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Is Du'a' al-'Ahd Authentically Attributed to Imam Sadiq (AS)? Du'a' al-'Ahd (the Supplication of the Covenant) is a well-known supplication among Shi'a Muslims, commonly recited during the era of the Occultation to renew our allegiance and covenant with Imam Mahdi (AJTF). We have recited this supplication and believe in its profound spiritual benefits. However, a question often arises: Is this supplication genuinely narrated from Imam Ja'far al-Sadiq (AS), or is it a reliable tradition? Scholars’ Perspectives: Numerous scholars and religious authorities, including Sayyid Ibn Tawus in his book “Misbah al-Za’ir,”[1] Ibn Mashhadi in “Al-Mazar al-Kabir,” [2] Kaf’ami in “Al-Misbah” [3] and “Al-Balad al-Amin,” [4] and Allama Majlisi in “Bihar al-Anwar” and “Zad al-Ma’ad,” [5] have transmitted this supplication. Allama Majlisi cites this supplication in three places within “Bihar al-Anwar.” In one instance, he attributes it to the book “Al-Atiq” (The Ancient Book), [6] which was written by an early scholar and seen by Allama Majlisi himself in Najaf. [7] According to him, Kaf’ami says “Al-Atiq” was authored by Sheikh Jalil Abu al-Hussein Muhammad bin Haroun Al-Talla'ukbari. [8] Agha Bozorg Tehrani also confirms this view. [9] In another narration, Allama Majlisi cites the supplication with a chain of transmission that begins with his own father. [10] Additionally, he quotes this supplication based on the narration of the late Sayyid Ibn Tawus. [11] Therefore, scholars have relied on this supplication and attributed it to Imam Sadiq (AS). Evidence for the Validity of the Du'a' al-'Ahd: • Reliable Narrators: The individuals who transmitted this supplication are prominent Shia scholars and experts in hadith. • Multiple Sources: This supplication appears in various books and has been transmitted by numerous scholars and narrators. • Content Consistency: The content of this supplication aligns perfectly with Shia beliefs and does not contradict any religious teachings. While there may be some minor doubts regarding the chain of transmission (sanad) of this supplication, it is argued that given the trustworthiness of scholars who have transmitted it and the principle of tolerance in the evidence of traditions (as accepted by many scholars), [12] we can establish the recommendation (Istihbab) of reciting this supplication. Conclusion Based on the evidence presented, it is reasonable to conclude that the Du'a' al-'Ahd is an authentic supplication within the Shi'a tradition. Although minor doubts may persist regarding specific aspects of its chain of transmission, the trust placed in religious authorities and the beautiful content of this supplication allow us to have confidence in its authenticity. [1] . Misbah al-Zaer: Sayyid Ali bin Musa bin Tawus, Vol: 1, p: 455. [2] . Al-Mazar al-Kabir: Muhammad Bin Al-Mashhadi, Vol: 1, P: 663. [3] . Al-Misbah: Al-Kaf'ami al-Amili, Sheikh Ibrahim, Vol: 1, P: 549. [4] . Al-Balad Al-Amin and Al-Dara Al-Hassein: Al-Kafami Al-Amili, Sheikh Ibrahim, Vol: 1, P: 82. [5] . Zad al-Ma'ad - Miftah al-Jinnan: Allama al-Majlisi, vol: 1, p: 542. [6] . Bihar al-Anwar: Allama al-Majlisi, vol: 86, p: 284. [7] . Ibid., vol: 1, p: 16. [8] . Ibid., vol: 1, p: 33. [9] . Al-Dhariyah 'iilaa tasanif Al-Shi'ia: Al-Tehrani, Agha Bozorg, Vol: 20, P: 323. [10] . Bihar al-Anwar: Allama al-Majlisi, vol: 94, p: 41. [11] . Ibid., vol: 102, p: 111. [12] . Al-Hadaiq al-Nadrah in the rulings of Al-Utrah al-Tahira: Al-Bahrani, Sheikh Yusuf, Vol: 4, pp. 202-203.

Why doesn't Imam Mahdi (AJTF) solve the problems of the Shia? Shia believes that Imam Mahdi (AJTF) is the proof of Allah on Earth and that Allah conducts all affairs through him. The Earth remains standing due to his existence. On the other hand, there are numerous reports of encounters with him and miracles performed by him to fulfill the needs of the Shia, which indicate his grace and attention to the Shia community.[1] However, carrying out these matters does not mean that the prophets and imams (AS) must solve all society's problems, nor should the proof of their legitimacy depend on this. Throughout the history of humanity, the divine prophets, despite their ability to perform extraordinary deeds and their power to alleviate problems and hardships,[2] have faced numerous challenges and difficulties in preserving Allah's religion, and Allah has commanded them to strive and make efforts in the path of truth, even in situations where they might lose their lives.[3] Although numerous miracles have been issued from the Prophet (SAW),[4] the followers of Islam also endured many hardships during their time in Mecca, with some even losing their lives under the torture of polytheists.[5] Therefore, it should be said that the nature of this universe is based on the fact that things are done based on human effort.[6] Regarding the movement of Imam al-Mahdi (AJTF), it should be noted that it is not expected that the administration of the affairs of the Shiites will be entirely miraculous and that no one in the Shiite community will face any problems. This is part of human life in the material world. As Imam Khomeini (may his soul rest in peace) stated about the events after the advent: "Some believe that everything will be miraculously corrected in one night; while after the advent of the Imam, efforts and sacrifices will be made to suppress the oppressors. If you expect that everything will transform overnight according to Islam and the commands of Almighty Allah, this is a mistake, and such a miracle has never occurred in the entire history of humanity, nor will it. The day that, Allah willing, the universal reformer reappears, do not think that a miracle will happen, and the world will be corrected in one day; rather, through efforts and sacrifices, the oppressors will be suppressed and isolated."[7] As a result, it can be said that Allah has based human life in the material world on tests,[8] free will,[9] and the upbringing of society. While human freedom can lead to challenges and hardships,[10] divine tests are accompanied by difficulties and hardships that contribute to the growth and elevation of individuals and the education of society. Therefore, it cannot be stated that if Imam al-Mahdi (AJTF) exists and is alive, all the problems of the Shiites must be resolved, and the Imam will remove all obstacles from the path of the Shiite community through extraordinary actions. This was not the case during the time of his noble ancestor, the Messenger of Allah (SAW), and other divine prophets (AS). [1] . Sultan Al-Mufrij ‘an Ahl Al-Iman fi Man Ra’a Sahib Al-Zaman: Ali bin Abdul Karim Al-Nili, Vol: 1, P: 37. [2] . As an example, His Eminence Jesus (AS) is mentioned in the Quran: Al-Imran: 49 «أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ». And what happened to Moses (AS): Al-Baqarah: 50«وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ».” [3] . Al-Ma'idah: 21 to 26 [4] . Like the miracle of the return of the sun: Man La Yahduruhu al-Faqih: Sheikh al-Saduq, Vol: 1, P: 203. [5] . The authentic biography of the Great Prophet (saw): Al-Amili, Sayyid Ja'far Murtaza, Vol. 3, p. 221. [6] . An-Najm: 39 «وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ» [7] . Imam's Sahifah: Khomeini, Sayyid Ruhollah, Vol. 21, p. 447. [8] . Al-Baqarah: 155 «وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ» [9] . Al-Kahf: 29 «وَقُلِ الحَقُّ مِنْ رَبِّكُمْ فَمَنْ شاءَ فَلْيُؤْمِنْ وَمَنْ شاءَ فَلْيَكْفُرْ» [10] . Al-Shura: 30 «وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ»

How Can the Claim of the Four Deputies (Nuwwab al-Arba’a) to Represent Imam Mahdi (AJTF) Be Proven During the Minor Occultation? In the era of the Minor Occultation, four individuals were appointed as representatives of Imam Mahdi (AJTF). These four individuals, known as the "Four Deputies" (Nuwwab al-Arba’a), were: 'Uthman ibn Sa'id, Muhammad ibn 'Uthman, Husayn ibn Ruh Nawbakhti, and 'Ali ibn Muhammad al-Samuri. But how can we believe the claim of these individuals to represent the Hidden Imam (AJTF)? Why should we trust the Four Deputies? The credibility of the Four Deputies is rooted in their trustworthiness, and the trustworthiness of all the deputies is confirmed when the trustworthiness of the first deputy is confirmed, because the chain of deputyship begins with Uthman ibn Saeed, and subsequent deputies derived their authority from him. Therefore, by proving the trustworthiness of Uthman ibn Saeed, the trustworthiness of the other deputies is also established. Similarly, the lack of opposition from the Imami scholars to the deputyship of the Four Deputies is itself the best evidence of the truth of the claim of the Four Deputies to represent the Hidden Imam (AJTF). It shows that the Imami scholars and the Shia community accepted this deputyship and had no doubt about it throughout history. To confirm the trustworthiness of the first deputy, it is narrated that Abdullah ibn Ja'far al-Himyari reported from Ahmad ibn Ishaq that he once went to Imam Hadi (AS) and said, "My lord, sometimes I am in this city and sometimes I am not, and when I am here, it is not always possible for me to be in your service. Whose words should I accept and whom should I obey?" He said, "Abu Amr (Uthman ibn Saeed) is my trusted and faithful one. Whatever he says is from me, and whatever he delivers to you is from me." When Imam Hadi (AS) passed away, I went to Imam Hassan al-Askari (AS) and asked him the same question. He also answered like his father and said, "Abu Amr is trustworthy and faithful to my father and me during my life and death. Whatever he says is from me, and whatever message he brings you is from me."[1] In another narration, Imam Hassan al-Askari (AS) said, "My son is your Imam, and my successor after me, and you will not see him. Uthman ibn Saeed is the intermediary between him and you. Accept his words because he is the deputy of your Imam."[2] Another point to be noted is that, in addition to Uthman ibn Saeed, his son Muhammad ibn Uthman was also introduced as trustworthy and faithful by the Imam (AS). He also succeeded his father as deputy. In this regard, it is narrated that Imam Hassan al-Askari (AS) said, "Uthman ibn Saeed and his son are trustworthy to me, and whatever they deliver to you is from me, and whatever they say is from my side. So, listen to their words and obey their commands, for they are trustworthy and faithful."[3] Since the appointment of the other deputies was by Uthman ibn Saeed and his son, therefore, with the confirmation of their trustworthiness, the position and rank of the other deputies is also established. And considering the existing narrations about the appointment of the third deputy by Muhammad ibn Uthman and the fourth deputy by Hussein ibn Ruh (as the successor of Muhammad ibn Uthman), there is no doubt about the trustworthiness of the deputies. Therefore, it is reported that Muhammad ibn Uthman, at the time of his death, gathered the Shia scholars and referred everyone to Hussein ibn Ruh al-Nawbakhti and declared him his successor.[4] And it is sufficient to say about his greatness that Abu Sahl al-Nawbakhti said about the secrecy of Hussein ibn Ruh, "If he were hiding the Imam under his garment and they were to cut his body into pieces with scissors to show him, he would never do so."[5] Regarding 'Ali ibn Muhammad Samuri: It is also worth mentioning that Husayn ibn Ruh Nawbakhti bequeathed his representative position to 'Ali ibn Muhammad Samuri and appointed him as his successor. [6] In a letter issued by Imam al-Mahdi regarding Samuri, it is stated: “O 'Ali ibn Muhammad, God greatly rewards your fellow believers in your time of tribulation. You will pass away within six days. Therefore, organize your affairs and do not appoint anyone as the successor to this representative position. The Second Occultation has arrived.”[7] Conclusion: In summary, it can be said that: Confirmation by the Infallible Imams (AS): The Infallible Imams, especially Imam Hassan al-Askari (AS), explicitly emphasized the trustworthiness and reliability of Uthman ibn Saeed and his son. Transfer of deputyship from one deputy to another: Each of the Four Deputies designated the next deputy, which shows that their appointment was from Imam Mahdi (AJTF). Decrees and letters from the Hidden Imam (AJTF): The Four Deputies received decrees and letters from the Hidden Imam (AJTF) which indicated their direct connection with Imam Mahdi (AJTF). Miracles and supernatural events: The Four Deputies had miracles and supernatural events that indicated their special connection with the Hidden Imam (AJTF). Based on this evidence and proof, we can confidently say that the Four Deputies rightly acted as representatives of Imam Mahdi (AJTF) during the Minor Occultation. [1] . Al-Ghaiba: Sheikh Al-Tousi, Vol: 1, P: 354. [2] . Ibid.: page, 357 / Bihar al-Anwar: Allama al-Majlisi, Vol: 51, P: 347. [3] . Al-Kafi: Sheikh Al-Kalini, Vol: 1, P: 330. [4] . Al-Ghaiba: Sheikh Al-Tousi, Vol: 1, P: 371. [5] . Ibid.: page, 391. [6] . Ibid.: page, 394. [7] . Kamal al-Din wa tamam al-niemat: Sheikh Al-Sadooq, vol: 2, p: 516.

