The Number of Holy Imams (A.S.)

Ayatullah Shaykh Muhammad Reza al-Muzaffar
We believe that the Holy Imams, who are truly the worthiest of holding Imamate in its actual sense,(28) are our authorities in the religious laws of Islam and they are twelve in number(29) who have been commissioned by Almighty Allah to hold the position of leading the Muslim nation. The Holy Prophet, Muhammad (s), had referred to all of them by name(30) before each Imam declared the name of the person who would be the next Imam after him. They are thus as follows, Peace be upon them all:
1. Abu’l-Hasan, `Ali ibn Abi-Talib, al-Murtadha (the Well-Pleased); BH (before Hijrah) 23 - AH (After Hijrah) 40.
2. Abu-Muhammad, al-Hasan ibn `Ali, al-Zaki (the Pure); AH 2 - AH 50.
3. Abu-`Abdullah, al-Husayn ibn `Ali, Sayyid al-Shuhada' (The Master of Martyrs); AH 3 - AH 61.
4. Abu-Muhammad, `Ali ibn al-Husayn, Zayn al-`Abidin (The Adornment of the Worshippers); AH 38 - AH 95.
5. Abu-Ja`far, Muhammad ibn `Ali, al-Baqir (The Ripper of Knowledge); AH 57 - AH 114.
6. Abu-`Abdullah, Ja`far ibn Muhammad, al-Sadiq (The Veracious); AH 83 - AH 148.
7. Abu-Ibrahim, Musa ibn Ja`far, al-Kazim (The Suppressor of Rage); AH 128 - AH 183.
8. Abu’l-Hasan, `Ali ibn Musa, al-Ridha (The Amiable); AH 148 - AH 203.
9. Abu-Ja`far; Muhammad ibn `Ali, al-Jawad (The Magnanimous); AH 195 - AH 220.
10. Abu’l-Hasan, `Ali ibn Muhammad, al-Hadi (The Guide); AH 212 - AH 254.
11. Abu-Muhammad, al-Hasan ibn `Ali, al-`Askari (Resident of `Askar City); AH 232 - AH 260.
12. Abu’l-Qasim, Muhammad ibn al-Hasan, al-Mahdi (The Well-Guided); AH 256 - …
The twelfth Imam, al-Mahdi (`a), is Almighty Allah’s argument against His creatures in the present day. He is the awaited savior who shall reappear (after occultation) to fill the earth with fairness and justice as it is filled with injustice and prejudice; may Almighty Allah hasten his advent and make easy his reappearance.

Al-Mahdi
The Good Tidings of the advent of Imam al-Mahdi (`a),(31) a descendant of Lady Fatimah al-Zahra' (`a)(32) who will spread justice and equity throughout the globe after it has been overcome by injustice and oppression,(33) are indisputably reported from the Holy Prophet (s) by all Muslims who, apart from their various sects and opinions, have recorded and reported his traditions in this regard.
The belief in the advent of Imam al-Mahdi (`a) during the last period of existence of this globe is not an inventive idea that is embraced by the Shi`ah alone due to their being oppressed, as is falsely claimed by some malevolent, mistaken writers. They exert all efforts to rim this Divine, deep-rooted belief with a baseless frame, alleging that the belief in the advent of a leader who shall cleanse the earth from the filths of oppression has been the produce of the dreams of the Shi`ah.
Among the other unquestionable beliefs that were brought by Islam, the belief in al-Mahdi (`a) has been firmly established in the minds of all Muslims. Their intellects were saturated with it to the extent that those who claimed Mahdism in the first century after the advent of Islam—such as the followers of Kaysaniyyah,(34) the `Abbasids,(35) a group of the `Alawiyyah,(36) and many others—easily deceived the public and used this belief to grab power and authority. The false claim of Mahdism was thus the surest way to influence the public and prevail over them.
We, the Shi`ah, incontrovertibly believe in the religion of Islam as the truest and the seal of all Divine religions and we do not expect any other religion to reform humanity. We are witnessing great oppression on this globe, the dangerous spread of corruption, the Muslims’ retreat from their religion, the inactivation of the laws and regulations of Islam in all Muslim countries, and the Muslims’ non-compliance with even one per mil of the laws of Islam. In spite of all that, it is still imperative for us to wait for the Relief that will restore Islam’s power and capability to reform the world that is sinking in the arrogance of oppression and corruption.
