to the Imamah of himself, as opposed to calling to his brother, or nephew, and this
is the position of the Zaidiyyah, and that which has been established from Zayd b. ‘Ali!
Moreover, the response of al-Ahwal by stating that he does not have a proof for his Imamah, and
that those who rise with him, or don’t rise with him are equal. It is not only an indication, rather
it is a clear declaration that Zayd did not have permission from al-Sadiq to rise. If it is said:
al-Ahwal could possibly not have known the permission given to him from the Imam of his time
to uprise, and to call in the name of al-Ridha from the progeny of Muhammad? We say: It is

83
https://thaqalayn.net/hadith/9/3/37/2

58
clear from the reaction of al-Sadiq to al-Ahwal when he informed him of that which transpired
between him and Zayd was that al-Sadiq was pleased with what Mu'min al-Taq al-Ahwal did,
and from there we find the consistency of what we maintain. Moreover, perceive the ignorance of
Zayd regarding who the Imam of his time is, and that his father did not inform him of that with
consideration of the great attentiveness he displayed towards him. Also, perceive the ally of the
Qur’an, the graduate of the home of Zainul-'Abideen, and al-Baqir, he does not know from the
book of Allah what Mu’min al-Taq knows?! Rather, perceive the reason Mu’min al-Taq gives for
Zainul-’Abideen not informing his son Zayd who the proofs of Allah are, stating that his father
feared that he would not accept this matter?! Truly I do not know more heinous speech than that
of Shaytan al-Taq, to the extent that al-Sayyid al-Khu’i in his Mu’jam denied the validity of
such an utterance, and said: al-Ahwal was from the great well known companions, he was
aware of the position of Imamah, and its importance, so how can it be thought possible that he
attributes to al-Sajjad that he did not inform Zayd who the Imam after him was, because of his
fear for him. For, is it permissible to hide the Imamah, due to reasons of fear and caution that if
Zayd - God forbid - was told who the Imam was after him would not accept him, for he was of
the staunch objectors! How can there be such reasoning from the supposed fear of the Imam? I
say: Sayyidi al-Khu’i, it appears that the words of al-Ahwal are correct! For, the infallible Imams
did not inform their sons of the Imamah of their brother? I am not referring to a famous Hadith
that designates the imams, which not even the laity of the Shi’a ought to be ignorant of, let alone
the sons of the Imams! Rather, I am referring to (al-Wasiyyah) Imamah being willed from one
Imam to the next, as the Imamiyah have grown used to at such a time; and the truthfulness of the
statement of al-Ahwal by stating that Zayd was not aware of the Imamah of his brother al-Baqir,
and his nephew al-Sadiq. Likewise, was the case of ‘Abdullah al-Aftah, ‘Ali al-’Uraydhi, and
Muhammad b. Ja’far [al-Sadiq], they did not know that their brother al-Kadhim was an Imam
either. Likewise, Ibrahim al-Jazar, he did not know the Imamah of his brother ‘Ali al-Ridha! As
for the inquiry regarding how Zayd can be of those who refuse, and deny the God-given, and
designated Imamah in its rightful personages, and in the same manner gain compassion from the
Imam, well such it has been narrated in your Mu’jam - O’ Sayyid - that Ja’far al-Sadiq would cry
with compassion over al-Imam al-Nafs al-Zakiyyah, Muhammad b. ‘Abdullah, while he is of
those who refuse, and deny the God-given Imamah of al-Sadiq, rather he is of those who claimed
the Imamah at that time and that is by virtue of you maintaining such a reality.84 And from Allah
we seek aid. Indeed, now let us return to the Hadith that was narrated from al-Ahwal, and we
say: It indicates that there is no Hadith that designates Twelve Imams, and the matter revolves
around Imamah being willed.

With this we conclude on the Hadith of the Twelve Caliphs, and its conclusion is knowing the
extent to that which can be established from the narrations of the people of Hadith, and the
invalidity of it being established between the Ja’fariyah, by virtue of establishing it being
unknown, or utilized at the time of the Imams, and a Hadith that designates each Imam was only

84
Refer to, Mu’jam Rijaal al-Khu’i: Muhammad b. ‘Abdullah b. al-Hassan b. al-Hassan b. ‘Ali b. Abi Talib

59
found after the occultation, and this nullifies its utilization as a proof for the authenticity of the
occultation of al-Imam al-Mahdi.

60
With the proof of the death of ignorance

Returning to the arguments of the Imamiyah to establish the occultation

The Imamiyah said: The Messenger of Allah (S) said: He who dies without knowing the Imam
of his time has died the death of ignorance, and therein is evidence that there ought to be an
Imam in every era, and this is what maintains our belief in the occultation of al-Mahdi,
Muhammad b. al-Hassan, al-’Askari.

The Zaidiyyah said: This report is most notoriously used as proof by those who adhere to the
belief in the occultation from the Ja’fariyah to maintain their claim. The truth is that the position
of the Imams of the Ahl al-Bayt, opposes their understanding to such a Hadith, when they use it
as a proof for the occultation, because the Ahl al-Bayt says that the Imam that ought to be known
is an Imam that is alive, and apparent, not occult! Perceive the sayings of the Imams of the
Ja’fariyah themselves:

1. Imam al-Sadiq said: He who dies without a living, apparent Imam has died the death of
ignorance! It was said: A living Imam? He said: A living Imam, a living Imam. 85

Commentary: Reflect over the word (apparent), isn’t being apparent the opposite of being
occult, and hidden, O’ Ja'fariyah?! Moreover, the words of Imam al-Sadiq coincide with the
position of al-Imam, al-Hadi ilal-Haq, Yahya b. al-Hussein, which we well mention when
presenting the position of al-Zaidiyyah regarding the Hadith. Furthermore, there is no evidence
that the Imam of our time is the son of al-Hassan, al-’Askari, due to the absence of a Hadith that
designates him, as was mentioned earlier. Likewise, there is no evidence that he is the Imam of
our time, because he is occult, hidden, and not apparent. Moreover, it cannot be said: The
meaning of apparent is antonymous to not being perceived (intellectually), instead of it being
antonymous to being seen (physically), for the context of his speech does not carry such a
possibility which we will soon demonstrate why.

2. From Ya’qub, al-Saraj, he said: I said to Abi ‘Abdullah: Will the world cease to carry an
apparent (‘Alim) guide from you? One who the people will seek refuge in, in their
matters of Halal and Haram? He said: No, for if such were to happen Allah would not be
worshipped O’ Aba Yusuf. 86

Commentary: Here is a clear declaration that the Imam of every era ought to be alive, and
apparent, so that the people can seek refuge in him, in matters of Halal and Haram, when it
comes to that which becomes ambiguous to them in their religious affairs. Thereafter, Imam

85
Bihar al-Anwar: 23/92, Mustadrak al-Wasa’il: 18/177, al-Ikhtisas: 269.
86
Basa’ir al-Darajat: 487, ‘ilal al-Shara’ih: 1/195, Dala’il al-Imamah: 229.

61
Ja’far - may my soul be his ransom - says: Allah cannot be worshipped without such an apparent
Imam, and our question to the Ja’fariyah: Can you seek refuge in the Imam of your time, and
inquire to him that which relates to your religious affairs, and that which has become ambiguous
to you? Are people seeking refuge in him in matters of Halal and Haram? Are people seeking
refuge in him to rid themselves of the oppression of tyrants, and in seeking guidance in dealing
with unjust rulers? If you say: No, we cannot - and you would not say other than this - then
reassess your understanding of the aforementioned narration from al-Sadiq, and look for an
apparent Imam so that you don’t die the death of ignorance, God-forbid! Moreover, it is clear
from the words of al-Sadiq that the meaning of apparent isn’t antonymous to not being perceived
(intellectually), rather it is antonymous to not being seen (physically), as per his saying: ‘Alive
and apparent, so that the people may seek refuge in him, in matters of Halal and Haram’.
Therefore, seeking refuge in the context of inquiry, and seeking resolution cannot be concordant
to seeing the Imam (intellectually), rather it necessitates the (physical) presence of the Imam, in
the context of physical interaction with those who will be asking him questions from the people.

3. From al-Sadiq, he said: Allah does not leave the world without a guide who knows that
which is excessive, and insufficient. If the believers exceed in a matter he will reprimand
them, and if they lack in a matter he will fulfill it for them, he said: Take his guidance
completely, for without such (guidance), the affairs of the believers would be conflicted,
and they will not know how to differentiate between right and wrong.87

Commentary: Reflect over the words of al-Sadiq: ‘Allah does not leave the world without a
guide’ He will reprimand the Muslims when it comes to matters which aren’t part of the Shar’i
(Islamic jurisdiction), and he will fulfill that which they were deficient in by teaching them, and
guiding them. For, if the Imam did not do such, the people would be oblivious when it comes to
their religious affairs, and they would mix truth with falsehood. Are the qualities present in your
Imam, O’ Ja’fariyah? Have you come to know a day where your occult Imam rose and gave a
Friday sermon encouraging you to act justly?! Have you come to know from your occult Imam a
day where he sits between you after the prayer to teach you, inform you, return matters of Furu’
to the Usul, and rebuke false beliefs? Did he administer Islamic rulings, make peace between
rivals, make clear that which pertains to what is Halal, and Haram? Have you known from the
Imam of your time his advancement ahead of you when meeting the enemies of Allah, and His
messenger (S). Have you known him to enjoin good, forbid evil, establish the Hudud, and gather
the Zakat? If you say: We have known such from him - and you will not say otherwise - I say:
Search for the apparent Imam from the Ahl al-Bayt who is deserving of this matter, who
emulates the Messenger of Allah (S), the Commander of the faithful, al-Hasanyn, and the great
personages from the Ahl al-Bayt. Hold onto him, aid him, and you will be freed from the death
of ignorance.

87
al-Ikhtisas: 288, Basa’ir al-Darajat: 331, Dala’il al-Imamah: 232, ‘ilal al-Shara’ih: 1/195, Bihar al-Anwar:
23/21.