How Can the Hidden Imam Guide Us? In response to the question, “How can the Imam, who is in occultation, help and guide us?”, it is true that the Imam's occultation prevents us from directly receiving his help and benefiting from the light of his Imamate. However, this does not mean that the Imam has abandoned us. The Imam is always mindful of us and is responsible for guiding us. A narration attributed to Imam Mahdi (AJTF) emphasizes this: “We do not neglect your affairs, nor do we forget you. If it were not for this, calamities would befall you, and your enemies would uproot you. Therefore, fear the Almighty Allah.”[1] But one might ask, “If the Imam is in occultation, how can he guide us?” In response, we should recognize that due to his extensive knowledge,[2] the Imam can guide us through various means. Even if we do not see him physically, his influence can still impact our actions and behavior. Here are some ways: Confirmation of Our Deeds: The Imam can affirm our actions and show us that we are on the right path. For instance, in the story of Hajj Ali Baghdadi,[3] the Imam assured him that the khums he had paid was accepted. Guidance for Scholars: The Imam can assist scholars in issuing accurate verdicts (fatwas) and guiding the community. For example, in the case of the fatwa issued by Sheikh Mufid,[4] the Imam showed him that he had made a mistake and guided him. Establishing Connection with the Imam: The Imam can connect with certain individuals and indirectly convey messages to all of us. For example, in the same story of Hajj Ali Baghdadi, the Imam, appearing in the form of a Sayyid, gave him advice and guided him on the right path. Therefore, even during the occultation, the Imam has not forgotten us and helps us in various ways. The important thing is to believe in the Imam and strive to act according to his teachings. In Conclusion, the occultation of the Imam does not mean a severance of connection with the Imam. The Imam is always with us and guides the community in various ways, such as confirming our deeds, guiding scholars, and sometimes even establishing direct connections with individuals. Therefore, in explaining the benefit of the hidden Imam, it has been said that he is like the sun behind the clouds,[5] although people cannot see the sun, they benefit from the sun's rays even behind the clouds. Thus, the occultation of the Imam is not an obstacle to his duty of guidance. [1] . Al-Khara'ij wa Al-Jara'ih: Rawandi, Hibatullah bin Husayn, Vol. 2, p. 903 / Al-Ihtijaj: Tabarsi, Ahmad bin Ali, Vol. 2, p. 323. [2] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 260. (بَابُ أَنَّ الْأَئِمَّةَ ع يَعْلَمُونَ عِلْمَ مَا كَانَ وَ مَا يَكُونُ وَ أَنَّهُ‌ لَا يَخْفَى عَلَيْهِمُ الشَّيْ‌ءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‌) [3] ."This story is about a man named Hajj Ali Baghdadi. He had already given a portion of his religious dues (khums) to scholars. However, he intended to give the remainder to another scholar and thus set out toward Kazimayn. Along the way, he unexpectedly encountered Imam Mahdi (AJTF) and spent some time in his company. During this period, Hajj Ali Baghdadi posed various questions to the Imam, who graciously provided answers." Al-Najm al-Thaqib: Al-Tabarsi al-Nuri, Hussein, Vol: 2, p: 152. [4] ."In the time of Sheikh Mufid, it is narrated that one day a man came to Sheikh Mufid's door and asked him what should be done if a pregnant woman died. Should they cut open the woman's abdomen and remove the fetus, or bury the mother and fetus together? Sheikh Mufid told him to bury the mother and fetus together. However, on the way, a man on horseback caught up with him and said that Sheikh Mufid had said to cut open the mother's abdomen and remove the fetus. The questioner did the same. When he returned to Sheikh Mufid and told him what had happened, the Sheikh realized that it was the Imam Mahdi (AJTF) who had given this ruling instead of him." Stories of the Scholars: Muhammad bin Sulayman, Tonekaboni, p. 399 [5] . Kamal Al-Din and Tamam Al-Ni’mah: Sheikh Al-Saduq, Vol: 1, P: 207.

What will be the condition of the Shiites during the era of the reappearance of Imam Mahdi (AJTF)? Based on Islamic narrations and texts, the Shiites will enjoy a very favorable situation in the era of Imam Mahdi's reappearance (AJTF). Some of the characteristics of the Shiite community in the era of the reappearance, as mentioned in the narrations, are: • Correct teaching of the Quran: The Shiites will engage in the correct teaching of the Noble Quran and prevent innovations and deviations in its interpretation and teaching. Imam Ali (AS) says: "It is as if I see my Shiites in the Mosque of Kufa, having set up tents and teaching the people the Quran as it was revealed.[1] • Intellectual and spiritual elevation: The intellect and knowledge of people will reach their peak, and they will gain a deep understanding of Islamic knowledge. A narration from Imam Baqir (AS) states that during the time of Imam Mahdi (AJTF), people's intellects will become perfect, and they will attain a high level of understanding.[2] • Physical and spiritual fortitude: Shiites will possess strong bodies and steadfast souls, and they will be resilient in the face of difficulties and hardships. A narration from Imam Sajjad (AS) states in this regard that Allah will remove afflictions from our Shiites and make their hearts like pieces of iron. Allah will make the strength of each of their men equal to that of forty men, and they will become rulers of the earth. [3] Similar to this narration, Imam Baqir (AS) also narrated, which has an additional point: "Your hearts will become like pieces of iron; to such an extent that if you strike a mountain with those hearts, you will split it and move it from its place." [4] • Perfect health: Diseases and weaknesses will disappear, and Shiites will enjoy perfect health. A narration from Imam Baqir (AS) states that whoever witnesses the reappearance of the Mahdi of the Household of the Prophet, if they are sick, they will become healthy, and if they are weak, they will become strong. [5] • Extensive and rapid communication: Shiites will easily and quickly communicate with each other and benefit from up-to-date news and information. A narration from Imam Sadiq (AS) states that during the uprising of our Qa'im, Allah will expand the hearing and sight of our Shiites so that there will no longer be any intermediary or distance between them and the Imam. When He speaks to them, they will hear and look at Him while He remains in His place. [6] In another narration, it is stated that a Shiite, even if he is in the East, will be able to see his brother who is in the West, and likewise, if he is in the West, he will be able to see his brother who is in the East. [7] • Prosperity and comfort: With the establishment of justice and the equitable distribution of wealth, prosperity and comfort will be provided for all people. Imam Baqir (AS) is narrated to have said: "All the wealth of the world will be gathered to the Mahdi, whatever is in the heart of the earth and whatever is on the surface of the earth. Then the Mahdi will say to the people: 'Come and take this wealth. This is the same wealth that you cut off ties of kinship for, and you offended your relatives, and you shed innocent blood, and you committed grave sins. Come and take.'[8] In another place, he says: 'The Mahdi will give wealth to people twice a year and distribute food rations twice a month. He will treat people equally so that there will be no need for Zakat, and the owners of Zakat will bring their Zakat to the needy Shiites, but they will not accept it, so they will insist and go around the houses and homes to get them to accept the Zakat, but the people will come out and say: 'We have no need for your money.'[9] • Flourishing land and increased blessings: The land will flourish and be blessed with abundant resources. The Prophet (SAW) is quoted as saying: "My nation, at the time of the appearance of the Mahdi, will attain blessings that they have never attained before in any era. In that time, the sky will rain abundantly, and the earth will not withhold any plant within itself." [10] Imam Baqir (AS) says: "His rule will encompass the East and West of the world, and the treasures of the earth will appear for him. And in the entire world, there will remain no place of ruin except that he will make it prosperous. [11] Imam Ali (AS) is also narrated that: "The earth will bring out for him what it has in its depths and will leave all its facilities and blessings at his disposal." [12] • Reign of justice and security: Oppression and injustice will be eradicated, and justice and security will prevail throughout the world. Abu Sa'id Khudri narrates: "The Prophet (SAW) said: 'I give you glad news of the Mahdi; he will arise in my nation at a time of discord among people and earthquakes. Then he will fill the earth with justice and equity, just as it has been filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him, and he will distribute wealth equitably.' Someone asked him, 'What is the meaning of equitable distribution?' He said, 'Equally among the people.' And he said, 'Allah will fill the hearts of Muhammad's nation with contentment, and his (the Mahdi's) justice will encompass everyone.'"[13] Imam Ali (AS) says: "If our Qa'im arises, the sky will pour down its blessings and the earth will grow its plants, and hatred and enmity will vanish from the hearts of servants, and the wild animals and beasts will live in harmony, to the extent that a woman, wearing ornaments, can travel from Iraq to Syria and step on anything but greens, and no predator will disturb or frighten her." [14] In summary, the Shiites will attain human perfection and both worldly and spiritual happiness in the era of the reappearance. [1] . Al-Ghaybah: Muhammad ibn Ibrahim al-Numani, Vol: 1, P: 318. [2] . Al-Kafi: Sheikh al-Kulayni, Vol: 1, P: 25. [3] . Al-Khisal: Sheikh al-Saduq, Vol: 2, P: 541. [4] . Al-Kafi: Sheikh al-Kulayni, Vol: 8, P: 294 / Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 335. [5] . Al-Khara'ij wa al-Jarah: Qutb al-Din al-Rawandi, Vol: 2, P: 839 / Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 335. [6] . Al-Kafi: Sheikh al-Kulayni, Vol: 8, P: 241. [7] . Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 391. [8] . Al-Ghaybah: Muhammad ibn Ibrahim al-Numani, P: 237. [9] . Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 390. [10] . Al-Malahim wa al-Fitan fi Zuhoor al-Gha'ib al-Muntazar: Sayyid ibn Tawus, Vol: 1, P: 71 / Bihar al-Anwar: Allameh Majlesi, Vol: 51, P: 83. [11] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 1, P: 331. [12] . Nahj al-Balagha, Sermon 138:«و تخرج له الارض افالیذ کبدها و تلقى الیه سلما مقالیدها» [13] . Ghayat al-Maram wa Hujjat al-Khisam fi Ta'yin al-Imam: Sayyid Hashim al-Bahrani, Vol: 7, P: 112. [14] . Al-Khisal: Sheikh al-Saduq, Vol: 2, P: 626.

What is the philosophy of the Occultation of Imam Mahdi (AJTF)? Numerous wisdoms regarding the Occultation of Imam Al-Mahdi (AJTF) have been mentioned in the narrations, some of which are as follows: 1. Testing and Recognizing True Believers: The Prophet Muhammad (SAW) has stated that the testing of people is one of the wisdoms behind the Occultation, so that only true believers will remain steadfast in their belief in his Imamate. [1] Imam Kazim (AS) narrates that when my fifth son is in hiding, you should safeguard your faith and not be misled from your religion. He will experience a period of Occultation that will cause some believers to stray from their beliefs; this Occultation is a test from Allah for His servants.[2] The late Kulaini also reported a narration with this meaning from Imam Sadiq (AS).[3] 2. Preserving the Imam’s Life from Oppressive Rulers: The Imam’s occultation ensures his safety and protects him from harm caused by tyrannical rulers. For instance, Zurarah bin A'yan reports that Imam al-Baqir (AS) mentioned that there is indeed a period of Occultation for our Mahdi (AJTF) before his reappearance. I asked, “What is the reason for his Occultation?” The Imam pointed to his abdomen and said, “He fears for his life (that he will be killed).” [4] 3. No Oath of Allegiance to Any Tyrant or Oppressor: The Commander of the Faithful (AS) stated, “When our Mahdi (AJTF) rises, no one’s pledge of allegiance will be upon him, and for this reason, his birth will occur secretly, and subsequently, he will be in Occultation.” This emphasizes that the Imam will not submit to any oppressive ruler, and his Occultation is part of this divine plan. [5] However, it is essential to emphasize that all these points represent wisdoms regarding the Occultation of Imam Al-Mahdi (AJTF), but none of them can be considered the main cause for his Occultation. The true cause for the Imam's Occultation is ultimately a mystery known only to Allah and the Imams themselves. As Abdullah ibn Fadl Hashemi reported, Imam Ja’far al-Sadiq (AS) "the Imam’s Occultation is a necessity imposed upon him, so much so that the people of falsehood will doubt during this period." I asked, “Why is he in Occultation?” He replied, "The cause for his Occultation is something that we have not been permitted to reveal to you." I said, “What wisdom is there in his Occultation?” He said: “The wisdom of his Occultation is the same wisdom that existed in the Occultation of the divine saints before him. The cause of his Occultation will become clear after his reappearance, just as the reasons behind the actions of Prophet Khidr (AS)—such as breaking the ship, killing the boy, and erecting the wall— were not understood by Moses (AS) until the time of separation arrived.”[6] In conclusion, it can be stated that the true cause and philosophy behind the Occultation of Imam Al-Mahdi (AJTF) is one of the divine mysteries, of which only Allah and the infallible Imams (AS) have complete knowledge. Nevertheless, according to the statements of the infallible Imams (AS), several matters have been proposed as the wisdom behind the Occultation, some of which were mentioned. [1] . Bihar Al-Anwar: Al-'Allama Al-Majlisi, Vol: 23, P: 289. [2] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 P: 166 [3] . Al-Kafi: Sheikh al-Kulayni Vol: 1 P: 336 [4] . Al-Ghaybah: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 177 / Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 337 / Kamal Al-Din va Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 481. [5] . Kamal Al-Din va Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 303 / Bihar Al-Anwar: Allamah Al-Majlisi, Vol: 52, P: 96 / A'lam Al-Wara Be-Alam Al-Huda: Sheikh Al-Tabarsi, Vol: 2, P: 272. [6] . Kamal Al-Din va Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 482.

