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Suppose that the hypothesis of the expected leader is possible with the whole what is included from the long age, early leadership and silent absence, so the possibility is actually not enough for the conviction of him (A.S.).

Is it enough that some of the narratives which are narrated from the prophet (S.), which are found into the books for the entire conviction by the twelfth Imam, inspite of what is there of the strangeness and out from the inhabited in this supposition?

But how can we improve that there is actually a historical existence for Imam Al- Mahdi (A.S.) and it was not only a supposition, that the spiritual circumstance is available to stabilize him in the minds of great number from the people[1]?

The response: Al-Mahdi’s opinion truly as the expected leader to change the world into the best, is already came in the general traditions of the Holy prophet, and in the narratives of Ahlul- Bait’s (A.S.) in particularly, and which are maintained in several texts to the extend that is impossible to be doubted, and (400) four hundred traditions from the prophet (s.) are already counted from our brothers Ahlul- sunnah’s[2] way, and also the narratives total which have come about Imam Al-Mahdi from Ash-shiīts and Sunnis ways, were more than six thousand narratives[3], and this is a great statistical number. It’s parallel, couldn’t be found in the several of a priori Islamic matters, in which Muslims usually doesn’t have adopted.

And as for this idea embodiment in the twelfth Imam (A.S.) there are enough and clear justifications are found for the contentment with him.

And the other is scientifically. By the Islamic evidence we prove the existence of the expected leader.

And by the scientifical evidence we prove only that Al- Mahdi is not truly as a myth and only supposition, but as a truth, it’s existence is proved by the historical experience.

That is embodied through the hundreds of the stated narratives which came from the prophet (s.)[4], and the Imams from Ahlul- Bait (A.S.), and which deals with the appointment of Imam Al Mahdi (A.S.), and He is truly from Ahlul- Bait (A.S.)[5]

These narratives distinct that general opinion and show it in the 12th Imam from Ahlul Bait (A.S.).

These narratives reached a great number of the multitude and circulation through the Imams (A.S.) precaution and reservation in presenting that on the public level, in order to protect Imam Al- Mahdi (A.S.) from the assassination or the quick dispatch[10].

And is not the multitude number of the narratives, that are the only base to accept them, but there is an addition to that, which also attributes for an evidences that prove it’s reality, so the holy Prophetic tradition about the Imams, or the caliphs or the commanders after him, that they are twelve imams or caliphs or commanders, according to what the authors have already enumerated the narratives in different ways, and the narratives had been counted, which reached more than two hundred and seventy narratives[11], which had been gotten from the famous of the tradition books of shiīts And sunnah, including Al-Bukhari[12], Muslim[13], Al- Turmuthi⁴ Abidawood⁵, Musnad Ahmed[14], And Mustadrak Al- Hakim Ala- Sahihain[15].

And it can be observed here that Al-Bukhari who narrated this tradition, was a coeval to Imam Al-Jawaad and the two Imams Al-Haadi and Al-Askari, and in that great significance; since it proves that the tradition is already recorded from the prohet (S.), before it’s meaning took place, and before the opinion of the twelve Imams should be completed, and that means there is no doubt that the narration of the tradition was effected by the situations of the ithna ashari Imamian, and as an influence of it; since the false traditions that attributed to the prophet (S.), while they were influenced or justified of a late situation through a time that can antecede that situation for which they informed a reflection to it in it’s declaration, and recording, and while we already had the material evidence, that the mentioned tradition proceeded the historical sequence of the twelve Imams, and it is checked up in the books of the traditions before the completion of the Ithna a shari Imamian reality, it is impossible for us to be sure that the tradition was not as a reflection of a special situation, but it was interpretation about a divine fact, that is pronounced with who doesn’t speak out from desire[16], so He said {truly the caliphs after me are twelve}[17], and the Ithna Ashari Imami have came, while it began from Imam Ali and finally ended with Al- Mahdi to be the single and reasonable[18] application for that Holy prophetic tradition.

It is truly a result from an experience that the nation from the people had lived through a period which extended to 70 years approximately, which was the period of the short absence, and in order to explain that, we introduce for that by giving a brief idea about the short absence[19].

