Imam Mahdi and your Thoughts.

[Asharp]

Imam Mehdi (as)....In Sunni Books!


For the Sunni brothers, there are six major collections of traditions based on the Sunni standards for verifying the authenticity of a tradition. These six books are:

Sahih al-Bukhari,
Sahih Muslim,
Sahih al-Tirmidhi,
Sunan Ibn Majah,
Sunan Abu Dawud,
Sahih al-Nisa'i.

I just quote few traditions from these six books to prove that a knowledgeable Sunni brother/sister can NOT deny that:

Al-Mahdi (AS) will come in the last days to make a universal Government, Al-Mahdi (AS) is from the Ahlul-Bayt of the Prophet (PBUH&HF), Al-Mahdi (AS) is from the progeny of Fatimah (AS), the daughter of the Prophet (PBUH&HF), Al-Mahdi (AS) is different than Prophet Jesus (the Messiah), Prophet Jesus (AS) will come as one of the followers of Imam Al-Mahdi and will pray behind him in congregational prayer.

Another undeniable fact is that many leading Sunni scholars have written books after books exclusively about Imam al-Mahdi (AS) which I included some of their names at the end of this article. Moreover, Insha Allah in the next article, I will give a list of Sunni scholars who believe that Imam al-Mahdi (AS) is son of Imam Hasan al-Askari (AS), and is alive and went into occultation. In that article will also discuss the special specifications of Imam al-Mahdi which are the points of disagreement between the Shia and the Sunni. The following are only some of the traditions about Imam al-Mahdi which Sunnis admit to their authenticity and existence:

The Prophet (PBUH&HF) said: "Even if the entire duration of the world's existence has already been exhausted and only one day is left (before the day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by my name. He will fill out the earth with peace and justice as it will have been full of injustice and tyranny (by then)."

Sunni References:

Sahih al-Tirmidhi, v2, p86, v9, pp 74-75
Sunan Abu Dawud, v2, p7
Musnad Ahmad Ibn Hanbal, v1, pp 84,376; V3, p63
al-Mustadrak ala al-Sahihayn, by al-Hakim, v4, p557
Jami' al-Saghir, by al-Suyuti, pp 2,160
al-Urful Wardi, by al-Suyuti, p2
al-Majma', by al-Tabarani, p217
Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v9, p144
Fat'h al-Bari fi Sharh Sahih al-Bukhari, by Ibn Hajar Asqalani, v7, p305
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p249
al-Tathkirah, by al-Qurtubi, p617
al-Hawi, by al-Suyuti, v2, pp 165-166
Sharh al-Mawahib al-Ladunniyyah, by al-Zurqani, v5, p348
Fat'h al-Mugheeth, by al-Sakhawi, v3, p41
Kanz al-Ummal, v7 P186
Iqd al-Durar Fi Akhbar al-Mahdi al-Muntadhar, v12, Ch. 1,
al-Bayan fi Akhbar Sahib al-Zaman, By Ganji al-Shafi'i, Ch. 12
al-Fusool al-Muhimmah, by Ibn Sabbagh al-Maliki, Ch. 12
Arjahul Matalib, by Ubaidallah Hindi al-Hanafi, p380
Muqaddimah, by Ibn Khaldoon, p266
and also in the works of Ibn Habban, Abu Nua'ym, Ibn Asakir, etc.

Also: The Prophet (PBUH&HF) said: "al-Mahdi is one of us, the members of the household (Ahlul-Bayt)."

Sunni reference:

Sunan Ibn Majah, v2, Tradition #4085

It is evident from the above traditions that Imam al-Mahdi (AS) is from the Ahlul-Bayt of Prophet Muhammad, so he can not be Jesus (the Messiah; al-Maseeh). Thus, al-Mahdi and Messiah are two different personalities but they come at the same time, al-Mahdi as Imam and Jesus as his follower. The following tradition clearly mentions that Imam al-Mahdi is one of descendants of the daughter of Prophet Muhammad (PBUH&HF):

The Prophet (PBUH&HF) said: "The Mahdi will be of my family, of the descendants of Fatimah (the Prophet's daughter)."

Sunni references:

Sunan Abu Dawud, English version, Ch. 36, Tradition #4271 (narrated by Umm Salama, the wife of the Prophet)
Sunan Ibn Majah, v2, Tradition #4086
al-Nisa'i and al-Bayhaqi, and others as quoted in:

Also: The Prophet (PBUH&HF) said: "We the children of Abd al-Muttalib are the Masters of the inhabitants of the heaven: Myself, Hamza (RA), Ali (AS), Ja'far Ibn Abi Talib (RA), al-Hasan (AS), al-Husain (AS), and al-Mahdi (AS)."

Sunni references:

Sunan Ibn Majah, v2, Tradition #4087
al-Mustadrak, by al-Hakim, on the authority of Anas Ibn Malik
al-Daylami al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p245

The Prophet (PBUH&HF) said: "The Mahdi will appear in my Ummah. He will appear for a minimum of 7 or a maximum of 9 years, at that time, my Ummah will experience a bountiful favor like never before. It shall have a great abundance of food, of which it need not save anything, and the wealth at that time is in great quantities, such that if a man asks the Mahdi to give him some, and the Mahdi (AS) will say: Here! Take!"

Sunni reference:

Sunan Ibn Majah, v2, Tradition #5083

Remark: According to Shi'i sources, the Government of Peace and equality that Imam al-Mahdi will establish will last hundreds of years with no rival, and then the day of Judgment will commence. What is mentioned in the above tradition as 7 or 9 years is the length of time that Imam al-Mahdi (AS) will fight to conquer the world when he starts his mission.

The Prophet (PBUH&HF) said: "We (I and my family) are members of a household that Allah (SWT) has chosen for them the life of the Hereafter over the life of this world; and the members of my household (Ahlul-Bayt) shall suffer a great affliction and they shall be forcefully expelled from their homes after my death; then there will come people from the East carrying black flags, and they will ask for some good to be given to them, but they shall be refused service; as such, they will wage war and emerge victorious, and will be offered that which they desired in the first place, but they will refuse to accept it till they pass it to a man from my family (Ahlul-Bayt) appears to fill the Earth with justice as it has been filled with corruption. So whoever reaches that (time) ought to come to them even if crawling on the ice/snow since among them is the Vice-regent of Allah (Khalifatullah) al-Mahdi."

Sunni references:

Sunan Ibn Majah, v2, Tradition #4082,

The History Tabari al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 250-251

Also: The Messenger of Allah said: "The world will not perish until a man among the Arabs appears whose name matches my name."

Sunni reference:

Sahih al-Tirmidhi, v9, p74 In Sahih Muslim, in the Chapter of al-Fitan,

there are some interesting traditions on what will happen in the last days of the world. I would like to quote two of them here:

Abu Nadra reported: We were with the company of Jabir Ibn Abdillah... Jabir Ibn Abdillah kept quite for a while and then reported Allah's Messenger (may peace be upon him) having said: "There would be a Caliph in the last (period) of my Ummah who would freely give handfuls of wealth to the people without counting it." I said to Abu Nadra and Abu al-Ala: Do you mean Umar Ibn Abd al-Aziz? They said: NO, (he would be Imam Mahdi).

Sunni references:

Sahih Muslim, English version, v4, chapter MCCV, p1508, Tradition #6961

Sahih Muslim, Arabic version, Kitab al-Fitan, v4, p2234, Tradition #67


The reason for the hunger of the poor is the extravegance of the rich


To hear people throwing smart remarks that the Shia Mehdi is some sort of Vigilante is very disrescpectful and ignorent. Imam Mehdi will be the same for "ALL muslims" weather we like it or not if you want to rebut this argument please do so with evidence


Salams

[Abdullah Ibn Adam]

Shut up.

[Schwar]

Shut up.

With this behaviour ..I dont know what type of service you are doing to Islam.

[TripolySunni]

Introducing the 12th Imam al Mahdi, “Muhammad bin al Hassan al Askari” of the twelver Shiites.

Introduction

FACT, the twelver Shiites base their entire religion on several points like Karbala, Imamah…and The Awaited Imam in occultation “Al Mahdi”.

Notes:

-there are many Variations of each Hadith which I will be posting however I shall post only one version and the rest will be in the sources.
-Al Mahdi has many names in Shia Books Such as: Muhammad Bin al Hassan al askari, Abu Saleh, Al Hujjah, 12th Imam, al Qa'em, Sahib al Amr/Owner of this Affair, Al Gha'eb/The occluded, Bakiyatu'Allah (Astaghfirullah from this Shirk), Saheb al Zaman, Al muntazar(Awaited one), Saheb al Asr ect...

bismillah,

Although nothing in the Quran points to this figure but still there are just so many Hadiths which leave no doubt about this truth. All Muslims believe that Al Mahdi who is a pious Man from the progeny of the Prophet PBUH will come as their savior at the end of time, the Twelver Shiites however have a couple of differences and the main topic which we will discuss won’t be the common Mahdi “Muhammad bin Abdullah” that all Muslims believe in and who is yet to be born But it is the Mahdi that the twelver Shiites believe in. Not only is his name different but they claim he is actually alive right now as we speak and he is in hiding for some mysterious reason and won’t show up and this has been the case since almost 1200 years ago and the twelvers still believe this guy is around and hiding. Every year they go to some sort of pilgrimage where they claim that he was last sighted (in some cellar or cave or passageway) and they shout his name and call for his help and place food and horses at the entrance for his return as well as write him letters about their troubles and hardships in life so that he may help them.

Firstly before we discuss the 12th imam we should talk a bit about what happened after the death of the 11th Imam (Supposedly his father) Al Hassan Al Askari RAA.

The Ancient Shiite Historian Abu Muhammad, Al Hassan bin Musa bin Al Hassan al Nawbakhti who was born in the 3rd century Hijri, writes in his Shia History book called "Firaq al Shia" about the various Shiite teams and sects and tribes during the life of the 11 Imams.

Here is what the Shia Scholars say about him:
1ـ قال الشيخ النجاشي في رجاله : ( شيخنا المتكلّم ، المبرّز على نظرائه في زمانه قبل الثلاثمائة وبعدها ، له على الأوائل كتب كثيرة ... ) .
Sheikh al Najashi says in his book of Rijal above that al Nawbakhti is his Sheikh and Speaker.

2ـ قال الشيخ عباس القمّي في الكنى والألقاب : ( متكلّم فيلسوف من أعاظم متكلّمي الإمامية ، وكان يجتمع إليه جماعة من نقلة كتب الفلسفة ... ) .
Sheikh Abbas al Qummi in his "Al Kuna wal Alqab" says That he is an outspoken philosopher of the Imami Shia.

3ـ قال السيّد ابن طاووس في فرج المهموم : ( وكان الحسن بن موسى أبو محمّد النوبختي عارفاً بعلم النجوم ، وقدوة في تلك العلوم ، وصنّف كتاباً استدرك فيه على أبي علي الجبائي لمّا رد على المنجّمين ) .
Sayyed Ibn Tawoos says in Faraj al Mahmoum that Al Hassan bin Musa al Nawbakhti is a scientist in astrology and an example to others in that field.