Is the occultation of divine saints in human history a precedent, or is it unique to Imam Mahdi (AJTF)? Throughout human history, there have been numerous instances of the absence or occultation of divine prophets and saints. One example is the absence of Prophet Moses for forty days from his people.[1] Regarding Prophet Jonah, it is mentioned that when his people increased their opposition and reproached him, he left them, and no one knew where he was for a while.[2] There is also narrated that Prophet Idris began his prophethood during the reign of a tyrant king who killed a believer and confiscated his property. Allah commanded Idris to warn the king, who then ordered Idris’s execution. Idris fled and cursed the city, hiding in the mountains for twenty years.[3] Similarly, it is narrated that before his death, Joseph informed his followers about the coming of a savior and described his characteristics. His followers waited for four hundred years until they saw the signs of the savior (who was Prophet Moses). Moses then disappeared from them and went to Prophet Jethro (Shuaib), returning after forty years.[4] Jesus is also one of the prophets that the Qur'an says about him; Jesus has disappeared from the eyes of the people, while the People of the Book believe that he was crucified.[5] And at the time of Imam Mahdi's advent, he will descend from the heavens.[6] Another figure mentioned in the Quran[7] is Khidr, who is still alive and has drunk from the water of life.[8] Despite his presence in this world, he is hidden from people’s sight. These are just a few examples of the relatively long absences of some divine prophets, indicating that the concept of occultation is not unique to Imam Mahdi (AJTF) and is a divine test that has existed in the past. [1] . Al-Baqarah: 51 / Al-A'raf: 142. [2] . Al-Anbiya: 87. [3] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 1. P: 127. [4] . Ibid. P:145. [5] . An-Nisa: 154-159 "وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا ﴿157﴾ بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا ﴿158﴾ وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا ﴿159﴾" [6] . Uqad aldorar fi 'akhbar almuntazar: alsalmi, yusif bin yahyaa, Vol: 1, P: 73. [7] . Al-Kahf: 60-82. [8] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 53 / Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 390.

What Are Events and Signs of the Advent of the Savior in Different Religions? Different religions have various perspectives on the events that will occur before the coming of the savior. Here are some of these views: Hinduism: The concept of the savior in Hinduism is embodied in the figure of Kalki, who will appear at the end of times when the world is covered by injustice and darkness, and the unworthy dominate people’s lives and possessions. Vishnu will appear as Kalki in the future, like Christ, to save the world. He will hold a flaming sword and ride a white horse, coming to establish truth and eliminate falsehood. This marks the fourth stage of the cosmic cycle, after which the world will end.[1] Before his appearance, social and spiritual life will descend to its lowest point, paving the way for final decline. Rulers will kill their subjects, people will harm their neighbors, and nothing spiritual will hold any value. Even the Brahmins will not be able to help the people and will go their own way. People will seek gold and power, truth and love will disappear from the earth, and lies will become the standard for everything. Sacred rituals will vanish, washing will be done only for cleanliness, mutual consent will replace marriage ceremonies, boasting will replace learning, and thieves and plunderers will make the laws and become rulers. It is at this time that he will come.[2] In the sacred Hindu text “Bhagavad Gita,” it is stated: “Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.[3] To protect the good, destroy the wicked, and establish righteousness, I appear in every age.”[4] Zoroastrianism: In Zoroastrianism, the appearance of a savior at the end of times is emphasized. In this faith, there is a cosmic power or spirit of good named Ahura Mazda and an opposing cosmic power or great spirit of evil named Angra Mainyu. Throughout history, these two forces will battle until the end of times, when good will triumph over evil, leading to the realm of peace, purity, and the elevation of Ahura Mazda with the appearance of Saoshyant, marking the end of times.[5] In his Gathas (Hymns), Zarathushtra tells us of The World Savior, Saoshyant (MP Soshyant), who is to come and stop the cruelty of bloodthirsty and wicked people, and renew the world, and end death. See Yasna 48.11-12, Yasna 43.3, The victorious Saoshyant and his helpers make the world wonderful. Three saviors will be born of virgins miraculously impregnated with Zarathushtra's seed while bathing in Lake Kansaoya: Ushedar, Ushedarmah, and the Saoshyant (named Astvat-ereta).[6] The time of Saoshyant’s appearance: According to the sacred texts of Zoroastrianism, the saviors will appear and help the people when the world is engulfed in the oppression and hatred of Angra Mainyu, and the wicked dominate the good; religion and justice are corrupted by the impure; religion weakens, and only a name and lifeless form remain. At that time, chivalry and good character will also have left the world. In this faith, the day and month of the saviors’ appearance are also specified. In a Pahlavi treatise named “Month of Farvardin, Day of Khordad” or “Matikan Fravartin Roj Khordad,” twenty-five events are listed that have occurred or will occur on the sixth day of this month. One of these events is the appearance of the saviors and their helpers. However, no exact time for their appearance is specified in the Avesta.[7] Judaism: The time of the appearance of the Messiah, which is determined by God, is a very hidden and secret mystery. However, many signs regarding the conditions of his coming have been mentioned. Some of these conditions are distressing and worrying.[8] In any case, some of these signs have been mentioned, and the Talmud predicts the characteristics of the period of the absence of the Messiah as follows: a decrease in the number of religious scholars, an increase in hardships and severe decrees, famines and severe wars, the hatred of pious people, the transformation of scientific centers into places of entertainment, the loss of truth, disrespect of the young towards the old, confrontation of daughter with mother and daughter-in-law with mother-in-law, and the severe impudence and rudeness of the people of the period. (Sanhedrin Tractate, page 97a and Sotah Tractate, page 49b)[9] Christianity: In the Bible, signs are mentioned for the appearance of the Savior, which is the coming of Christ, including: “For nation will fight against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”[10] “'Immediately after the distress of those days the sun will be darkened, the moon will not give its light, the stars will fall from the sky and the powers of the heavens will be shaken.”[11] “There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the turmoil of the ocean and its waves; men fainting away with terror and fear at what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand!”[12] According to the Bible, the appearance of the Antichrist is also one of the events that will occur before the appearance of Jesus.[13] Islam: From the collection of narrations in the books of Hadith, Tafsir, and history about the era of the appearance of the Promised Mahdi, two points are obtained: First, in this era, before the appearance of the Promised Mahdi, moral corruption and oppression will encompass all human societies and become the most common phenomenon in human relations. Second, after the appearance of the Mahdi, a great transformation will occur in societies, corruption and oppression will disappear, and monotheism, justice, and complete intellectual and practical growth will spread throughout human life. The most famous Hadith, which has been narrated in various phrases, considers the main sign of the Mahdi’s rule in the end times to be the establishment of justice throughout the world. Abu Sa’id al-Khudri said: The Messenger of Allah (SAW) said: “I give you the good news of the Mahdi. He will be sent in my nation at a time of people’s disputes and earthquakes. He will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him.”[14] In some Islamic narrations, other signs for the end times are also mentioned, such as the appearance of the Antichrist, the appearance of the Beast of the Earth, and the descent of Jesus among the people.[15] As a result, it can be stated that similar events for the end times and the appearance of the Savior have been mentioned in the world’s religions.[16] [1] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 194. [2] . The Promised Savior in Major Religions Before Islam: Mahin Arab. [3] . https://www.holy-bhagavad-gita.org/chapter/4/verse/7 [4] . Gita. (Bhagavad Gita). Or the Song of the Gods (1995), translated by Mohammad Ali Movahed, Tehran: Kharazmi Publications, third edition: fourth discourse, p. 93. [5] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 319. [6] . Avesta Book. Refer to the website: https://www.avesta.org/zcomet.html [7] . Nejāt Bakhshī dar Āyīn-e Zartosht (Salvation in Zoroastrianism): Mohammad Sepehri. [8] . (Talmud Gemara Sota 49 b) quoted from the official website of the Tehran Jewish Community. [9] . “The Savior of the World and the Era of Appearance from the Perspective of Judaism”: Omid Mohebbati Moghadam, Mahdavi Studies Quarterly, fifth year, issue 20, spring 2017, p. 100. [10] . Holy Bible, Gospel of Matthew, 24: 7. [11] . Ibid, 24: 29. [12] . Holy Bible, Gospel of Luke, 21: 25-28. [13] . Holy Bible, First Epistle of John, 2: 18. [14] . Al-Ghaybah: Sheikh Al-Tusi, vol: 1, p: 178. [15] . Ibid; p: 436. [16] . For further reading, refer to: End Times: Fathollah Mojtaba’i - Mohammad Mojtahed Shabestari - Ahmad Tafazzoli, article / Islamic Theology Encyclopedia (End Times): A group of researchers, volume: 1, page: 2.

What Qur’anic Evidence Supports the Existence of Imam Mahdi (AJTF)? There are several verses in the Quran that the Imams (AS) have interpreted as referring to the existence of Imam Mahdi (AJTF). Here are a few examples: 1. وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ""[1] “And We have already written in the Psalms, after the Torah: Indeed, My righteous servants shall inherit the earth.” Imam Baqir (AS) has said that “My righteous servants” refers to the Mahdi and his companions.[2] 2. "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ"[3] “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” Imam Sadiq (AS) has said that this verse refers to the Mahdi and his companions.[4] 3. "وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ"[5] “And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors.” Imam Ali (AS) said about this verse: “They are the oppressed ones from the family of Muhammad. After their hardship and difficulty, Allah will send their Mahdi and make them honorable and their enemies humiliated.”[6] 4. "یوم یاتی بعض آیات ربک لاینفع نفسا ایمانها لم تکن آمنت من قبل"[7] “The day when some of the signs of your Lord will come, no soul will benefit from its faith as long as it had not believed before.” It is narrated that Imam Sadiq (AS) said about this verse: “The ‘signs’ are the Imams, and ‘some of the signs’ refers to the Mahdi from the family of Muhammad (AS).”[8] 5. "و اذان من الله و رسوله الی الناس یوم الحج الاکبر"[9] “And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage.” It is narrated from Imam Baqir and Imam Sadiq (AS) that the ‘greater pilgrimage’ refers to the appearance of the Mahdi (AJTF).[10] 6. [11]"وَ لَقَدْ أَرْسَلْنا مُوسى‏ بِآیاتِنا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ ذَكِّرْهُمْ بِأَیَّامِ اللَّهِ إِنَّ في‏ ذلِكَ لَآیاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ" “And We certainly sent Moses with Our signs, [saying], ‘Bring out your people from darknesses into the light and remind them of the days of Allah.’ Indeed in that are signs for everyone patient and grateful.” Imam Baqir (AS) said about this verse: “The ‘days of Allah’ are three: the day of the rise of the Mahdi from the family of Muhammad, the day of death, and the day of resurrection.”[12] 7. ""بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ[13] “What remains from Allah is better for you if you should be believers. And I am not a guardian over you.” Omar ibn Zahir narrates: A man asked Imam Sadiq (AS) if it is appropriate to address Imam Mahdi (AJTF) with the title “Amir al-Mu’minin” (Commander of the Faithful). The Imam replied: “No, this title is exclusively for Imam Ali (AS). No one before him was called by this name, and after him, only a disbeliever would use it for himself.” I asked: “May I be sacrificed for you, how should we address him?” The Imam replied: “You should say: "Peace be upon you, O remainder of Allah." Then he recited this verse…[14] Based on this, the term “Baqiyyatullah” (remainder of Allah) in the holy verse refers to Imam Mahdi (AJTF). [1] . Al-Anbiya: 105. [2] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 32. [3] . An-Nur: 55. [4] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 45. [5] . Al-Qasas: 5. [6] . Al-Ghaybah: al-Sheikh al-Tusi, Vol: 1 P: 184. [7] . Al-An'am: 158. [8] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2 P: 336. [9] . At-Tawbah: 3. [10] . Tafsir Al-Ayyashi: Al-Ayyashi, Muhammad bin Mas'ud, Vol: 2 P: 76. [11] . Al-Ibrahim: 5. [12] . Musnad of Imam Al-Sadiq Abu Abdullah Ja'far bin Muhammad (as): Al-Attarodi, Sheikh Azizullah, Vol: 7 P: 143. [13] . Al-Hud: 86. [14] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1 P: 411.

