Introduction

Discussion on occultation of Imam Mahdi(a.s)

First Principle: Necessity of Imamate

Second Principle: Infallibility of Imam

Third Principle: Truth will never leave the Islamic Ummah

Invalidity of Kaisaniyya creed

Refutation of Nawusiyya belief

Refutation of Waqifiya belief

Traditional reports about the martyrdom of Imam Kadhim

Clear declaration of Imam Kadhim about the Imamate of Imam Ridha

Evidence of the Imamate of Imam Musa Kadhim (a.s) and refutation of Waqifiya

Factors of appearance of Waqifi sect

Traditional reports in condemnation of Waqifites

Some miracles of Imam Ali Ibn Musa Ridha

Objections of the opponents with regard to the birth of Imam Mahdi (a.s)

Refutation of all sects, which believed in Imamate of someone other than Master of the Age (a.s)

Philosophy and wisdom of Occultation

What is the difference between a hidden Imam and an Imam who does not exist or one that exists in the heavens?

Application of Divine Penalties during the Occultation of Imam Mahdi (a.s)

Discerning truth during occultation of the Imam

Statement of Sayyid Murtadha (r.a)

Reason of occultation of the Imam from his followers

Concealed Birth of the Imam of the Time (a.s) was not an extraordinary event

Stories of people with long lifespans from Arabs and non-Arabs are famous and chronicled in books and history.

Reports of Ahle Sunnat that Imams are twelve in number

Shia traditional reports on the topic that Imams are twelve in number

Traditions of the Holy Imams on the occultation of Imam Mahdi

Traditional reports that confirm the uprising of Imam Mahdi

Mahdi is from the progeny of Ali and Fatima (a.s)

Mahdi is from the progeny of Imam Husain (a.s)

Refutation of Kaisaniya belief and account of the demise of Muhammad bin Hanfiyyah

Refutation of those who stopped at the Imamate of Imam Ja’far Sadiq (a.s) and said that he is the Promised Mahdi

Imamate of Imam Hasan Askari (a.s)

Evidence of the Birth of the Master of the Age

Reports of those who saw the Imam of the Time (a.s)

Miracles of the Master of the time during his Occultation

Epistles issued from Imam Mahdi (a.s)

Causes of delay in reappearance of the Master of the Affair

Test of Shia during the period of occultation of the Imam

Reports of the Emissaries of Imam (a.s) during the period of occultation

Approved Emissaries

Emissaries condemned by the Imam

Special Emissaries of the Imam during the Occultation

Questions of Muhammad bin Abdullah bin Ja’far Himyari

Excellence of Husain bin Rauh continued

Abul Hasan Ali bin Muhammad Saymoori

False claimants of deputyship of Imam who are also clearly condemned by the Imams

Appointees of the four special deputies of the Imam

Long lifespan of the Imam (a.s)

Time of reappearance of the Imam (a.s)

Signs preceding the reappearance of Imam Mahdi (a.s)

Some Qualities, practices and manners of the Master of the Age (a.s)

وأما ما روي من الاخبار من امتحان الشيعة في حال الغيبة، وصعوبة الامر عليهم، واختبارهم للصبر عليه، فالوجه فيها الاخبار عما يتفق من ذلك من الصعوبة والمشاق، لا أن الله تعالى غيب الامام ليكون ذلك، وكيف يريد الله ذلك، وما ينال المؤمنين من جهة الظالمين ظلم منهم لهم ومعصية، والله تعالى لا يريد ذلك. بل سبب الغيبة هو الخوف على ما قلناه، وأخبروا بما يتفق في هذه الحال، وما للمؤمن من الثواب على الصبر على ذلك، والتمسك بدينه إلى أن يفرج الله تعالى عنهم. وأنا أذكر طرفا من الاخبار الواردة في هذا المعنى.

As for the reports that are recorded about the test of the Shia during the period of occultation, and that life will be difficult on them and informing them of the obligation of being patient in this hardship; the reason for issuing these reports is to inform about hardships and trouble that would be caused, and not that the Almighty Allah has concealed the Imam to cause these difficult circumstances. How can the Almighty Allah do this whereas that which is caused by the oppressors and tyrants is injustice and sin, therefore how can the Almighty Allah intend this? On the contrary, the cause of occultation, as we have mentioned, is fear and these reports have informed about that which will occur during occultation and that which would befall the believers during this time and that their being patient in it would be rewarded and that they should remain attached to their faith till the Almighty Allah eases their circumstances. I will only mention a few reports that are recorded about it.