62
 4. From ‘Umar b. Yazid, from Abi al-Hassan, al-Awal, he said: He who dies without an
Imam dies the death of ignorance, an Imam that is alive and known! I said: I have not
heard your father mention this - an Imam that is alive - he said: By Allah, the Messenger
of Allah (S) said: By Allah, he who does not have an Imam who he hears, and obeys has
died the death of ignorance.88

Commentary: Reflect over ‘Who he hears, and obeys’ if he was occult, how can I hear him, and
obey him? If a man were to order a child to obey his parents, and learn good manners from them
while his parents were in another country, and they examine every movement, and utterance of
their child through advanced technology - to the extent that they see him, but he does not see
them, and the child grows and becomes a man, and he grew upon committing sins, and cultivates
bad morals, and the same man would come to him after decades, and ask: What have you learned
from your parents in this time that has passed, dear son? And the boy would respond by saying: I
have never seen them, so as to learn from them! And the man would ask: Why have you become
someone who is immoral, and commits sins that anger Allah? And the boy would respond by
saying: This is the climate that I have been raised in, I followed where it took me - my parents
left me and they did not fulfill their obligation in the eyes of Allah to teach me, and raise me
correctly! The man said: How can that be so my son, your parents were watching over you, and
would see you from where you cannot see them while you grew upon corruption, and continued
to commit sins, and engage in actions that would result in a fiery chastisement from Allah! The
boy responded by saying: How detestable is that which my parents have done with me! They see
me deviating, and drowning in sin, immersed in delusion, yet they didn’t extend an aiding hand
to me, and guide me?! Such is the case of the Ja’fariyah who believe in occultation, the boy
resembles the followers, the parents resemble the Imam, and the man resembles the intellect, the
Qur’an, and the Sunnah. And from Allah we seek aid.

If it is said: What is the Zaydi position regarding such a Hadith?

We say: Our remarks regarding it will come soon, in that which is related regarding the
occultation from the Zaydi archive.

88
al-Ikhtisas: 268, Bihar al-Anwar: 92-2/23.

63
An Archive on the Mahdi (a.s) and occultation from the Zaidiyyah

1 - The Imamiyah said:

Imam ‘Ali b. Abi Talib said (in Nahjul Balagha):

By Allah indeed, the world is not void from one who maintains the proof (Hujjah) for Allah, he
is either apparent and known, or afraid, and obscure, so that the proofs, and evidences of Allah
do not cease.89

● Is not the saying of the Commander of the Faithful: ‘afraid, and obscure’ evidence for the
occultation of Imam al-Mahdi?

The Zaidiyyah said:

As for the saying of Imam ‘Ali: By Allah, indeed, the world is not void from one who maintains
the proof (Hujjah) for Allah, he is either apparent, and known, or afraid, and obscure, so that the
proofs, and evidences of Allah do not cease. The apparent, and known is the Imam which has
risen from the progeny of Muhammad (S), the reviver of the teachings of Allah, the one who
rises with the creed of enjoining good, and forbidding evil. He who has found that the situation
permits through the rallying of supporters, his just call is accepted, support is given to him from
the pulpits. Zakat is gathered and given to him, he remains true to supporting the oppressed
against the oppressor, and he equally administers the legal rulings of Allah upon the notable, and
the poor. He maintains the Friday, and congregation prayer, spreads justice and ensures safety for
all the servants of Allah; teaching, guiding, rescuing, and such is found among the Zaidiyyah.
Like Imam ‘Ali when he is able to do so, and al-Hassan b. ‘Ali when he is able to do so, and
al-Hussein, and al-Imam al-Ridha, al-Hassan b. al-Hassan, and al-Imam Zayd, and his son
Yahya, and al-Nafs al-Zakiyyah, Muhammad b. ‘Abdullah, and his blessed, honorable brothers -
upon him and them be peace - and other stars from the progeny of the Prophet. Imams whose
stances have been immortalized in the canonical books, with their differences in rulership, and
circumstance. As there is no comparison between the rulership and appearance of al-Hadi
ilal-Haq, and al-Hussein, al-Fakhi. However, we say: The intent is established, and their call to
the nation of Muhammad is clear, and this, and its likes is what the Commander of the Faithful
intends - May Allah sanctify his face - when he says: ‘the world is not void from one who
maintains the proof (Hujjah) for Allah, he is either apparent, and known, or afraid, and obscure’
Do you not see that the Imam has considered appearance, and hiddenness to be equal in them
being proofs, and any proof from an Imam cannot be other than apparent, to the best of his
capability. Not through occultation, hiddenness, silence, and being distant from the weak,

89
Nahjul Balagha, Imam ‘Ali b. Abi Talib, the section of wise words from the Commander of the Faithful

64
oppressed, and poor. And we will soon address the meaning of an obscure proof, and what its
meaning entails according to the Ahl al-Bayt.

Indeed! For, a proof over the people from the Imam, can only be through his exertion to seek to
establish the word of Allah, and administer His guidance, and legislation.
Imam al-Qasim, ar-Rassi said: As for the description of the Imam, he is the one who is good in
conduct, ascetic towards the world, knowledgeable of his affairs - Merciful, and kind to the
believers. He stands in the face of tyrants, and supports the oppressed, relieving the difficulty of
the disadvantaged, and is to the orphan as a loving father - to the widow, a caring husband. He
opposes those who are near to him for the sake of Allah, and supports those who are distant from
him for the sake of Allah. He is not miserly towards the people with what they need of that
which he possesses. If a truth seeker comes to him seeking guidance, he guides him. If a
knowledge seeker comes to him seeking knowledge, he teaches him. He calls the people to the
obedience of Allah, he indicates to them the blemishes that occupy their errancy, and beautifies
to them that which is with Allah. He does not conceal himself from those who need him. Of
himself, he is in great fatigue from his exertion, and the people of him are at ease. His similitude
is that of water which is life to everything, his life ends, and his knowledge remains. His actions
vindicate his words, the near and far benefit from him. Those who oppose him do not deny his
virtue, and those who intermingle with him do not deny his knowledge. The book of Allah
testifies to his truthfulness, vindicating that which he utters. His actions exonerate his call.90 His
grandson al-Imam al-Hadi ilal-Haq said: It is obligatory upon the Imam to rise to the cause of
Allah, to enjoin good, and forbid evil. To establish the Hudud upon all whom the law of Allah
encompasses from the noble, to the ignoble, from the nearkin, to the stranger.91

al-Imam, ‘Ali b. Musa al-Ridha said that which resembles the saying of Imam al-Qasim ar-Rassi,
in that which the narrator of the Imamiyah Muhammad b. Ya’qub al-Kulayni narrated: The Imam
is the rein of the religion, the order of the Muslims, the establisher of righteousness in the world -
maintaining the honor of the believers. Imamah is the foundation of the religion, and its
extending branches. With the Imam shade is given, charity is administered, and legal rulings are
established. He defends the religion of Allah, calls to the way of his Lord with wisdom,
fair-calling, and clear proofs. He is a trustworthy friend, a kindhearted father, and a near brother.
He is a safeguard for the believers, a faithful deputy of Allah in the land, and a proof on the
people. The vicegerent on earth, calling to the way of Allah, and defending the sanctities of the
religion. He is honored by the Muslims, hated by the hypocrites, and the one who causes ruin to
the disbelievers.92 And Imam Ja’far al-Sadiq said in that which the Imamiyah narrate: Allah -
Exalted is He - is greater than to leave the world without a just Imam, for if the believers increase
in a matter he will reprimand them, and if they fall short in a matter he fulfills it for them, and he

90
Majmu’ Kutb wa-Rasa’il al-Imam al-Qasim ar-Rassi: 1/578.
91
al-Ahkam: 2/467.
92
Usul al-Kafi: 1/198, al-Ihtijaj: 2/434, Amali al-Saduq: 674.

65
is the proof of Allah over His servants. 93 This matter - as you can see - is a consensus not only
from the Zaidiyyah, and the Imamiyah, but the entirety of the Muslims regarding the qualities
that ought to be present in the Imam. We have not quoted their works (the other Muslims), but it
is present among them. Moreover, if the Imamiyah want to maintain that these apparent proofs of
Allah, with such qualities are their Eleven Imams, then such a claim is mere fantasy. Because,
their Imams with respect to their personages, don’t coincide with such descriptions, so as to have
them be among the apparent and known. For, Zayn al-’Abidin did not have the Zakat of al-Sham,
and Yemen brought to him, nor did Muhammad al-Baqir send envoies to Egypt, and Bahrain.
Ja’far al-Sadiq was not the one who took the pledges of allegiance from the people of Khurasan,
nor did Musa al-Kadhim work in the highest forms of enjoining good, and forbidding evil with
hand and sword. Moreover, how can the Imamiyah make them apparent proofs, when their
closest confidants knew nothing of their Imamah, such as their own sons Muhammad, and ‘Ali
the sons of Ja’far al-Sadiq, and Ibrahim the son of Musa al-Kadhim. Their cousins, and relatives
as well, such as ‘Abudllah al-Kamil [b. al-Hassan b. Hassan b. ‘Ali] and his sons al-Nafs
al-Zakiyyah, and the remainder of his brethren. Also, al-Hassan b. al-Hassan b. al-Hassan and his
sons, and Zayd b. ‘Ali b. al-Hussein and his sons. Moreover, the adopted son of al-Sadiq, and his
student al-Hussein Dhul-dam’ah who joined the revolt of the enemy of al-Sadiq! Muhammad b.
‘Abdullah al-Nafs al-Zakiyyah, and his brother Ibrahim! And that is all according to the
Imamiyah. Their students, and those who narrate from them: Abu Hanifah al-Nu’man, Sufyan
al-Thawari, Sufyan b. ‘Ayinah, Shu’bah b. al-Hajaj, Malik b. Anas, and their close Shi’a:
Zurarah b. A’yun, the two Hishams, and Mu’min al-Taq. Is it logical to say after all this that what
the Commander of the Faithful meant by clear, and apparent proofs were the Eleven Imams?! Or,
is what he meant that which the Zaydis say - that the clear, and apparent proofs are the Imams
from the Ahl al-Bayt who enjoin good, and forbid evil in whatever capacity that they can, with
reasonable means?!

If one realizes this, then what remains from understanding his words is that which pertains to:
‘Afraid, and obscure, so that the proofs, and evidences of Allah do not cease’. al-Sharif al-Radhi
- May Allah have mercy on him - said it means: Injustice has overwhelmed him from every
corner, causing him to conceal himself from rising. The author of Lisan al-’Arab says: The
obscure (al-Maghmur) from the men is: (Ghayr Mash-Hur) He who is not famously known. And
in al-Qamus al-Muheet: (al-Maghmur) The obscure is: (al-Khamul) He who is idle. And we say:
He is the opposite of the apparent, and known from the Imams of the Ahl al-Bayt, for no call of
his was answered, no supporters gathered around him, and the tyrant of his time did not give him
ease. For he who has no means to uproot injustice, and oppression with his hand, his tongue will
not remain silent! With all that he seeks one means after another, so as to be able to change, fix,
and set straight that which he sees in opposition to the decree of the Creator - Exalted is He - and
the way of the Messenger (S). Such is the case of the Commander of the Faithful, ‘Ali b. Abi
Talib - May Allah enoble his face - in the time of the first three, and the case of al-Hassan after

93
Usul al-Kafi: 1/178.

66
his treaty with Mu’awiyah the freed slave, and the case of al-Hussein before his uprising against
the head of the tyrants Yazid, and the case of al-Qasim b. Ibrahim with the governors of the
Abbasids, after they had increased their attempts in pursuing him, and the people of Egypt went
back on their allegiance to him, and such is the case of the Imam of the Zaydis in our era, and the
case of those who occupy the middle-course, and from Allah we seek aid. Upon such the
exegesis of al-Sharif al-Radhi applies, and likewise the understanding of the experts of language
when it comes to the word (Maghmur) obscure.