How can the existence of Imam Mahdi (AJTF) be proven from Shia hadiths? Shia hadiths about the existence of Imam Mahdi (AJTF) are numerous, anyone with even a basic understanding of Shia sources would acknowledge this fact. Here are some examples: 1. Narrations referring to the birth of Imam Mahdi (AJTF):[1] For instance, Ahmad ibn Muhammad narrates that when Zubeiri (an opponent of Imam Hasan al-Askari) was killed, Imam Hasan al-Askari said, "This is the punishment for someone who slanders God and His saints. He claimed that he would kill me and that I would have no offspring. So how did he see the power of God?" The narrator continues, "Meanwhile, Imam Hasan al-Askari had a son named Muhammad born in the year 256 AH."[2] 2. Narrations indicating that some people have testified to seeing the Imam:[3] “Dhu Ibn Ali al-Ajali” quotes one of the servants of the Imam: “One day, I entered upon the Imam, and he was in the outer room when I heard a movement in one of the rooms. The Imam told me, ‘Do not move from your place.’ So, I did not dare to enter or leave and stood there until a maid came out, carrying something covered. The Imam told me, ‘Come in.’ When I entered, he told the maid to return. The maid returned and came to the Imam. The Imam said: ‘Reveal what you have and remove the cover.’ The maid revealed a fair and handsome boy. The Imam said to me: ‘This is your master.’”[4] 3. Hadiths where Imam Hasan al-Askari (AS) designates Imam Mahdi (AJTF) as his successor:[5] "Muhammad ibn Ali ibn Bilal" narrates that I received a command from Imam Hasan al-Askari (AS) two years before his death, informing me of his successor. And again, three days before his death, I received a letter informing me of his successor.[6] 4. Narrations from the Imams (AS) about the existence of Imam Mahdi (AJTF):[7] o Imam al-Jawad (AS) narrates that Imam Ali (AS) was sitting with Imam Hasan (AS) when Khidr entered in disguise and asked Imam Ali some questions. After Imam Ali answered, Khidr testified to the Imamate of each of the Imams and mentioned Imam Mahdi (AJTF) by saying: “I testify to the Imamate of a man who is the son of Hasan and will not be named or referred to by his title until his Imamate is revealed, and he will fill the earth with justice as it has been filled with oppression and injustice.”[8] o Kharaza Qumi narrates a hadith from Imam al-Sadiq (AS)about knowing the Imam, in which the Imam said, " We believe that Imam has all the rank of prophecy except that he is not given revelation, and that we consider obedience to him to be obedience to Allah and the Prophet, and that we are submissive to him in all matters, and that we believe that the Imam after the Prophet Muhammad is Ali ibn Abi Talib, after him is Hasan ibn Ali, after him is Husayn ibn Ali, after him is Ali ibn Husayn, after him is Muhammad ibn Ali, after him is Ja'far ibn Muhammad, after him is Musa ibn Ja'far, after him is Ali ibn Musa, after him is Muhammad ibn Ali, after him is Ali ibn Muhammad, after him is Hasan al-Askari, and after him is the Proof of the Qaim."[9] o In a narration from Di'bil al-Khuza’i, Imam al-Ridha (AS) tells him: “Do you know who the Imam (Qa’im) is and when he will rise?” He replied: “No.” The Imam continued: “My son Muhammad is the Imam after me, and after him, his son Ali, and after him, his son Hasan, and after Hasan, his son the Hujjat Qa’im, the Imam of the Ummah, whom the believers will await during his occultation and will obey after his appearance. If only one day remains of the world’s life, Allah will prolong that day until he comes and fills the earth with justice as it has been filled with oppression.[10] Thus, Imam al-Ridha (AS) confirms the existence and reappearance of Imam Mahdi (AJTF).” As a result, the discussion about the existence of Imam Mahdi (AJTF), his occultation, his reappearance, etc., is consecutive and undeniable in Shia narrations. [1] . For further study, refer to these sources: Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 2, P: 424 / Al-Ghaybah: Sheikh al-Tusi, Vol: 1 P: 229 / Al-Ghaybah: al-Nu'mani, Muhammad ibn Ibrahim, Vol: 1, P: 12. [2] . Al-Kafi: Sheikh al-Kulayni, Vol: 1, P: 514. [3] . For further study, refer to these sources: Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 2, P: 434 / Al-Ghaybah: Sheikh al-Tusi, Vol: 1, P: 253. [4] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 514. [5] . For further study, refer to these sources: Al-Ghaybah: Sheikh Al-Tusi, Vol: 1, P: 33 / Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 378 / Al-Ghaybah: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 90. [6] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 328. [7] . Al-Ghaybah: Sheikh Al-Tusi, Vol: 1, P: 232. [8] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 525. [9] . Kifayat Al-Athar fi Al-Nass 'ala Al-A’immah Al-Ithnay 'Ashar: Ali ibn Muhammad Al-Khazaz Vol: 1, P: 262. [10] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 297.

How is it possible for Imam Mahdi (AJTF) to live more than a thousand years? The important point to mention initially is the possibility of human longevity, indicating that a long life for humans is possible. The Quran states about Prophet Noah (AS): “We sent Noah to his people, and he lived among them for nine hundred and fifty years until the flood overtook them while they were wrongdoers.”[1] This verse indicates that Noah (AS) lived among his people for nine hundred and fifty years; however, the Quran does not specify how many years he lived before his mission or how many years he lived after the flood and the destruction of his people. In the Torah, which is the holy book of the Jews and accepted by Christians, the lives of many individuals with extraordinary and unusual lifespans are described. It states that “Adam” lived for 930 years, “Enosh” for 905 years, “Kenan” for 910 years, “Methuselah” for 969 years, and “Lamech” for 777 years, and then they died.[2] In Islamic traditions, there are also references to individuals with long lifespans. In a narration from Imam Sadiq (AS), it is mentioned that Noah (AS) lived for two thousand five hundred years.[3] Some narrations state that Mahdi (AJTF) has a tradition from Noah (AS), which is the long lifespan.[4] Prophet Khidr (AS) is another divine figure who, according to many narrations, has not died and is still alive. The Quran narrates the story between him and Prophet Moses (AS),[5] and in a narration from Imam Hasan al-Askari (AS), it is mentioned that he will not die until the Day of Judgment and the blowing of the trumpet….[6] From a scientific perspective, it cannot be said that a long lifespan for humans is impossible. Dr. Alexis Carrel, a scientist who focused on cancer treatment for a while, although his research did not reach a conclusion on this subject, revealed a truth: human cellular tissue does not perish on its own, and if placed in a suitable condition, it can have a long lifespan.[7] Similar views exist among other scientists,[8] indicating that scientifically, it is not possible to definitively set a limit on human lifespan. Another important point to consider is that even if we accept that such a long lifespan is naturally impossible, it does not pose a problem for the long lifespan of Imam Mahdi (AJTF), as his long life and physical health are due to supernatural and miraculous reasons. And God has willed it so.[9] Therefore, it cannot be absolutely denied that a long lifespan is impossible, nor can the existence of Imam Mahdi (AJTF) be denied based on this. [1] . Al-Ankabut: 14 "وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا" [2] . Bible, Torah, Book of Genesis, Chapter: 5, Verses: 5-32. [3] . Al-Kafi: Kilini, Muhammad bin Yaqub, vol. 8, p. 284, hadith 429. [4] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 322 [5] . Al-Kahf: 65-82 [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 283 [7] . Yadgar Magazine, Dey of 1323 (Solar Hijri), Number 5, Ahval-e Bozorgān (The status of great scientists), P: 75. [8] . Mau'ood Shenasi va Pasokh be Shobhaat: Ali Asghar Rizvani, P: 510. [9] . Buhuth Havl al-Mahdawiyeh: Shahid Sadr, P: 63 / Shi'a in Islam: Allameh Tabatabaei, Vol: 1, P: 235.

Who is Ahmad al-Hassan and what are his beliefs? Ahmad al-Hassan, also known as Ahmad al-Hassan al-Basri, with the full name Ahmad bin Ismail bin Saleh bin Hussein bin Salman, was born in 1992 in Basra. He is from the Al-Bu-Suwaylim tribe, one of the tribes of the Sayyamer clan in the Medina district located in the northern region of Basra province. In his autobiography, which he wrote himself, it is mentioned that he entered the Najaf seminary with the intention of studying. After a while, he found level of this seminary very low and observed that the Quran, Sunnah, and ethics were not taught in this seminary. Therefore, he stayed at home and engaged in self-study. His entry into the seminary was also at the order of Imam Mahdi (AJTF), who instructed him to do so in a dream. [1] At the beginning of his mission, Ahmad Ismail introduced himself as the envoy of Imam Mahdi (AJTF) and later claimed that he was Yamani and the first Mahdi of the twelve Mahdis after Imam Mahdi (AJTF). He says that his third ancestor, Salman, is the son of Imam Mahdi (AJTF). However, according to narrations, the emergence of Sufyani, Yamani, and Khorasani will occur on the same day, month, and year, as indicated in the narrations.[2] Currently, there is no sign of the emergence of Khorasani and Sufyani to confirm the emergence of Ahmad al-Hassan as Yamani. Moreover, Yamani will rise from Yemen, not from the Basra region of Iraq. According to narrations, Yamani invites people to Imam Mahdi (AJTF), not to himself, and if any allegiance is taken, it will be for Imam Mahdi (AJTF), not for himself.[3] However, Ahmad Ismail only invites people to himself and excommunicates his deniers, including Marja al-Taqlids.[4] The point to note is the lack of Sayyid status of Ahmad Ismail. In Najaf, before his false claims, he wore a white turban and was known as Sheikh Ahmad. Haidar Mushattat also repeatedly referred to him as Sheikh. [5] His lack of Sayyid status is so clear and undeniable that it has led to the silence of his followers on this matter and, on the other hand, his family has admitted that he is not a Sayyid.[6] Ahmad Ismail has made many false claims, including the following:[7] 1. Ahmad Basri claims to be the fourth-generation descendant of Imam Mahdi (AJTF). 2. He claims to possess the status of infallibility and to be the heir of the knowledge of Ahl al-Bayt (AS). 3. He asserts that he is on the same level as the Imams. 4. He considers the sciences of principles of jurisprudence, philosophy, logic, rijal (biographical evaluation), and sanad (chain of narration) as innovations in religion. 5. He deems it forbidden to give khums (a type of Islamic tax) to anyone other than himself. 6. He does not consider it permissible to follow Marja al-Taqlids and claims to be the sole source of religious knowledge and teachings. 7. He states that those who have not joined Ahmad al-Hassan are outside the Imamate and guardianship of Imam Ali (AS). 8. He has stated that one of his duties is to abrogate some of the religious rulings. 9. He claims that he was the one crucified instead of Jesus.[8] 10.He has stated that he is the first of the Mahdis and the thirteenth Imam of the Shia.[9] It should be noted that in response to these numerous claims, books have been written by Shia researchers, including “The Path of Myth” by Mohammad Shahbazian, “The Messenger of Satan” by Mohammad Mehdi Salmanpour, and “Review and Critique of the Quranic Evidence of Ahmad Ismail’s Deviant Movement” by Javad Es’haqian Dorcheh. [1] . Rasool Iblis (The Messenger of Satan): Salmanpour, Mohammad Mehdi, p. 31. [2] . Al-Ghaybah Lil-Nu’mani: Al-Nu'mani, Muhammad ibn Ibrahim, Vol: 1, P: 255. [3] . Ibid., vol. 1, p. 256 [4] . In a series of questions, Ahmad Ismail was asked why he invited himself instead of Imam Mahdi. He also ignored the question and left it unanswered! (Al-Jawab al-Munir: Ahmad Ismail, vol. 3, pp. 40 – 41). [5] . Haidar Mashtat's statement on 6 Jamadi al-Thani 1424, which twice mentions Ahmad Ismail as Sheikh Ahmad; Also, his words about Ahmad Ismail who said: (Stick to Shaykh Ahmad who claims to be the son of the Imam); The latter statement is quoted by Nazim al-Aqili in his book Asmari Asr-e-Zhoor, p. 77, from Mushattat. [6] . Al-Arabiya Net on Sunday, 26 Muharram 2008, the words of General Abdul Jalil Khalaf, the police chief of Basra province, during the Ahmad Ismail uprising. [7] . Rah Afsaneh (The Path of Myth): Shahbazian, Mohammad, pp. 26-28. [8] . Al-Mutshabhat: Al-Basri, Ahmad al-Hassan, (consisting of vols. 1 to 4), p: 299. [9] . Ibid., p. 253. For more information, see Rah Afsaneh (The Path of Myth): Shahbazian, Mohammad, p. 193.

How can the existence of Imam Mahdi (may Allah hasten his reappearance) be proven from Sunni narrations? There are numerous narrations in Sunni sources about a person from the Ahl al-Bayt named Mahdi who will bring justice to the world. Here are some examples: 1. The Prophet Muhammad (SAW) said in a narration: “The Mahdi is from us, the Ahl al-Bayt.”[1] 2. In another narration, it is said, “Even if only one day remains from the life of the world, Allah will prolong that day until a man from my Ahl al-Bayt is sent. His name will be my name. He will fill the earth with fairness and justice as it was filled with oppression and tyranny.”[2] 3. The Prophet Muhammad (SAW) also said, “The world will not end until a man from my Ahl al-Bayt rules over the Arabs. His name will be my name.”[3] 4. Regarding Imam Mahdi (AJTF), Sunni narrations state: “The Mahdi is from the descendants of Fatimah.”[4] 5. Al-Hakim al-Nishapuri narrates: “The Hour will not be established until the earth is filled with oppression and tyranny. Then, someone from my Ahl al-Bayt will emerge and fill it with fairness and justice as it was filled with oppression and tyranny.”[5] Based on these narrations, it is stated that from the Sunni perspective, the reappearance of a person from the Ahl al-Bayt (AS) and the descendants of Lady Fatimah (SA) is certain. He will appear when the world is filled with oppression and tyranny, and he will fill the world with fairness and justice as it was filled with oppression and tyranny. [1] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1367. [2] . Sunan Abu Dawud: Al-Sijistani, Abu Dawud, Vol: 4, P: 106. [3] . Sunan Al-Tirmidhi: Al-Tirmidhi, Muhammad bin Isa, Vol: 4, P: 505. [4] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1368. [5] . Al-Mustadrak ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600.