Besides, Islam cannot restore its power and domination over entire humanity while it is still encountering the current and earlier diversity of its followers in its laws, regulations and opinions, their heresies and distortions of its laws and seditious arguments that they have been attaching to it.
The religion of Islam cannot restore its strength unless a great reformer appears to lead it, reunify the divergent word of its followers, refute the distortions of the vain doers, and abrogate the heresies and heterodoxies attached to it through custody and grace from Almighty Allah. He will make this reformer a well-guided person enjoying a momentous position and grant him general authority over human beings and an extraordinary power to fill the earth with justice and fairness and root out injustice and oppression.
In short, the current corruptive conditions of humanity, which have attained their climax in dishonesty and wrong—despite our belief in Islam as the truest and the sealing of all religions—demand that we must expect this reformer, namely Imam al-Mahdi, to come and save the world from its sufferings.
In view of this fact, all Muslim sects and non-Muslims believe in this expectation; yet the difference between the Imamiyyah Shi`ah and the others is that the Imamiyyah Shi`ah believe that this reformer is a definite, well-known person who was born in AH 256 (AD 870) and still alive. He is the son of al-Hasan al-`Askari (`a) and his first name is Muhammad, as has been proven through predictions of the Holy Prophet (s) and the Holy Imams (`a) as well as the uninterrupted narrations about his birth and his concealment from human sight.
It is impossible to suspend Imamate in any age even though the Imam may be invisible for a certain time before he reappears on a day predefined by Almighty Allah other than Who none can predict or determine.
It is also believable that the disappearing Imam’s survival for such a long time is a miracle granted to him by Almighty Allah—a miracle that is not more marvelous than the miracle of his holding the responsibility of Imamate while he was just five years old after his father passed away and moved towards the Supreme Comrade. It is also as marvelous as the miracle of Prophet Jesus (`a) who spoke to people as a Prophet while he was a child in the cradle.
Besides, to live longer than the natural age of human beings, as is imagined by people, does not contradict or disagree with biological sciences. Even though modern science has not yet gained access to what may prolong man’s life, it is undeniable that Almighty Allah has power over all things and can do whatever He wills. Examples are already touched on; the Holy Qur'an has informed us about the long life span of Prophet Noah (`a) and about the continuous existence of Prophet Jesus (`a). However, if we doubt the Holy Qur'an, then we must bid farewell to Islam!
It is thus very surprising for a Muslim individual who claims absolute belief in the Holy Qur'an to wonder about the possibility of such an occultation.
It is worth mentioning and worth remembering in this respect that our expectation of al-Mahdi (`a), the savior and reformer, does not mean, by any means, that Muslims should not lift a hand to support their religion, restore their rights, strive painstakingly for its sake, act upon its laws and regulations, enjoin the right, or forbid the evil. Quite the opposite, Muslims are always required to carry out the religious duties, act upon the religious instructions revealed by their Lord, exert all possible efforts to acquaint themselves with these instructions and duties in their best manners through following the most accurate ways that lead to them, enjoin the right, and forbid the evil. Verily, “All of you must be supervisors and all of you are responsible for your subjects.”(37)
For that reason, no Muslim individual is allowed to dispense with his duties under the pretense that he is expecting al-Mahdi (`a), the reformer guide, because such unfounded pretense neither releases any Muslim individual from liabilities nor authorize him to postpone the doing of a duty.

The Return (raj`ah)
The Imamiyyah Shi’ah, adopting the reported traditions of the Ahl al-Bayt (`a), believe that, after the advent of Imam al-Mahdi (`a), Almighty Allah will raise some people from the dead(38) in the very forms that they had had before their death so as to honor a group of them and dishonor others, and to give ascendancy to the right group over the wrong and restore the rights of the oppressed ones from the oppressors.