As for the Imami Shi’a, if they were to, and they must, insist upon the Imamah of their Imams - a
Godly designated Imamah, they have no argument when using this statement of Imam ‘Ali
except making nine of their Imams from the obscure proofs, because considering that this refers
to the occult Mahdi is erroneous. Imam ‘Ali - May Allah enoble his face - stated that the obscure
was a proof (i.e guides), and for someone to be a proof it necessitates that they be present, not
occult. How can the occult, awaited one be a proof upon me in this year (1427 a.h), rather upon
‘Uzul-deen b. al-Hassan (900 a.h), or even upon al-Hadi ilal-Haq (298 a.h)!! And he did not
reach them, and they lived in the eras that were nearer to him at a time when they bravely
standing in the face of any oppression, and injustice directed towards the nation of Muhammad
b. ‘Abdullah (S). They did not even catch a whiff of his scent, except only through the
imaginations of the four Imami deputies exclusively, and from Allah we seek aid. The afraid and
obscure is from the Imams of the Zaidiyyah, he is a proof of Allah on earth - those who know
him, know him. Those are ignorant of him, are ignorant of him, as Zayd b. ‘Ali said to the people
of Kufa: (Be Heedful! Have you not known that there is not a century that passes except that
Allah - Exalted is He - causes a man from us (the Ahl al-Bayt) to rise upon the people of that era.
Those who know him know him, and those who are ignorant of him are ignorant of him.) It is as
the Commander of the Faithful said in his previous statement in Nahjul Balagha, and it is not
consistent for the Imamiyah to say: The Mahdi is a proof of Allah on earth, he who knows him
knows him, and he who is ignorant of him is ignorant of him. The reason is because the case of
the occult is that of the non-existent, and non-existence does not bring forth any form of
existence. Imagine the book of Allah with no Surahs, or letters, and consider it to be blank
between both covers, and all that withstanding it was read by the people, is anyone going to
benefit from it, be they knowledgeable, or ignorant?! Such is the case of the occult, awaited
Mahdi of the Imamiyah. For, even if he was alive in the imaginations of the Imamiyah, by virtue
of deserting the nation of his grandfather (S) of which he is a proof on them, it becomes that
which is meaningless - something which we vindicate the Imams of guidance, righteousness, and
clear proofs from. Neither the near, nor the far will benefit from him. Therefore, we say: The
present, and obscure, is from the Imams of the Ahl al-Bayt, al-Zaidiyyah. Even if his call did not
reach all the Muslims, his actions will markdown his presence, and guidance. He will seek to
extend his calling to the near, the far, and the farther. Imam al-Mansur-Billah, ‘Abdullah b.
Hamza said: (There is not an obligation on the one who rises (from the Ahl al-Bayt) to
subordinate the people, and to own the world. Rather, his obligation is to cause a means to

67
defend the religion of Allah, and fight in His cause. Allah - Exalted is He - says: {Allah does not
burden a soul more than that which it can bear} [2:286] and {Allah does not burden a soul
more than that which He brought forth to it} [65:7] Allah can be worshipped through fighting
in His cause, exerting that which one can in honoring the religion of Allah, and reconciling the
affairs of the Muslims.) It is necessary to look through the eye of the intellect, and not allow
one’s whims override their judgement regarding this collective call, if one answers it is for their
own good fortune, and if not then the loss is theirs. As for the non-existent occult Imam, there is
no promulgation of his call - he does not aid in its spread, and he will not be considered a true
Imam unless he exerts actual action, disperses legal rulings, and makes advances that
differentiate him from the scholars, and the righteous. This is what is not found among the Mahdi
of the Imamiyah, with their different interpretations for the reason of his occultation, and silence,
as we mentioned earlier. For, one says that it is due to fear, and we don’t know when that fear
will subside, considering that his Shi’a are not a minority in this era. They do not lack weaponry,
capital, or individuals - who call out his name in every event, and occasion. And from Allah we
seek aid. This is what the evidence of the intellect has maintained, as opposed to that of mere
tradition. For, the intellect is a proof ahead of tradition, and the understanding of the word
obscure (Maghmur) is of the shortcomings of the people of tradition. Truthful is he who said:
The Imamiyah relies on tradition for their beliefs, whereas the Zaidiyyah rely on that which is
intellectually coherent for their beliefs.

We now see that the occasion permits that we address the Hadith of the Messenger of Allah (S)
in which he said: He who dies without knowing the Imam of their time has died the death of
ignorance. And we will fulfill that which we promised [in presenting the Zaydi perspective].
al-Imam al-Hadi ilal-Haq said in his exegesis of the Hadith:

If there was a righteous, pious, and knowledgeable Imam that was present in the era of the
individual who had openly called to themselves, and the individual did not know him, or support
him, and instead deserted him, forsook him, and died upon that state - he would have died a
death of ignorance. However, if there wasn’t an Imam who had risen, and his call was not made,
then the Imam is the Messenger, the Qur’an, the Commander of the Faithful, and those who are
upon their righteous path from his sons. It is necessary that what we have mentioned is known, if
there was no Imam present in that era. It is necessary that it is known that Imamah is exclusively
the right of the sons of the Messenger (S), and there is not a century that passes except that there
is an Imam who rises from them, enjoining good, and forbidding evil. If what we have mentioned
becomes known, and the state of the individual is that which follows what we have explained,
then they have freed themselves from dying the death of ignorance, and died upon the death of
the Muslims. Those who are ignorant of that matter, and do not adhere to it - cease to die as
Muslims, and die the death of ignorance. That is the exegesis of the Hadith, and its meaning.94

94
al-Ahkam: 2/466-467.

68
We see that al-Imam al-Hadi is pointing to the known Imam, who is known by his name; and his
qualities are enjoining good, and forbidding evil. Those people who his call reaches, and they do
not answer it, and pledge allegiance to him, the Hadith of the Messenger (S) applies to him - in
that he will die a death of ignorance. He then points to the afraid, and obscure Imam who is not
well known, and his name is not known, and his call did not extend across the people, and their
nations. In this case the Shi’a ought to maintain that this matter - the Imamah - is the right of the
Ahl al-Bayt, ahead of anyone. And it is necessary that there is one among them who holds the
qualities of leadership during such a time, al-’Allamah Ahmed b. Yahya Habs - May Allah have
mercy on him - said: The reason that there is a time in which an Imam is not present, is due to
the dominance of the unjust95 Had it not been due to the fear that encompasses them, they would
not have delayed rising - exiting the realm of obscurity into that of appearance. It is an obligation
that the Muslims fill themselves with faith by supporting the obscure Imam, if they know who he
is, as we know who our Imam is today without him appearing. However, if they do not know
who their Imam is, then that which applies to them is the aforementioned statements of Imam
al-Hadi, with the conviction of supporting whoever rises to this matter from them through
capital, life, and offspring.

He then points to holding onto the Qur’an, the Messenger, the Commander of the Faithful, and
the prior Imams from his sons. For, the afraid and obscure Imam is not known by name to some,
other than those who live near him. He will unequivocally not go against the book of Allah, the
Sunnah of his Messenger (S), the call of his father ‘Ali, nor the path of his forefathers from the
righteous, and God-fearing Imams. The Hadith of the two-weighty things attests to that which we
have stated. As such the believer dies the death of the Muslims, and all that was mentioned will
intercede for him under the King, and the Collector of debt - Exalted is He - for, he who loves a
people is raised among them. We ask that Allah causes us to die the death of the people of Islam,
and that He causes us to benefit from the guardianship of Muhammad, and his progeny. We ask
that He makes us of their supporters, and aids, and not of those who draw enmity towards them
and forsake them. Ameen, O’ Allah, Ameen.

Thereafter, al-Imam Abu Talib, Yahya b. al-Hussein al-Haruni, al-Hassani commented on the
aforementioned exegesis of Imam al-Hadi by saying: This is that which is authentic, as opposed
to that which some of the people presumed - that it is necessary for there to be an Imam who is
known in every era, for such cannot be farther than the truth.

Commentary: What the Imam is intending to say is that it is not a condition that there has to be
an Imam in every era, if the situation of the progeny is that in which they are in a state of
obscurity, such a matter is unbearable. It is inconceivable that knowing who the Imam is, is an
obligation when the situation is that of obscurity, and lacks an open, just call to the people. And
to those whom such is their state of affairs, they ought to hold onto the Qur’an, the Messenger

95
al-Iydhah Sharh al-Misbah

69
(S), the Commander of the Faithful, and the previous Imams from his sons. While maintaining
the motivation, and conviction to rise with the caller from the progeny of Muhammad (S), from
the sons of al-Hassan, or al-Hussein. In this matter following in his religious affairs the prior
Imams, ‘Ali, al-Hassan, al-Hussein, Zayn al-’Abidin, Zayd b. ‘Ali, and those who came after.
And it is necessary that one does not go against them in that which they reached a consensus on
in matters of Usul (fundamentals of the religion), and in such the believer enters the vicinity of
those who will die the death of Islam, even if he did not know who the Imam of his time was in
terms of name, and description. For, this is requesting that which is unbearable, as the Ja’fariyah
do, and that is an impossibility. That which the Ja’fari say regarding the Imamah of someone
who is occult, is a matter which is extensively far from truth, and reality. That which the
Zaidiyyah say, is that which is the most just of the positions, and this is not to say that one is
entertaining their biases, rather that which testifies to this is the middle course that the Zaidiyyah
take ahead of the varying sects when interpreting this honorable Hadith. For, it is between those
who make this Hadith apply to tyrants, corrupt rulers, and unjust sultanates, how can one say
these are the proof of Allah on earth? And between those who simply disregard it, not
maintaining its significance; and those who consider it to apply to the Imams of imagination, and
illusion, those who do not benefit, or haram anyone. Those who do not solve any problems, or
generate any solutions. A disadvantaged person they did not support, a lost person they did not
guide, the truth they did not defend; in the face of injustice they did not become angry, so how
can one say that these are the Imams of the time, and the proofs on the world; how can it be said
that the believers are obliged to believe in someone whose description is such? The Ahl al-Bayt
have taken the middle ground between these positions, for they did not say that the earth can be
free from a proof on the earth, either apparent, and known, or afraid, and obscure - not occult.
Moreover, the Ahl al-Bayt did not obligate the Muslims to know who the afraid and obscure
Imam from the progeny of Muhammad. They made the Qur’an, the Sunnah, the Commander of
the Faithful, his sons, and the sons of al-Hassan, and al-Hussein markers that will lead them to
dying the death of Islam, while seeking in their capacity who carries the characteristics of the
early Imams of the Ahl al-Bayt, from the later Imams. If they are unable to find him, then Allah
does not burden a soul ahead of that which it can bear, and the individual is with whom he loves

Returning to al-Imam al-Natiq bil-Haq al-Haruni:

If an individual says: Do you permit that the world can be free from an Imam for an extended
period of time?