وقال الطوسى : أبو محمد، متكلم ، فيلسوف ، وكان إماميا (شيعيا) حسن الاعتقاد ثقة . . . وهو من معالم العلماء ( فهرست الطوسي" ص 98 ط الهند 1835م ).
Al Tusi Says in his Fehrest Page 98, India Print 1835: Abu muhammad, outspoken philosopher and he was an Imami Shia with sound beliefs and is trustworthy...He is a landmark amongst scholars.

ويقول نور الله التستري : الحسن بن موسى من أكابر هذه الطائفة وعلماء هذه السلالة، وكان متكلما، فيلسوفا، إمامي الاعتقاد. انظر "مجالس المؤمنين للتستري ص 77 ط إيران نقلا عن مقدمة الكتاب .
Shia Scholar, Noor Allah al Testeri: Al Hassan Bin Musa one of the biggest scholars of the sect, he was an outspoken Philosopher with Imami belief. (From Majalis al mumineen for al Testeri P77, Print Iran quoted from the Intro of the book).

Refer to these websites for more on him:
http://www.al-khoei.us/books/index.php?id=7315
http://www.al-shia.org/html/ara/ola/?mod=rezvan&id=302

Al Imam Hassan bin Ali al Askari RAA died in 260 hijri, his followers or Shiites split to more than ten groups.

A group said that he didn’t die but he is in occultation and he is al Qa’em (Mahdi) and it is Haram to say he is dead because the earth will perish without an Imam, he also never had any children.

A group said that he died and then came back to life and he is al Qa’em al Mahdi. He is the Qa’em because he died and was resurrected and he has no children and if he did have a child then he wouldn’t have been resurrected because the Imamah would have been transmitted to his child, he didn’t give wasiyah to anyone thus he is surely the Qa’em .

A group said Al Hassan bin Ali died and his successor is his brother Ja’afar whom he gave the wasiyah thus he is the Imam and his children after him.


A group said that Ja’afar was the Imam but his brother Hassan wasn’t an Imam nor was his bother Muhammad. Because Muhammad died during the life of his father and al Hassan died without a son and he was a liar who claimed Imamah. The Proof was that an Imam never passes away until he gives wasiyah to his successor thus al Hassan never had any children so his Imamah wasn’t correct, Also al Hassan & Ja’afar couldn’t be Imams at the same time because abu Abdullah said “No two brothers shall become imams at the same time after Hassan & Hussein” so Ja’afar took the wasiyah from his father not his brother.

A group said The Imamah goes to Muhamad Bin Ali who died in the time of his father and that Hassan and Ja’afar claimed what isn’t rightfully theirs and that their father never pointed or assigned any of them as Imams and especially Ja’afar who has extremely negative qualities which make him unfit to receive it. As for Hassan he died without a son and that is unacceptable in an Imam. We now know that Muhammad is the Imam and his father pointed to him clearly.

A group said that Al Hassan had a son who was born eight months after his death and all those who claimed he had a son during his life are liars because if he did then he wouldn’t hide this nor would his family and companions hide it nor would that be acceptable of an imam. His father in his wasiyah ordered to call him Muhammad and the proof of this is a narration from abu al Hassan al redah.

A group said There is no son for Hassan because we searched for this and asked for it but never found anything to point to his son. We cannot claim that he had a hidden son because then we could claim this for every dead Imam or we could even say that the prophet PBUH had another son who was a prophet but is hidden also we could say Abdullah bin Ja’afar had a hidden son and that abu al Hassan al redah had three sons other than abu Ja’afar and one of them was the Imam because the news of al hassan’s death without a son is like that of the prophet PBUh dying without a son from his own blood or Abdullah bin Ja’afar having a son or Abu al Hassan having four sons.

A group said the death of Al Hassan’s father and grandfather is true thus the news of his death Is also true and there is no Imam after him and there is possibility that the Imamah will end at some point as we hear in the narration from the two Sadiqs that the earth will never be without an imam unless Allah is angry at the people because of their sins so the Hujjah will be lifted for some time and Allah does what he wants and this does not mean that the concept of Imamah is incorrect in any way. This had also happened in the time between Muhammad PBUh and Jesus PBUH in that there was no Imam or prophet then for 300 or 200 years and al Sadiq said: the Period is the time when the earth will be without an Imam or a prophet. The earth today is without an Imam until Allah sends one from the progeny of Muhammad PBUH.

A group said: Abu Ja’afar “Muhammad bin Ali” who died in his father’s life is the Imam by the order of his father who clearly mentioned his name.

A group said when asked “Is Ja’afar or his brothers the Imams?” they replied: We do not know if he is from Al Hassan’s brothers or from his progeny, Al Hassan was the Imam and he is now dead and the earth will never be without a hujjah so we can’t say anything until this matter becomes clearer.

A group said Al Hassan bin Ali was the Imam and he is dead so the Imamah goes to Ja’afar bin Ali just like Musa bin Ja’afar was an Imam after Abdullah bin Ja’afar because it was narrated that after an Imam passes away then the Imamah will be for the elder son. What Al Sadiq said “There will be no two brother Imams after Hassan and Hussein” this is true but if the first one didn’t have a son then it must necessarily go to his brother As for the narration which states that “An Imam will be washed only by another Imam” they said this is true and claimed that Ja’afar bin Muhammad was washed by Musa and they claimed that Abdullah ordered this because he was the Imam after him but it’s ok that Musa did it because he is a silent Imam in the presence of Abdullah. This team is the Fathiyah who allow the Imamah of two brothers after Hassan and Hussein if the first never had a son and according to this their Imam was ja’afar bin Ali.

A group said The Imam after al Hassan is his son Muhammad and he is al Hujjah but he is currently dead and when he is resurrected he will carry the sword and fill the world with justice and love after it was filled with hatred and oppression.

A group said that all the others were wrong and that Al Hassan did have a son during his life called Muhammad and he is al Qa’em and he is alive and he has two Ghaybas (occultations) a minor one when his father dies and a major one after the death of abu al Hassan ali bin Muhammad al samiri the final emissary and this has been going since that time.

Source: look for details of each team in the book “Firaq al Shia” Page 96 by Al Hassan bin Musa Abu Muhammad al Nawbakhti, also in the books "Al Fusool al mukhtara" 261 & "bihar al Anwar" (37/20) and (50/336).

This last team is the twelver Shiites of today in case you missed it.

The Original Arabic text:
أما موقف الشيعة بعد وفاة العسكري المتوفى سنة (260) للهجرة، فإليك بيانه بإيجاز:
افترق أصحابه إلى فرق كثيرة جاوزت العشر، منها:
فرقة قالت: إن الحسن بن علي حي لم يمت وإنما غاب، وهو القائم، ولا يجوز أن يموت، ولا ولد له ظاهراً؛ لأن الأرض لا تخلو من إمام.
وفرقة قالت: إن العسكري مات وعاش بعد موته وهو القائم المهدي؛ لأنا روينا أن معنى القائم هو أن يقوم من بعد الموت ويقوم ولا ولد له ولو كان له ولد لصح موته ولا رجوع، لأن الإمامة كانت تثبت لخلفه، ولا أوصى إلى أحدٍ فلا شك أنه القائم، والحسن بن علي قد مات لا شك في موته ولا ولد له ولا خلف ولا أوصى إذ لا وصية له ولا وصي، وأنه قد عاش بعد الموت.
وفرقة قالت: إن الحسن بن علي توفي، والإمام بعده أخوه جعفر، وإليه أوصى الحسن، ومنه قبل الإمامة وعنه صارت إليه.
وفرقة قالت: إن الإمام بعد الحسن جعفر، وإن الإمامة صارت إليه من قبل أبيه لا من قبل أخيه محمد ولا من قبل الحسن ولم يكن إماماً ولا الحسن أيضاً؛ لأن محمداً توفي في حياة أبيه، وتوفي الحسن ولا عقب له، وإنه كان مدعياً مبطلاً، والدليل على ذلك: أن الإمام لا يموت حتى يوصي ويكون له خلف، والحسن قد توفي ولا وصي له ولا ولد، فادعاؤه الإمامة باطل، والإمام لا يكون من لا خلف له ظاهراً معروفاً مشاراً إليه، ولا يجوز أيضاً أن تكون الإمامة في الحسن وجعفر؛ لقول أبي عبدالله وغيره من آبائه: إن الإمامة لا تكون في أخوين بعد الحسن والحسين، فدلنا ذلك على أن الإمامة لجعفر، وأنها صارت إليه من قبل أبيه لا من قبل أخويه.
وفرقة قالت: إن الإمامة في محمد بن علي المتوفى في حياة أبيه، وزعمت أن الحسن وجعفر ادعيا ما لم يكن لهما، وأن أباهما لم يشر إليهما بشيء من الوصية والإمامة، ولا روي عنه في ذلك شيء أصلاً، ولا نص عليهما بشيء يوجب إمامتهما ولا هما في موضع ذلك، وخاصة جعفر؛ فإن فيه خصالاً مذمومة وهو بها مشهور، ولا يجوز أن يكون مثلها في إمام عدل، وأما الحسن فقد توفي ولا عقب له، فعلمنا أن محمداً كان الإمام، وقد صحت الإشارة من أبيه إليه، والحسن قد توفي ولا عقب له، ولا يجوز أن يموت إمام بلا خلف.
وفرقة قالت: إنه ولد للحسن ولد بعده بثمانية أشهر، وإن الذين ادعوا له ولداً في حياته كاذبون في حياته مبطلون في دعواهم؛ لأن ذلك لو كان لم يخف كما لم يخف غيره ولكنه مضى ولم يعرف له ولد، ولا يجوز أن يكابر في مثل ذلك ويدفع العيان والمعقول والمتعارف، وقد كان الحبل فيما مضى قائماً ظاهراً ثابتاً عند السلطان وعند سائر الناس، وامتنع من قسمة ميراثه من أجل ذلك حتى بطل بعد ذلك عند السلطان وخفي أمره، فقد ولد له ابنٌ بعد وفاته بثمانية أشهر، وقد كان أمر أن يسمى محمداً وأوصى بذلك وهو مستور لا يُرى، واعتلوا في تجويز ذلك وتصحيحه بخبرٍ يُروى عن أبي الحسن الرضا أنه قال: ستبلون بالجنين في بطن أمه والرضيع.
وفرقة قالت: إنه لا ولد للحسن أصلاً، لأنا قد امتحنا ذلك وطلبناه بكل وجه فلم نجده، ولو جاز لنا أن نقول في مثل الحسن وقد توفي ولا ولد له إن له ولداً خفياً لجاز مثل هذه الدعوى في كل ميت عن غير خلف، ولجاز مثل ذلك في النبي صلى الله عليه وسلم أن يقال: خلف ابناً نبياً رسولاً، وكذلك عبدالله بن جعفر بن محمد أنه خلف ابناً، وأن أبا الحسن الرضا خلَّف ثلاثة بنين غير أبي جعفر، أحدهم: الإمام؛ لأن مجيء الخبر بوفاة الحسن بلا عقب كمجيء الخبر بأن النبي صلى الله عليه وسلم لم يخلف ذكراً من صلبه ولا خلف عبدالله بن جعفر ابناً ولا كان للرضا أربعة بنين، فالولد قد بطل لا محالة.
وفرقة قالت:إن الحسن بن علي قد صحت وفاة أبيه وجده وسائر آبائه، فكما صحت وفاته بالخبر الذي لا يكذب مثله، فكذلك صح أنه لا إمام بعد الحسن، وذلك جائز في العقول والتعارف كما جاز أن تنقطع الإمامة، وقد روي عن الصادقين أن الأرض لا تخلو من حجة إلا أن يغضب الله على أهل الأرض بمعاصيهم، فيرفع عنهم الحجة إلى وقت، والله عز وجل يفعل ما يشاء، وليس في قولنا هذا بطلان الإمامة، وهذا جائز أيضاً من وجه آخر، كما جاز ألا يكون قبل النبي صلى الله عليه وسلم فيما بينه وبين عيسى عليه السلام نبي ولا وصي، ولما روينا من الأخبار أنه كانت بين الأنبياء فترات، ورووا ثلاثمائة سنة، وروي مائتا سنة ليس فيها نبي ووصي، وقد قال الصادق: إن الفترة هي الزمان الذي لا يكون فيه رسول ولا إمام، والأرض اليوم بلا حجة إلا أن يشاء الله فيبعث القائم من آل محمد صلى الله عليه وسلم.
وفرقة قالت: إن أبا جعفر محمد بن علي الميت في حياة أبيه كان الإمام بوصية من أبيه إليه وإشارته ودلالته ونصه على اسمه وَعَيْنِه.
وفرقة قالت: لما سئلوا: هل الإمام جعفر أم غيره؟ لا ندري ما نقول في ذلك أهو من ولد الحسن أم من إخوته، فقد اشتبه علينا الأمر، إنا نقول: إن الحسن بن علي كان إماماً وقد توفي، وإن الأرض لا تخلو من حجة ونتوقف، ولا نقدم على شيء حتى يصح لنا الأمر ويتبين.
وفرقة قالت: إن الحسن بن علي توفي وإنه كان الإمام بعد أبيه، وإن جعفر بن علي الإمام بعده كما كان موسى بن جعفر إماماً بعد عبد الله بن جعفر؛ للخبر الذي روي أن الإمامة في الأكبر من ولد الإمام إذا مضى، وإن الخبر الذي روي عن الصادق أن الإمامة لا تكون في أخوين بعد الحسن والحسين صحيح لا يجوز غيره، وإنما ذلك إذا كان للماضي خلف من صلبه فإنها لا تخرج منه إلى أخيه بل تثبت في خلفه، وإذا توفي ولا خلف له رجعت إلى أخيه ضرورة؛ لأن هذا معنى الحديث عندهم، وكذلك قالوا في الحديث الذي روي أن الإمام لا يغسله إلا إمام وأن هذا عندهم صحيح لا يجوز غيره، وأقروا أن جعفر بن محمد غسله موسى، وادعوا أن عبدالله أمره بذلك؛ لأنه كان الإمام من بعده وإن جاز أن من يغسله موسى؛ لأنه إمام صامت في حضرة عبدالله، وهؤلاء الفطحية الخلص الذين يجيزون الإمامة في أخوين إذا لم يكن الأكبر منهما خلف ولداً، والإمام عندهم جعفر بن علي على هذا التأويل.
وفرقة قالت: إن الإمام بعد الحسن ابنه محمد وهو المنتظر غير أنه مات وسيحيى ويقوم بالسيف فيملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجوراً.
وفرقة قالت: ليس القول كما قال هؤلاء كلهم؛ بل لله عز وجل في الأرض حجة، وإن للحسن بن علي ابناً سماه محمداً ودلَّ عليه وليس الأمر كما زعم من ادعى أنه توفي ولا خلف له، ومحمد هذا هو القائم، وإن له غيبتين: الصغرى منهما يوم توفي أبوه العسكري، والكبرى بدأت من وفاة أبي الحسين علي بن محمد السمري آخر السفراء الأربعة، ولا يعلم انتهاءها إلا الله عز وجل