This return will be restricted to those who enjoy supreme ranks of faith and those who enjoy notorious degrees of corruption. After the return, they will die again and be resurrected on the Day of Judgment to receive the reward or punishment that they deserve because of their deeds. This is understood from Almighty Allah’s information in the Holy Qur'an about the manners of those who would not take advantage of the first raising from the dead in this world before they will be again resurrected on the Day of Judgment. After they incur hatred from Almighty Allah, they will desire a third resurrection through which they will wish to perhaps act righteously and make amends. Reporting their desire, the Holy Qur'an says: [They will say:] Our Lord! Thou hast caused us to die two deaths, and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth? (40/11)
As the Holy Qur'an has actually proclaimed the Return to this world, reported traditions of the Ahl al-Bayt (`a) have confirmatively given details of this belief and the Imamiyyah Shi`ah have unanimously agreed upon its authenticity. However, a few Imamite individuals have interpreted the Return as the restoration of political authority and power to the Ahl al-Bayt (`a) when the Awaited Imam, al-Mahdi (`a), shall come. Yet, they have denied the return of certain personalities and the raising of others from the dead.
As for Sunni Muslims, they consider the belief in the Return to be so heretical that to believe in it is hideous atheism. Similarly, Sunni biographers have decided the belief in the Return as one of the calumnious and defamatory features due to which a reporter believing in it is rejected and his reports are declined. Moreover, it seems that they have regarded the belief in the Return as heterodox as disbelief in Almighty Allah or even more heretical! As a result, the belief in the Return has been the most insulting and vituperative feature attributed to the Imamiyyah Shi`ah.
Undoubtedly, such sort of evil-intended intensifications were used by Muslim sects as expedient to vituperate each other and wage campaigns against each other. Actually, such intensification is unjustified because the doctrine of the Return taints neither the doctrine of monotheism nor Prophethood. It rather confirms them, since the Return bespeaks Almighty Allah’s absolute power to raise the dead and to resurrect—two extraordinary matters that can act as miracles for our Prophet, Muhammad, and for his Household, peace be upon them all.
This miracle is similar to Prophet Jesus’ (`a) miracle of restoring the dead to life even though the miracle of the Return is more profound, because it represents the resurrection of dead persons after their bodies have become dust: Says he (man): ‘Who will give life to the bones when they are rotten?’ Says (Allah): ‘He will give life to them Who brought them into existence at first, and He is cognizant of all Creation.’ (36/78-9)
Some people have disapproved of the doctrine of the Return, claiming that it is part of metempsychosis, which is totally in the wrong. In fact, these people do not have the faculty to differentiate between metempsychosis and somatic resurrection, while the Return is a sort of such somatic resurrection. Metempsychosis stands for the transmigration of the souls or, in plain words, the passage of the soul of a creature into a new body completely separated from the first creature’s body unlike the somatic resurrection, which stands for the reformation of the same body along with its psychological features. The Raj`ah holds the same definition.
If the Return is considered to be a sort of metempsychosis, then Prophet Jesus’ restoring the dead to life must have been a sort of metempsychosis, too; and if the Return is a sort of metempsychosis, then the somatic resurrection and the final assemblage on the Judgment Day must be such, too.
In the long run, the issue of the Return can be discussed through the following two probabilities exclusively:
First: the Return is impossible to take place practically.
Second: The traditions pertaining to the doctrine of the Return are untrue.
Supposing that these two probabilities are true, the disbelief in the Return must not be of such an extreme degree of enormity as depicted by the rivals of the Shi`ah.
To tell the truth, the other Muslim sects adopt too many beliefs that are impossible to believe, or have not been proven by a single authentic tradition. Nevertheless, these beliefs have not taken them out of the circle of Muslims nor have they caused them to be charged of atheism.
Too many are the examples of such baseless beliefs: some of them believe that the Holy Prophet (s) was liable to forget, to be inattentive, or even to disobey Almighty Allah!(39) Others believe that the Holy Qur'an is as eternal as Almighty Allah!(40) Others believe in Almighty Allah’s (conditional) threat! Others believe that the Holy Prophet (s) did not nominate a successor!
Nevertheless, the two aforementioned probabilities are false. As already cited, the Return is a sort of somatic resurrection and the final assemblage (after death), which is not impossible, and the only difference between the Return and the Resurrection is that the Return will take place at a predefined time in this world, and all points of evidence proving the Resurrection are applicable to the Return.