It is said to him: If what is intended by the question, that the earth is free from someone who is
fit for Imamah, and can lead the affairs of the Muslims from the Ahl al-Bayt of the Messenger (S)
then such is what the Zaidiyyah do not adhere to, and do not deem it a legitimate position to

70
take96 However, if what is meant is that the world may be devoid from someone who rises to the
Imamah (openly), due to impermiting circumstances, and unfeasible situations, then that is
fine.9798

And from there the Husseini Imam, Manikdeem99 Ahmed b. al-Hussein says: Know that our
position (the Ahl al-Bayt) is that no era is devoid of an Imam, and by that we do not mean an
Imam that is always in action, for it is known that in some instances that is not the case. Rather,
what is meant is that no era can be free from someone (from the Ahl al-Bayt) who is befitting for
Imamah.100

Commentary: When he mentioned that the case is that an Imam is not always in action, he
intended the Imam that is afraid and obscure, who is not famously known, as opposed to one
who is occult. For, an Imam that is occult cannot be one who exerts action in the community,
because if the conditions permitted the obscure Imam, he would rise and make his call known to
the people.

Know that this interpretation of the Hadith with the consensus between the Muslims regarding its
authentic attribution to the Messenger of Allah (S) is the nearest of interpretation, and exegesis
that are in line with the intellect, and tradition. And we find that the Hadith of the Messenger of
Allah (S) maintaining this understanding: He who hears our call, the Ahl al-Bayt, and does not
answer it, Allah will cause him to plummet face first into the hellfire. And what is meant by ‘our
call’ is: An invitation to pledge allegiance, and to call people to pledge allegiance it is necessary
to rise openly, and this quality is present in the apparent, and known, or the afraid, and obscure
from their varying particularities. And his saying (S): In the face of every innovation that seeks to
demean Islam, a member from my Ahl al-Bayt will guard against it, and will clarify the truth
from falsehood. Repelling the plots of the plotters, so be cognizant O’ people of intellect, and
trust in Allah. And it necessitates that this member from the Ahl al-Bayt is one who is apparent,
and known, not someone who is occult, as it is maintained. The quality of appearance is present
only in those who are already apparent, or in those who are obscure; the difference between the
two is being famously known by the people. All these are preliminary points that are in response
to the second statement from the Imamiyah.

96
I say: It is exactly what Imam ‘Ali said in Nahjul Balagha (By Allah indeed, the world is not void from one
who maintains the proof (Hujjah) for Allah).
97
I say: It is exactly what Imam ‘Ali said in Nahjul Balagha (or afraid, and obscure) and obscurity is due to
fear, oppression, and the lack of supporters.
98
al-Da’amah: pg, 226-227.
99
His name means the face of the moon in Farsi.
100
al-Da’amah: pg, 226-227.

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2 - The Imamiyah said:

al-Imam al-Hadi ilal-Haq, Yahya b. al-Hussein said (in al-Ahkam):

He who awaits the truth, and those who the matter is their right, is as the one who fights for the
sake of the Lord of the worlds, and from that is what reached us from the Messenger of Allah (S):
He who conceals himself for the sake of awaiting the caller from us the Ahl al-Bayt, or was one
who awaited the member from us who will rise, is as the one who is soaked in blood between his
helmet, and sword, for the sake of Allah with his blood.101

● Does not the saying of al-Hadi ilal-Haq: ‘He who conceals himself for the sake of
awaiting the caller from us the Ahl al-Bayt’ indicate that what is meant is a caller who is
alive that has become occult, who the people await with their swords prepared for his
arrival at any time?

The Zaidiyyah said:

This Hadith can be taken into two viewpoints:

The First Viewpoint:

The one who is intended to be the awaited is the obscure member from the Ahl al-Bayt, who is
fearful, and overcome by injustice, the one who is physically present, not occult! Because he (S)
said: ’He who conceals himself for the sake of awaiting the caller from us the Ahl al-Bayt’
meaning that, he who is firmly fixated on the conviction of supporting the caller from us the Ahl
al-Bayt, and the caller is the one who is openly known, so his position from the words of the
Commander of the Faithful (in Nahjul Balagha) regarding the apparent, and known proofs. Then
he (S) said: ’or was one who awaited the member from us who will rise’ Meaning that, one is
prepared, and waiting to pledge allegiance to the call of the obscure Imam who has hidden
himself from publicly declaring his Imamah. Whenever he calls to himself, and his supporters
rally around him, and he has the needed resources, if such a person is known then one awaits
him. If such a person is not known, then the individual is upon waiting the call from the Ridha
(the accepted one) from the progeny of Muhammad, whenever one knows which member of the
progeny the Imam is, and one is to be anticipating their uprising. He who is ignorant of who the
Imam is ought to seek to know him between the personages of the prophet’s family to the degree
that he can. The Qur’an, the Sunnah, and the example of the previous Imams of guidance are
great instruments to use in identifying the obscure Imam. If such is maintained, then the
individual is upon the obedience, and service to the Imam, as if they were covered in blood for

101
al-Ahkam: 2/502.

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the sake of raising the decree of Allah, and from the death of other than the people of Islam one
is saved, and Allah knows best.

The Second Viewpoint:

What is meant by the one who will rise is the Mahdi, and the caller from the Ahl al-Bayt, he will
be an apparent, or obscure Imam when he raises his call. There is no mishap in utilizing such
terminology, as the word (Qa’im) ‘the one who will rise’ is not conclusive evidence that what is
meant is someone who will rise after an occultation, as the Imamiyah say. For example, we can
refer to the Mahdi (of the end times) as the Qa’im, even if he is not born yet, because he will
unequivocally rise when his time comes. Reflect on what the Imamiyah have mentioned in their
chained source from Ja’far al-Sadiq, when he was asked regarding the Qa’im, and whether he
was an Imam, he said: Yes, an Imam, and son of an Imam.102 I say: examine how the questioner
juxtaposed the word Mahdi, with the word Qa’im, while the Mahdi at the time of al-Sadiq was
not alive, or occult. And such statements in the Hadiths of the Ja’fariyah are many, in terms of
the Imams, or their contemporary companions describing the Mahdi, as the Qa’im before the
arrival of the time of the Mahdi. What is strange is that we found this argument used against the
Zaidiyyah by one of the brothers who converted to the Imamiyah, and I am unsure if he
researched this matter with the necessary research that ought to be done before making such a
drastic change. Can it really be said that this narration from the Messenger (S), that has reached
us from al-Hadi is one which can be taken ahead of its capacity by deeming it an evidence for the
occultation, and life of the Imam? Did this convert not know or examine that the likes of this
narration are ample from the Imams of the Ja’fariyah, and their Shi’a; which would indicate the
falsity of arguing that referring to someone as the Qa’im, does not mean that, that individual is
alive, or occult, or is it the case that the convert does not see that which prickles the eye ahead of
the trunks of the palm trees, and from Allah we seek aid.

Indeed, this also indicates that we may refer to the Mahdi as the awaited one, so is there in such a
description evidence of life, occultation, and awaiting? For, he is truly the awaited one, as he is
promised to us from the tongue of he who does not speak on his own accord (S), does not one
perceive al-Hadi ilal-Haqi saying: ‘We beseech that Allah makes that time hasten and draw
nearer’103 i.e the arrival of the promised Mahdi. Is in such a supplication evidence that a rational
individual will use to deduce life, occultation, and awaiting? Likewise, referring to the rise of the
Mahdi, if someone were to say: ‘O Allah hasten the appearance of the Qa’im from the progeny
of Muhammad, and make us of his allies and supporters’ can one say that this supplication
entails a living, and occult Qa’im? And the answer is: Absolutely not, and there cannot be better
evidence to indicate the falsity of such an argument, then the saying of Ja’far al-Sadiq that was
narrated by the Ja’fariyah, he said: The day of Nowruz is: The day in which the Qa’im of the Ahl

102
Ithbat al-Hudat: 1/109.
103
al-Ahkam: 2/468.

73
al-Bayt will rise, and there isn’t a time that Nowruz arrives except that we expecting the relief,
because it is of our days. The Persians have preserved it, and you have lost it.104 I once again
point to the usage of the word ‘Qa’im’ when referring to one who is not alive, or occult yet. And
I also would like to point to the word ‘relief’ in reference to the Qa’im, with the past indications
of the one being referred to is not alive, or occult yet. Therein the statement of Imam al-Hadi
[proves to be consistent with the Ja’fari understanding], ’We beseech that Allah makes that time
hasten and draw nearer’.

Indeed! Let us examine other instances to cement the argument by providing other lively
examples of naming Imam al-Mahdi as the Qa’im without believing that he is alive, or occult.
Imam al-Qasim b. Ibrahim ar-Rassi says in his poetic lines:

May the relief be brought from Allah Swiftly A Kingdom of the Mahdi, May he rise and
appear

Perceive al-Imam al-Hadi ilal-Haq referring to the Mahdi as the Qa’im, without believing that he
is alive, or occult, as was narrated in some of his poems: With the justice of the Qa’im, the
Mahdi, relief will be for the East, and West. With the poem of al-Hadi we conclude our response
to this argument.

3 - The Imamiyah Said:

al-Imam al-Hussein b. Qasim al-’Ayani narrated that the Messenger of Allah (S) said: After me
there will come calamities similar to the horrors of the darkest nights, and the believers will
assume that their demise has come. Thereafter, Allah will rid them of such calamities with a man
from us the Ahl al-Bayt, a man from my sons, an idle man - I do not mean a man who is idle in
terms of his resolve, religion, and forbearance; idleness due to his young age, his absence from
his family, and his silence during his time while following my tradition, and the tradition of the
Messiah in traversing the lands, preaching, praying, until the auspicious day comes and he frees
himself, and the first among his supporters will be the people of Yemen.105

The Zaidiyyah Said:

This narration was reported from a great Imam, and the means to interpret it is by reverting the
Furu’ (matters of principality), to the Usul (the Fundamentals), and applying it to that which was
authentically reported from the Messenger of Allah (S), and that which coincides with the
intellect; as we will elaborate on, and upon the reliance of Allah we begin:

104
Wasa’il al-Shi’a: 8:173, Bihar al-Anwar: 52/308.
105
‘Adat al-Akyas fi Sharh Ma’ani al-Asas: 2/380.

74
Interpreting this report by those authority is that there will come a time upon the people similar
to the horrors of the darkest nights, the good will mix with the bad, and the truth will become so
obscure that it will be near imperceivable106, thereafter, Allah will relieve such distress with a
man from the Ahl al-Bayt, from the sons of al-Hassan, or al-Hussein. Unknown, in terms of him
being born in a society that does not know him, and that it will not be known that he is the
Promised Mahdi. This is during the time of his youth, where there is a lack of signs that point to
him. It isn’t idleness in the sense that he will not be known in terms of his birth, rather his
lineage to the Messenger of Allah (S), and Haydar al-Karrar will be clear, and recognized. Nor is
it idleness in religion, and forbearance, for their signs are clear on him, and are indicative within
his character. Therefore, it is idleness in terms of not knowing that he is the promised one during
his birth, and the early stages of his upbringing.