The Mahdi of the twelver Shiites is by no exaggeration a fictional character and this is why most Hadiths in regards to him are pure fabrications and you will see for yourselves that almost every single thing they wrote about this character has another saying which contradicts it in their books so the Twelver scholars got confused and confused their Shiites by these narrations. What basically happened is that Allah out of his wisdom took away the 11th Imam and left him with no son thus some smart Shiite scholar suggested that in order to save their Madhab and their positions they must tell the people that this final Imam did have a son which no one heard about and that this son disappeared in some cave or passageway and that only some chosen people might speak to him and transmit his orders to the oblivious followers, then all four of these “emissaries” who were granted this privilege died and the guy never came out and stayed in hiding and the Shiites still expect the Man to just spontaneously jump out of nowhere and lead them to victory against their enemies… they shout near his “Sirdab” or cave: “Ya Mahdi! O Mahdi! Give us strength, come help us! Lead us to victory!”

sadly this has been the case for 1200 years…

[TripolySunni]

Part (1)


Let’s look at their narrations:

يروي القوم أن حكيمة بنت محمد بن علي بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب قالت: بعث إليَّ أبو محمد، فقال: يا عمة، اجعلي إفطارك الليلة عندنا فإنها ليلة النصف من شعبان، فإن الله تبارك وتعالى سيظهر في هذه الليلة الحجة وهو حجته في أرضه، فقلت له: ومن أمه؟ قال لي: نرجس، قلت له: والله جعلني فداك ما بها من أثر.

They narrate from Hakimah bint Muhammad bin Ali bin Musa bin Ja’afar bin Muhammad bin Ali bin Hussein bin Ali bin Abi talib that she said: Abu muhammad called on me and said: O Aunt make your Iftar tonight with us because it is the night in the middle of the month of Sha’aban, For Allah will reveal on this night his Hujjah on earth, I asked: and who is his mother? He said: Narjis I said: By Allah she doesn’t look pregnant!

وفي رواية: فوثبت إلى نرجس، فقلبتها ظهراً لبطن فلم أر بها أثراً من حبل، فعدت إليه فأخبرته بما فعلت فتبسم، ثم قال لي: إذا كان وقت الفجر يظهر لك بها.
وفي رواية: قال: إنا معاشر الأوصياء لسنا نحمل في البطون وإنما نحمل في الجنوب، ولا نخرج من الأرحام وإنما نخرج من الفخذ الأيمن من أمهاتنا؛ لأننا نور الله الذي لا تناله الدانسات، فجاءت تنزع خفي، وقالت لي: يا سيدتي، كيف أمسيت؟

In Another Narration: She dashed to where Narjis is and checked on her thouroughly but found no sign of pregnancy and when she told him this he smiled and said: On Fajr the signs will appear.
In Another narration: He said to her: we the Awsiya’a (imams) are not carried in the stomachs but in the right thigh/hip of our mothers because we are the light of Allah which is pure and we are not defiled by impurity, then she(Narjis) took my Khuff (type of leather socks) Off and told me: O Sayyidah how do you fair tonight?

فقلت: بل أنت سيدتي وسيدة أهلي، فأنكرت قولي، وقالت: ما هذا يا عمة؟ فقلت لها: يا بنية، إن الله تبارك وتعالى سيهب لك في ليلتك هذه غلاماً سيداً في الدنيا والآخرة، فجلست واستحيت، فلم أزل أرقبها إلى وقت طلوع الفجر وهي نائمة بين يدي.
وفي رواية: فلما ورد وقت صلاة الليل قمت ونرجس نائمة ما بها أثر ولادة، فأخذت في صلاتي ثم أوترت، فأنا في الوتر حتى وقع في نفسي أن الفجر قد طلع، فدخلتني الشكوك، فصاح بي أبو محمد من المجلس: لا تعجلي يا عمة فإن الأمر قد قرب، فبينا أنا كذلك إذ انتبهت فزعة فوثبت إليها، فقلت: اسم الله عليك، ثم قلت لها: تحسين شيئاً؟ قالت: نعم يا عمة، فقلت لها: اجمعي نفسك واجمعي قلبك فهو ما قلت لك، فوقع علي سبات لم أتمالك معه أن نمت، ووقع على نرجس مثل ذلك ونامت، فلم أنتبه إلا بحس سيدي المهدي، وصيحة أبي محمد يقول: يا عمة، هاتي ابني... الخبر

I replied to her: No you are my Sayyidah and the Sayyidah of my household, but she(Narjis) didn’t accept this and said: What is this O Aunt? I said: O child Allah will bestow upon you tonight a son who is a Sayyid in this life and the after life, Then she sat quietly in a shy way as I observed her until the time of Fajr came and she was asleep on my lap.

In Another Narration: When the time of the night prayer came and she was asleep with no signs of pregnancy I made the Witr prayer until I felt the Fajr had come and I had doubts and suspicion Then Abu Muhammad cried to me from his Majlis: “ Don’t be hasty O Aunt for it is near!” suddenly I got scared so I jumped to see her and said: May the name of Allah be upon you, Do you feel anything? She said Yes then I told her: Pull yourself together and pull your heart together Then suddenly I felt very sleepy and I slept and so did Narjis and we woke up to the feeling of the Mahdi and the cries of Abu Muhammad saying “Bring my boy…”

Source: كمال الدين: (390، 393)، البحار: (51/2، 13، 17، 26)، إثبات الهداة: (3/409، 414)، إعلام الورى: (394)، دلائل الإمامة: (264).

Kamal al Deen 390,393, Bihar al Anwar (51/2,13,17,26) Ithbat al hudat (3/409,414) I’ilam al Wara 394, Dala’el al Imamah 264.

Now you can tell they made this up because the wife of Al Hassan al Askari was famous and no one saw her pregnant (because she never had children) so they made up the Hadith to show that she never shows signs of pregnancy…

وفي رواية: عن سعد بن عبدالله قال: لما توفي الحسن العسكري بعث السلطان إلى داره من يفتشها ويفتش حجرها، وختم على جميع ما فيها وطلبوا أثر ولده، وجاءوا بنساء يعرفن الحبل، فدخلن على جواريه، فنظرن إليهن، فذكر بعضهن أن هناك جارية بها حبل، فأمر بها فجعلت في حجرة ووكل بها نحرير الخادم وأصحابه ونسوة معهم.
فلما دفن وتفرق الناس اضطرب السلطان وأصحابه في طلب ولده وكثر التفتيش في المنازل والدور، وتوقفوا عن قسمة ميراثه، ولم يزل الذين وكلوا بحفظ الجارية التي توهموا عليها الحبل ملازمين لها سنتين وأكثر حتى تبين لهم بطلان الحبل فقسم ميراثه

In Another famous Narration: by Sa’ad bin Abdullah: When al Hassan al askari died the Sultan sent to his house that they may search it, and they took all of which was in it and asked about anything regarding “a son” and they brought in Women who knew the signs of pregnancy to check on Hassan’s Slaves/Maids, so they checked and some said that one of them might be pregnant. The Sultan took that slave girl to a room and assigned Nahrir the servant and his companions to guard her at all times.
When al Hassan was buried the Sultan wavered and kept asking for information regarding a son and they searched many houses and delayed dividing his inheritance until it was proven after two years that the woman was in no way pregnant then they divided the inheritance.