There is no reason for astonishment except that we have not come across such raising of the dead during our lifetime and we also ignore the reasons for or the obstacles against the happening of such Return due to which we confess or deny it. As a general rule, it is not easy for man’s imagination to admit something that man has not encountered before, exactly like those who find strange the resurrection on Judgment Day; so, they, as the Holy Qur'an demonstrates, wonder: ‘Who will revive these bones after they rot and become dust?’ (36/78)
Say: ‘He will revive them Who brought them into existence at first, and He is Cognizant of all Creation.’ (36/79)
In such a situation, where there is no intellectual evidence either to deny or to prove it, we must have recourse to religious texts, which stand as the resources of Divine Revelation. The Holy Qur'an, the most authentic and major source of Divine Revelation, has comprised texts proving the possibility of the return to the worldly life after death, such as the miracle of Prophet Jesus (`a) who restored the dead to life. In this respect, the Holy Qur'an reads: [Jesus said] And I heal the blind and the leprous and bring the dead to life with Allah's permission. (3/49)
The Holy Qur'an also reads: [Uzair wondered] When will Allah give it life after its death? So, Allah caused him to die for a hundred years then raised him to life. (2/259)
As has been previously cited, the Holy Qur'an reads: [They will say] Our Lord! Thou hast cause us to die two deaths, and Thou hast given us twice to live; now we confess our sins. Is there any way to go forth? (40/11)
This holy verse cannot hold any reasonable sense unless it is interpreted to denote the doctrine of the Return (to the worldly life after death), even though some exegetes of the Holy Qur'an have exerted overabundant efforts to drive it away from this doctrine, but all their efforts have been incompatible with the sense of the holy verse.
As for the second aforesaid probability, it is unfounded because the issue of the Return is one of the necessary subjects on which the Holy Imams (`a) have laid great stress through their uninterruptedly reported traditions.
On balance, it is rather odd that a famous writer, namely Ahmad Amin, who claims holding considerable knowledge, says in his book of ‘The Dawn of Islam (Fajr al-Islam)’: Judaism can obviously be seen in Shi`ism through the belief in the Return (Raj`ah).(41)
To answer this claim, Judaism can also be seen in the Holy Qur'an more obviously through the same doctrine of the Return, which is mentioned on many occasions in the Holy Qur'an, as has been previously cited.
Moreover, Judaism and Christianity must be seen in many of the doctrines and laws of Islam, because the Holy Prophet, Muhammad (s), has come confirming the bygone Divine religions even though he has abrogated some of their laws. As a result, the emergence of Judaism and Christianity in some doctrines of Islam is not a fault of Islam, even if it be the doctrine of the Return, as is claimed by Ahmad Amin.
In any case, the doctrine of the Return is not among the fundaments of the religion that must be investigated and believed; rather, we have believed in it corresponding to the authentic traditions reported from the Holy Imams of the Ahl al-Bayt (`a) whom we believe to be inerrant. The belief in the Return is finally one of the unseen matters that we have adopted because of the information received from our Holy Imams (`a) and which is not impossible for Almighty Allah.
28. () The actual sense of Imamate in Muslim terminology is the leadership of the Muslim nation that is commissioned by Almighty Allah through His Messenger.
29. () Indubitably, reference books of Muslim heritage have recorded intricate, authentic traditions corroborating the Holy Imam being twelve in number. Moreover, some master scholars have compiled independent books or chapters for the details of this unquestionable fact. Let us refer to the following as examples: Kifayat al-Athar fi’l-Nassi `Ala al-A'immati al-Ithnay `Ashar (Sufficiency of Traditions Concerning The Imam Being Twelve) by `Ali ibn Muhammad al-Khazzaz al-Razi (the fourth century of Hijrah); revised by `Abd al-Latif al-Husayni al-Kuhkamari al-Khu'i; Qum: Bidar Publications, AH 1401.
Muqtadhab al-Athar fi’l-Nassi `Ala al-A'immati al-Ithnay `Ashar (Summary of Traditions Concerning Imam Being Twelve) by Ahmad ibn `Ubaydullah ibn `Ayyash al-Jawhari (AH 401); revision, correction, and commentary by Hashim al-Rasuli; Qum: al-Tabataba'i Library.
Al-Istinsar fi’l-NassI `Ala al-A'immati al-Athar (Supportive Points Proving the Imamate of the Twelve Imam) by Abu-Fath al-Karajaki (AH 449); Beirut: Dar al-Adhwa' Publishers, Second Edition, Ah 1405.
Istiqsa' al-Nazar fi Imamat al-A'immah al-Ithnay `Ashar (Deep Investigation on the Imamate of the Twelve Imam) by Ibn Maytham al-Bahrani (AH 679).