Firstly: Idleness due to his young age entails that none would presume that he is the Promised
Mahdi, from the tongue of the Messenger of Allah (S).

Secondly: Idleness, due to his inactiveness at his time. He does not intermingle much with the
people, to the extent that he is not mentioned in their circle, and that he is isolated from them.
Isolation here does not necessitate not being seen by the people, or conversing with them, for ‘Isa
b. Zayd b. ‘Ali was isolated from a group, while living among another. Isolation in the context of
the Mahdi is seclusion, and seldom interaction with the people, and therein the understanding of
idle (‫)خامل‬, is established.

Thirdy: Idleness for the reason of him being distant from his family means that he will leave his
family and move across countries, with the ignorance of the people towards knowing who he is.
Moving between the people, seeking restoration, and removing oppression, and injustice from
the nation of his grandfather Muhammad (S). Seeking to establish the proof (Hujjah), by calling
to Allah in the same manner that the Messenger (S) did in his migration to Ta’if, and Yathrib,
seeking an aid that will support him in the religion. Likewise, the Messiah ‘Isa, with
consideration of the difference of recognition between knowledge of both personalities. He will
be adamant upon maintaining the proof (Hujjah) by spreading the religion, and teaching any
passerby the matters which pertain to the Halal, and Haram. The example of such is that of the
Imam of Yemen, al-Hadi ilal-Haq, when he became a stranger leaving his family, nation, and
nearkin in al-Madinah al-Munawirah, as he migrated towards Yemen saying: By Allah, if this
affair will not be set straight in Yemen, I will return to my family, or I will strike the paths of the
East, and the West until I can establish a proof (Hujjah) for Allah.107 The Mahdi will act in that

106
Within this there is also an indication of the errancy of using the Twelve Caliph Hadiths from the Sunni
sect, as they mention that the religion will remain upright, firm, and that this points to the Imams of the
Imamiyah. For, there is widespreadness of dark calamities, oppression, and injustice in the time of the
occultation and life of the Mahdi - according to the Imamiyah - which entails that the religion will not be
upright, and firm.
107
Sirat al-Imam al-Hadi ilal-Haq: pg, 50.

75
which is in his capacity to spread the religion in the nations, and in this matter the people will
know his merit. Eyes will be moved towards him, his supporters, and lovers will increase from
one nation to another, until the people will gather upon his excellence, and in that manner he has
begun the preliminary stages for the rising of his truthful call, and this transition is what is meant
by the Hadith in terms of the auspicious day coming, and his freedom arriving. He will rise in
calling the people to his Imamah, requesting the allegiances from the pious among the Muslims,
and the people of those nations, and the scholars of the religion will aid him. The first among his
supporters will be the proud people of Yemen, the people of wisdom, and faith who the
Messenger of Allah (S) said regarding them: Faith is found in Yemen, and wisdom is Yemeni, and
this by Allah - Exalted is He - the description of the Imams of the Zaidiyyah, that the people call
to be in their Imams, and it is not applicable to other than them. There is nothing more indicative
of this then the spreading of their Imams in many nations, with the same goals that the Mahdi,
Muhammad b. ‘Abdullah will carry in his encompassing call towards Allah. Look at Zayd b. ‘Ali
in Kufa, al-Nafs al-Zakiyyah in Hijaz, Yahya b. ‘Abdullah in Daylam, Idris of Morocco,
al-Hussein al-Fakhi in Mecca, ‘Ali al-Ridha in Khurasan, al-Qasim ar-Rassi in Medinah, Yahya
b. ‘Umar in Kufa, al-Hassan b. Zayd in Tabristan, al-Hadi ilal-Haq in Yemen, al-Nasir al-Kabir,
al-Utrush in Amol Tabristan, and other great Imams, and in the end times the Mahdi will follow
in the direction of these righteous Imam; by honoring the religion, removing oppression, and
injustice, and dealing with the people rightfully. Allah will grant him His aid, He will grant him
success in his call, and it will be bolstered unlike any other call of a Fatimid Hassani, or Husseini
Imam. Islam will be honored, and revived, and by such the hour becomes nearer, and soon after
the trumpet will be blown, the people will shriek, and the minds will be astounded from the
coming of a compelling day. May Allah grant us all refuse from being among the losers on that
day, and this is the extent of what will be said.

Benefit:

Allah, Allah, O’ seeker of redemption, do not follow that which is ambiguous from the Hadith,
and the mention of occultation, and silence, so as to make this an authenticator to what the
people have said regarding the truthfulness of their claim to their Mahdi the son of al-’Askari.
For the truth is what rises, and nothing can rise above it. If their statements regarding the Mahdi
in particular, and the other nine Imams in general, are that which stem from Allah, and His
Messenger (S), the entire Muslim community wouldn’t have found all this ambiguity in such a
creed, and in this belief of occult Mahdism, and it is necessarily true that the entirety of the
Muslims would not arrive on a consensus on a matter which is erroneous. Do you not perceive
how praying, and fasting have had indicators from Allah, and His Messenger (S), due to their
significance in the life of a Muslim? Do you not see the merits of ‘Ali b. Abi Talib, and the
informing of his authority, leadership, and his right to be followed on the day of Ghadir? His
position from Muhammad (S), his nearness to Ahmed, and his marriage to the Mistress of the

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Women of the Worlds? The marriage that was ordained by the King of King, Exalted is He, and
was attended by Gabriel, Michael, and with them, the other angels of the sky? Do you perceive
how the entirety of the Muslim community did not conceal these reports? They flew in between
their scrolls, were compiled in their manuscripts, and were etched down by their ink pens. The
minds, and hearts preserved their mention, and differed only in their interpretation. Therein, the
issue is not from Allah, or His Messenger (S) when the people differed regarding them, for Allah
was clear of his rightfulness in His noble book, and he was given authority the day the questioner
questioned, the Messenger (S) mentioned his guardianship on the day of Ghadir Khum. He made
his merits clear among the righteous companions, and the people have agreed upon the
authenticity of such Hadiths, and the authenticity of their attribution to the Messenger of Allah
(S), and with all that they erred in inference. To their likes, errancy is understandable, as they
have set as Imams of the religion the likes of Mu’awiyah and his ilk. Among them are reputable
scholars who have chosen negligence, and among them are others who were unable to properly
infer the guardianship of the Commander of the Faithful. They instead published that which they
presumed is a response, and a negation to the Hadiths which mention the guardianship of
al-Murtadha. Thereafter, a group of people came and followed in the footsteps of such scholars,
they took the religion from the mouths of men, instead of contemplating the Qur’an, and that
which was authentic from the Sunnah - making out of it a creed that is attributed to Allah, and
His Messenger (S). Moreover, perceive the mercy of Allah towards His creation, and His eternal
knowledge pertaining to that which will befall the people of differentiation in matters of religion;
He made for them a second weighty thing that they can return to, so that they can use it as a
means to judge between that which they have reached a point of difference in. For, it was in the
eternal knowledge of Allah that the people will differ when it comes to interpreting the verses of
the Qur’an, and their differences will result in varying sects, so He tied the Greater weighty
thing, the Glorious Qur’an with the lighter weighty thing, the Ahl al-Bayt. He made both
weighty things markers of truth, and in doing so made for the people a speaking Qur’an that
frees the people from corrupt beliefs. Therein is the mercy of Allah, that which no sound mind
would deny, and the Messenger ensured that the merits of his Ahl al-Bayt, the sons of al-Hassan,
and al-Hussein were known. He informed the people to follow them, and to adhere to their
leadership, and all that withstanding there were errant inferences, and denial of those who were
inheritors of the book, with consensus that such reports were mentioned regarding them by the
Messenger (S). Therefore, admonition ought to be pointed towards those who such reports have
reached them regarding the Ahl al-Bayt, in the book of Allah, and in the statements of the
Messenger of Allah (S). Following the sayings of men ahead of the utilization of the intellect in
inference. Moreover, perceive - O’ seeker of redemption - the sayings of the Imamiyah that are
exclusive to them ahead of the nation of la ilaha ila Allah (There is no god, but Allah). They
claimed narrations that designate Imams from the Ahl al-Bayt which the Qur’an has not
mentioned, the Messenger (S) did not mention, and the righteous companions did not mention.
They were only found with al-Kulayni, al-Qomi, and al-Mufid. What I am referring to is the
Hadith that designates Twelve Imam by name, and number. Moreover, even the Shi’a of their

77
Imams, and their close confidants did not know of any such Hadiths. How can it be that the sons
of the Imams are ignorant of who the Imams are?! How can it be that the Imams themselves
don’t know they are Imams?! They confined the word Ahl al-Bayt to be that which refers to those
Twelve particular Imams, and whatever the Messenger of Allah (S) said regarding the Ahl
al-Bayt, they juxtaposed it with them exclusively, and claimed that they are the ones who are
referred to as the Ahl al-Bayt in the many honorable Hadiths, and from Allah we seek aid. They
changed that which the Messenger (S) meant, and differentiated between the sons of the
companions of the cloak, the cloak that covered al-Hassan in the same manner that it covered
al-Hussein. They sought to bring these Hadiths (which mention the Ahl al-Bayt), and use them as
proofs for their creed. A question for those of intellect: Why did neither Allah, or the Messenger
(S) make for us a means that we can utilize to reach the Twelve Imams? As was the case with the
obligatory fast, prayer, and the belief in the guardianship of the Commander of the Faithful,
alongside the verses, and Hadiths, and the merit of the Ahl al-Bayt, the sons of al-Hassan, and
al-Hussein; the necessity to hold onto them, and the mentioning of them in the Glorious Qur’an,
so why is there all this ambiguity, and inability to in bring one Hadith that designates the Twelve
Imams by name and number in the works of the Zaydis, Sunnis, or even Kharijites?! Isn’t the
obligation of believing in Imamah a severe one?! Is not belief in their guardianship an obligation
upon men, and women?! Why is it that we find no mention of this in the works of any Muslim
sect, save yours O’ Imamiyah? If you say: Yes, they are mentioned, refer to the Hadith of the two
weighty things, the Hadith of the ark, the Hadith of the stars, and the Hadith of the door, they are
all found in the Hadith works of the Muslims! We say: And on what basis do you consider that
the Ahl al-Bayt that are mentioned in those Hadiths are exclusively your Twelve Imams? If you
say: al-Kulayni narrated, al-Qomi narrated, al-Mufid informed, and al-Tusi transmitted, we say:
This is an unacceptable testimony! For, the testification of one’s school to itself is denied. A
report as such that is particular to you, ahead of the entirety of the Muslim community is
something which condemns you, instead of benefitting you, and what is truly mindboggling! The
saying of some Ja’faris who remark: ’A sect that can be found through the works of their
opponents is more befitting of being followed’, And from Allah we seek aid. How can one not be
astounded when the Ja’fari can not bring forth a single Hadith that designates the Twelve Imams
by name and number, except through their works, or through that which does not bring certitude
from the works of the early compilers? Let one seek to find such a Hadith, and they will find that
they’ll be unable to do so. It is fine to deceive oneself by simply repeating the claim ‘The Hadith
is mass-transmitted’ for under Allah the opponents meet.