Source: Kamal al Deen 52, bihar al Anwar 50/329.

So when was this Awaited Mahdi Born according to the twelver Shiites? In one Narration 254 hijri, in another 255 hijri, in another 256 hijri, in another 257 hijri, in another 258 hijri.

Source: : البحار: (51/2، 4، 15، 16، 22، 23) (52/146) (53/4)، كمال الدين: (395، 397)، الإرشاد: (346)، إثبات الهداة: (3/441، 569، 570، 578، 580)، إعلام الورى: (393)، غيبة الطوسي: (139، 143، 147، 164، 241، 258)، كشف الغمة: (3/234)، جامع الرواة: (2/467)، دلائل الإمامة: (267).

Bihar al anwar (51/2,4,15,16,22,23)(52/146)(53/4), Kamal al Deen 395,397, Al Irshad 346, ithbat al hudat (3/441,569,570,578,580), I’ilam al Wara 393, Ghaybat al tusi (139,143,147,164,241,258), Kashf al ghummah (3/234), Jami’i al Ruwah (2/467), Dala’el al imamah 267.

What was the Name of the Mahdi’s mother according to the twelvers?

ففي رواية: نرجس، وفي ثانية: صقيل، وفي ثالثة: ريحانة، وفي رابعة: سوسن، وفي خامسة: حكيمة، وفي سادسة: خمط، وفي سابعة: مليكة، وفي ثامنة: مريم بنت زيد العلوية

In one narration Narjis, in another Saqil, in another Rayhanah, in another Sawsan, in another Hakimah, in another Khamt, in another Malikah, in another Maryam bint Zayd al Alawiyah.

Source: كمال الدين: (289، 396، 397)، غيبة الطوسي: (142، 143، 147، 164، 241)، الإرشاد: (346)، عيون الأخبار: (24)، البحار: (36/194) (51/2، 5، 13، 15، 17، 19، 23، 24، 28، 121، 293، 360) (52/16)، إثبات الهداة: (1/469) (3/365، 409، 410، 414)، إعلام الورى: (394)، الوسائل: (16/244)، جامع الرواة: (2/467)، دلائل الإمامة: (264)، منتخب الأثر: (320، 321).

Kamal al Deen 289,396,397, Ghaybat al tusi 142,143,147,164,241, Al Irshad 346, Iyoun al Akhbar 24, bihar al Anwar (36/194)(51/2,5,13,15,17,19,23,24,28,121,293,360)(52/16) Ithbat al hudat (1/469)(3/365,409,410,414) I’ilam wara 394, al Wasa’el 16/244, Jami’I al Ruwat 2/467, Dala’el al imamah 264, muntakhab al Athar 320,321.

Very consistent these folks.

Speaking of inconsistencies some Shiite scholars claimed that she had a different name everyday!

Source: منتخب الأثر: (320)، أربعينية الخاتون آبادي: (ح:2).
Muntakhab al Athar (320), Arba’eeniyat al Khatoon Abadi (2).

Also they have confusions on the permissibility of naming him and seeing him and they placed many narrations and attributed them to the twelve Imams.

Al Baqir narrated that Amr asked Ameerul Mu’umeneen(Ali) about Al Mahdi: O Ameer Ali Tell me about Al Mahdi what is his name? Ali replied: As for his name I will not, Because My lover and Brother(Muhammad PBUH) told me not to until Allah sends him and Allah revealed this knowledge to his prophet PBUH.

Abu Khalid al kabili narrated: I entered on Muhammad al Baqir and told him how much I loved his father and was loyal to him, Al baqir confirmed this and asked what he wanted, He said: Your father has described this person (Mahdi) in a way that if I see him in the street I would take his hand, Al baqir said: then what else do you want? He said: I need to know him by his name, Al Baqir said: by Allah Abu Khalid you ask of me something difficult, and If I were to tell anyone it would be you and even if the children of Fatima knew this they wouldn’t tell.

Al mufaddal bin umar that he said: I was in a Majlis of Abu Abdullah and he told us to never give any hint of his name(Al Qa’em).

He also said: Al Mahdi is the fifth child of my seventh child, he will be in occlusion and you aren’t allowed to speak his name.

He also said: He who calls him by his Name is a Kaffir.

Musa al kazim said: his birth will not be apparent to the people and naming him will be forbidden.

Imam al Redah said: his body is unseen and he shouldn’t be called by his name.

Imam al Jawad said: Al Qa’em is he whose birth will not be revealed to the people, his self will be hidden, calling him by the name is forbidden and he will have the name of the prophet PBUH.

Narrated by Abu Ja’afar al Hashimi: I heard Abu al hassan al askari say: The Khalaf after my child Hassan, so how do you expect the Khalaf after the Khalaf? I said to him: Why? He said: because you do not see him and it is forbidden to call him by his name, I asked: then how are we supposed to call him? He said: Call him al Hujjah min AluMuhammad.

Abdul Azim al Hassani from Abi al Hassan al Thalith that he said about the Qa’em: it is forbidden to call him by his name.

Even Al Mahdi himself said it, Ali bin Asim al kufi said: In a message by Saheb al Zaman(Mahdi) he wrote: He is cursed he is cursed who calls me (by my name) in public.

In another narration: who calls me by my name in front of the people is cursed by Allah.

Al Hamiri asked al umari about Al Qa’em’s name, he replied: Never ask about this or search for it, because according to them(mainstream muslims) this progeny (of Imams) has been cut.

Sources: انظر هذه الروايات في:البحار3/268)(26/308)(36/412)(50/240)(51/31، 32، 33، 36، 144، 145، 147، 149، 150، 157، 158)(52/28، 198، 283)(53/184)(69/1،2)، إثبات الهداة: (1/543) (3/393، 395، 440، 477، 490، 510، 579)، أمالي الصدوق204)، كمال الدين: (313، 318، 345، 353، 378، 405، 438، 586، 587، 588)، غيبة الطوسي: (131، 202، 281)، كفاية الأثر: (38، 326)، الكافي: (1/332)، الإرشاد: (338، 349، 363)، إعلام الورى351، 434)، غيبة النعماني: (194)، كشف الغمة: (3/245)، روضة الواعظين: (2/266).

Bihar al Anwar (3/268) (26/308) (36/412) (50/240) (51/31,32,33,36,144,145,147,149,150,157,158) (52/28,198,283) (53/184) (69/1,2), ithbat al hudat (1/543)(3/393,395,440,477,490,510,579), Amali al Saduq 204, Kamal al Deen (313,318,345,353,378,405,438,586,587,588), Ghaybat al tusi (131,202,281) kifayat al athar (38,326) Al Kafi(1/332) Al irshad 338,349,363, I’ilam al Wara 351,434, ghaybat al nu’umani 194, Kashf al ghummah (3/245), Rawdat al Wa’izeen (2/266).

Now you don’t need a genius to figure out why they made these narrations up. Anyway according to these narrations almost all shiites are kouffar because they all call him by his name and their books are full of it, heck they even made him a wikipedia page: http://en.wikipedia.org/wiki/Muhammad_al-Mahdi

Arabic text:

عن الباقر قال: سأل عمر أمير المؤمنين عن المهدي قال: يا ابن أبي طالب، أخبرني عن المهدي ما اسمه؟ قال: أما اسمه فلا، إن حبيبي وخليلي عهد إليَّ ألا أحدث باسمه حتى يبعثه الله عز وجل وهو مما استودع الله عز وجل رسوله علمه.
وعن أبي خالد الكابلي قال: دخلت على محمد بن علي الباقر، فقلت: جعلت فداك، قد عرفت انقطاعي إلى أبيك وأنسي به ووحشتي من الناس، قال: صدقت يا أبا خالد، تريد ماذا؟ قلت: جعلت فداك، قد وصف لي أبوك صاحب هذا الأمر بصفته لو رأيته في بعض الطرقات لأخذت بيده، قال: فتريد ماذا يا أبا خالد؟ قال: أريد أن تسميه لي حتى أعرفه باسمه، فقال: سألتني والله يا أبا خالد عن سؤال مجهد، ولقد سألتني عن أمرٍ ما لو كنت محدثاً به أحداً لحدثتك، ولقد سألتني عن أمرٍ لو أن بني فاطمة عرفوه حرصوا على أن يقطعوه بضعة بضعة.
وعن المفضل بن عمر قال: كنت عند أبي عبدالله في مجلسه ومعي غيري، فقال لي: يا أبا عبدالله، إياكم والتنويه، يعني: باسم القائم.
وعنه قال: المهدي من ولدي الخامس من ولد السابع، يغيب عنكم شخصه ولا يحل لكم تسميته.
وعنه أيضاً قال: صاحب هذا الأمر رجل لا يسميه باسمه إلا كافر.
وعن الكاظم أنه قال: يخفى على الناس ولادته، ولا يحل لهم تسميته.
وعن الرضا قال: لا يرى جسمه، ولا يسمى باسمه.
وعن الجواد قال: القائم هو الذي يخفى على الناس ولادته، ويغيب عنهم شخصه، ويحرم عليهم تسميته، وهو سمي رسول الله صلى الله عليه وسلم وكنيّه.
وعن أبي هاشم الجعفري قال: سمعت أبا الحسن العسكري يقول: الخلف من بعد الحسن ابني، فكيف لكم بالخلف من بعد الخلف؟ قلت: ولم جعلني الله فداك؟ فقال: لأنكم لا ترون شخصه، ولا يحل لكم ذكره باسمه، قلت: فكيف نذكره؟ فقال: قولوا: الحجة من آل محمد.
وعن عبد العظيم الحسني، عن أبي الحسن الثالث أنه قال في القائم: لا يحل ذكره باسمه.
بل روى القوم ذلك عن المهدي نفسه، فعن علي بن عاصم الكوفي قال: خرج في توقيعات صاحب الزمان: ملعون ملعون من سماني في محفلٍ من الناس.
وفي رواية: من سماني في مجمع من الناس باسمي فعليه لعنة الله.
وعن الحميري أنه سأل العمري عن اسم القائم؟ فقال: إياك أن تبحث عن هذا، فإن عند القوم أن هذا النسل قد انقطع

And the Shiite scholars had some interesting opinions regarding this matter for example Al Saduq when he presented narrations in which his name was written he said in the commentary “this narration came like this with his name and I prefer to not call him by it”.

Source: Kamal al Deen 178, Iyoun al Akhbar 24, Bihar al anwar (36/194)(51/32).

Al Arbeely said: It is strange that sheikh al tabrasi and Sheikh al mufid both said: It is not allowed to say his Name or Kuniyah, Then they say: his name is that of the prophet PBUH and his Kuniyah is that of the prophet PBUH. By this they think that they never mentioned his name and Kuniyah and this is extremely strange! The way I see it is that this happened at a certain time in case of Taqqiyah(lying) But today it is permissible and Allah knows best.