Kitab al-Ghaybah (Book of Occultation) by Abu-Zaynab al-Nu`mani (AH 380); Chapter: ma ruwiya anna al-a'immata ithna `ashara min tariq al-`ammati wa ma yadullu `alayhi min al-qur'an wa’l-tawrah (Sunni Narrations About the Imam Being Twelve and Indications From the Qur'an and the Torah).
Turuqu Hadith al-A'immah Ithna `Ashar (Ways of The Narration of The Imam Beings Twelve) by Kazim Al-Nuh (AH 1360); Baghdad: Dar al-Ma`arif Publications.
Risalatun Mukhtasaratun fi’l-Nusus `Ala Imamat al-A'immati al-Ithnay `Ashar (A Brief Treatise On the Authentic Narrations Confirming the Imamate of the Twelve Imam) by Jawad al-Mirza al-Tabrizi.
Min Hadith al-Nabiy Yakunu Lihadhihi al-Ummati Ithna `Ashara Qayyiman (The Holy Prophet’s (s) Saying: Twelve Custodians Shall Be In This Nation) by Murtadha al-`Askari; Beirut: P.O. Box 124/24.
Yanabi` al-Mawaddah Li-Dhawi’l-Qurba by Sulayman ibn Ibrahim al-Qanaduzi al-Hanafi (AH 1294); revised by `Ali Jamal Ashraf al-Husayni, Vol. 3, Section No. 77: Investigations of the tradition, “After me, there shall come twelve successors.”; Dar al-Uswah Publishers, First Edition, AH 1416.
See also Musnad Ab-Dawud al-Tayalisi (AH 204), pp. 105, 180; Musnad Ahmad ibn Hanbal (AH 241), 5:86-108; Sahih al-Bukhari (AH 256), 8:127; Sahih Muslim (AH 261), 6:403; Sunan Abi-Dawud al-Sajistani (AH 275), 2:309, Section: Kitab al-Mahdi, H.4279, 4280; Sunan al-Tirmidhi (AH 279), 3:340, H.2323, Section: bab ma ja'a fi’l-khulafa' (Reports About The Successors); al-Mu`jam al-Kabir by al-Tabarani (AH 360), pp. 195, 196, 232; al-Mustadrak `Ala al-Sahihayn by al-Hakim al-Naysaburi (AH 405), 3::617, 618; al-Kifayah fi `Ilm al-Riwayah by al-Khatib al-Baghdadi (AH 436), pp. 95; Sharh Sahih Muslim by al-Nawawi (AH 676), 12:201; Majma` al-Zawa'id by al-Haythami (AH 807), 5:190, 191, Section: bab al-khulafa' al-ithna `ashar (The Twelve Successors)… etc.
Many Sunni scholars have been unable to apply the actual sense of these narrations to the actual leadership of the Islamic states throughout history. This is because they have had to submit to the authenticity of these traditions and their uninterrupted transmission. Although they assumed innumerable probabilities, they could not reach a consensual decision. For more information, see the following reference books: Fath al-Bari Sharh Sahih al-Bukhari by Ibn Hajar al-`Asqalani (AH 852), 13:182 and on; Tuhfat al-Ahwadhi fi Sharh Sahih al-Tirmidhi by al-Mubarakfuri (AH 1353), 6:391-396, Section: bab ma ja'a fi’l-khulafa' (Reports About The Successors).
However, al-Qanaduzi al-Hanafi (AH 1294), after recording ten narrations dealing with this very matter, quotes the following word of a researcher: “Narrations indicating that the Successors after the Holy Prophet (s) would be twelve in number have been widely known because they are reported from various ways of narration. By indications of time, place, and events, it is concluded that the Messenger of Allah (s) intended the Twelve Imam from his household and family. It is impossible to apply this hadith to the Orthodox Caliphs (al-khulafa' al-rashidun) because they are less than twelve, and it is also impossible to apply it to the Umayyad kings because they were more than twelve and because they ruled with notorious injustice and persecution except `Umar ibn `Abd al-`Aziz and also because they did not belong to Banu-Hashim, since the Holy Prophet (s), according to the narration of `Abd al-Malik on the authority of Jabir, had declared that all the Successors would be from Banu-Hashim. Confirming this fact, it is reported that the Holy Prophet (s) uttered this very statement with a low voice, because the attendants would not welcome the fact that Banu-Hashim would rule after the Holy Prophet (s). The tradition cannot be also applied to the `Abbasid kings, because they were more than the required number and because they failed to abide by the holy verse, “Say: I do not ask of you any reward for it but love for my near relatives, (42/23)” as well as the famous Hadith al-Kisa' (Tradition of the Cloak).