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The Occultation: Its Duration and the Appearance

To provide more clarity regarding the corruption of believing in the occultation, or should we say
the Hadith that designates Twelve Imams, as both are linked. We will share narrations that are
clearly fabricated, and lies attributed to the Imams of guidance. Thereafter, let the reader judge
the impossibility of such narrations being attributed to the mountains of knowledge, al-Baqir,
al-Sadiq, al-Kadhim, and others - upon them be peace - because they are narrations which one
would doubt their attribution to laymen, let alone a scholar, let alone the greats from the progeny
of the Messenger (S), thereafter, let one examine the other Ja’fari narrations they’ll find that they
will not differ much [with that which will be mentioned].

1. From Muhammad b. al-Fadhil, narrated from Abi Ja’far, he said: You will remain for six
of your time not knowing who the Imam is, I said: How long is the six - May my soul be
your ransom -? He said: Six days, or six months, or six years, or sixty years.108

Commentary: More than a thousand years have passed, let alone sixty! All that withstanding,
the Imam is still not known, moreover, examine the statement of al-Sadiq: ‘Six days, or six
months, or six years, or sixty years’. It’s as if he is unsure, yet he is someone who has the
knowledge of the unseen, is the scholar of the Ahl al-Bayt, and is an infallible (according to the
Ja’fariyah).

2. From ‘Abdullah b. Sinan, from Abi ‘Abdullah, he said: In the Qa’im there are attributes
which resemble that of Musa b. ‘Imran, I said: What attributes are those in him which
resemble Musa b. ‘Imran? He said: The concealing of his birth, and his occultation from
his people. I said: For how long did Musa become occult from his family, and people? He
said: Twenty-eight years.109

3. From al-Thamali, he said: I said to Abi Ja’far: ‘Ali (a.s) would say: Until the seventy
calamities, and he would say: After the calamities there is ease, and the calamities have
passed, but we are yet to find ease? Abu Ja’far said: O’ Thabit, during that time Allah
had decreed it to be until seventy. However, when al-Hussein was killed the anger of
Allah increased upon the inhabitants of the earth, so He delayed it until the one hundred
and fortieth. We have informed you, but you have lost that which we conveyed, and
unmasked that which was concealed, so Allah extended that matter.110

Commentary: Reflect, O’ claimant of a Hadith that designates Twelve Imams, an occultation,

and the Mahdi, how can it be that the matter was timed by Allah at the seventieth year! Meaning

108
Ithbat al-Hudat: 3/576, a Hadith similar to it is found in Usul al-Kafi: 1/338.
109
Kamal al-Din: 1/152.
110
Usul al-Kafi: 1/368, Mustadrak al-Wasa’il: 12/200, Bihar al-Anwar: 4/114, Tafsir al-’Ayashi: 2/218,
Ghaibat al-Tusi: 428, Ghaibat al-Nu’mani: 293.

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that it would be at the time of the birth of al-Sadiq approximately, meaning that al-Sadiq was
supposed to be the Mahdi of the Muslims, and al-Sadiq said: This matter was decreed to me, but
Allah has chosen to delay it. He shall act afterwards with my progeny that which he pleases.111
The matter was delayed, due to the anger of Allah towards the killing of al-Hussein. Linking this
narration to the previous narration of Abi Ja’far, and the narration of al-Sadiq who is the Sixth of
the Twelve Imams, and the Messenger (S) died before the killing of al-Hussein, and he had
informed of there being Twelve Imams before Allah was angered by the killing of al-Hussein,
and ‘Ali al-Qomi narrated this in Kifayat al-Athar from twenty-six companions, and all that
withstanding al-Sadiq says: ’The matter was decreed to him’ and al-Baqir says: ‘It was in the
Seventieth’ and they came after the time of the Messenger of Allah (S), and the Messenger (S)
had already informed of Twelve Imams by name and number, so what is the reason for this
discrepancy? We hope in this is a means for those of intellect to reflect, for if the case of the
occult Mahdi of the Imamiyah was established, there wouldn’t be a need to delay matters from
the seventieth, to the one hundred and fortieth, which is also the era of al-Sadiq, because he died
in the year (148 a.h). The matter which pertains to the appearance of the Mahdi is that which will
undoubtedly occur, and the knowledge of Allah pertaining to the time of his appearance is one,
and unchanging. The knowledge of Allah does not change, or reconfigure in matters which are
predestined according to the Imamiyah today. However, with the corrupt belief of Bada’ it will
change, irrespective of their embellishing phrases regarding it! Bada’ will occur, so it is
permitted that Allah knows the Mahdi will rise in the year (70 a.h), and then Allah will
contradict this knowledge, and receive different knowledge that the Mahdi will rise in the year
(140 a.h), thereafter Allah will contradict this and delay it to whenever He decrees! Today, the
Imamiyah may refuse to believe in Bada’ when it comes to matters that pertain to that which is
decreed, especially in the case of Imamah being transferred, Allah changing His mind from
Isma’il to his brother Musa al-Kadhim, and such a belief (in Bada’) completely annihilates the
claim of there being a Hadith that designates Twelve Imams, to the extent that it highlights the
impossibility of its existence, because it contradicts that which the Messenger of Allah (S) spoke
of (in designating Twelve Imams), one cannot deny that Dawud b. Muhammad b. Abi al-Qasim
said: I said to Abi Ja’far - Muhammad al-Jawad -: Does Bada’ occur to Allah in matters which
are pre-decreed inevitable?112 And how can it be otherwise so? The treatise of al-Sheikh
al-Balaghi is quite clear that Bada’ occurred in the persons of the Imams, so refer to it and reflect
over the ignorance of the Shi’a Imam after Imam, so if Allah can change that which is
pre-decreed as al-Jawad informed, what is that which makes you certain - O’ Ja’fariyah - that
Allah wouldn’t change His mind when it comes to the occult Mahdi and decide to never let him
appear, and instead cause the hour to arrive without the sign of the appearance of the Mahdi, for
Allah does as He please?! If you were to say: This would mean that Allah would make the saying
of the Messenger (S) a lie, which would never happen. We say: Doesn’t the previous report of
al-Sadiq do that? When he said that the affair has reached him, but Allah has decreed to extend

111
Ghaibat al-Tusi: 428, Bihar al-Anwar: 52/106.
112
Ghaibat al-Nu’mani: 302, Bihar al-Anwar: 52/250.

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it, is this not a clear negation of there being a Twelve designated Imam report? And from Allah
we seek aid.

Yes, also our dear reader, do not disregard linking the reason that al-Sadiq mentions with the
previous narration to al-Thamali, in terms of the timeframe being extended. The reason for the
timeframe being extended is because they openly spoke about the Hadith of the Imam and made
it widely known. Perceive this matter, how al-Sadiq the proof (Hujjah) upon the people of his
time, is not permitting his companions to inform the people of that which he narrates to them. Is
it not the right of the Muslims to hear what al-Sadiq, the proof (Hujjah) upon them on judgement
day has to say? In the same manner that al-Thamali, and the close Shi’a of the Imams did? It is
as if I can see the Ja’fari shouting ‘it was due to Taqiyyah!’. The minds have indeed become lost
between Bada’, and Taqiyyah, and from Allah we seek aid.

4. From Muhzim al-Asadi, he said: I asked Abi ‘Abdullah: Inform me - May my soul be
made your ransom - when will this matter which you are awaiting arrive, for it has been
lengthy? He said: O’ Muhzim, the timers have lied, and the hasteful have perished. 113

Commentary: Reflect over this narration, it is maintaining that it is completely impermissible to

identify the time in which the occult Mahdi will arrive. The one who fabricated this report from
al-Sadiq was tactful, and foolish. For, when he saw that the followers of his sect of the Ja’faris
would presume times from their own accord, resulting in falsifying one promised day after
another, expecting that day to be the day in which the Qa’im rises, but he doesn’t, causing the
Shi’a to become turbulent. Thereafter, presuming another day claiming that it is the day which
they speculate the Imam will rise, and then he doesn’t rise, especially after the speculations
increased - in one instance it was after the fall of Abbasids 114 In another, it was after the rise of a
fire which burned the homes of the Umayyads115 And another was near the time which
Muhammad b. Ibrahim Tabataba al-Zaydi rose in Kufa.116 The fabricator of this Hadith sought to
put an end to these continuous timings, so he attributed a number of narrations to more than one
Imam, and those who were known to narrate from the Imams, which all overlap at the
mentioning of ‘The timers have lied, the presumers have lied’ and in doing so freed the
Ja’fariyah from that quagmire. And that is what pertains to his tactfulness. As for what pertains
to his foolishness, in the content of the narration that he attributes to al-Sadiq - May my soul, and
the soul of my father be his ransom - where Muhzim al-Asadi says ‘when will this matter which
you are awaiting arrive, for it has been lengthy?’ Notice how al-Muhzim has tied the attribute of
waiting to al-Sadiq, and notice the response of al-Sadiq ‘the hasteful have perished’. Is not
al-Sadiq by virtue of this narration of those who are among the waiters, and those who are hasty?

113
Usul al-Kafi: 1/368, Ghaibat al-Tusi: 426.
114
Bihar al-Anwar: 52/272.
115
Tafsir al-Qomi: 2/374, al-Burhan: 4/381, Nur al-Thaqalayn: 5/412, al-Safi: 5/224, al-Bihar: 52/188, ithbat
al-Hudat: 3/553.
116
Bihar al-Anwar: 52/181.

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That which indicates this is the saying of Muhzim ‘it has been lengthy’ it also necessitates to
consider al-Sadiq among those who are perished for being hasty towards the appearance of the
Mahdi, and those supplicate by saying ‘O’ Allah hasten the relief of Muhammad, and the
progeny of Muhammad’. According to that logic, the Ja’fari will perish today undoubtedly, and
from Allah we seek aid.