Source: كشف الغمة: (3/326)، وكذا علل ذلك الحر العاملي، انظر: إثبات الهداة: (3/470، 490)، كمال الدين: (438) (الحاشية)، عيون الأخبار: (1/68) (الحاشية).

Kashf al ghummah 3/326, Al Hurr al amili in Ithbat al hudat (3/470,490), Kamal Al Deen 438 (Footnote), Iyoun al Akhbar 1/68 (Footnote).

Now you must be asking yourself why all this Taqqiyah business and all this mystery? Ask any twelver Shiite today and he will assure you that the prophet PBUH mentioned the 12 Imams during his life so many times by name thus everyone should know his name, How can we have these narrations today if they didn’t mention his name? Unless um… they made those narrations up.

Regarding the Famous Hadith in both Mainstream Islam and the twelver sect books which states: “Prophet PBUH said: his name matches mine and his father’s name matches mine” Or “his Kuniyah matches my kuniyah”there have been quite the confusion in the Shiite sect as they claim that his father’s name is “Al Hassan al Askari” and the Prophet’s PBUH father’s name is “Abdullah” thus it doesn’t fulfill the prophecy… Let’s check how they dealt with this issue.

Prophet PBUH said: His name matches mine and his father’s name matches my father’s name.

عن النبي صلى الله عليه وسلم في المهدي قولـه: يواطيء اسمه اسمي واسم أبيه اسم أبي
Source: أمالي الطوسي: (362)، غيبة الطوسي: (112)، كشف الغمة: (3/235، 271، 277)، البحار: (28/46) (37/2) (51/42، 74، 82، 84، 86، 102، 103) (52/189)، إثبات الهداة: (3/594، 598)، ملاحم ابن طاوس: (132، 162)، غيبة النعماني: (152).

Amali al tusi 362, Ghaybat al tusi 112, Kashf al ghummah (3/235,271,277), al bihar (28/46)(37/2) (51/42,74,82,84,86,102,103) (52/189), ithbat al hudat (3/594,598), Malahim Ibn Tawoos 132,162, Ghaybat al nu’umani 152.

Some Shiite scholars took a shortcut and said “this is a weak narration” while others tried to find other painful excuses.

For example some said: The word father in the tongue of the Arab is also used for grandfather .

إنه سائغ وشائع في لسان العرب إطلاق لفظة الأب على الجد، أو أن لفظة الاسم تطلق على الكنية وعلى الصفة

Thing is his grandfather wasn’t called Abdullah anyway; they’re talking about his great great ect… grandfather maybe.

: إن المهدي من ولد أبي عبدالله وكانت كنية الحسين أبا عبدالله، فأطلق النبي صلى الله عليه وسلم على الكنية لفظة الاسم لأجل المقابلة بالاسم في حق أبيه، وأطلق على الجد لفظة الأب، فكأنه عليه السلام قال: يواطيء اسمه اسمي، فأنا محمد وهو محمد، وكنية جده اسم أبي إذ هو أبو عبدالله

Others said The kuniyah of his father is “Abu Abdullah” and the prophet PPBUH said Name or “Ism” but he meant “kuniyah” so it’s like the prophet PBUH said: His name matches mine and the Kuniyah of his father matches the name of my father.

Source: Kashf al ghummah (3/240,277), Bihar al Anwar (51/103,86), Ghaybat al Tusi 113 (Footnote).

Thing is if what they say is true then his Father’s kuniyah is “Abu Abdullah” and the prophet’s PBUH father’s name was “Abdullah”, it doesn’t really match.

إن كنية الحسن العسكري أبو محمد، وعبدالله أبو النبي صلى الله عليه وسلم أبو محمد، فتتوافق الكنيتان والكنية داخلة تحت الاسم

Others said: the Kuniyah of Al Hassan al Askari is “Abu Muhammad”, and Abdullah is the father of the Prophet PBUH thus his kuniyah would be “Abu Muhammad” and the two kuniyas match and this is all under the word “Ism” or Name.

Source: Bihar 51/103, Ghaybat al tusi 112 (Footnote).

Now I can’t really stress out how stupid and flawed this explanation was, I mean why would the Prophet PBUH go out of his way to say: “His name matches mine and his father’s name matches my father’s name” if this was the case? He would’ve just said His name matches mine because obviously the father of Muhammad would be called Abu Muhammad … how silly.

لما كان المهدي يخرج بعد دهر طويل من ولادته، لا يمكنه في بدء دعوته أن يعرف نفسه ويحقق نسبه بأنه محمد بن الحسن بن علي لعدم الجدوى بذلك، ولأن أهل مكة -حيث يظهر- غير معترفين بغيبته دهراً طويلاً ولا بإمامة آبائه، فهو إنما يعرف نفسه بأنه محمد بن عبدالله، يعني: أن اسمه الشريف محمد، وأن أباه عبد من عباد الله الصالحين

Others say that when the Mahdi appears after a long time from his birth, he cannot state his true identity as Muhammad bin al Hassan al Askari Bin Ali because that would be useless as the people of Mecca (SUNNIES) did not acknowledge his occultation for a long time and they do not accept the Imamah of his fathers before him, so he introduces himself as Muhammad bin Abdullah meaning: that he is Muhammad and that his father is some pious slave of Allah because Abdullah means slave to Allah.

Source: bihar al Anwar 28/46 (Footnote).

Some of their scholasr claimed the word “Abi” meaning father in the hadith of the Prophet PBUH was changed and that it was originally “Ibnee” meaning son…thus they say that Al Hassan is the prophet’s PBUH son so it would make snese then.

Source: البحار: (28/46) (51/104) (وعند نقله لهذه الرواية من المصدر -أمالي الطوسي: (362)- والذي أورده هكذا: واسم أبيه اسم أبي، جعلها هكذا: واسم أبيه اسم ابني) (51/67، 86)، غيبة الطوسي: (112) (الحاشية)، وكذا فعل العاملي في: إثبات الهداة: (3/518)، معجم أحاديث المهدي: (1/178).

Bihar 28/46 & 51/104, Amali al tusi 362, Ghaybat al tusi 112 (footnote), ithbat al hudat 3/518, Mu’ujam Ahadith al Mahdi 1/178.

Others said Abi was originally “Nabi”.

Source: mu’ujam Ahadith al Mahdi 1/187.

Some said the word Abi was added in these hadiths.

Source: Kashf al ghumah 3/277, ithbat al hudat 3/518, mu’ujam Ahadith al Mahdi 1/178.

But let’s go back to his mysteriously forbidden name and mention that they claimed that it is lso Haram to even Write his name and many of their scholars believe in this so instead of writing his name they replace it with these letters (م ح م د). This is very common in twelver shiite books, check in the following references for example:

: كمال الدين: (314، 395، 405)، مهج الدعوات: (345)، غيبة الطوسي: (105، 144، 149)، أمالي الطوسي: (182)، البحار: (48/15) (50/314) (51/4، 24، 144، 161) (52/16، 17، 34، 40، 110، 171، 378) (53/143، 148، 206) (86/61)، إثبات الهداة: (1/455) (3/441، 509)، الكافي: (1/329، 514، 528)، المستدرك: (5/74)، إعلام الورى: (404).

Kamal Al Deen 314,395,405, Mahj al Da’awat 345, Ghaybat al tusi 105,144,149, Amali al Tusi 182, bihar al Anwar (48/15) (50/314) (51/4,24,144,161) (52/16,17,34,40,110,171,378) (53/143,148,206) (86/61) ithbat al hudat (1/455)(3/441,509) Al Kafi (1/329,514,528) Al Mustadrak 5/74, I’ilam al Wara 404.

[TripolySunni]

PART (2)




So how was the Imam brought up? Well after reading the narrations above he was around 2 years old when his supposed father Al Askari passed out… so the Shiites had to figure out some way to solve this issue.

Narrated by Hakimah (Who narrated a previous narration about his birth): After forty days have passed I entered on him and to my surprise he was a boy who could walk (Keep in mind only after 40 days), I said to Al Askari: By God! this is a boy of two years! So he smiled and said: The sons of the Awsiya’a and the prophets grow differently if they were Imams, and the boy amongst us if a month has passed on him is as if a year had passed, the boy amongst us worships Allah in the stomach of his mother and reads the quran and during breastfeeding period the angels obey him and descend to meet him day and night. Hakimah continues: I kept meeting this boy forty days later until he became a Man a few days after the death of Abu Muhammad (Al Askari) so I never recognized him then so I asked Abu Muhammad: Who is this Man that you tell me to sit with? He said: Son of Narjis and he is the Mahdi after me.

Source: كمال الدين: (394)، البحار: (51/14) (53/327).
Kamal al Deen 394, bihar al Anwar (51/14)(53/327).

BUT SOME SHIITES FELT THAT WAS TOO SLOW SO THEY NARRATED THIS,

Al Askari told Hakimah: We the Awsiya’a(imams) grow up in one day as much as a normal human would grow in one week, and in one week we grow up as much as any human would grow in one year.

Source: البحار: (51/27).
Bihar al Anwar 51/27.

Still that was way too slow for some busy people so they narrated that al Askari said: O Aunt, do you not know that we Successors grow in one day as much as anyone would grow in one year.

يا عمتي، أما علمتِ أنا معاشر الأئمة ننشأ في اليوم ما ينشأ غيرنا في السنة
Source: غيبة الطوسي: (144)، البحار: (51/20، 27، 293).
Ghaybat al tusi 144, Al bihar 51/20,27,293.

That pretty much solves this issue… sigh, I wonder how old he is now.

As for his minor occultation they differed on whether it was 69 years or 74 years.
Source: منتخب الأثر: (358)، البحار: (51/44، 138، 366).
Muntakhab al Athar 358, bihar al anwar 51/44,138,366.

Some calculated his minor occultation since the moment of his birth while others did that since the death of Al Askari (260 hijri) thus he now has 5 dates for the beginning of his occultation but what is weird are some who made it in 266 hijri and 276 hijri.

Source: البحار: (53/6)، إثبات الهداة: (3/586). البحار: (51/44).
bihar al Anwar (51/44)(53/6), ithbat al hudat 3/586.

But now we must know why… Why did he suddenly disappear and leave his loyal Shiites?

عن حنان بن سدير عن أبيه قال: عن أبي عبدالله قال: إن للقائم منا غيبة يطول أمدها، فقلت له: ولم ذاك يا ابن رسول الله؟ قال: إن الله عز وجل أبى إلا أن يجري فيه سنن الأنبياء عليهم السلام في غيباتهم، وإنه لابد له يا سدير من استيفاء مدد غيباتهم

Hanan Bin Sidir from his father: Abu Abdullah said: Al Qa’em has a long period of occultation(Ghaybah), I said: Why is that O Son of Rassul allah? He said: Allah wanted him to have the time of all the prophets PBUT in their occultation and he has to spend this period.

Source: علل الشرايع: (1/234)، كمال الدين: (437)، البحار: (51/142) (52/90).
Ilal al Sharae’e 1/234, Kamal al Deen 437, bihar al Anwar (51/142)(52/90).

Others said he did so because he feared death.