In view of the above, this hadith can only be applied to the Twelve Imam from the Holy Prophet’s (s) Household and family, because they were the most knowledgeable of the people of their ages, the most sublime, the most pious, the most religious, the foremost in high lineage, and the most honored by Almighty Allah. Their sciences were linked to the sciences of their fathers who obtained their sciences and knowledge from their grandfather, the Holy Prophet (s), through heritage, and through personal competence. Such have they been known by people of knowledge, investigation, Gnosticism, and high erudition. The famous Hadith al-Thaqalayn (Tradition of the Two Weighty Things), as well as the numerous traditions cited in this book and many other books, testifies and gives evidence and preference to the fact that the Holy Prophet (s), by foretelling the coming of twelve successors after him, meant the Twelve Imam ('a) from his household and family.”
The Holy Prophet ('a) said, “This religion will continue to remain in existence until twelve successors come after me who attain the consensus of this nation.” This has been explained by al-Qanaduzi al-Hanafi as meaning that the Muslim nation will unanimously submit to the Imamate of these Twelve Imam at the advent of the Riser, Imam al-Mahdi—may Allah be pleased with them all.” See Yanabi` al-Mawaddah li-Dhawi’l-Qurba by al-Qanaduzi al-Hanafi (AH 1294), 3:292-293, Secion No. 77: fi tahqiq hadith ba`di ithna `ashara khalifatan (Investigation About the Prophetic Tradition, ‘After Me, There Shall Come Twelve Successors).
The aforementioned tradition can also be found in Sunan Abi-Dawud al-Sajistani (AH 275), 2:309, H.4279; Fath al-Bari Sharh Sahih al-Bukhari by Ibn Hajar al-`Asqalani (AH 852), 13:182 and many other reference books of hadith.
`Allamah al-Tustari says, “Our Imamiyyah scholars have cited these authenticated traditions as proofs of the fact that the Twelve Imam ('a) have the right more than anyone else to succeed the Holy Prophet (s) and lead the Muslim community in religious and political affairs. As a matter of fact, except for the Imamiyyah, no other sect has ever claimed the Imam being restricted to this number (i.e. twelve). Indicated by reason and traditions, Imamate and successorship (khilafah or Caliphate) of the Holy Prophet (s) requires that an imam or khalifah must be infallible and commissioned by Almighty Allah and His Messenger (s). This condition does not violate the fact that some of the Holy Imam ('a) were unable, even outwardly, to put their commands into effect. Foretelling this fact, the Holy Prophet (s) said about Imam al-Hasan ('a) and Imam al-Husayn ('a): “These two sons of mine are Imam whether they will hold (practically) the leadership or be prevented from it.”
To sum it up, the fact that the Holy Imam were prevented from holding the position of Caliphate—the position that Almighty Allah had commissioned them to hold—because others tyrannized over them; cannot act as a point of refutation of our belief. Similarly, the prophethood of the Prophets ('a) was not injured or distrusted because their people rejected, turned away from them or killed them.” See al-Sawarim al-Muhriqah fi Naqd al-Sawa`iq al-Muhriqah by al-Qadhi al-Tustari (AH 1019), pp. 95.
