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)

وقد كان في زمان السفراء المحمودين أقوام ثقات ترد عليهم التوقيعات من قبل المنصوبين للسفارة من الأصل.

During the period of the special deputies of Imam Mahdi (a.s) there were reliable individuals for whom the emissaries and deputies of the Imam have issued epistles.

منهم أبو الحسين محمد بن جعفر الأسدي رحمه الله:

Among them Abul Husain Muhammad Ibn Ja’far Asadi:

391- أخبرنا أبو الحسين بن أبي جيد القمي عن محمد بن الحسن بن الوليد عن محمد بن يحيى العطار عن محمد بن أحمد بن يحيى عن صالح بن أبي صالح قال: سألني بعض الناس في سنة تسعين ومائتين قبض شي‏ء فامتنعت من ذلك وكتبت أستطلع الرأي، فأتاني الجواب: بالري محمد بن جعفر العربي فليدفع إليه فإنه من ثقاتنا.

H 391 - Abul Husain Ibn Abi Jayyed Qummi narrated to us from Muhammad Ibn Hasan Ibn Walid from Muhammad Ibn Yahya Amir from Muhammad Ibn Ahmad Ibn Yahya from Salih Ibn Abi Salih, saying: Some people asked me in the year two hundred and ninety to accept religious dues. I refused that request and wrote a letter, seeking instructions. The answer came, “In Ray is Muhammad Ibn Ja’far Arabi. He should deliver it to him, for he is from our men of trust.”

392- وروى محمد بن يعقوب الكليني عن أحمد بن يوسف الشاشي قال: قال لي محمد بن الحسن الكاتب المروزي: وجهت إلى حاجز الوشاء مائتي دينار وكتبت إلى الغريم بذلك فخرج الوصول وذكر أنه كان له قبلي ألف دينار وأني وجهت إليه مائتي دينار، وقال: إن أردت أن تعامل أحدا فعليك بأبي الحسين الأسدي بالري، فورد الخبر بوفاة حاجز رضي الله عنه بعد يومين أو ثلاثة فأعلمته بموته فاغتم. فقلت له: لا تغتم فإن لك في التوقيع إليك دلالتين؛ إحداهما إعلامه إياك أن المال ألف دينار،والثانية أمره إياك بمعاملة أبي الحسين الأسدي لعلمه بموت حاجز.

H 392 - Muhammad Ibn Yaqub Kulaini has narrated from Ahmad Ibn Yusuf Shashi, saying: Muhammad Ibn Hasan Katib Marwazi said: I sent to Hajiz Washsha two hundred dinars and wrote to the Gharim (a.s) about it and then I received a receipt. The Imam had mentioned that I owed one thousand dinars and had sent only two hundred dinars to him. He had said: “If you desire to act through someone, you must refer to Abu Husain Asadi at Ray.” Then after two or three days, the news of Hajiz’s death came. Ahmad Ibn Yusuf says, I informed Muhammad Ibn Hasan of Hajiz’s death. He became much grievous, so I said to him: “Grieve not, for you have two signs in the holy letter to you, one is the Imam’s statement that the money owed is one thousand dinars and the second is his command to you to refer to Abu Husain Asadi, as he knew the imminent death of Hajiz.”

393- وبهذا الإسناد عن أبي جعفر محمد بن علي بن نوبخت قال: عزمت على الحج وتأهبت فورد علي: نحن لذلك كارهون. فضاق صدري واغتممت وكتبت: أنا مقيم بالسمع والطاعة،غير أني مغتم بتخلفي عن الحج. فوقع: لا يضيقن صدرك فإنك تحج من قابل. فلما كان من قابل استأذنت، فورد الجواب، فكتبت إني عادلت محمد بن العباس وأنا واثق بديانته وصيانته،فورد الجواب: الأسدي نعم العديل،فإن قدم فلا تختر عليه.قال: فقدم الأسدي فعادلته.

H 393 - It is narrated through the same chain of narration from Abu Ja’far Muhammad Ibn Ali Ibn Naubakht who said: I intended to go for Hajj and made preparations for this purpose. A message came, “We dislike that.” I became much anxious and grievous. I wrote, “I remain submissive and obedient. However, I am sad for missing the Hajj.” A holy letter came: “Grieve not, for you will perform Hajj next year.” Next year, I sought permission and the answer came in positive. I wrote, “I am leaving Muhammad Ibn Abbas behind, and I am certain of his piety and honesty.” The answer came, “Asadi is the best caretaker. If he should arrive, do not choose anyone over him.” Asadi came and I left him as my caretaker.

394- محمد بن يعقوب عن علي بن محمد عن محمد بن شاذان النيشابوري قال: اجتمع عندي خمسمائة درهم ينقص عشرون درهما فلم أحب أن ينقص هذا المقدار، فوزنت من عندي عشرين درهما ودفعتها إلى الأسدي ولم أكتب بخبر نقصانها وأني أتممتها من مالي،فورد الجواب: قد وصلت الخمسمائة التي لك فيها عشرون. ومات الأسدي على ظاهر العدالة لم يتغير ولم يطعن عليه في شهر ربيع الآخر سنة اثنتي عشرة وثلاثمائة.

H 394 - Muhammad Ibn Yaqub narrated from Ali Ibn Muhammad from Muhammad Ibn Shadhan Nishapuri that: Five hundred dirhams short of twenty were deposited before me. I did not like it to be short of this amount, so I weighed another twenty dirhams from my money and sent the amount to Asadi. I did not inform him that I had completed it from my own money. The answer came: “The five hundred, of which twenty were yours, reached us.” Asadi died in the Rabiul Aakhir of the year three hundred and twelve. He was honest, he never changed, and he was not mentioned disrespectfully.

ومنهم أحمد بن إسحاق وجماعة خرج التوقيع في مدحهم:

And among them Ahmad bin Ishaq, Ibrahim bin Muhammad Hamadani and Ahmad bin Hamza bin Yasi:

395- روى أحمد بن إدريس عن أحمد بن محمد بن عيسى عن أبي محمد الرازي قال: كنت وأحمد بن أبي عبد الله بالعسكر فورد علينا رسول من قبل الرجل فقال: أحمد بن إسحاق الأشعري وإبراهيم بن محمد الهمداني وأحمد بن حمزة بن اليسع ثقات.

H 395 - Ahmad Ibn Idris narrates from Ahmad Ibn Muhammad Ibn Isa from Abu Muhammad Razi, saying: I and Ahmad Ibn Abi Abdullah were at Askar when a messenger came from “the man” and said: “Ahmad Ibn Ishaq Ashari, Ibrahim Ibn Muhammad Hamadani and Ahmad Ibn Hamza Ibn Yasa are all trusted men.”

Kitāb al-Ghayba

Book 1, Chapter 48