رسول الله صلى الله عليه وسلم قال: لا بد للغلام من غيبة، فقيل له: ولم يا رسول الله؟ قال: يخاف القتل

Prophet PBUH said: The Boy must be in occultation, they asked why so he said: He fears he will be killed.

Source: علل الشرايع: (1/234)، البحار: (52/90، 97)، إثبات الهداة: (3/498).
Ilal al Sharae’e 1/234, Al bihar 52/90,97, Ithbat al hudat 3/498.

وعن زرارة قال: سمعت أبا جعفر يقول: إن للغلام غيبة قبل ظهوره، قلت: ولم؟ قال: يخاف، وأومأ بيده إلى بطنه، قال زرارة: يعني القتل

Zurarah said: I heard Abu ja’afar says: The boy has an occultation before his appearance, I asked why? He said: He fears “And he pointed to his stomach”, Zurarah said: He means murder.

Source: كمال الدين: (321، 325)، علل الشرايع: (1/246)، غيبة النعماني: (118)، غيبة الطوسي: (202)، البحار52/91، 95، 97، 98، 146)، إثبات الهداة3/443، 444، 472، 487، 571).

Kamal al Deen 321,325, ilal Al Sharae’e 1/246, Ghaybat al nu’umani 118, Ghaybat al tusi 202, Al bihar 52/91,95,97,98,146, ithbat al hudat 3/443,444,472,487,571.

In Another narration “He fears he will be slaughtered”

Source: كمال الدين: (437)، البحار: (52/97)، إثبات الهداة: (3/487).
Kamal al Deen 437, Bihar al Anwar 52/97, ithbat al hudat 3/487.
In Another narration al baqir said: If our Mahdi appears he will say: “So I fled from you (all) when I feared you; but my Lord has (since) invested me with judgment (and wisdom) and appointed me as one of the messengers.” [Shua’ra’a: 21]

Source: غيبة النعماني: (116)، كمال الدين: (308)، البحار: (52/157، 281، 292، 385)، نور الثقلين: (4/49)، تأويل الآيات: (1/388)، البرهان: (3/183)، إثبات الهداة: (3/468، 535، 562، 583).
Ghaybat al nu’umani 116, Kamal al Deen 308, Al bihar 52/157,281,292,385, Noor al thaqalayn 4/49, Ta’aweel al ayat 1/388, Al Burhan 3/183, Ithbat al hudat 3/468,535,562,583.

Very brave Savior they’ve got there I have to congratulate them, the Man is running to save his own skin for 1200 years as for his shia well it’s ok if they die he has no problem with that.

Some said He went in occultation because he didn’t want to give Baya’ah (Allegiance) to any of the Caliphs (Very brave indeed).

إسحاق بن يعقوب قال: إنه ورد عليه من الناحية المقدسة على يد محمد بن عثمان: وأما علة ما وقع من الغيبة فإن الله عز وجل يقول: ((يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ)) [المائدة:101] إنه لم يكن أحد من آبائي إلا وقعت في عنقه بيعة لطاغية زمانه، وإني أخرج حين أخرج ولا بيعة لأحدٍ من الطواغيت في عنقي

Isaac bin Yaqoob narrated: It occurred to him from the holy side of Muhammad bin Uthman : As for the reason of his occultation Allah says: “O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble.” [Mai’idah: 101] He said: All of my Fathers before me gave baya’ah (Allegiance) to the tyrants of their times (this is interesting) and When I come out I will not have given it to any tyrant.

Source: كمال الدين: (436)، الاحتجاج: (263)، البحار: (52/92، 279) (53/181) (78/380)، غيبة الطوسي: (177).
Kamal Al Deen 436, Al ihtijaj 263, Al bihar (52/92,279)(53/181)(78/380), Ghaybat al tusi 177.

وعن أبي عبدالله قال: صاحب هذا الأمر تعمى ولادته على الخلق؛ لئلا يكون لأحد في عنقه بيعة إذا خرج

Abu Abdullah Said: The Mahdi’s birth will not be apparent for the creation because he shouldn’t give Baya’ah to anyone.

Source: كمال الدين: (53)، البحار: (51/132) (52/95، 96، 289).
Kamal Al Deen 53, bihar al Anwar (51/132)(52/95,96,289).

So all of these mean the Imams before him did give Baya’ah to the Caliphs of their times, very good.

Some people had another explanation so they fabricated other narrations,
They said that he is in occultation because of the corruption & bad works of human kind such as in this famous narration: “He is not occluded from you but your Bad deeds occlude him”

ما هو محجوب عنكم ولكن حجبه سوء أعمالكم
Source: البحار: (53/321).
Bihar al anwar 53/321.

Al Tusi said with regards to this: He which does not have bad deeds nothing can hide his imam from him.
قال الطوسي: وفيه إشارة إلى أن من ليس له عمل سوء فلا شيء يحجبه عن إمامه
According to that all Shiites are guilty sinners to the point where this guy just doesn’t wanna show up anymore.

Source: البحار: (53/321).
Bihar al anwar 53/321.

وعن مروان الأنباري قال: خرج من أبي جعفر: إن الله إذا كره لنا جوار قوم نزعنا من بين أظهرهم
Marwan al Anbari said: Abu Jaafar said: If Allah hated for us the Imams to be with a people then he would take us away from them.

Source: البحار: (52/90)، إثبات الهداة: (3/447).
Al bihar 52/90, ithbat al hudat 3/447.

It seems this hatred is still going on until now, may Allah have mercy on us all.
Others didn’t acknowledge all the above so they threw the reason into occultation as well and never gave any explanations.

قال: أغلقوا أبواب السؤال عما لا يعنيكم، ولا تتكلفوا على ما قد كفيتم، وأكثروا الدعاء بتعجيل الفرج
Al Mahdi himself said: Close the doors of such questions which do not concern you and make plenty of Dua so that I may appear again.

Source: كمال الدين2/162)، الاحتجاج263)، غيبة الطوسي177)، البحار52/92)(53/181).
Kamal Al deen 2/162, Al Ihtijaj 263, Ghaybat Al tusi 177, Al bihar (52/92)(53/181).

وعن عبدالله بن الفضل الهاشمي قال: سمعت الصادق يقول: إن لصاحب هذا الأمر غيبة لا بد منها، يرتاب فيها كل مبطل، فقلت له: ولم جعلت فداك؟ قال: لأمر لم يؤذن لنا في كشفه لكم، وإن هذا الأمر من أمر الله، وسر من سر الله، وغيب من غيب الله

Abdullah bin al fadl al Hashimi said: I heard al Sadiq say: The Mahdi must be in an occultation which every Wrongdoer fears. I told him: Why? He said: For a reason we were not ordered to reveal and this is a matter for Allah and one of his secrets and his knowledge of Ghayb.

Source: البحار: (52/91)، إثبات الهداة: (3/488).
Al Bihar 52/91, ithbat al hudat 3/488.

Now The Biggest problem is, When will this Mahdi come out? And there are narrations which the shiite scholars fabricated to fool the laymen and keep them waiting and you’ll see this clearly:

محمد بن الفضيل، عن أبي جعفر قال: ستبقون ستة من دهركم لا تعرفون إمامكم، قلت: وكم الستة جعلت فداك؟ قال: ستة أيام، أو ستة أشهر، أو ست سنين، أو ستون سنة

Muhammad bin al Fadil from Abu Ja’afar that he said: You will remain a six from your age without knowing your Imam, I Said: and what is the six?, he said: Days or months or years or sixty years.

Source: إثبات الهداة: (3/576)، البحار: (51/118، 134).
Ithbat al hudat 3/576, Al bihar 51/118,134.

Notice how they are unsure so they jump from 6 days to 60 years, also notice “Without knowing your Imam” which according to them leads to Hell and finally has 60 years passed or not yet? Maybe 600 years?

Now they bravely and again invent new more accurate Hadiths to fool the hasty Shiite laymen who wanted to see their savior as soon as possible.

فعن عبدالله بن سنان، عن أبي عبدالله قال: في القائم سنة من موسى بن عمران، فقلت: وما سنته من موسى بن عمران؟ قال: خفاء مولده وغيبته عن قومه، فقلت: وكم غاب موسى عن أهله وقومه؟ قال: ثمانياً وعشرين سنة

Abdullah bin Sinan from Abu Abdullah: Al Qa’em will have a sunnah from musa bin imran, I said: what is his Sunnah?, He said: His Hidden birth and his Ghaybah(Occultation) from his people, I Said: and how many years was Musa in occultation from his people? He said: twenty eight years.

Source: كمال الدين: (303)، إثبات الهداة: (3/459، 471)، البحار: (51/216).
Kamal al Deen 303, Ithbat al hudat 3/459,471, Bihar al Anwar 51/216.

وعن محمد بن مسلم، عن أبي عبدالله قال: إذا فقد الناس الإمام مكثوا سبتاً لا يدرون من أي، ثم يظهر الله عز وجل لهم صاحبهم
Muhammad bin Muslim from Abu Abdullah: If the people lost their Imam they will spend a “Sabt” in confusion then Allah will reveal him.

Source: غيبة النعماني: (102)، إثبات الهداة: (3/547).
Ghaybat al nu’umani 102, ithbat al hudat 3/547.

Also

عن الباقر: ثم يقيم سبتاً من دهركم لا تدرون أياً من أي، فبينما أنتم كذلك إذ أطلع الله نجمكم فاحمدوه واقبلوه

Al Baqir: he will spend a “Sabt” from your age and you will be confused during this time and then Allah will reveal him so thank Allah.

Source: إثبات الهداة: (3/533)، البحار: (51/148).
Ithbat al hudat 3/533, Al bihar 51/148.

Now what is a “Sabt”? the Sabt is thirty years and you can check that here:

معاني الأخبار: (403)، الكافي: (1/452)، البحار15/263)(35/6، 77)(38/47)، إثبات الهداة: (1/153) (2/13).
Ma’ani al Akhbar 403, Al kafi 1/452, Al bihar (15/263)(35/6,77)(38/47), ithbat al hudat (1/153)(2/13).

I need not remind you it’s been 1200+ years since his disappearance.
I need not remind you it’s been 1200+ years since his disappearance.

وعن الأودي قال: إن المهدي سأله: أتعرفني؟ فقلت: اللهم لا، قال: أنا المهدي، أنا قائم الزمان، أنا الذي أملؤها عدلاً كما ملئت ظلماً وجوراً، إن الأرض لا تخلو من حجة، ولا يبقى الناس في فترة أكثر من تيه بني إسرائيل، وقد ظهر أيام خروجي، فهذه أمانة في رقبتك فحدِّث بها إخوانك من أهل الحق

Al Awdee said that the Mahdi asked him: Do you know me?, I Said: No, He said: I’am the Mahdi, I’am Qa’em el Zaman, I’am the one who will fill it with justice and love like it was filled with oppression and hatred, the earth will never be without a Hujjah and the people will not remain for more than the duration in which Bani Israel were lost, tell this to the people of the world.

Source: غيبة الطوسي: (63)، كمال الدين: (2/199)، البحار: (52/2).
Ghaybatal tusi 63, Kamal Al Deen 2/199, Bihar al anwar 2/52.