281- أخبرنا الحسين بن عبيدالله، عن أبي جعفر محمد بن سفيان البزوفري، عن أحمد بن إدريس قال:حدثني علي بن محمد بن قتيبة، عن الفضل بن شاذان النيشابوري، عن ابن أبي نجران، عن محمد بن منصور، عن أبيه قال: كنا عند أبي عبدالله عليه السلام جماعة نتحدث، فالتفت إلينا فقال: في أي شيء أنتم؟ أيهات أيهات! لا والله، لا يكون ما تمدون إليه أعينكم حتى تغربلوا، لا والله لا يكون ما تمدون إليه أعينكم حتى تميزوا (لا والله لا يكون ما تمدون إليه أعينكم حتى يتمحصوا) لا والله لا يكون ما تمدون إليه أعينكم إلا بعد إياس، لا والله لا يكون ما تمدون إليه أعينكم حتى يشقى من شقي ويسعد من سعد.

H 281 - Narrated to us Husain bin Abdullah from Abu Ja’far Muhammad bin Sufyan Bazufari from Ahmad bin Idris from Ali bin Muhammad bin Qutaibah from Fadhl Ibn Shazan Nishaburi from Ibn Abi Najran from Muhammad bin Mansur from his father that he said: “Some of us were talking about the Qaim in the presence of Imam Ja’far Sadiq (a.s); he turned to us and asked: “What are you talking about? How far! How far! That, which you anticipate, will not be until you are tested. How far! That, which you anticipate, will not be until your good and bad are not separated. How far! That, which you anticipate, will not be until you are sifted. That, which you anticipate, will not be, except after despair. That, which you anticipate, will not be until he, who is to be wretched, becomes wretched and he, who is to be fortunate, becomes fortunate.”

282- وروى سعد بن عبدالله الاشعري، عن محمد بن الحسين بن أبي الخطاب، عن الحسن بن علي بن فضال عن ثعلبة بن ميمون، عن مالك الجهني، عن الاصبغ بن نباتة قال: أتيت أمير المؤمنين عليه السلام فوجدته متفكرا ينكت في الارض فقلت: يا أمير المؤمنين، ما لي أراك متفكرا تنكت في الارض؟ أرغبة منك فيها؟ فقال: لا، والله. ما رغبت فيها ولا في الدنيا يوما قط، ولكن فكرت في مولود يكون من ظهر الحادي عشر من ولدي هو المهدي، الذي يملأها قسطاً وعدلاً كما ملئت ظلماً وجوراً ، تكون له حيرة وغيبة يضل فيها أقوام ويهتدي فيها آخرون.

H 282 - Saad bin Abdullah Ashari has narrated from Muhammad bin Husain bin Abil Khattab from Hasan bin Ali bin from Thalaba bin Maimoon from Malik Jahni from Asbagh bin Nubatah that he said: I came to Amirul Momineen Ali Ibn Abi Talib (a.s) and found him thoughtful. He was drawing lines on the ground. I said: “O Chief of believers, why do I see you thoughtful and making lines on the earth? Is it out of desire for the earth?” He said: “No, by Allah, I have never desired it, nor for what is in the world even for a day. I was thinking about the son, who will be born from my seed – my eleventh descendant. He is the Mahdi and he will fill the earth with equity as it will be full of oppression and injustice. There will be perplexity and occultation regarding him, in which communities will go astray and communities will be guided.”

283- أحمد بن إدريس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن أحمد بن محمد بن أبي نصر قال: قال أبوالحسن عليه السلام: أما والله، لا يكون الذي تمدون إليه أعينكم حتى تميزوا أو تمحصوا، حتى لا يبقى منكم إلا الأندر. ثم تلا: ﴿أَمْ حَسِبْتُمْ أَنْ تُتْرَكُوا وَلَمَّا يَعْلَمِ اللهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَم الصَّابِرِينَ﴾.

H 283 - It is narrated from Ahmad bin Idris from Ali bin Muhammad bin Qutaibah from Fadhl Ibn Shazan from Ahmad bin Abi Nasr Bazanti that he said: Imam Musa Kadhim (a.s) said: “By Allah, that to which you look forward to, will not come about, except after you are distinguished and subjected to a test till, except for a few, none of you Shia will remain…then he recited the following verse: “What! do you think that you will be left alone while Allah has not yet known those of you who have struggled hard …” (9:16) …and those who are patient.