The short absence truly expresses about the first period of the leadership of the expected leader (A.S.). It is already predetermined for this Imam since He (A.S.) got the leadership {Imameh} to hide him self from the universal eyes, and to remain with his name far from the events, although He was near to them with his heart and mind, and it is observed that this absence can cause a great impact for the public groups of the leadership {Imameh} in the Islamic nation if it was happened suddenly, because these groups were used to meet the Imam in every era and to communicate with him (A.S.), and return to him to solve the various difficulties, so if the Imam (A.S.) become suddenly invisible to his followers and they felt with severance from the intellectual and spiritual leadership of them, and this sudden absence[20] causes the feeling with the astronomical determination vacancy, it must destroy the whole entity and to disciple it’s union, so it is been obligatory facilitate for this absence; and for the groups to be familiar with this situation gradually, and to adopt themselves step by step according to this situation, and this preparation was the short absence through which Imam Al- Mahdi (A.S.) become invisible to the universal theatre, but He (A.S.) was in continual and connection with his groups and followers by the way of his trustee vices, and the expert of his followers who were informing the connection’s point between him and the believers of his Imamian’s way[21].

The charge of the behalf of Imam is occupied by four people, whom the groups agreed with their piety caution, and they honesty that they lived in, and those mentioned are the following:

These four[22] individuals have already practiced their charges of this deputy-ship according to the mentioned arrangement and when one of them died, the other vice took his place, who must follow him according to appointment by Imam Al- Mahdi (A.S.).

The vice was connecting with the followers and carrying their inquiries to the Imam and submitting their difficulties to him (A.S.) and then He was carrying his responses sometimes orally or always written by the papers for[23] them.

People already faced the solace and the sadness by these communications and indirect connections while they lost their Imam.

And they observed that all the signatures and communications were coming from Imam Al- Mahdi (A.S.) by the same hand writing and style[24] during all the representation period of the four vices which lasted about seventy years.

As- Samri was the last vice who already declarated the final of the short absence, and who was distinguished with the pointed vices, and the starting of the long great absence, through which there is no appointed vice for the relationship between the Imam the leader and his followers.

It’s been understood that the change from the short absence into the long and great absence in conforming the short absence for it goals and it’s benefit; since it encouraged in this slowly action to the followers {shiīts} against the shock and the sense with the great vacuum, because of the absence of Imam by this gradual process, and managed to confirm the shiits situation according to the absence, and prepare them gradually to accept the general agency idea about the Imam, by that, the agency is changed from the Imam, into the appointed individuals and then from the appointed individuals[25] into the universal line[26].

It is the path of the religious jurist who is just and acquainted with the world and religion matters unconformity with the change of the short absence into the long {great} absence.

And now you can estimate the position according to what had been already mentioned, to perceive clearly that Al- Mahdi is a fact that a nation from the people were lived, and believed with it, and the envoies with the vices expressed it along seventy years through their communication with the others, then there is no one noticed a play in sayings, or a swindle in the behavior, or contradiction in the narrative on anyone of them through the whole of the period.

Swore by God, can you imagine, that is it possible for a fib to continue for seventy years, and four people will practice it accordingly, and all of them on the way of the sequence met up on it, and they continue to work according to it as if it is a case, which they lived in by themselves, and saw it with their eyes without getting anything that causes doubting at them, and there is no a special and a distinguished relationship among these four individuals, that present a kind of a connivance to them, and they will gain the confidence of the whole communities through what their behavior is distinguished with of the reality, and their belief with the reality of the affair in which they claim that they are truly feeling it and living with it?!

The life logic also prove that it is impossible practically an account of the expectations, that a lying stays in this manner and all this time through all these relations and communications and it gains the trustee of the whole surrounding it.

By this way we can know the phenomenon of the short absence is possible to be considered as a scientifical experience, to prove it’s objective truth, and to accept the Imam with his birth’s[27] life absence, and his general declaration about his long {great} absence that on the basis of it, He concealed himself from the eyes and did not show himself up to anyone[28].

[1] These inquiries are suggested by the Martyr Sayeed Muhammad Baqir ul- sadre as of the paradoxes which were raised and usually were brought forth about Al- Mahdi (A.S.) and which is the utmost of what is brought forth in this regard, even truly some of contemporary writers already raised it at last who were propelled by un scientifical impulses, and that evocation is accompanied by a condensed clamor, and pitiful attempts from the wahabian to circulate and adopt it, so the motives will not be ambiguous for any one after that the martyr Imam sadre answered with a scientifical replay to whom that he wanted the fact.

[2] Please review Al Mahdi book by As - Syeed {the uncle} As- Sadre, and review: what is written by Sheikh Al- Ibaad in the Islamic universal Magazine / No. 3 year 1969 and review: Al- Mahdi Al- mawaud Al- Muntazar / by Asheikh najimuddeen Al- Askari.

[3] Please review Muntakab Al- Athar Fee Al- Imam Ath- theni ashar book / by ashaikh lutf Al- lah As- safe. {the martyr sadre}.