With that we will conclude our remarks regarding the understanding of Mahdism, and occultism
that the Ja’faris claim for their Twelfth Imam, Muhammad b. al-Hassan al-’Askari, and within it
is clarity for the falsification of his Imamah, Mahdism, occultation, and the weakness of the
arguments of the Ja’fari which are used to prove it, as well as the turbulence of what was
mentioned in the Ja’fari works regarding him, and his occultation. Allah praise is due to Allah
Lord of the worlds.

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Returning to our remarks regarding Imam al-Mahdi, Muhammad b. ‘Abdullah in the
viewpoint of the Shi’i Zaydis:

We have proved in the beginning of our treatise, the narrations which the Zaydis maintain to
establish the appearance the Mahdi in the end times, from their early reliable Imams, without the
need to point to the narrations of Ahlul-Hadith from the Sunni sect. We have pointed towards his
birthplace, the place of his appearance, and the duration of his rule. Thereafter, we pointed to the
attributes of Imam al-Mahdi in the viewpoint of the Zaydis from the tongue of al-Imam al-Hadi
ilal-Haq, Yahya b. al-Hussein.

Here we will mention what is meant by the Zaydi understanding of viewing every Imam that
rises with the duties of Imamah from the sons of Fatema as the Mahdi of his time.

Every Fatimid Imam is the Mahdi of his Time

al-Sayyid ‘Abdullah Hamidaddin said in his remarks on the Mahdi in the viewpoint of the
Zaidiyyah: The Zaidiyyah obligate that in every era there ought to be an attempt to ensure that
there is a Mahdi that fills his era with justice, and equity. And it is such, does one not see that the
Messenger of Allah (S) was the Mahdi of his community, and its guide at his time, and that the
Imamah is the inheritance of Prophethood, and it is set in its place with consideration between
their differences. For, the Imam is in the place of the Messenger (S) in terms of organizing the
affairs of the Muslims, establishing justice between them, and judging by that which Allah has
revealed in His Glorious Qur’an. In terms of enjoining good, forbidding evil, being dutiful
towards the poor, and the disadvantaged, and being charitable towards the widows, and orphans;
spreading knowledge, and encouraging the Muslims to be knowledgeable in that which pertains
to their religion. We have clearly mentioned that which pertains to the qualities of the Imams
from the tongue of the Zaydis, and Ja’faris that which is conclusive, and suitable so refer back to
it. He who has such qualities from the Imams, he is in due right to be the Mahdi of his era, and
the Mahdi of the endtimes will be one who firmly carries such qualities as well. And he will be
known by carrying the same qualities that the Zaydis obligate to be found in their Imams, as well
as those qualities which the Messenger of Allah (S) informed to be part of the Mahdi of the end
times, explicit, and implicit indications of the qualities of completion that the al-Imam al-Mahdi
Muhammad b. ‘Abdullah will carry in tandem with the righteous predecessors of the Ahl
al-Bayt, his consistency with his forefathers in calling to the way of Allah. It is also important to
note that the Messenger of Allah (S) specified that the Mahdi of the end times will be from the
sons of Fatema, the Ahl al-Bayt have reached a consensus that the Imamah is in the sons of
Fatema, from the sons of al-Hassan, and al-Hussein - this indicates a correlation between the
qualities of Imamah that the Zaydis specify in their Imams, and the qualities which the Promised
Mahdi carries one would find the parallelity between the Zaydi belief in Imamah. As for those
who look with displeasure towards the monopoly that the Zaydis give for the Fatimids in

83
Imamah, aside from others is oftentimes a group which does not which does not put forth as
conditions, the conditions that the Zaydis set for their Imams. The conditions that the Zaydis set
are the conditions that the Messenger of Allah (S) would be pleased with and would only accept
for those who would lead his community. Truly, the Messenger of Allah (S) is pleased with the
sons of Fatema who occupy such conditions, and maintain blessed actions as Imams for the
Muslims. He pointed to those who are guardians of the book, who would not reach an erroneous
consensus, and by virtue of that the verse of purification was revealed. He told the Muslims to
follow their leadership, embark their ark, support them, rise with them; provide them their right
of endearment, and that there is no era which is free from one who rises to the call of truth from
them.

Indeed! However, the scholars of the sultanates bat a blind eye towards the necessary conditions
that ought to be present in an Imam, with their knowledge of those conditions, and their
knowledge of those who are more rightful to the position of leadership than their sultanates.
Oftentimes, the emotional claim of egalitarianism to not differentiate between the people through
lineage, and to consider the difference between the Fatimid, and the non-Fatimid to simply be
that of piety, is a trend which although existed in the time of Nashwan al-Humayri has now
become exacerbated. The reason for this is due to the ignorance towards its great fruition, and the
ignorance towards favor, and favoring in Islam. For, if it is permitted to deem the Zaydis as
triablistic by limiting the Imamah, it would be permitted to deem the Messenger of Allah (S)
triablistic by praising his Ahl al-Bayt ahead of others to such a great extent, and this is found
recorded in the works of Hadith. It would be permitted to deem the Messenger (S) tribalistic
when he chose that the leader of the Muslims in the end times would be a Hashemite, Alawaite,
or Fatimid. Upon such the claim of those who consider Zaydis tribalistic for limiting Imamah in
the Fatimids is spoiled, and if such people would come among them, and know their great merit,
worship, and history, they wouldn’t have advanced the one they favored ahead of the one who is
favorable117, and claim that they aren’t close minded Zaydis! This era is no longer the era of
merit, and from Allah we seek aid. These statements represent the entirety of the Zaydis, those
who claim that some Zaydis consider the legitimacy of the Imamah of the one who is favored,
ahead of the one who is favorable and say it is the creed of the Ahl al-Bayt and the Zaydis relate
such from the works of Milal and Nihal, and articles which seek to give an expository of who the
Zaydis are which stem from the works of the generality118 and fringe Zaydis who are known to
be disoriented in their own theology. It has reached the point where some have said: ‘The Zaydis
have only adopted this position so they can escape insulting Abu Bakr, ‘Umar, ‘Uthman, and find
an excuse to legitimize their Imamah while maintaining the superiority of ‘Ali above them!’ And
in such is a blatant slander against the Zaidiyyah, for no Zaydi believes in the Imamah of the
favored, ahead of he who is favorable, nor do the Zaydis believe in, or consider legitimate the
Imamah of the three Sheikhs. Perhaps the root of the controversy that stems from those who say

117
Referring to those who advanced Imam ‘Ali.
118
For instance, the Muqaddimah of ibn Khaldun: 1/197.

84
the Zaydis believe in the Imamah of the favored with the presence of the favorable stems from
the works of Milal and Nihal that introduces the Sulaymaniyah, a group of Zaydis who followed
Sulayman b. Jurayr - May Allah mercy on him - 119 Causing some to make this the position of the
entirety of the sect, while others rely on the statement of Zayd b. ‘Ali when a group of Shi’a
came to him and said: What is your position - May Allah have mercy on you - regarding Abu
Bakr, and ‘Umar? He said: May Allah have mercy on them, I have not heard a member from my
Ahl al-Bayt disassociate themselves from them, and I don’t say except that which is good
regarding them, they said: Why then do you rise seeking retribution for the blood of your Ahl
al-Bayt? He said: We are the most rightful of the people when it comes to this matter, but the
people went ahead of us, and pushed us away from our right, and such action did not amount to
Kufr in our eyes, they ruled and they ruled justly thought the Qur’an, and the Sunnah.120
Resulting in the misunderstanding that such statements from him give legitimacy to their
Imamah when he did not disassociate himself from them, and said that they worked according to
the Qur’an and the Sunnah. In this there is no evidence for what they have deduced, indeed
Imam Zayd said that Abu Bakr, and ‘Umar ruled by the Quran and Sunnah, for as Imam Zayd
said, they took a position which they were not in the right to do so, and they advanced a position
that ‘Ali was more deserving, worthy, and fit for. They gained leadership over the affairs of the
Muslims unrightfully, however, they acted justly in accordance with the book of Allah, and the
Sunnah of the Messenger (S) in most of their cases. As for the saying of Imam Zayd that this
advancement ahead of Imam ‘Ali did not reach a degree of Kufr, such is our belief. For, the
Zaidiyyah believe that the Sheikhs erred when they did not infer, understand, conceive, and
perceive the inauguration of Imam ‘Ali from the Messenger (S) on the day of Ghadir, his
position from the Messenger (S) being that which Harun was to Musa, his brotherhood with the
Messenger (S) in this world, and the next, the verses of bara’a which only the Messenger (S), or
‘Ali can reach. The case of the Sandal, and other many instances, and we haven’t known greater
errancies from them which amount to this, and whether it results in them being considered
Fusāq, the Zaidiyyah have chosen to remain silent on this matter. The majority of the Zaydis do
not insult, nor praise them, and some have gone on to praise them (send Tardhiyah), due to their
virtuous stances with the Messenger (S) in the beginning of his Prophethood, and supported him
with their wealth, lives, resources, and were present alongside him in his expeditions, and they
had a hand in defending Islam, indeed! This is the most that can be deduced from the narration,
and there is no indication of accepting the Imamah of he who is favored by the people, ahead of
the favorable. The statement of the Zaydi Imam, Yahya b. al-Hussein al-Haruni collapses such
claims when speaking about (Tafdhil) favorability: It is impermissible to abandon he who is
favorable - in qualities, and attributes - or he who is favorable in Imamah by any means… The
evidence for this is the consensus of the companions that the Imamah is only for he who is most

119
al-Bidaya wa'l-Nihaya, Kitab al-Ta’rifat: pg, 160. al-Milal wa al-Nihal lil-Sharistani: pg, 128.
120
al-Bidaya wa'l-Nihaya, ibn Kathir: 9/330. Tarikh al-Tabari: 4/204.

