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What Are Qur’anic Proofs for 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.

What Are Events and Signs of the Appearance 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 sects? 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.