What are the commonalities in the depiction of Imam Mahdi (AJTF) in Shia and Sunni narrations? The concept of Mahdism is a fundamental principle among both Shia and Sunni Muslims, and numerous narrations describe Imam Mahdi (AJTF) in Islamic sources. There are many commonalities between Shia and Sunni narrations. Here are some of the most important shared aspects in the depiction of Imam Mahdi (AJTF). For brevity, one reference from Sunni sources and one from Shia sources will be mentioned. Name and Lineage of Imam Mahdi (AJTF): Numerous narrations from both Shia and Sunni sources state that Imam Mahdi (AJTF) is a descendant of the Prophet Muhammad (SAW);[1] he shares the same name and title as the Prophet (SAW),[2] is a descendant of Imam Ali (AS),[3] and from the lineage of Fatimah (SA).[4] Physical Appearance of Imam Mahdi (AJTF): His forehead is broad and radiant, and his nose is thin and elongated. [5] In another narration, it is said that his appearance is like the shining moon, which is described in Sunni sources as his face being luminous.[6] It is mentioned that Imam Ali (AS) described him as having a beautiful face, which can be found in Sunni narrations.[7] Reappearance: Some common teachings between Shia and Sunni sects include the certainty of his reappearance,[8] his reappearance before the age of forty,[9] and the location of his reappearance in Mecca,[10] indicating a shared belief in Mahdism. Social Conditions of Reappearance: Both Shia and Sunni agree that before his reappearance, there will be widespread hardship[11] and oppression.[12] Signs of Reappearance: The signs of his reappearance are divided into two categories: some are certain, and some are uncertain. The certain signs include the emergence of Yamani, Sufyani, a caller from the sky, the swallowing up of an army in the desert, and the killing of a pure soul.[13] Government of Imam Mahdi (AJTF): Regarding the period of Imam Mahdi’s (AJTF) government, both Shia and Sunni agree that his rule will be marked by the spread of justice and fairness throughout his govern [1] . Man La Yahduruhu Al-Faqih: Al-Shaykh Al-Saduq, Vol: 4, P: 177 / Jami’ Al-Ahadith: Al-Suyuti, Jalal Al-Din, Vol: 18, P: 162. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 67 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 326. [3] . Al-Ghaybah: Shaykh Tusi, Vol: 185, Hadith: 144 / Al-Uruf Al-Wardi Fi Akhbar Al-Mahdi (printed in Al-Rasa’il Al-Ashar): Al-Suyuti – 105. [4] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Irbili, Ali Ibn Isa, Vol: 2, P: 438 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 601 / Al-Urf Al-Wardi Fi Akhbar Al-Mahdi: Al-Suyuti, Jalal Al-Din, Vol: 1, P: 42. [5] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 90 / Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol: 4, P: 107. [6] . Muntakhab Al-Athar Fi Al-Imam Al-Thani Ashar Alayhi Al-Salam: Al-Safi, Al-Shaykh Lutfallah, Vol: 2, P: 137 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [7] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 36 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [8] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Muhaddith Al-Irbili, Vol: 2, P: 1108 / Al-Tanwir Sharh Al-Jami’ Al-Saghir: Al-San’ani, Abu Ibrahim, Vol: 9, P: 177. [9] . Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 316 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 124. [10] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 477 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 285 / Kanz Al-Ummal: Al-Muttaqi Al-Hindi, Vol: 14, P: 265. [11] . Al-Ghaybah Lil-Nu’mani: Al-Nu’mani, Muhammad Ibn Ibrahim, Vol: 1, P: 285 / Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1340. [12] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 465 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600. [13] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 437 / Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 7, P: 514.

What evidence is there to prove the birth of Imam Mahdi (may Allah hasten his reappearance)? There are several reasons to prove the birth of Imam Mahdi (AJTF): Imam Hasan al-Askari’s (AS) explicit statement about the birth of Imam Mahdi (AJTF).[1] Testimonies of midwives: Hakimah Khatun, the sister of Imam Hadi (AS) and the aunt of Imam Hasan al-Askari (AS), assisted Lady Nargis Khatun during the birth of Imam Mahdi (AJTF).[2]She, along with other women such as Maria and Nasim, servants of Imam Hasan al-Askari (AS),[3]and the former maid of Abu Ali Khizrani,[4]witnessed and repeatedly confirmed this blessed birth. Testimonies of the companions of the Imams (AS): The companions and followers of Imam Hadi and Imam Hasan al-Askari (AS) testified to the existence of Imam Mahdi (AJTF), both during the lifetime of Imam Hasan al-Askari (AS) and after his martyrdom.[5] Testimonies of the deputies of Imam Mahdi (AJTF) and those aware of his miracles: Miracles performed by Imam Mahdi (AJTF) for certain individuals after the martyrdom of Imam Hasan al-Askari (AS) and their encounters with him serve as further evidence of his birth and existence.[6] Testimonies of servants, maids, and slaves who saw Imam Mahdi (AJTF):Numerous servants and other individuals who frequented the house of Imam Hasan al-Askari (AS) testified to seeing his son.[7] The approach of the ruling government: The actions of the Abbasid government itself serve as evidence of the birth and existence of Imam Mahdi (AJTF). After the martyrdom of Imam Hasan al-Askari (AS), the ruler ordered a search of his house to capture Imam Mahdi (AJTF). This indicates that certain news and statements among the people and Shia indicated the existence of Imam Mahdi, which greatly alarmed the government, leading to the search of Imam Hasan al-Askari’s (AS) house by government agents.[8] Other reasons: Other evidence for the birth of Imam Mahdi (AJTF) includes the acknowledgment of Sunni scholars such as Ibn Khallikan (d. 681 AH)[9]and Dhahabi (d. 748 AH)[10]of the existence of a son for Imam Hasan al-Askari (AS). Genealogists like al-Umari (d. around 460 AH)[11]and Ibn Anbah (d. 828 AH)[12]also acknowledged the birth of Imam Mahdi (AJTF) in their books. [1] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, P: 328. [2] . Al-Ghaybah: Sheikh Tusi, Vol. 1, P: 234, Hadith 204 - Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 331, Hadith 3 - Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 424, Hadith 1 and Hadith 2. [3] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 430, Hadith 5 - Al-Ghaybah:Sheikh Tusi, Vol. 1, P: 244, Hadith 211. [4] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 431, Hadith 7. [5] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 76, P: 329, Hadith 4 – Ibid: Vol: 1, Chapter 77, P: 329, Hadith 1 – Ibid:Vol: 1, Chapter 77, P: 331, Hadith 4 – Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 63, P: 441– Ibid: Vol. 2, Chapter 43, P: 435– Ibid: Vol. 2, Chapter 45, P: 502. [6] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 442, Hadith 16. [7] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 332, Hadith 13 – Ibid:P: 331, Hadith 6 –Ikmal al-Din:Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 441, Hadith 12 – Ibid: Vol. 2, Chapter 43, P: 475– Ibid: Vol. 2, Chapter 42, P: 431, Hadith 8 – Al-Irshad:Sheikh Mufid, Vol. 2, p. 354 – Ibid: p. 352 – Al-Ghaybah: Sheikh Tusi, Vol. 1, p. 246 – Ibid: p. 268. [8] . Al-Irshad: Sheikh Mufid, Vol. 2, p. 336. [9] . Wafayat al-A’yan:Ibn Khallikan, Vol. 4, p. 176. [10] . Siyar A’lam al-Nubala: Dhahabi, Vol. 13, p. 119. [11] . Al-Majdi fi Ansab al-Talibiyyin: Ali ibn Muhammad al-Alawi al-Umari (Mashhoor be Ibn al-Sufi), p: 130. [12] . Umda al-Talib fi Ansab Aal Abi Talib:Jamal al-Din Ahmad ibn Anbah, p: 199.

What are the Moral Characteristics of Imam Mahdi (AJTF)? Imam Mahdi (AJTF) embodies all virtues and perfections because, he is the only sacred being who, in the position of the infallible, has no defects or shortcomings. Some of his moral characteristics are highlighted in hadiths; here are a few examples: Extensive Knowledge: Imam Ali (AS) said about him: “He is the most knowledgeable among you.”[1] Imam Baqir (AS) said: “Knowledge of the Book and the Sunnah grows in the heart of our Mahdi just as the best crops grow.”[2] Asceticism and Indifference to the World: It is narrated about his simplicity and asceticism: “His clothing is rough, and his food is simple.”[3] Justice: Numerous narrations state: “He will fill the earth with equity and justice.” The Prophet (SAW) said: “Mahdi of this nation is the ninth Imam from the progeny of Hussein and the most similar to me.” [4] Generosity: The Prophet (SAW) said: “Mahdi will give wealth without counting or measuring.” [5] Adherence to the Quran and the Sunnah of the Prophet (SAW): The Prophet (SAW) said: “He acts according to my Sunnah.”[6] In the end, it is necessary to mention that the Imams (AS) are all from one light and have common moral qualities; But sometimes, according to the conditions of time, place, etc., some of the attributes of the Imams (AS) become more evident. The attributes listed above for Imam Mahdi (AJTF) become more tangible due to the establishment of a global government. He will spread knowledge and justice across the world, perfect intellects, detach people from worldly attachments, and connect them to true perfections. In the Mahdavi government, society will take on a divine color, and the Quran and the Sunnah of the Prophet (SAW) and the Imams (AS) will be fully implemented. [1] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 335 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 214. [2] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 334 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 2, P: 653. [3] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 329 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 233. [4] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 1, P: 141 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 1, P: 258. [5] . Bihar al-Anwar: Allamah al-Majlisi, Vol: 51, P: 105. [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 132.

What Are Events and Signs of the Advent of the Savior in Different Religions? Different religions have various perspectives on the events that will occur before the coming of the savior. Here are some of these views: Hinduism: The concept of the savior in Hinduism is embodied in the figure of Kalki, who will appear at the end of times when the world is covered by injustice and darkness, and the unworthy dominate people’s lives and possessions. Vishnu will appear as Kalki in the future, like Christ, to save the world. He will hold a flaming sword and ride a white horse, coming to establish truth and eliminate falsehood. This marks the fourth stage of the cosmic cycle, after which the world will end.[1] Before his appearance, social and spiritual life will descend to its lowest point, paving the way for final decline. Rulers will kill their subjects, people will harm their neighbors, and nothing spiritual will hold any value. Even the Brahmins will not be able to help the people and will go their own way. People will seek gold and power, truth and love will disappear from the earth, and lies will become the standard for everything. Sacred rituals will vanish, washing will be done only for cleanliness, mutual consent will replace marriage ceremonies, boasting will replace learning, and thieves and plunderers will make the laws and become rulers. It is at this time that he will come.[2] In the sacred Hindu text “Bhagavad Gita,” it is stated: “Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.[3] To protect the good, destroy the wicked, and establish righteousness, I appear in every age.”[4] Zoroastrianism: In Zoroastrianism, the appearance of a savior at the end of times is emphasized. In this faith, there is a cosmic power or spirit of good named Ahura Mazda and an opposing cosmic power or great spirit of evil named Angra Mainyu. Throughout history, these two forces will battle until the end of times, when good will triumph over evil, leading to the realm of peace, purity, and the elevation of Ahura Mazda with the appearance of Saoshyant, marking the end of times.[5] In his Gathas (Hymns), Zarathushtra tells us of The World Savior, Saoshyant (MP Soshyant), who is to come and stop the cruelty of bloodthirsty and wicked people, and renew the world, and end death. See Yasna 48.11-12, Yasna 43.3, The victorious Saoshyant and his helpers make the world wonderful. Three saviors will be born of virgins miraculously impregnated with Zarathushtra's seed while bathing in Lake Kansaoya: Ushedar, Ushedarmah, and the Saoshyant (named Astvat-ereta).[6] The time of Saoshyant’s appearance: According to the sacred texts of Zoroastrianism, the saviors will appear and help the people when the world is engulfed in the oppression and hatred of Angra Mainyu, and the wicked dominate the good; religion and justice are corrupted by the impure; religion weakens, and only a name and lifeless form remain. At that time, chivalry and good character will also have left the world. In this faith, the day and month of the saviors’ appearance are also specified. In a Pahlavi treatise named “Month of Farvardin, Day of Khordad” or “Matikan Fravartin Roj Khordad,” twenty-five events are listed that have occurred or will occur on the sixth day of this month. One of these events is the appearance of the saviors and their helpers. However, no exact time for their appearance is specified in the Avesta.[7] Judaism: The time of the appearance of the Messiah, which is determined by God, is a very hidden and secret mystery. However, many signs regarding the conditions of his coming have been mentioned. Some of these conditions are distressing and worrying.[8] In any case, some of these signs have been mentioned, and the Talmud predicts the characteristics of the period of the absence of the Messiah as follows: a decrease in the number of religious scholars, an increase in hardships and severe decrees, famines and severe wars, the hatred of pious people, the transformation of scientific centers into places of entertainment, the loss of truth, disrespect of the young towards the old, confrontation of daughter with mother and daughter-in-law with mother-in-law, and the severe impudence and rudeness of the people of the period. (Sanhedrin Tractate, page 97a and Sotah Tractate, page 49b)[9] Christianity: In the Bible, signs are mentioned for the appearance of the Savior, which is the coming of Christ, including: “For nation will fight against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”[10] “'Immediately after the distress of those days the sun will be darkened, the moon will not give its light, the stars will fall from the sky and the powers of the heavens will be shaken.”[11] “There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the turmoil of the ocean and its waves; men fainting away with terror and fear at what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand!”[12] According to the Bible, the appearance of the Antichrist is also one of the events that will occur before the appearance of Jesus.[13] Islam: From the collection of narrations in the books of Hadith, Tafsir, and history about the era of the appearance of the Promised Mahdi, two points are obtained: First, in this era, before the appearance of the Promised Mahdi, moral corruption and oppression will encompass all human societies and become the most common phenomenon in human relations. Second, after the appearance of the Mahdi, a great transformation will occur in societies, corruption and oppression will disappear, and monotheism, justice, and complete intellectual and practical growth will spread throughout human life. The most famous Hadith, which has been narrated in various phrases, considers the main sign of the Mahdi’s rule in the end times to be the establishment of justice throughout the world. Abu Sa’id al-Khudri said: The Messenger of Allah (SAW) said: “I give you the good news of the Mahdi. He will be sent in my nation at a time of people’s disputes and earthquakes. He will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him.”[14] In some Islamic narrations, other signs for the end times are also mentioned, such as the appearance of the Antichrist, the appearance of the Beast of the Earth, and the descent of Jesus among the people.[15] As a result, it can be stated that similar events for the end times and the appearance of the Savior have been mentioned in the world’s religions.[16] [1] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 194. [2] . The Promised Savior in Major Religions Before Islam: Mahin Arab. [3] . https://www.holy-bhagavad-gita.org/chapter/4/verse/7 [4] . Gita. (Bhagavad Gita). Or the Song of the Gods (1995), translated by Mohammad Ali Movahed, Tehran: Kharazmi Publications, third edition: fourth discourse, p. 93. [5] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 319. [6] . Avesta Book. Refer to the website: https://www.avesta.org/zcomet.html [7] . Nejāt Bakhshī dar Āyīn-e Zartosht (Salvation in Zoroastrianism): Mohammad Sepehri. [8] . (Talmud Gemara Sota 49 b) quoted from the official website of the Tehran Jewish Community. [9] . “The Savior of the World and the Era of Appearance from the Perspective of Judaism”: Omid Mohebbati Moghadam, Mahdavi Studies Quarterly, fifth year, issue 20, spring 2017, p. 100. [10] . Holy Bible, Gospel of Matthew, 24: 7. [11] . Ibid, 24: 29. [12] . Holy Bible, Gospel of Luke, 21: 25-28. [13] . Holy Bible, First Epistle of John, 2: 18. [14] . Al-Ghaybah: Sheikh Al-Tusi, vol: 1, p: 178. [15] . Ibid; p: 436. [16] . For further reading, refer to: End Times: Fathollah Mojtaba’i - Mohammad Mojtahed Shabestari - Ahmad Tafazzoli, article / Islamic Theology Encyclopedia (End Times): A group of researchers, volume: 1, page: 2.