284- سعد بن عبدالله، عن الحسين بن عيسى العلوي، عن أبيه، عن جده، عن علي بن جعفر، عن أخيه موسى بن جعفر عليهما السلام قال: إذا فقد الخامس من ولد السابع من الائمة فالله الله في أديانكم لا يزيلنكم عنها أحد. يا بني إنه لابد لصاحب هذا الامر من غيبة حتى يرجع عن هذا الامر من كان يقول به، إنما هي محنة من الله امتحن(الله تعالى) بها خلقه. s

H 284 - It is narrated from Saad bin Abdullah from Husain bin Isa Alawi from his father from his grandfather from Ali bin Ja’far from his brother, Musa bin Ja’far that he said: “You must continue to protect your religion for the sake of Allah, till the fifth descendant of the seventh Imam does not go into occultation. You must not lose it in any case. Occultation is definite for the master of this affair and it will be such occultation that even those who have faith in it will recant it. It will be a time of a tough examination from the Almighty Allah.”

286- وروى محمد بن جعفر الاسدي، عن أبي سعيد الادمي، عن محمد بن الحسين، عن محمد بن أبي عمير، عن أبي أيوب، عن محمد بن مسلم وأبي بصير قالا: سمعنا أبا عبدالله عليه السلام يقول: لا يكون هذا الأمر حتى يذهب ثلثا الناس. فقلنا: إذا ذهب ثلثا الناس فمن يبقى؟ فقال: أما ترضون أن تكونوا في الثلث الباقي؟

H 286 - Muhammad bin Ja’far Asadi has narrated from Abu Saeed Adami from Muhammad bin Husain for Muhammad bin Abi Umair Abi Ayyub from Muhammad bin Muslim and Abu Basir that he said: We heard Abi Abdullah (a.s) say: “It will not take place till two-third of the human population does not perish.” He was asked: “If two-third perishes, who will remain?” He replied: “Are you not satisfied that one-third will remain?”

287- وروي عن جابر الجعفي قال: قلت لأبي جعفر عليه السلام: متى يكون فرجكم؟ فقال: هيهات هيهات! لا يكون فرجنا حتى تغربلوا ثم تغربلوا ثم تغربلوا، يقولها ثلاثا، حتى يذهب (الله تعالى) الكدر ويبقى الصفو.

H 287 - It is narrated from Jabir Jofi that he said: I asked Imam Muhammad Baqir (a.s): “When will you come to power?” He replied: “It’s a pity that it will not be so till you are all sieved like grain is sieved to separate it from chaff. And then you are sieved again and again, till there does not remain any impurity and only the clean grain is left.”

288- وروى محمد بن عبدالله بن جعفر الحميري، عن أبيه، عن يعقوب بن يزيد، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن رجل، عن أبي جعفر عليه السلام أنه قال: (والله) لتمحصن يا معشر الشيعة شيعة آل محمد كمخيض الكحل في العين، لان صاحب الكحل يعلم متى يقع في العين ولا يعلم متى يذهب، فيصبح أحدكم وهو يرى أنه على شريعة من أمرنا فيمسي وقد خرج منها، ويمسي وهو على شريعة من أمرنا فيصبح وقد خرج منها.

H 288 - It is narrated from Muhammad bin Abdullah bin Ja’far Himyari from his father from Yaqub bin Yazid from Hammad bin Isa from Ibrahim bin Umar Yamani from a man from Imam Muhammad Baqir (a.s) that he said: “O Shia of Muhammad’s progeny, you are going to be tested like the kohl in the eye. One knows when the kohl is put into his eye, but he does not know when it gets out. In the same way one believes in our matter in the morning and recants it in the evening or believes in it in the evening and when morning comes, he recants it…”

289-و عنه، عن أبيه، عن أيوب بن نوح، عن العباس بن عامر، عن الربيع بن محمد المسلي قال: قال (لي) أبوعبدالله عليه السلام: والله لتكسرن كسر الزجاج، وإن الزجاج يعاد فيعود كما كان، والله لتكسرن كسر الفخار، وإن الفخار لا يعود كما كان، (والله لتميزن) والله لتمحصن والله لتغربلن كما يغربل الزؤان من القمح.

H 289 - It is narrated from Muhammad Himyari from his father from Ayyub bin Nuh from Abbas bin Aamir from Rabi bin Muhammad Musalli that he said: Imam Ja’far Sadiq (a.s) said to me: “By Allah, people will be broken up like glass, however glass can be joined together again. By Allah, people will be broken up like earthen pots; which if once broken cannot be joined again. By Allah, you people shall be crushed; by Allah, you shall be sieved, like wheat is sieved from the chaff.”