30. () See al-Kafi by al-Kulayni (AH 329), 1:525, 526, H. 1, Chapter: Kitab al-Hujjah (The Book of Argument), Section: bab ma ja'a fi’l-ithnay `ashar wa’l-nass `alayhim; Kifayat al-Athar fi’l-nass `Ala al-A'immati al-Ithnay `Ashar (Reports About the Twelve Imam and Decrees About Them) by al-Khazzaz al-Qummi al-Razi (the fourth century of Hijrah), pp. 53, Section: bab ma ja'a `an jabir ibn `abdillah al-ansari `an rasul illahi fi’l-nususi `ala al-a'immati al-ithnay `ashar (Narrations Reported From Jabir Ibn `Abdullah al-Ansari From Allah’s Messenger About the Twelve Imam), pp. 169, Section: ma ruwiya `an al-husayn ibn `ali `an rasul illahi fi’l-nususi `ala al-a'immati al-ithnay `ashar (Narrations Reported From al-Husayn Ibn `Ali From Allah’s Messengers About the Twelve Imam); Mukhtasar Basa'ir al-Darajat by al-Hilli (the ninth century of Hijrah), pp. 39, 122-123; Dala'il al-Imamah by al-Tabari (the early fourth century of Hijrah), pp. 448-449; al-Hidayah al-Kubra by al-Khasibi (AH 334), pp. 375; al-Ikhtisas by Shaykh al-Mufid (AH 413), pp. 210; Bihar al-Anwar by al-Majlisi (AH 1111), 36:226-372, Section No. 41: nusus al-rasul (The Messenger’s Reported Decrees); Yanabi` al-Mawaddah li-Dhawi’l-Qurba by al-Qanaduzi al-Hanafi (AH 1294), 3:281 and on, Section No. 76: fi bayan al-a'immati al-ithnay `ashar bi-asma'ihim (References to the Twelve Imam by Names).
In his book of ‘Fara'id al-Simtayn’, al-Juwayni has reported the Holy Prophet ('a) as saying: “I am the master of the prophets. `Ali ibn Abi-Talib is the master of the Prophets’ successors. My successors who shall come after me are twelve in number. The first of them is `Ali ibn Abi-Talib and the last one is al-Mahdi.”
“Verily, my vicegerents and successors, who are Almighty Allah’s arguments against His creatures and who shall come after me are twelve. The first of them is my brother and the last is my son.”
Having declared this statement, the Holy Prophet (s) was asked, “O Allah’s Messenger: Who is your brother to whom you have referred?” He answered: “My brother is `Ali ibn Abi-Talib.”
“Who is your son to whom you have referred?” the Holy Prophet (s) was asked. He answered: “My son is al-Mahdi who shall fill it (i.e. the earth) with fairness and justice after it would be filled with injustice and prejudice. I swear by Him Who has sent me with truth as bearer of good tidings (to the believers) and warner (about His chastisement), that even if a single day remains from the age of this world, Almighty Allah will prolong it, so that my son, al-Mahdi, reappears and the Spirit of Allah- Jesus son of Mary, descends, to follow him in prayer. The earth shall then shine with the light of its Lord, and his authority shall cover the east and the west of the earth.”
This hadith has been quoted by `Allamah al-`Askari from a manuscript found in the Central Library of Tehran University under No. 1164/1690-1691, pp. 60. See Book No. 6 in the series of `ala ma'idat al-qur’an wa’l-sunnah (On the Table of the Qur'an and Sunnah) entitled ‘min hadith al-nabi yakunu lihadhihi al-ummati ithna `ashara qayyiman (The Prophet’s Saying: For This Nation, There Shall Come Twelve Custodians).
For more information about the traditions mentioning the names of the Twelve Imam ('a), the reader is advised to read the introduction of the scholar, Shaykh Lutfullah al-Safi al-Gulpaygani, to the book ‘Muqtadhab al-Athar fi’l-Nass `Ala al-A'immati al-Ithnay `Ashar by Ahmad ibn `Ubaydullah ibn `Ayyash al-Jawhari (AH 401). Moreover, this book comprises many Prophetic traditions that are uninterruptedly reported by non-Shi`ite scholars and indicate the Imamate of the Twelve Imam ('a) belonging to the Holy Prophet’s Household.
31. () Fore more details in this respect, the reader is advised to refer to the following books: Kitab al-Ghaybah by Abu-Zaynab al-Nu`mani (the third century of Hijrah); Bahth Hawla al-Mahdi by Muhammad Baqir al-Sadr (AD 1980); al-Mahdi by Sadr al-Din al-Sadr; Mawsu`at al-Imam al-Mahdi, Tarikh al-Ghaybah al-Kubra by Muhammad Muhammad Sadiq al-Sadr (AD 1998); Muntakhab al-Athar fi Imamat al-Imam al-Thani `Ashar by al-Safi al-Gulpaygani (contemporary); al-Radd `Ala Shubuhat Ahmad al-Katib Hawla Imamat Ahl al-Bayt wa Wujud al-Mahdi al-Muntazar by Sayyid Sami al-Badri (contemporary). Furthermore, there are hundreds of books on Imam al-Mahdi ('a).