85
fit.121 Likewise, the Star of the Pure Progeny, al-Qasim ar-Rassi was asked about the presence of
two Imams in one time, and he pointed towards the right of the favorable, ahead of the favored
by saying: As for the Imams, there will be one who is more favorable than the other, so the one
who is less meritorious would step down, as it is obligated upon him to place ahead of his
position the Imam that is more superior in religion, and knowledge that is because Allah -
Exalted is He - says in His book: {over every lord of knowledge there is one more knowing.}
[12:76]122123 al-Shafi’i one of the Islamic jurists has also went towards adopting this position
according to that which Abu ‘Asim al-’Abadi relates 124 Ahmed b. ‘Abdullah al-Tabari in his
book al-Riyadh an-Nadhrah fi Fadha’il al-’Asharah125 records this position (of al-Shafi’i) as
well, and as such the contention of permitting the Imamah of the favored (al-Mafdhul) with the
presence of the favorable (al-Fadhil) is negated, and that which furthermore supports, and
maintains this position is the testimony of the Sadat of the Ahl al-Bayt, which indicate their
unacceptance of the Imamah of the favored, ahead of the favorable.That which relates the
position of the Zaidiyyah towards the errancy of the Imamah of the favored, ahead of the
favorable is recorded by al-Mawlah al-Hujjah al-Sayyid Majd al-Din126 in which he mentions the
consensus of the Ahl al-Bayt regarding the illegitimacy of the Bay’ah, and Imamah of Abu Bakr,
the Mawlah - May Allah grant him success - said: How can the Bay’ah to them be legitimate
when Ahl al-Bayt al-Nabuwah, from their first, to their last, their predecessors, and successors
all reached a consensus regarding its illegitimacy, and they only differed in their position
towards the three Sheikhs, as for the Bay’ah being a legitimate one, and their Imamah being
established, none from the Ahl al-Bayt held such a position.127 That which strengthens the
consensus mentioned by the Mawlah - May Allah grant him felicity - is the consensus which was
mentioned before him by the pride of the progeny, and their jurist al-Hassan b. Yahya b.
al-Hussein b. Zayd b. ‘Ali when he said: The scholars of the Ahl al-Bayt have reached a
consensus that the greatest of people after the Messenger of Allah (S), and the most rightful to
his position is ‘Ali b. Abi Talib, then after the Commander of the Faithful is al-Hassan, and
al-Hussein, and then the scholars from the Ahl al-Bayt, and those among them from the
righteous.128 We also find Ibrahim b. ‘Abdullah al-Hajbi maintaining that the Sadat from Bani
Hashim in their time did not maintain the position of favoring the Sheikhs ahead of ‘Ali, as he
says when speaking with al-Shafi’i - May Allah have mercy on him -: I have not seen a single

121
al-Da’amah, by Yahya b. al-Hussein al-Haruni, pg. 102, 105, and it is the book which is printed under
the name al-Zaidiyyah, and attributed to al-Sahib b. ‘Abad - May Allah have mercy on him - and that is
incorrect.
122
Translation by: Pickthall.
123
Majmu’ Kutb wa rasa’il al-Imam al-Qasim ar-Rassi: 2/641.
124
Tabaqat al-Shafi’iyah al-Kubrah: 2/121.
125
al-Riyadh an-Nadhrah: 2/173.
126
https://ziydia.com/Author/10
127
Majma’ al-Fawa’id: pg, 393.
128
This report was narrated by Musnad of the people of Kufa, al-Hafidh Abu ‘Abdullah Muhammad b. ‘Ali
al-Bathani, al-Hassani, al-’Alawi in his book al-Jam’i al-Kafi: 6/178, and from him al-’Allamah Muhammad
b. Hussein al-Houthi transmitted the report in his Mukhtasar: al-Mukhtar min al-Ahadith wa al-Athaar min
Kutub al-A’imah al-Athar wa Shi’atihim al-Abrar, pg. 723, and from him we have transmitted.

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Hashemite placing Abu Bakr, and ‘Umar ahead of ‘Ali - May Allah be pleased with him - except
you!129 And that which strengthens this reality is what was narrated by al-Bukhari (in his Sahih)
narrated from the Mother of the Believers ‘Aisha, regarding the position of Imam ‘Ali from the
Bay’ah of Abu Bakr, and the Bay’ah of the people of Saqifah to him, when he remained isolated
for six months, angered by the advancement of the people ahead of him towards the Caliphate,
and he was of those who was given authority on the day of Ghadir in front of the large
congregation of Muslims, and among them were a group of companions such as Talha, and
al-Zubayr. His delay in giving Bay’ah is an indication of his unacceptance of the Imamah, or the
Caliphate of those who achieved it. How can he not be angry, and protest when he saw that the
people have acted unjustly towards him, and he was the most rightful to that position, and he is
the rightful one, al-Bukhari records (in his Sahih) a dialogue which carries the indications of
innocence in the position of Abu Bakr, as he said: We did not become envious towards a blessing
that Allah has made for you, rather we saw that we had a hand in this matter, and we saw that it
was placed in front of us so we desired it.130 Likewise, the position of the son of the Messenger of
Allah (S) al-Hassan b. ‘Ali when he sent a letter to the people of Basrah informing them that they
(‘Ali and his sons) are more rightful to take the position of the Messenger of Allah (S), he said:
Allah sent Muhammad when people were upon misguidance, and with him He guided the people,
thereafter, he was taken by Allah, and we are the most rightful heirs of his position! However, a
people advanced us, and they sought to seek that which was right according to them. We chose
not to stand in their way, due to being wary of the flames of conflict, until a people after them
came and further changed, and we fought them.131 And in another letter by Imam al-Hassan that
he sent to Mu’awiyah b. Abi Sufyan: We have been amazed at the pouncing of those who jumped
upon us and our right, and the sultanate of our Prophet (S), and they were those of virtue, and
nearness in Islam. We chose to not disputate them, out of fear for the religion.132 Maintaining the
consensus that was narrated by the jurist of the Ahl al-Bayt al-Hassan b. Yahya, and al-’Allamah
al-Muayidi that which was recorded, and that which is recorded of the felicitous martyred Imam
Zayd b. ‘Ali: We were the most rightful towards this matter, but the people advanced us, and
pushed us away from it.

129
al-Imam al-Shafi’i the grand jurist of the six, pg. 264, and it is from Tabaqat al-Sibki: 1/194.
130
Sahih al-Bukhari: Hadith, 3398.
131
al-Sahabah ‘nd al-Zaidiyyah, by Muhammad Salim ‘Azan, he transmitted it from Minhaj al-Qarshi -
Makhtut (Manuscript), and Ma’athir al-Abrar: 1/232.
132
al-Sahabah ‘nd al-Zaidiyyah, by Muhammad Salim ‘Azan, he transmitted it from al-Hada’iq
al-Wardiyyah 1/169. Maqatil al-Talibiyyin: pg, 56.

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Moreover, that which also strengthens this position is the action of Imam al-Baqir with the poet
of the sons of Fatema al-Kumayt b. Zayd, when he recited the final set of poetic lines in his
vicinity stating:

The day of planting, the day of Ghadir Khum He made for him the Wilayah had he been obeyed

َ ِ‫ابان ل ُه الوال َية لو اط‬

‫يعا‬ َ ‫الدوح دو ُح غدير خ ٌم‬
ِ ‫ويو َم‬

But the men pledged allegiance to other than him I had not seen equal to such, a conspicuous peril

‫بيعا‬
َ ‫ار مثل َها خطرا َم‬
َ ‫فلم‬ ‫الرجا َل تبا َياعو َها‬
َ ‫ولكن‬

It did not cause me to curse them, however, wrongful was he, the first who advanced

‫صنيعا‬
َ ‫ذاك اوّ لهُم‬
َ ‫اسا َء ِب‬
َ ‫ول ْم ابْلغ ِبهُم َلعنا ولكِن‬

al-Baqir agreed with him through silence, and through such is what indicates his disbelief in the
legitimacy of the Bay’ah of Abu Bakr, and he considered it to be of the most conspicuous perils,
however, all that withstanding he did not consider that his act amounted to Kufr, or that he
deserves to be cursed, and this poem by al-Kumayt b. Zayd - May Allah have mercy on him - is
established, and it is that which is used against the Ja’fariyah to maintain that the great
personages from the Ahl al-Bayt, among them al-Baqir did not curse Sheikhs. It has also been
recorded by al-Ustadh Muhammad ‘Azan in his book al-Sahabah ‘nd al-Zaidiyyah many
evidences regarding the consensus of the Ahl al-Bayt when it comes to their unacceptance of the
Imamah of Abu Bakr, and those who came after him. Likewise, their consensus of not cursing
any of them, we mention this work to those who are interested. Indeed, if this is established, it
has made clear the errancy of those who claim the Zaydis legitimize the Imamah of the favored
with the presence of the favorable133 based on their acceptance of the Imamah of the Sheikhs, and
making it appear that the Ahl al-Bayt accepted this Bay’ah. Those who consider their Bay’ah to
be accepted by the Ahl al-Bayt are incorrect, it is not established, and there is no evidence
whatsoever that points to this. Returning to our remarks regarding al-Imam al-Mahdi, after we
have motivated the intellects to absorb the correlation between the qualities that the Imams of the
Zaidiyyah from the Ahl al-Bayt maintain including the Fatimid lineage, and we have elaborated
over the attributes that have been prophesied in the Mahdi, in which the Fatimid lineage is a part
of. The final awaited one will be the culmination of his predecessors from the Imams of the sons

133
For further research refer to al-Da’amah: pg, 99 and onwards. Also, refer to the discussion over this in
al-Mukhtar min al-Ahadith wa al-Athaar: pg, 772.

88
of ‘Ali, and Fatema. It is also worth noting that when the Zaydis maintain that every Imam of
theirs is the Mahdi of his time, it does not negate their belief in the coming of an Imam in the end
times who has been described and pointed to by the Messenger of Allah (S). Allah will reunite
his affairs in a night, meaning that Allah will make easy for him the means of victory, and
acceptance from the people, and that which he needs in order to lead the Muslims, he will rise
and call to his Imamah in a night, or few nights.

89
Conclusion

We have now concluded this treatise, and we ought to point to a reality, that al-Imam al-Mahdi is
a hope which is needed by the entirety of the Islamic community, so that he may give honor to
the religion of Allah, and the Messenger of Allah (S), and so that he can make it upright over all
religions. However, we ought to not become lazy, or dependent, and claim inability to reconcile
ourselves, our community, and the Islamic society by seeking to enjoin good, and forbid evil in
any degree of those three levels mentioned. It is possible for everyone to be the Mahdis (restorer)
of their community by seeking to carry the mannerisms of the Mahdi, which are the mannerisms
of the beloved al-Mustafa (upon him and his progeny be peace).

With this quote we will conclude our treatise on al-Imam al-Mahdi, and that which has
surrounded him of false beliefs, which are held regarding him. Here I supplicate to Allah with
the supplication of the Imam of the ascetics, and the pious ‘Ali b. al-Hussein, upon mercy and
acceptance: O’ Allah cause me to speak with guidance, grant me piety, give me success to that
which is most purified, and use me to that which is most contentful to You. O’ Allah I ask that
you guide me to the most steadfast of ways, and cause me to live and die upon Your religion.
Grant me a righteous guidance that I may enjoy, and never change; and a truthful path that I
may not deviate from. Grant me a righteous intention that I may not find doubt in, and complete
that for me in consistent obedience, holding to the congregation, refusing the people of
innovation, and those who judge by their conjured opinions. O’ Allah guide me if I find myself
reluctant between matters to the most guided of them, and in the ambiguous of actions the most
purified of them, and if the groups differ, to the most rightly guided and accepted of them. O’
Allah send Your bountiful praise upon Muhammad, and his progeny, peace be upon the
Messengers, and all praise is due to Allah. There is no power, or ability save through Him the
Elevated, the Mighty. Exalted and Praised is He, Glorified is Allah the Mighty.

01/10/1427 A.H

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