290- وروى جعفر بن محمد بن مالك الكوفي، عن إسحاق بن محمد، عن أبي هاشم، عن فرات بن أحنف قال: قال أمير المؤمنين عليه السلام وذكر القائم عليه السلام فقال: ليغيبن عنهم حتى يقول الجاهل ما لله في آل محمد حاجة.

H 290 - Narrated Ja’far bin Muhammad bin Malik Kufi from Ishaq bin Muhammad bin Abu Hashim from Furat bin Ahnaf that he said: Amirul Momineen (a.s) mentioned the Qaim (a.s) and said: “He will go into hiding, so the ignorant will say that Allah does not have any need of Aale Muhammad (a.s).”

291- عنه، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن إسماعيل بن بزيع، عن عبدالله بن عبدالرحمن الاصم، عن عبدالرحمن بن سيابة، عن عمران بن ميثم، عن عباية بن ربعي الأسدي قال:سمعت أمير المؤمنين عليه السلام يقول: (كيف) أنتم إذا بقيتم بلا إمام هدى ولا علم يرى يبرأ بعضكم من بعض.

H 291 - It is narrated from Ja’far bin Muhammad from Muhammad bin Husain bin Abil Khattab from Muhammad bin Ismail bin Yazid from Abdullah bin Abdur Rahman Asim from Abdur Rahman bin Siyabah from Imran bin Mitham from Abaya bin Rabi Asadi that he said: I heard Amirul Momineen (a.s) say: “How would you be when you are left without an Imam of guidance or a visible standard, when some of you turn away from the other with disdain?”

292- وقد روي (عن) علي بن يقطين قال :قال لي أبوالحسن عليه السلام: يا علي (إن) الشيعة تربى بالأماني منذ مائتي سنة. وقال يقطين لابنه علي: ما بالنا قيل لنا فكان وقيل لكم فلم يكن؟ فقال له علي:إن الذي قيل لكم ولنا من مخرج واحد غير أن أمركم حضركم فأعطيتم محضه، وكان كما قيل لكم، وإن أمرنا لم يحضر فعللنا بالأماني. ولو قيل (لنا) إن هذا الامر لا يكون إلى مائتي سنة أو ثلاثمائة سنة لقست القلوب ولرجعت عامة الناس عن الإسلام، ولكن قالوا:ما أسرعه وما أقربه! تألفاً لقلوب الناس وتقريبا للفرج.

H 292 - It is narrated from Ali Ibn Yaqtin that he said: Imam Musa Kadhim (a.s) said to me: “O Ali, the Shia have been brought up with hopes since two hundred years.” Yaqtin said to his son, Ali: “What is the matter?! What had been said (by the infallible Imams) to us occurred, but what had been said to you did not – he meant the fate of the Abbasids.” Ali said: “What had been said to you and what had been said to us were from the same source, but the time of your matter came and it occurred as it was told to you whereas the time of our matter has not come yet; so we justified that by hopes and wishes. If it was said to us that this matter would occur after two hundred or three hundred years, our hearts would have become hard and most people would have apostatized, but they said to us that it is near in order to attract the hearts of people and to make them feel that deliverance was near.”

293- وروى الشلمغاني في كتاب الأوصياء: أبوجعفر المروزي قال: خرج جعفر بن محمد بن عمر(و) وجماعة إلى العسكر ورأوا أيام أبي محمد عليه السلام في الحياة، وفيهم علي بن أحمد بن طنين، فكتب جعفر بن محمد بن عمر(و) يستأذن في الدخول إلى القبر، فقال له علي بن أحمد: لا تكتب إسمي فإني لا أستأذن، فلم يكتب إسمه، فخرج إلى جعفر: أدخل أنت ومن لم يستأذن.

293- It is narrated from Shalmaghani in Awsiya that Abu Ja’far Marwazi narrated that: Ja’far Ibn Muhammad Ibn Umar and a number of others came to Askar and were present there during the time Imam Hasan Askari (a.s) was alive. Amongst them was Ali Ibn Ahmad Ibn Tanin. Ja’far Ibn Muhammad Ibn Umar wrote a letter asking permission to enter the tomb. Ali Ibn Ahmad said to him, “Do not write my name. I am not seeking permission.” Ja’far Ibn Muhammad did not write his name and the reply came, “Enter you and the one who did not seek permission.”

Kitāb al-Ghayba

Book 1, Chapter 39