Is there a denial of Mahdism among the Shia Denominations? Initially, it should be said that ‘Shia’ refers to the followers of Imam Ali (AS) and the household of the Prophet (SAW), and in the general sense, it includes various sects that believe in the superiority of Imam Ali (AS) over other companions and his deservingness of the immediate caliphate after the Noble Prophet (SAW).[1] It is worth mentioning that some of the important Shia sects include: Kaysanites, Zaidis, Ismailis, Waqifis, and Twelvers or Imamiyyah. It should be known that the influence of the idea of Mahdism is very prominent among the Shia sects. However, there are differences among the Shia sects regarding the specific example of the ‘Promised Mahdi’. As an example, the Kaysanite sect, which according to popular opinion were followers of ‘Mukhtar al-Thaqafi’,[2] were among the first Islamic sects to introduce Mahdism, especially with the term ‘Mahdi’, and considered it of great importance.[3] In other Shia sects like the Zaidis, Ismailis, and Imamiyyah, the idea of Mahdism has been a fundamental and very influential principle.[4] In conclusion, it should be said that among the Shia sects, there has been no denier of Mahdism, and despite the differences in the example of the ‘Promised Mahdi’, they all believe in the principle of ‘Mahdism’." [1] . Awā’il al-maqālāt fī al-madhāhib wa al-mukhtārāt: Sheikh Al-Mufid, vol. 1, p. 35. [2] . Ikhtiyār ma’rifat al-rijāl known as Rijāl al-Kashī: Sheikh al-Tusi, vol. 1, p. 128. [3] . Al-Fuṣūl al-mukhtārah: Sheikh Al-Mufid, vol. 1, p. 296. [4] . Gūnah shenāsī andīsheh-ye monjī mu’ūd dar tashī’ah: Muḥammad Jāvīdān, from the collection: Gūnah shenāsī andīsheh monjī mu’ūd dar adyān, p: 415, quoting from "Mahdavit, questions and answers" written by mo’assese āyandeh rūshan, p: 98.

What are the similarities and differences between belief in the Savior in Islam and Christianity? Belief in the emergence of a savior or a world reformer is one of the most important common points between Islam and Christianity. The coming of a person endowed with human perfections and virtues at a time when the world is filled with injustice, to save humanity and guide them toward justice and prosperity, is a shared belief between Islam[1] and Christianity. [2] The characteristics that Christians describe for the era of Christ’s appearance and his thousand-year reign, such as the prosperity of cities, blessings and abundance of provisions, security, faith, and the confinement of Satan and the oppressors, [3] are all features that are mentioned in Islamic narratives for the era of the savior’s appearance. Also, Christian sources mention a period called the “Great Tribulation,” which bears many similarities to the end times described in Islam.[4] On the other hand, there are differences between Islam and Christianity regarding the end-time aspect of Jesus (AS) and the nature of his actions and duties when he returns to the world: Christianity believes that Jesus (AS) was crucified and killed[5] and will be resurrected and return to the world at some point in the future.[6] However, Allah (SWT) in the Quran denies his killing and says: “They said, ‘We killed the Messiah, Jesus son of Mary (AS), the messenger of Allah (SWT).’ But they did not kill him, nor did they crucify him, but it appeared so to them. And those who disagree about it are in doubt about it; they have no knowledge of it except the following of assumption, and they did not kill him for certain.”[7] Then the next verse emphasizes that Jesus (AS) was ascended to Allah (SWT).[8] Furthermore, according to Quranic verses and their interpretations, Jesus (AS), who is now raised to Allah (SWT), will return to the world in the end times. Al-Tabari, in his commentary named “Jami’ al-Bayan 'an Ta’wil al-Quran,” which is among the oldest books of Muslim commentary from the third century Hijri, quotes under verse 46 of Al-Imran: Wahb said he heard from Ibn Zaid about the verse “And he will speak to the people in the cradle and in maturity and will be of the righteous” that Jesus (AS) spoke to them in the cradle and will soon speak to them at the time of killing the Antichrist (Dajjal) when he reaches old age."[9] In Shia narratives, Jesus (AS) also plays an important role in preparing for the government of the savior.[10] Another clear difference is that, according to Christianity, Jesus (AS) takes over the management and command of the world, saves everyone, and is the agent of establishing an ideal government. In the Book of Psalms - attributed to Prophet David - it is stated: “He shall have dominion from sea to sea, and from the river to the ends of the earth. Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust… All kings shall pay Him homage, all nations shall serve Him.”[11] However, according to Islamic texts, Jesus (AS) supports Mahdi (AJTF) against all the armies of disbelief and tyrants of the world to pave the way for the government of the promised Mahdi (AJTF); Imam Muhammad Baqir (AS) said: “No follower of any Jewish or Christian religion on earth will remain except that he will believe in him before his death, and Jesus (AS) will pray behind Mahdi (AJTF).”[12] Or Imam Sadiq (AS) in a narrative referring to the Prophet’s (SAW) argument with a Jewish scholar said: “O Jew; from my lineage is the Mahdi (AJTF); when he emerges, Jesus son of Mary (AS) will descend to assist him and will pray behind him.”[13] Also, according to other narratives, Jesus (AS) acts as the minister of Imam Mahdi (AJTF); the Prophet (SAW) in another narrative said Jesus (AS) is responsible for the possessions of the Qa’im (Imam Mahdi (AJTF)), the Companions of the Cave will pray behind him, and he is the trusted minister of the Qa’im (AJTF).[14] [1] . Bihar Al-Anwar: Allama Al-Majlisi, Vol: 52 P: 2. [2] . Holy Bible, New Testament, Revelations John, 22:12. [3] . Holy Bible, New Testament, The Gospel of Mark, 13: 7-30. [4] . Akhir al-Zaman and Idyan Ebrahimi: Muhammad Hussain Mohammadi, Section: 5, the comparison of Akhir al-Zaman in Idyan Ebrahimi, p. 259. [5] . Holy Bible, New Testament, The Gospel of Matthew, 27: 35 / Holy Bible, New Testament, The Gospel of John, 19: 23. [6] . Holy Bible, New Testament, The Acts of the Apostles, 1:11. / Holy Bible, New Testament, The Gospel of Mark, 13: 26. [7] . An-Nisa: 157. «وَ قَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسیحَ عیسَى ابْنَ مَرْیَمَ رَسُولَ اللَّهِ وَ ما قَتَلُوهُ وَ ما صَلَبُوهُ وَ لکِنْ شُبِّهَ لَهُمْ وَ إِنَّ الَّذینَ اخْتَلَفُوا فیهِ لَفی‏ شَکٍّ مِنْهُ ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلاَّ اتِّباعَ الظَّنِّ وَ ما قَتَلُوهُ یَقیناً» [8] . An-Nisa: 158. «بَلْ رَفَعَهُ‏ اللَّهُ إِلَیْهِ وَ کانَ اللَّهُ عَزیزاً حَکیماً» [9] . Tafsir Jame al-Bayan: al-Tabari, Ibn Jarir Vol. 6, p: 420. [10] . Ithbat al-Hudat bial-Nusus wal-Mu'jizat: al-Sheikh Hurr al-'Amili Vol: 5, p: 11. [11] . Psalms, 72. Quoted from "Monji Mu'ud in Idyan Ibrahimi" Encyclopaedia of Imam Mahdi (ajtf), Vol: 1, pp: 94 to 116. [12] . Tafsir al-Qumi: al-Qumi, Ali ibn Ibrahim Vol: 1, p: 158. [13] . Al-Ihtijaj: al-Tabrasi, Abu Mansur Vol: 1, p: 48. [14] . Hilliyya al-Abrar fi Ahvali Muhammad wa alih al-Atar (a): al-Bahrani, al-Sayyid Hashim Vol: 5, p: 307.

What was the situation of the Shia during the period of The Minor Occultation of Imam Mahdi (May Allah hasten his noble advent)? The Minor Occultation is the first stage of the twelfth Imam's hidden life, which ended in the year 329 AH. This period lasted for either 69 or 74 years due to disagreements about its starting time. Some Shia scholars consider the beginning of it to be the birth year of Imam Mahdi (a.s), which is 255 AH, therefore they state the duration of the Minor Occultation to be 74 years (like Shaykh Mufid[1] and Tabarsi[2]). However, others believe that the beginning of the Minor Occultation was after the martyrdom of Imam Hasan Askari (a.s) and the start of Imam Mahdi's Imamate, which is 260 AH, so they mention its duration to be 69 years.[3] After the martyrdom of Imam Hasan Askari, the Shia community was thrown into severe turmoil,[4] so much so that scholars like Abu Zaid Ahmad ibn Sahl Balkhi from Khurasan traveled to Iraq to know the Imam of his time.[5] This turmoil even affected the members of Imam Askari's own family, to the point where reports suggest that the mother of Imam Askari and his aunt (Hakeemah Khatoon) supported the Imamate of his son, and Imam Askari's sister supported the Imamate of Jafar (Imam Askari's brother).[6] During this sensitive time, the close companions of the Imam headed by Uthmān ibn Saʿīd al-Amrī were trying to remove the confusion and turmoil by declaring the Imamate of the son of Imam Hasan Askari and inform the Shia community about the existence of the Imam.[7] At the same time, this group had to make every effort to persuade the caliphate to accept that Imam Hasan Askari did not have a son.[8] Because with the spread of the truth that this imam will eliminate the tyranny of the rulers, the government strongly sought to find Imam Mahdi,[9] even after the martyrdom of Imam Askari, the Imam's house was under surveillance and some were arrested.[10] However, with the efforts of the first special deputy of Imam Mahdi (Uthman ibn Sa'id), the guidance issued by the Imam which is stated in his letters, the meeting of some people with the Imam and confirming his existence, the Shia community managed to overcome this crisis. According to the reports of the late Shaykh Mufid in the year 373 AH, the majority of Shia Muslims followed the Imamiyyah sect.[11] These efforts caused Shia to reach high power and influence with the orders and guidance of the Imam and the leadership of the four special deputies in this era.[12] In a way that Shiites were able to earn many government positions at the end of the Minor Occultation.[13] [1] . Al-Irsahad; Sheikh Mufid, Vol: 2, Page: 340. [2] . I'lam al-Wara bi A'lam al-Huda; Sheikh al-Tusi, Vol: 2, Page: 259. [3] . Tarikh al-Ghaybah; al-Sadr, Sayyid Muhammad, Vol: 1, Page: 345. [4] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq, Vol: 2, Page: 426. [5] . Mu'jam al-Adibaa Irshad al-Urib ila Ma'rifah al-Adib: al-Hamawi, Yaqut, Vol: 1, Page: 277. [6] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page: 161. [7] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq Vol.: 2 Page: 435. [8] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 Page: 360. [9] . Al-Irsahad: Sheikh al-Mufid Vol.: 2 Page: 336. [10] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq Vol.: 2 Page: 476. [11] . Al-Fusul al-Mukhtara: Sheikh al-Mufid Vol.: 1 Page: 321. [12] . Al-Ghaybah: Sheikh al-Tusi Vol.: 1 Page: 109. [13] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page 328.