32. () For more details about Imam al-Mahdi ('a) being one of the descendants of Lady Fatimah ('a), refer to the book of Mu`jam Ahadith al-Mahdi by `Ali al-Kurani (contemporary), 1:137, 138, 189, 566, 3:191. The author of this book has cited tens of reference books for both Shi`ite and Sunni writers confirming Imam al-Mahdi ('a) being a descendant of Lady Fatimah ('a).
For details about Imam al-Mahdi ('a) being a descendant of Imam al-Husayn ('a), refer to the aforementioned book, 1:394, 3:15.
33. () For more details about the Prophetic tradition that Imam al-Mahdi ('a) will spread justice and equity in the globe after it would be overcome by injustice and oppression, refer to the aforementioned book, 1:94, 114, 121, 123, 170, 265, 364, 3:11, 12, 40, 61, 202, 307, 318, 323, 4:225, 350, 361, 497, 5:281, 358.
34. () The followers of the Kaysaniyyah faith, one of the Shi`ah sects, believe that Muhammad ibn al-Hanafiyyah (son of Imam `Ali ibn Abi-Talib ('a)) is the Imam, because he, not al-Hasan ('a) or al-Husayn ('a), bore the pennon of his father during the Battle of the Camel (al-jamal) that took place in al-Basrah. The name ‘Kaysaniyyah’ has come to this sect from their chief, al-Mukhtar ibn Abi-`Ubayd al-Thaqafi, who was surnamed ‘Kaysan’, because his constabulary officer, whose name was Kaysan and whose appellation was Abu-`Amrah, was more excessive in words, deeds, and massacres, than al-Mukhtar. See Firaq al-Shi`ah by al-Nawbakhti (the third century of Hijrah), pp. 23.
35. () The `Abbasids, a dynasty of rulers who ruled the Muslim nation after the overthrow of the Umayyad dynasty, were the descendants of al-`Abbas ibn `Abd al-Muttalib, the Holy Prophet’s uncle. [translator]
36. () The `Alawiyyah were some descendants of Imam `Ali ibn Abi-Talib ('a) who formed a political front against the ruling authorities, especially the `Abbasid dynasty. [translator]
37. () This hadith can be found in the following reference books: Kashf al-Mahajjah li-Thamarat al-Muhjah by Ibn Tawus (AH 664), pp. 39; `Awali al-La’ali by Ibn Abi-Jumhur (app. AH 880), 1:129, H.3 & pp. 364, H.5; Bihar al-Anwar by al-Majlisi (AH 1111), 72:38, H.36; Musnad Ahmad ibn Hanbal (AH 241), 2:5, 54, 111, 112; Sahih al-Bukhari (AH 256), 1:215, 2:79, 3:88, 125, 189, 6:146, 152; Sahih Muslim (AH 261), 6:8; Sunan Abi-Dawud (AH 275), 2:13, 3:24.
38. () For more details about the doctrine of al-Raj`ah (the Return), the reader is advised to see the following books: Al-Raj`ah aw al-`Awdah Ila al-Hayat al-Dunya Ba`d al-Mawt (Return or Restoration to Life After Death), Book No. 12, Salsalat al-Ma`arif al-Diniyyah (Series of Religious Knowledge), published by Markaz al-Risalah, Qum, First Edition, AH 1418.
Al-Raj`ah by `Abd al-Karim Al-Najaf (contemporary), Book No. 7, Salsalat fi Rihab Ahl al-Bayt (Series of In The Space of the Ahl al-Bayt), Qum: The Ahl al-Bayt ('a) World Assembly, First Edition, AH 1422.
39. () Fore more details in this respect, the dear reader is advised to see the following book: al-Sahih min Sirat al-Nabi al-A`zam by al-`Amili (contemporary), 5:175, Section Three: Dhu’l-Shamalayn and the Prophet’s Inadvertence. In this section, the author has quoted traditions from Sahih al-Bukhari and Sahih Muslim.
40. () Due to excessive veneration and honor to the Holy Qur'an, the Hanbaliyyah and the Ash`ariyyah believe that it is as eternal as Almighty Allah. Exceeding all limits, some of them believe in the eternity of the papers and covers of the Holy Qur'an and they believe that they share Almighty Allah in essence! See Dirasat fi’l-Qur'an al-Karim by `Ali Muhammad al-Asifi, pp. 80.
41. () Fajr al-Islam by Ahmad Amin, pp. 276.