This narration was fabricated around 14 centuries ago And the Period in which Bani Israel were lost according to the Quran in Surat al Mai’idah verse 26 is forty years.

وعن الثمالي قال: قلت لأبي جعفر: إن علياً كان يقول: إلى السبعين بلاء، وكان يقول: بعد البلاء رخاء، وقد مضت السبعون ولم نر رخاء؟
فقال أبو جعفر: يا ثابت، إن الله تعالى كان وقت هذا الأمر في السبعين، فلما قتل الحسين اشتد غضب الله على أهل الأرض فأخره إلى أربعين ومائة سنة، فحدثناكم فأذعتم الحديث، وكشفتم قناع الستر فأخره الله

Al Thamali said: I said to Abu ja’afar that Ali used to say: To Seventy Ordeals(Bala’a) and after the ordeal there is prosperity then I told him: The seventy have passed and we never saw prosperity?

Abu Ja’afar said: O thabit Allah had put a timing on this thing a seventy but when Hussein Died Allah’s anger grew on the people of the earth so he delayed it to 140 years and we told you guys about this so you spread the news and revealed the secret so Allah delayed it again.

Source: غيبة الطوسي: (263)، غيبة النعماني: (197)، الكافي: (1/368)، البحار: (4/114، 120) (42/223) (52/105).
Ghaybat al tusi 263, Ghaybat al nu’umani 197, Al Kafi 1/368, bihar al Anwar (4/114,120) (42/223) (52/105).

I say whether it was the first timing of seventy or the second timing of hundred and forty how in god’s name could this work if the Shiites claim that the Mahdi is the son of Al Hassan al Askari and how are the 12 Imams supposed to appear in just 70 or 140 years? How can he appear if his father isn’t born yet? The first timing erases 8 imams and the second erases 5 out of 12.

And the strangest thing is what Al Sadiq says: “It was supposed to be in me but Allah delayed it and it shall be in my progeny”.

الصادق: كان هذا الأمر فيَّ فأخره الله، ويفعل بعدُ في ذريتي ما يشاء
Source: غيبة الطوسي: (263)، البحار: (4/114) (52/106).
Ghaybat al tusi 263, Bihar al anwar (4/114)(52/106).

في كلام للمفضل مع الامام الصادق (ع) قال المفضل : ثم ماذا يفعل المهدي سيدي ؟ فقال (ع) : يثور سرايا على السفياني الى دمشق فيأخذونه ويذبحونه على الصخرة ...) الرجعة للاسترآبادي ص 100.
علي بن الحسين قال: يقوم قائمنا لموافاة الناس سنة، قال: يقوم القائم بلا سفياني، إن أمر القائم حتم من الله، وأمر السفياني حتم من الله، ولا يكون قائم إلا بسفياني، قلت: جعلت فداك، فيكون في هذه السنة؟ قال: ما شاء الله، قلت: يكون في التي يليها؟ قال: يفعل الله ما يشاء

Ali bin al hussein said: that the Mahdi will not rise until the Suffiany does . Al Qa’em is truth and the appearance of the suffiany is also truth from Allah, I asked ali: will Suffiany appear this year? He said: Allah does what he wants, I asked: in the next year? He said: Allah does what he wishes.

Source: البحار: (52/182).
Bihar al Anwar 52/182.

Also according to the text of this narration the theory of the twelve is destroyed when his companion asked him “Will he appear this year?” didn’t they know he was the son of the eleventh Imam? As for the Suffiany himself his existence is a matter of debate amongst the conflicting Shiite narrations:

داود بن أبي القاسم قال: كنا عند أبي جعفر محمد بن علي الرضا، فجرى ذكر السفياني وما جاء في الرواية أن أمره من المحتوم، فقلت لأبي جعفر: هل يبدو لله في المحتوم؟ قال: نعم
Dawood bin abi al Qassim said: we were with abu Ja’afar al redah so someone mentioned Suffiany and the narration which states that his appearance is inevitable so I asked Abu Ja’afar: Can Allah do bida’a in an inevitable matter? He said: YES.

Source: غيبة النعماني: (205)، البحار: (52/250)، إثبات الهداة: (3/544).
Ghaybat al nu’umani 205, Al bihar 52/250, ithbat al hudat 3/544.

Now you may be asking what is “Bida’a”? This is a belief of the Shiites that Allah can change his mind or that something may appear to him in some way at first but then the circumstances would change so he changes his mind… and that He could change his mind regarding the appearance of Suffiany even if previous imams said that Allah says it is “inevitable”.

وعن البزنطي قال: سمعت الرضا يقول: يزعم ابن أبي حمزة أن جعفراً زعم أن أبي القائم وما علم جعفر بما يحدث من أمر الله، فوالله لقد قال الله تبارك وتعالى يحكي لرسوله صلى الله عليه وسلم: ((قُلْ مَا كُنْتُ بِدْعاً مِنْ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلا بِكُمْ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ)) [الأحقاف:9] وكان أبو جعفر يقول: أربعة أحداث تكون قبل قيام القائم تدل على خروجه، منها أحداث قد مضى منها ثلاثة وبقي واحد.
قلنا: جعلنا فداك، وما مضى منها؟ قال: رجب خلع فيه صاحب خراسان، ورجب وثب فيه علي بن زبيدة، ورجب يخرج فيه محمد بن إبراهيم بالكوفة، قلنا له: فالرجب الرابع متصل به؟ قال: هكذا قال أبو جعفر

Al bizanty said: I heard Al Redah say: Ibn Abi Hamzah claims that Ja’afar claimed that My father is al Qa’em and Ja’afar had no idea what he talked about for Allah had said: Say: "I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." Abu Ja’afar used to say: 4 things will pass before the appearance of the Mahdi and three have passed there remains one.

We asked what they were, He said: Rajab(Arabic month) which the leader of Khurasan will be overthrown, Rajab which Ali bin Zubaydah appears, Rajab when Muhammad bin Ibrahim appears in kufah, we asked: Is the fourth Rajab directly connected to the past one? He said: this is what Abu Ja’afar said.

Source: البحار: (52/182).
Bihar al anwar 52/182.

قال المجلسي في بيان الحديث: خلع صاحب خراسان كأنه إشارة إلى خلع الأمين المأمون عن الخلافة، وأمره بمحو اسمه عن الدراهم والخطب.
والثاني: إشارة إلى خلع محمد الأمين.
والثالث: إشارة إلى ظهور محمد بن إبراهيم بن إسماعيل بن إبراهيم بن الحسن بن الحسن المعروف بابن طباطبا بالكوفة لعشر خلون من جمادى الآخرة في قريب من مائتين من الهجرة، ويحتمل أن يكون المراد بقولـه: هكذا قال أبو جعفر، تصديق اتصال الرابع بالثالث، فيكون الرابع إشارة إلى دخوله خراسان، فإنه كان بعد خروج محمد بن إبراهيم بسنة تقريباً، ولا يبعد أن يكون دخوله خراسان في رجب

Big Shiite scholar a Majlisi says in his commentary: the first Rajab is when al Ma’amoon was overthrown by al Ameen and was asked to erase his name from the Dirhams.
And the second is a sign to the removal of Muhammad al ameen.
And the third is a sign to the appearance of Muhammad bin Ibrahim bin Ismail bin Ibrahim bin al Hassan bin al Hassan who is known as ibn Tabataba in Al kufah around the year 200 of Hijrah and it is possible by him saying that the fourth is connected to the third is that he had entered Khurasan the next year and it could have been in the month of Rajab.

Source: bihar al Anwar 52/184.

I say all of these supposed signs have passed 12 centuries ago and he still never appeared.

وعن البزنطي أيضاً قال: سألت الرضا عن قرب هذا الأمر؟ فقال: قال أبو عبد الله، حكاه عن أبي جعفر قال: أول علامات الفرج سنة خمس وتسعين ومائة، وفي سنة ست وتسعين ومائة تخلع العرب أعنّتها، وفي سنة سبع وتسعين ومائة يكون الفنا، وفي سنة ثمانٍ وتسعين ومائة يكون الجلاء، فقال: أما ترى بني هاشم قد انقلعوا بأهاليهم وأولادهم؟ فقلت: لهم الجلاء؟ قال: وغيرهم، وفي سنة تسع وتسعين ومائة يكشف الله البلاء إن شاء الله، وفي سنة مائتين يفعل الله ما يشاء، فقلت له: جعلت فداك، إنك قلت لي في عامنا الأول: حكيت عن أبيك أن انقضاء ملك آل فلان على رأس فلان وفلان، وليس لبني فلان سلطان بعدهما، قال: قد قلت ذاك لك، فقلت: أصلحك الله، إذا انقضى ملكهم يملك أحد من قريش يستقيم عليه الأمر؟ قال: لا، قلت: يكون ماذا؟ قال: يكون الذي تقول أنت وأصحابك، قلت: تعني خروج السفياني؟ فقال: لا، فقلت: فقيام القائم، قال: يفعل الله ما يشاء، قلت: فأنت هو؟ قال: لا حول ولا قوة إلا بالله

The gigantic narration above has al bizanty asking Imam al redah about this matter of when Al mahdi will appear then he says that the first sign is in the year 195 hijri and he keeps talking about each year until he reaches 200 then says that in the year 200 Allah does what he wills and finally at the end of this entire talk al bizanty asks al redah if he was al mahdi.

Source: البحار: (52/184)، إثبات الهداة: (3/50).
Bihar al anwar 52/184, ithbat al hudat 3/50.

We are now in the fifteenth hijri century and still no sign of him.
When al Baqir was asked about the Mahdi he said:

وعن الباقر أنه سئل عن قول الله عز وجل: ((سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ)) [المعارج:1]؟ فقال: نار تخرج من المغرب، وملك يسوقها من خلفها حتى يأتي من جهة دار بني سعد بن همام عند مسجدهم، فلا تدع داراً لبني أمية إلا أحرقتها وأهلها، ولا تدع داراً فيها وتر لآل محمد إلا أحرقتها وذلك المهدي

When Baqir was asked about verse [70:01] “A questioner asked about a Penalty to befall-” He said: A fire coming from the west and a king drives it from behind it until he comes from the direction of the house of Bani Sa’ad bin Hammam near their mosque and it leaves no house of Bani Ummayah until it burns them and those inside them and that is Al Mahdi.

Source: تفسير القمي: (2/374)، البرهان: (4/381)، نور الثقلين: (5/412)، الصافي: (5/224)، البحار: (52/188)، إثبات الهداة: (3/553).
Tafseer al Qummi 2/374, al burhan 4/381, noor al thaqalayn 5/412, al Safi 5/224, Al bihar 52/188, ithbat al hudat 3/553.

Well I’am not sure after 1400 years the fire will come from the direction of the house of ibn Hammam near their mosque and that it will burn the houses of Bani ummayah whose rule had ended so long ago… this one was invented by a Shiite scholar probably during the rule of the Umayyads to fool his followers.

الحسن بن إبراهيم قال: قلت للرضا: أصلحك الله، إنهم يتحدثون أن السفياني يقوم وقد ذهب سلطان بني العباس؟ فقال: كذبوا، إنه ليقوم وإن سلطانهم لقائم

Al Hassan bin Ibrahim said: I told al Imam Redah: They Claim the Suffiany will appear after the rule of Bani al Abbas has ended? He said: They Lied! He will appear during their reign.