What was the situation of the Shia during the period of The Minor Occultation of Imam Mahdi (May Allah hasten his noble advent)? The Minor Occultation is the first stage of the twelfth Imam's hidden life, which ended in the year 329 AH. This period lasted for either 69 or 74 years due to disagreements about its starting time. Some Shia scholars consider the beginning of it to be the birth year of Imam Mahdi (a.s), which is 255 AH, therefore they state the duration of the Minor Occultation to be 74 years (like Shaykh Mufid[1] and Tabarsi[2]). However, others believe that the beginning of the Minor Occultation was after the martyrdom of Imam Hasan Askari (a.s) and the start of Imam Mahdi's Imamate, which is 260 AH, so they mention its duration to be 69 years.[3] After the martyrdom of Imam Hasan Askari, the Shia community was thrown into severe turmoil,[4] so much so that scholars like Abu Zaid Ahmad ibn Sahl Balkhi from Khurasan traveled to Iraq to know the Imam of his time.[5] This turmoil even affected the members of Imam Askari's own family, to the point where reports suggest that the mother of Imam Askari and his aunt (Hakeemah Khatoon) supported the Imamate of his son, and Imam Askari's sister supported the Imamate of Jafar (Imam Askari's brother).[6] During this sensitive time, the close companions of the Imam headed by Uthmān ibn Saʿīd al-Amrī were trying to remove the confusion and turmoil by declaring the Imamate of the son of Imam Hasan Askari and inform the Shia community about the existence of the Imam.[7] At the same time, this group had to make every effort to persuade the caliphate to accept that Imam Hasan Askari did not have a son.[8] Because with the spread of the truth that this imam will eliminate the tyranny of the rulers, the government strongly sought to find Imam Mahdi,[9] even after the martyrdom of Imam Askari, the Imam's house was under surveillance and some were arrested.[10] However, with the efforts of the first special deputy of Imam Mahdi (Uthman ibn Sa'id), the guidance issued by the Imam which is stated in his letters, the meeting of some people with the Imam and confirming his existence, the Shia community managed to overcome this crisis. According to the reports of the late Shaykh Mufid in the year 373 AH, the majority of Shia Muslims followed the Imamiyyah sect.[11] These efforts caused Shia to reach high power and influence with the orders and guidance of the Imam and the leadership of the four special deputies in this era.[12] In a way that Shiites were able to earn many government positions at the end of the Minor Occultation.[13] [1] . Al-Irsahad; Sheikh Mufid, Vol: 2, Page: 340. [2] . I'lam al-Wara bi A'lam al-Huda; Sheikh al-Tusi, Vol: 2, Page: 259. [3] . Tarikh al-Ghaybah; al-Sadr, Sayyid Muhammad, Vol: 1, Page: 345. [4] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq, Vol: 2, Page: 426. [5] . Mu'jam al-Adibaa Irshad al-Urib ila Ma'rifah al-Adib: al-Hamawi, Yaqut, Vol: 1, Page: 277. [6] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page: 161. [7] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq Vol.: 2 Page: 435. [8] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 Page: 360. [9] . Al-Irsahad: Sheikh al-Mufid Vol.: 2 Page: 336. [10] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq Vol.: 2 Page: 476. [11] . Al-Fusul al-Mukhtara: Sheikh al-Mufid Vol.: 1 Page: 321. [12] . Al-Ghaybah: Sheikh al-Tusi Vol.: 1 Page: 109. [13] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page 328.

What is the view of divine religions about Mahdism? Belief in the Savior is one of the most fundamental beliefs of heavenly religions and all people who follow these religions believe in it. The emergence of the world's great savior is also mentioned in the scriptures of the Psalms,[1] Torah,[2] Gospel,[3] and even the books of the Hindus, Zoroastrians, and Brahmins.[4] Zoroastrians know him as "Sushiyans" or "Sushiyant".[5] Christians know him as "Promised Messiah" and Jews as "Messiah". If we were to describe the belief in the Savior among the Abrahamic religions, we would have to say: Christianity and Islam believe that one day the Savior will appear, and a bright future will be set for humanity. Based on ancient religious belief, Jews believe that a king from David's generation called "Messiah" will establish the eternal rule of God on earth. Jews, unlike some religions who have traced their golden age in the past, are focused on their future and believe that they will rule over all mankind in the future, and a golden age awaits them. The "Talmud" has repeatedly referred to the Savior by the name "Messiah" and his mission, and God's plan for the salvation of mankind will be carried out through the "Messiah".[6] [1] . Psalm, Psalm 96, p: 98. [2] . The Bible, Old Testament, translated into Persian by Fazel Khan Hamdani, Asatir Publications, p: 1645. [3] . The Bible, New Testament, translated into Persian by Fazel Khan Hamdani, Asatir Publications, p: 61. [4] . Mahdi's World Government (ajtf): Makarem Shirazi, Nasser Vol: 1 P: 542. [5] . Avesta, the oldest hymns of Iranians, translated by Jalil Dostkhah, Vol. 1, page 192. [6] . A treasure of the Talmud, Abraham Cohen, translation: Gorgani, p. 351 (quoted from the Mahdavit book Questions and Answers, compiled by A'yande Roshan Institute, p. 40.)

What is the opinion of the scholars regarding the birth of Imam Mahdi (ajtf) as the son of Imam Hassan Askari (AS)? Considering the numerous and frequent narrations[1] and the encounters of some Shia scholars with Imam Mahdi (ajtf),[2] it can be said that the birth of Imam Mahdi (ajtf) is a consensus and a necessity of the Shia religion, as Kulayni clearly writes: " Imam Mahdi (ajtf) was born in the middle of Sha'ban in the year 255 A.H."[3] Sheikh Mufid also states that the Imam succeeding Imam Abu Muhammad (AS) was his son, who shared the same name and nickname as the Prophet (SAW). Imam Hassan Askari (AS) did not have any other children, and Imam Mahdi's (ajtf) succession was accompanied by his absence. His birth occurred in the middle of Sha'ban in the year 255 A.H.[4] Other Shia scholars such as Sheikh Saduq[5], Syed Murtaza,[6] Sheikh Tusi,[7] Allameh Majlisi,[8] and Allameh Tabatabai[9] have also emphasized this belief. However, the belief in the birth of Imam Mahdi (ajtf) is a disputed issue among Sunni Muslims. Some Sunni scholars deny the birth of Imam Mahdi (ajtf), such as Abd al-Muhsin al-Abbad, a professor at the University of Medina, who says: According to Sunni belief, Mahdi (ajtf) is a leader among the Muslims who will spread justice and implement Islamic law. He will be born in the end times and will lead the Muslims.[10] Nasir al-Qaffari is also one of those who denies the birth of Imam Mahdi (ajtf) and believes that this belief in Imam Mahdi (ajtf) is derived from the Zoroastrians.[11] But the majority of Sunni scholars have explicitly acknowledged his birth. They also agree with the Shia that Imam Mahdi is the son of Imam Askari (AS). However, some groups also accept him as the promised Mahdi (ajtf), such as; Shams al-Din Abu al-Muzaffar popularly known as Sibṭ ibn al-Jawzī (died in 654 A.H.) said: "He is Mohammed, son of Hassan, son of Ali, son of Mohammed, son of Ali, son of Musa al-Ridha, son of Jafar, son of Mohammed, son of Ali, son of Hussein, son of Ali, son of Abu Talib, and his name is Aba Abdullah and Aba al-Qasim. He is the guardian, the proof, the ruler of the time, the expected Mahdi, and he is the last Imam. Abdul Aziz ibn Mahmoud ibn Bazaz informed us of Ibn Umar who said: The Messenger of Allah (SAW) said: In the end times, a man from my tribe will appear, whose name is similar to mine, and he will fill the earth with justice and peace in a time filled with oppression."[12] Ibn Sabbagh: Nur al-Din Ali bin Muhammad bin Sabbagh Maliki (died in 855 A.H.) mentions about Imam Askari (AS): Abu Muhammad al-Hasan was succeeded by his son the expected al-Qaim (Mahdi), and due to the king's fear and the pressure of the condition at that time, he hid his son's birth.[13] Ganji Shafi'i presents different evidence supporting the being alive of Imam Mahdi (ajtf) being alive.[14] Abdul Wahab Shearani Hanafi,[15] Muhammad bin Talha Shafi'i,[16] Sheikh Suleiman Hanafi,[17] Nooruddin Abdul Rahman Jami Hanafi,[18] Qazi Bahlul Behjat Effendi,[19] Sadruddin Hamoini,[20] Sheikh Fariduddin Attar Neishaburi, Jalaluddin Rumi[21] and Ahmad bin Yusuf Abu al-Abbas Qormani Hanafi[22] share similar beliefs. Many other people have believed that a child named Mahdi (ajtf) was born to Imam Hasan Askari (AS), but they doubted whether it was the Promised Mahdi (ajtf) and considered his being Mahdi (ajtf) to be a Shiite belief, such as Ibn Khallikan, who believed that a child was born to Imam Hasan Askari (AS),[23] Shams al-Din Dhahabi,[24] Ibn Hajar Haythami,[25] and Izza al-Din Ibn Athir[26] have also expressed similar words. It is understood from the above discussions that a significant number of Sunni scholars believe in the birth of a son for Imam Hasan Askari (AS), and some even believe that his son is the promised Mahdi (ajtf). [1] . Al-Kafi: Al-Sheikh Al-Kulayni. Vol: 1 P: 328. / Al-Irshad: Al-Sheikh Al-Mufid. Vol: 2 P: 348. / Al-Ghaybah: Al-Sheikh Al-Tusi. Vol: 1 P: 232. [2] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 434. [3] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol. 1, p. 514. [4] . Al-Irshad: Al-Sheikh Al-Mufid. Vol. 2, p. 339. [5] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq, Vol. 2, p. 430. [6] . Tanziyul Anbiya: 'Ilam Al-Hoda, Sayyid Murtadha, p. 180. [7] . Al-Ghaybah: Al-Sheikh Al-Tusi, Vol. 1, p. 239. [8] . Bihar Al-Anwar: Al-'Allama Al-Majlisi, Vol: 51 P: 2. [9] . Shi'ah Dar Islam: Tabatabai, Muhammad Husayn, p. 230. [10] . Al-Radd 'ala Man Kadhab bi Al-Ahadith Al-Sahihah Al-Warridah fi Al-Mahdi: Al-'Ibad, Abdul Muhsin, Vol: 45 P: 301. [11] . Usul Madhab Al-Shi'ah Al-Imamiyyah Al-Ithna 'Ashariyah: Al-Qaffari, Nasser, Vol: 2 P: 907. [12] . Tadhkirat Al-Khawas Min Al-Ummah bi Dhikr Khasais Al-A'immah: Sibṭ ibn al-Jawzī, Vol: 2 P: 506. [13] . Al-Fusul Al-Muhimah fi Ma'rifat Al-A'immah: Al-Maliki Al-Makki, Ali bin Muhammad bin Ahmad, Vol: 2 P: 1091. [14] . Al-Bayan fi Akhbar Sahib Al-Zaman: Al-Ganji Al-Shafi'i, Muhammad bin Yusuf, Vol: 1 P: 521. [15] . Al-Yawaqit wal-Jawahir fi Bayan 'Aqaid Al-Akabir: Abdul Wahhab bin Ahmad bin Ali Al-Hanafi Al-Sharani, Vol. 2, p. 127. [16] . Matalib Al-Su'ul fi Manaqib Al Al-Rasul: Al-Nasaibi Al-Shafi'i, Muhammad bin Talha, Vol: 1, p: 312. [17] . Yanaibul Mawaddah Lil Dhawi Al-Qurba: Al-Qunduzi Al-Hanafi, Sulaiman bin Ibrahim, Vol. 3, p. 323. [18] . Shawahid Al-Nubuwwah: Nur Al-Din 'Abd al-Rahman Jami Hanafi, p. 404. [19] . Al-Muhakamah fi Tarikh Al Al Muhammad (SAW): Qadi Bahlul Bahjat Afandi, p. 246. [20] . Fara'id Al-Samtayn fi Fada'il Al Murtadha wa Al-Batul wa Al-Sibtayn wa Al-A'imah min Dhurriyyatihim (AS): Ibrahim bin Sa'ad Al-Din Shafi'i, Vol. 2, p. 134, (Chapter 31 on the infallibility of the Imams from the progeny of Muhammad). [21] . Yanabil Al-Mawaddah Lil Dhu Al-Qurbah: Sulaiman bin Ibrahim al-Qunduzi, Vol. 3, p. 349-352, (Chapter 87 on mentioning some poems of the People of God praising the Twelve Imams (AS)). [22] . Akhbar Al-Dawal wa Athar Al-Awwal fi Al-Tarikh: Ahmad bin Yusuf Abu Al-Abbas Qormani, Vol. 1, p. 353. [23] . Wafayat al-A'yan wa Anba' ibn al-Zaman: Ibn Khallikan, Abu Al-Abbas Shams al-Din Ahmad bin Muhammad bin Abi Bakr, Vol. 4, p. 176. [24] . Tarikh Al-Islam wa Wafayat Al-Mashaheer wa Al-A'lam: Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman, Vol. 19, p. 79. [25] . Al-Sawa'iq al-Muhriqah: Ibn Hajar Al-Haytami, Abu Al-Abbas Ahmad bin Muhammad bin Muhammad bin Ali, Vol. 2, p. 601. [26] . Al-Kamil fi Al-Tarikh: Ibn Al-Athir, 'Izz al-Din, Vol: 6 P: 320.

What is the meaning of "knowing the Imam" in the hadith "من مات ولم یعرف امام زمانه مات میتة جاهلیة "(Whoever dies and does not know his Imam of his time has died a death of ignorance)? Knowledge in the word means "to know something with deliberation and thought by its effect," and is the opposite of denial.[1] Based on this, "knowing the Imam" means "to be aware of him." In a hadith, it is narrated that the narrator presented himself to Imam Hasan al-Askari and said, "O Master, who is the Imam after you? For we have news from your fathers that states that whoever does not know his Imam of his time will die a death of ignorance." After confirming the hadith, the Imam replied, "The Imam after me is my son Muhammad."[2] Many scholars, such as Mulla Sadra, have emphasized the importance of this issue.[3] Now the question is, what is the necessary amount of this knowledge? Shaykh al-Saduq stated in the discussion of knowing the Imams as follows: • Knowledge that the Imams are twelve in number, that the Prophet Muhammad (S) mentioned their names and described their qualities, and belief that obedience to them is obligatory, that God reveals His religion through them, that love of them is faith and enmity to them is disbelief, and that the last of them is the Mahdi, through whom God fills the earth with justice and equity, and Jesus comes to his aid, and so on.[4] According to Shaykh al-Saduq, understanding the identity of the Imam involves having knowledge and belief in their rank and position, as well as accepting their leadership. It does not necessarily mean physically seeing or recognizing the Imam's face. This is because there were many people who knew the Imams yet denied their virtues, rank, and position. On the other hand, there were some Shiites who were not fortunate enough to meet the Imams in person, but the position and status of the Imams were well established among them. Therefore, recognizing the Imam entails having knowledge of his position, rank, and Imamate, rather than merely identifying his physical appearance and recognizing his face. This point is not hidden from anyone, as when the Dar al-Ifta Al-Azhar Board was asked about the hadith "Whoever dies and does not know his Imam of his time", they replied: It means the knowledge of allegiance and entering into obedience, and the purpose of the hadith is not to know the name of the Imam, even though it is very rare for someone not to know the name of the Imam.[5] Kharaza Qumi narrates a hadith from Imam al-Sadiq about knowing the Imam, in which the Imam said, "The best of obligations and the most obligatory of them on man is knowledge. First of knowledge is knowing God, after that is knowing the Prophet, and after that is knowing the Imam, which is knowledge of his name, description, and blessing, and that we have knowledge and recognition of him in every situation, in ease and difficulty. and we believe that he has all the rank of prophecy except that he is not given revelation, and that we consider obedience to him to be obedience to God and the Prophet, and that we are submissive to him in all matters, and that we believe that the Imam after the Prophet Muhammad is Ali ibn Abi Talib, after him is Hasan ibn Ali, after him is Husayn ibn Ali, after him is Ali ibn Husayn, after him is Muhammad ibn Ali, after him is Ja'far ibn Muhammad, after him is Musa ibn Ja'far, after him is Ali ibn Musa, after him is Muhammad ibn Ali, after him is Ali ibn Muhammad, after him is Hasan al-Askari, and after him is the Proof of the Qaim. The totality of these matters is called knowing the Imam, and whoever believes in these matters has knowledge of his Imam in every situation, even if he has not seen him with his eyes."[6] Abu al-Hasan al-Mawardi explains that the majority of theologians believe in the necessity of having general knowledge about the Imam, rather than detailed knowledge. He also presents evidence to support his opinion.[7] Based on what has been said, the objections that are raised about knowing the Imam in the era of occultation are also answered, because general knowledge is sufficient in knowing the Imam, and what the Shia is bound to, is the knowledge of the rank, virtues, and position of the Imam and general knowledge of him. [1] . Al-Mufradat fi Ghareeb Al-Quran: Al-Raghib Al-Isfahani; Vol: 1; P: 560. [2] . Kamal Al-Din wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; Vol: 2; P: 409. [3] . Sharh Usul Al-Kafi (Sadra): Al-Mulla Sadra; Vol: 2; Pp: 501-500. [4] . Al-Hidayah fi Al-Usul wa Al-Furoo: Al-Sheikh Al-Saduq; Vol: 2; P: 30. [5] . Fatawa Dar Al-Ifta Al-Masriyyah: Various Authors; Vol: 10; P: 282. [6] . Kifayat Al-Athar fi Al-Nass 'ala Al-A’immah Al-Ithnay 'Ashar: Ali ibn Muhammad Al-Khazaz; Vol: 1; P: 262. [7] . Al-Ahkam Al-Sultaniyyah: Al-Mawardi; Vol: 1; P: 39.

What is the opinion of the scholars regarding the birth of Imam Mahdi (ajtf) as the son of Imam Hassan Askari (AS)? Considering the numerous and frequent narrations[1] and the encounters of some Shia scholars with Imam Mahdi (ajtf),[2] it can be said that the birth of Imam Mahdi (ajtf) is a consensus and a necessity of the Shia religion, as Kulayni clearly writes: " Imam Mahdi (ajtf) was born in the middle of Sha'ban in the year 255 A.H."[3] Sheikh Mufid also states that the Imam succeeding Imam Abu Muhammad (AS) was his son, who shared the same name and nickname as the Prophet (SAW). Imam Hassan Askari (AS) did not have any other children, and Imam Mahdi's (ajtf) succession was accompanied by his absence. His birth occurred in the middle of Sha'ban in the year 255 A.H.[4] Other Shia scholars such as Sheikh Saduq[5], Syed Murtaza,[6] Sheikh Tusi,[7] Allameh Majlisi,[8] and Allameh Tabatabai[9] have also emphasized this belief. However, the belief in the birth of Imam Mahdi (ajtf) is a disputed issue among Sunni Muslims. Some Sunni scholars deny the birth of Imam Mahdi (ajtf), such as Abd al-Muhsin al-Abbad, a professor at the University of Medina, who says: According to Sunni belief, Mahdi (ajtf) is a leader among the Muslims who will spread justice and implement Islamic law. He will be born in the end times and will lead the Muslims.[10] Nasir al-Qaffari is also one of those who denies the birth of Imam Mahdi (ajtf) and believes that this belief in Imam Mahdi (ajtf) is derived from the Zoroastrians.[11] But the majority of Sunni scholars have explicitly acknowledged his birth. They also agree with the Shia that Imam Mahdi is the son of Imam Askari (AS). However, some groups also accept him as the promised Mahdi (ajtf), such as; Shams al-Din Abu al-Muzaffar popularly known as Sibṭ ibn al-Jawzī (died in 654 A.H.) said: "He is Mohammed, son of Hassan, son of Ali, son of Mohammed, son of Ali, son of Musa al-Ridha, son of Jafar, son of Mohammed, son of Ali, son of Hussein, son of Ali, son of Abu Talib, and his name is Aba Abdullah and Aba al-Qasim. He is the guardian, the proof, the ruler of the time, the expected Mahdi, and he is the last Imam. Abdul Aziz ibn Mahmoud ibn Bazaz informed us of Ibn Umar who said: The Messenger of Allah (SAW) said: In the end times, a man from my tribe will appear, whose name is similar to mine, and he will fill the earth with justice and peace in a time filled with oppression."[12] Ibn Sabbagh: Nur al-Din Ali bin Muhammad bin Sabbagh Maliki (died in 855 A.H.) mentions about Imam Askari (AS): Abu Muhammad al-Hasan was succeeded by his son the expected al-Qaim (Mahdi), and due to the king's fear and the pressure of the condition at that time, he hid his son's birth.[13] Ganji Shafi'i presents different evidence supporting the being alive of Imam Mahdi (ajtf) being alive.[14] Abdul Wahab Shearani Hanafi,[15] Muhammad bin Talha Shafi'i,[16] Sheikh Suleiman Hanafi,[17] Nooruddin Abdul Rahman Jami Hanafi,[18] Qazi Bahlul Behjat Effendi,[19] Sadruddin Hamoini,[20] Sheikh Fariduddin Attar Neishaburi, Jalaluddin Rumi[21] and Ahmad bin Yusuf Abu al-Abbas Qormani Hanafi[22] share similar beliefs. Many other people have believed that a child named Mahdi (ajtf) was born to Imam Hasan Askari (AS), but they doubted whether it was the Promised Mahdi (ajtf) and considered his being Mahdi (ajtf) to be a Shiite belief, such as Ibn Khallikan, who believed that a child was born to Imam Hasan Askari (AS),[23] Shams al-Din Dhahabi,[24] Ibn Hajar Haythami,[25] and Izza al-Din Ibn Athir[26] have also expressed similar words. It is understood from the above discussions that a significant number of Sunni scholars believe in the birth of a son for Imam Hasan Askari (AS), and some even believe that his son is the promised Mahdi (ajtf). [1] . Al-Kafi: Al-Sheikh Al-Kulayni. Vol: 1 P: 328. / Al-Irshad: Al-Sheikh Al-Mufid. Vol: 2 P: 348. / Al-Ghaybah: Al-Sheikh Al-Tusi. Vol: 1 P: 232. [2] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 434. [3] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol. 1, p. 514. [4] . Al-Irshad: Al-Sheikh Al-Mufid. Vol. 2, p. 339. [5] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq, Vol. 2, p. 430. [6] . Tanziyul Anbiya: 'Ilam Al-Hoda, Sayyid Murtadha, p. 180. [7] . Al-Ghaybah: Al-Sheikh Al-Tusi, Vol. 1, p. 239. [8] . Bihar Al-Anwar: Al-'Allama Al-Majlisi, Vol: 51 P: 2. [9] . Shi'ah Dar Islam: Tabatabai, Muhammad Husayn, p. 230. [10] . Al-Radd 'ala Man Kadhab bi Al-Ahadith Al-Sahihah Al-Warridah fi Al-Mahdi: Al-'Ibad, Abdul Muhsin, Vol: 45 P: 301. [11] . Usul Madhab Al-Shi'ah Al-Imamiyyah Al-Ithna 'Ashariyah: Al-Qaffari, Nasser, Vol: 2 P: 907. [12] . Tadhkirat Al-Khawas Min Al-Ummah bi Dhikr Khasais Al-A'immah: Sibṭ ibn al-Jawzī, Vol: 2 P: 506. [13] . Al-Fusul Al-Muhimah fi Ma'rifat Al-A'immah: Al-Maliki Al-Makki, Ali bin Muhammad bin Ahmad, Vol: 2 P: 1091. [14] . Al-Bayan fi Akhbar Sahib Al-Zaman: Al-Ganji Al-Shafi'i, Muhammad bin Yusuf, Vol: 1 P: 521. [15] . Al-Yawaqit wal-Jawahir fi Bayan 'Aqaid Al-Akabir: Abdul Wahhab bin Ahmad bin Ali Al-Hanafi Al-Sharani, Vol. 2, p. 127. [16] . Matalib Al-Su'ul fi Manaqib Al Al-Rasul: Al-Nasaibi Al-Shafi'i, Muhammad bin Talha, Vol: 1, p: 312. [17] . Yanaibul Mawaddah Lil Dhawi Al-Qurba: Al-Qunduzi Al-Hanafi, Sulaiman bin Ibrahim, Vol. 3, p. 323. [18] . Shawahid Al-Nubuwwah: Nur Al-Din 'Abd al-Rahman Jami Hanafi, p. 404. [19] . Al-Muhakamah fi Tarikh Al Al Muhammad (SAW): Qadi Bahlul Bahjat Afandi, p. 246. [20] . Fara'id Al-Samtayn fi Fada'il Al Murtadha wa Al-Batul wa Al-Sibtayn wa Al-A'imah min Dhurriyyatihim (AS): Ibrahim bin Sa'ad Al-Din Shafi'i, Vol. 2, p. 134, (Chapter 31 on the infallibility of the Imams from the progeny of Muhammad). [21] . Yanabil Al-Mawaddah Lil Dhu Al-Qurbah: Sulaiman bin Ibrahim al-Qunduzi, Vol. 3, p. 349-352, (Chapter 87 on mentioning some poems of the People of God praising the Twelve Imams (AS)). [22] . Akhbar Al-Dawal wa Athar Al-Awwal fi Al-Tarikh: Ahmad bin Yusuf Abu Al-Abbas Qormani, Vol. 1, p. 353. [23] . Wafayat al-A'yan wa Anba' ibn al-Zaman: Ibn Khallikan, Abu Al-Abbas Shams al-Din Ahmad bin Muhammad bin Abi Bakr, Vol. 4, p. 176. [24] . Tarikh Al-Islam wa Wafayat Al-Mashaheer wa Al-A'lam: Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman, Vol. 19, p. 79. [25] . Al-Sawa'iq al-Muhriqah: Ibn Hajar Al-Haytami, Abu Al-Abbas Ahmad bin Muhammad bin Muhammad bin Ali, Vol. 2, p. 601. [26] . Al-Kamil fi Al-Tarikh: Ibn Al-Athir, 'Izz al-Din, Vol: 6 P: 320.