Source: غيبة النعماني: (205)، البحار: (52/251).
Ghaybat al nu’umani 205, bihar al anwar 52/251.

I’am sure the Abbasi caliphate ended a long time ago however the guy who fabricated this lie to fool the Shiites didn’t know or care.

وعن الباقر قال: لا بد أن يملك بنو العباس، فإذا ملكوا واختلفوا وتشتت أمرهم خرج عليهم الخراساني والسفياني، هذا من المشرق، وهذا من المغرب، يستبقان إلى الكوفة كفرسي رهان

Al Baqir said: The Banu Abbas must reign during this time for if they did and then they became divided amongst themselves then Al kharasani & al Suffiany will both appear one from the left and the other from the right as they race to Al Kufah like the horses you bet on.

Source: غيبة النعماني: (117)، البحار: (52/234).
Ghaybat al nu’umani 117, bihar al anwar 52/234.

Well like we said it ended a long time ago and none of this happened and the Mahdi didn’t appear nor is the “Kufah” important in our days so no need for them to race there, The liar who made this to fool the Shiites in the Abbasi period is truly an ignorant and a bad liar, he wanted to buy the life with his lies instead of the afterlife.
وعن أبي بصير، عن أبي عبدالله قال: الله أجل وأكرم وأعظم من أن يترك الأرض بلا إمام عادل، قلت: جعلت فداك، فأخبرني بما أستريح إليه، قال: يا أبا محمد، ليس يرى أمة محمد فرجاً أبداً ما دام لولد بني فلان ملك حتى ينقرض ملكهم، فإذا انقرض ملكهم أتاح الله لأمة محمد برجلٍ منا أهل البيت، يسير بالتقى، ويعمل بالهدى، ولا يأخذ في حكمه الرشا، والله إني لأعرفه باسمه واسم أبيه، ثم يأتينا الغليظ القصرة ذو الخال والشامتين القائد العادل الحافظ لما استودع، يملؤها عدلاً وقسطاً كما ملأها الفجار جوراً وظلما

Abi Baseer narrated from abu Abdullah: Allah I greater than to leave the earth without a Just Imam, I said: tell what would make me feel better, He said: o Abu Muhammad, the nation of Muhammad will not see prosperity and salvation while the sons of a certain person still rule over us, if their rule was to end then allah will grant you a Man from Us ahlulbayt who will act with justice, I know him by his name and his father’s name …

Source: البحار: (52/269).
Bihar al Anwar 52/269.

Is the reader noticing that these are all political messages and not religious ones? Using religion for political gain has been famous for a long time and not just in our days.

وعن سلمان الفارسي رضي الله عنه قال: أتيت أمير المؤمنين خالياً، فقلت: يا أمير المؤمنين، متى القائم من ولدك؟ فتنفس الصعداء، وقال: إذا قتلت ملوك بني العباس، أولي العمى والالتباس، أصحاب الرمي عن الأقواس بوجوه كالتراس، وخربت البصرة، هناك يقوم القائم من ولدي الحسين

Salman the Persian said: I came to Ameer al mumineen(Ali) and asked when is the Mahdi? So he breathed deeply and said: If the kings of Bani abbas the blind misguiders with ugly faces were to be killed and the city of Basrah was destroyed only then will the Qa’em appear from the progeny of Hussein.

Source: البحار: (52/275).
Bihar al anwar 52/275.

But this is a lie since he never came out until today and their reign even in Egypt had ended around 481 years ago.

وقال يقطين لابنه علي: ما لنا قيل لنا فكان، وقيل لكم فلم يكن؟ فقال له علي: إن الذي قيل لكم ولنا من مخرج واحد، غير أن أمركم حضركم فأعطيتم محضة، وكان كما قيل لكم، وإن أمرنا لم يحضر فعللنا بالأماني، ولو قيل لنا: إن هذا الأمر لا يكون إلى مائتي سنة أو ثلاثمائة سنة لقست القلوب، ولرجعت عامة الناس عن الإسلام؛ ولكن قالوا: ما أسرعه وما أقربه! تألفاً لقلوب الناس، وتقريباً للفرج
فقال لابنه علي الذي كان من خواص الكاظم: ما بالنا وعدنا دولة بني العباس على لسان الرسول والأئمة صلوات الله عليهم، فظهر ما قالوا، ووعدوا وأخبروا بظهور دولة أئمتكم فلم يحصل.

Ibn Yaqteen told his son Ali: What they told us had happened but what they told you still didn’t happen? Ali said: the ones who told you are the same as those who told us, they told you who your Imam was and it was fulfilled but for us it never was so we kept wishing and if they had told us: this will be in 200 or 300 years then our hearts would have turned to stone and we would’ve all left Islam but they decided to say that it was near and very close so that we keep on expecting it.

Source: غيبة الطوسي: (207)، غيبة النعماني: (198)، البحار: (4/132) (52/102).
Ghaybat al tusi 207, Ghaybat al nu’umani 198, Bihar (4/132)(52/102).

Basically above Yaqteen was from the supporters of the Abbasi Caliphate which the prophet PBUH prophesized but his son Ali was from the Shiites of al Kathim which didn’t get what they were promised (Mahdi) and kept wishing.


And that narration talks about how the hearts harden if he didn’t appear and how they would leave Islam in 200 or 300 years, well it’s been 1400 years and he didn’t appear.

[Asharp]

Informative post Tripoli Jazakalah

[realitymedia]

Asalamu alykum
brother i need a urgent refrance for this thing that 11th imam never married and died without son .......

urgent !!!!!!!!!

wasalam

[wellwisher]

11th imam did marry but he died without a son...

The Shia after the death of Imam al-Hassan bin Ali al-Askari (died 260 hijri):

The shia of Imam al Hassan bin Ali split to more than ten groups:n A group said that Al Hassan bin Ali al Askari did not die but he is in occultation and he is al Qa’em (Mahdi), and it is haram to say he is dead. Because the earth will perish without an Imam, he also never had any children to succeed him. A group said that he died and then came back to life and he is al Qa’em al Mahdi. He is the Qa’em because he died and was resurrected and he has no children and if he did have a child then he wouldn’t have been resurrected because the Imamah would have been transmitted to his child. He didn’t give wasiyah to anyone thus he is surely the Qa’em .A group said Al Hassan bin Ali died and his successor is his brother Ja’afar whom he gave the wasiyah thus he is the Imam and his children after him. A group said that Ja’afar was the Imam but his brother Hassan wasn’t an Imam nor was his bother Muhammad. Because Muhammad died during the life of his father and al Hassan died without a son and he was a liar who claimed Imamah. The proof for them was that an Imam never passes away until he gives wasiyah to his successor thus al Hassan never had any children so his Imamah wasn’t correct. Also al Hassan & Ja’afar couldn’t be Imams at the same time because Abu Abdullah said “No two brothers shall become imams at the same time after Hassan & Hussein”. So Ja’afar took the wasiyah from his father not his brother. A group said the Imamah goes to Muhamad Bin Ali who died in the time of his father and that Hassan and Ja’afar claimed what isn’t rightfully theirs, and that their father never appointed or assigned any of them as Imams. And especially Ja’afar who has extremely negative qualities which make him unfit to receive it. As for Hassan he died without a son and that is unacceptable in an Imam. We now know that Muhammad is the Imam and his father pointed to him clearly.A group said that Al Hassan had a son who was born eight months after his death and all those who claimed he had a son during his life are liars because if he did then he wouldn’t hide this nor would his family. And companions hide it nor would that be acceptable of an imam. His father in his wasiyah ordered to call him Muhammad and the proof of this is a narration from Abu al Hassan al Redah. A group said there is no son for Hassan because we searched for this and asked for it but never found anything to point to his son. We cannot claim that he had a hidden son because then we could claim this for every dead Imam or we could even say that the prophet (sallalahu alaihi wa ala alihi wa sallam) had another son who was a prophet but is hidden. Also we could say Abdullah bin Ja’afar had a hidden son and that Abu al Hassan al Redah had three sons other thanAbu Ja’afar and one of them was the Imam. Because the news of al Hassan’s death without a son is like that of the prophet (sallalahu alaihi wa ala alihi wa sallam) dying without a son from his own blood. Or Abdullah bin Ja’afar having a son or Abu al Hassan having four sons. A group said the death of Al Hassan’s father and grandfather is true thus the news of his death. It is also true and there is no Imam after him and there is possibility that the Imamah will end at some point as we hear in the narration from the two Sadiqs that the earth will never be without an imam unless Allah is angry at the people because of their sins. So the Hujjah will be lifted for some time and Allah does what he wants and this does not mean that the concept of Imamah is incorrect in any way. This had also happened in the time between Muhammad (sallalahu alaihi wa ala alihi wa sallam) and Jesus (alaihi salam). In that period there was no Imam or prophet for 300 or 200 years, and al Sadiq said: The Period is the time when the earth will be without an Imam or a prophet. The earth today is without an Imam until Allah sends one from the progeny of Muhammad (sallalahu alaihi wa ala alihi wa sallam). A group said: Abu Ja’afar “Muhammad bin Ali” who died in his father’s life is the Imam by the order of his father who clearly mentioned his name. A group said when asked “Is Ja’afar or his brothers the Imams?”, they replied: We do not know if he is from Al Hassan’s brothers or from his progeny. Al Hassan was the Imam and he is now dead and the earth will never be without a hujjah. So we can’t say anything until this matter becomes clearer. A group said Al Hassan bin Ali was the Imam and he is dead so the Imamah goes to Ja’afar bin Ali, just like Musa bin Ja’afar was an Imam after Abdullah bin Ja’afar, because it was narrated that after an Imam passes away then the Imamah will be for the elder son. What Al Sadiq said “There will be no two brother Imams after Hassan and Hussein” this is true, but if the first one didn’t have a son then it must necessarily go to his brother As for the narration which states that “An Imam will be washed only by another Imam”, they said this is true and claimed that Ja’afar bin Muhammad was washed by Musa. They also claimed that Abdullah ordered this because he was the Imam after him but it’s ok that Musa did it because he is a silent Imam in the presence of Abdullah. This team is the Fathiyah who allow the Imamah of two brothers after Hassan and Hussein, if the first never had a son and according to this their Imam was Ja’afar bin Ali. A group said the Imam after al Hassan is his son Muhammad and he is al Hujjah but he is currently dead and when he is resurrected he will carry the sword and fill the world with justice and love after it was filled with hatred and oppression. A group said that all the others were wrong and that Al Hassan did have a son during his life called Muhammad and he is al Qa’em and he is alive and he has two Ghaybas (occultations) a minor one when his father dies and a major one after the death of Abu al Hassan ali bin Muhammad al Samiri the final emissary, and this has been going since that time.

Sources: look for details of each team in the book “Firaq al Shia” Page 96 by Al Hassan bin Musa Abu Muhammad al Nawbakhti, also in the books “Al Fusool al mukhtara” page 261 & “Bihar al Anwar” (37/20) and (50/336).