[4] Please review: Muējam Ahaadeeth Al- Imam Al – Mahdi (A.S.) book / by the Islamic knowledge institution / vol. 1- the traditions of the prophet.

[5] It is brought out by Ahmad, Ibm Abi shaibeh, Ibn Majeh, Naēim Ibm hammad, im Al- Fitan from Ali (A.S.), said the prophet (S.) said {Al- Mahdi is from us, Ahlul- Bait, Allah will support him in one night}.

Please review: Al- Hawwilil Fataawi book / by Al Syuti vol. 2 p. 213, 215. And it is mentioned in it also: It is brought out by Ahmad, Ibn Abe Shaibeh and Dawood, from Ali (A.S.) from the prophet (S.) as he said: {If there is no days remained from the epoch unless one day, Allah (S.W.) will have send a man from my family who will fill the earth with justice as it before filled with injustice}. And please review: Saheh Sunan Al Mustafa: vol.2 p.207 and Sunan Ibn Majeh vol. 2 p.4085 year 1367 A.H. And review: Muejam Ahadeeth Al Mahdi: vol. 1: p.147 and the pages after it. Which narrates multiple traditions from Al- Sahah and the chains of traditionalists in this aspect.

And review: Mawsuat Al- Imam Al Mahdi the arrangement of Mahdi Faqih Imami vol. 1, in which photographed narratives from several books about Al Mahdi and his characteristics and every that regard to him (A.S.) and there is a copy of Shaikhul- Ibaad’s lecture about what is coming from the traditions and narratives in Al- Mahdi (A.S.).

[6] Al- Haawilil Fataawi book / by Al- Sywti Jalaluddin vol. 2 p. 214: and Abu Dawood with Ibn Majeh, at- Tabraani and Al- Hakim from Ummu Salameh said: I heared the Prophet (S.) said: {al Mahdi is from my progeny of Fatima’s sons}, and review Sahih Sunanul- Mustafa book / Abi Dawood vol. 2 p. 208.

[7] The tradition of Al Mahdi from Al- Hussein’s (A.S.) progeny, as it is mentioned in the following references according to what is narrated in Al- Mahdi traditions exiguous which are {The Fourtieth traditions by abi Nāem Al- Asfahaani as it am in Akdul- durer book / by Al- Maqdisi Ash- Shafiey, and it is brought out by At-Tabaraani, and in Al- Seereh Al- Halabya vol. 1: p. 193, and in Al- Kawl Al- Mukhtassar book / by Ibn Hijr. Please review Muntakhabul- Athar book / by Shaikh Lutfallah As - Saafi in that he narrated from Al- shiits books, and review Tawheenul- Riwayeh which profess that he is from Al- Hassan’s (A.S.) sons As- Sayeed Al- Ameedi’s book {difaē Annil- kaafi vol. 1: p. 296}.

[8] Please review the narrative which tells that he is the nineth of Al- Hussein’s sons in Yanabiē ul-Mawaddeh by Al- Qundoozi Al- Hanafi: p.492, and in Maktalul- Imam Al- Hussein by Al- Khawaarzimi vol. 1: p. 196, And in Fraeidul- Simtain / by Al Juwaini Al- Shaafiey vol. 2: p. 310- 315 .

The traditions from 561- 569, and please review Muntakhabul- Athar book / by the intellectual Ash- Shaikh As- Safee who brought them out from the ways of the two parties {dkfae- Annil- Kaafi vol. 1: p. 294}.

[9] The tradition {The caliphs after me are twelve all of them are from Quraish} or {This religion will still be existing till twelve all them are from Quraish managed it}.

This tradition is widely transmitted, the sihahs and the chains of the narrators narrated it from several ways even if it different some thing in it’s text. Yes, they disbelieved and disturbed in the interpretation of it. Sahih- Al - Bukhare vol. 9 p.101 Al- Ahkaam section, Al- Istikhlaaf chapter. Sahih-Muslim vol. 2 p. 119 Al-Imareh section. Musnad Ahmad vol. 5: p. 90, 93, 97.

[10] Please review Al- Khaibatul - Kubra {the long absence} / by Sayeed Muhammad Al - Sadre p. 272 and the pages after this.

[11] Please review Tajj Al- Jaameā Lelusool vol. 3: p. 40 He mentioned: the two sheik and At- Tirmuthi narrated it, and please review the investigation and the way of the tradition and it’s chain of the narrators in Al- Imam Al Mahdi book / by / Ali Muhammad Ali: Al- Dikheel.

[12] Sahih Al- Bukhari / vol. 3 / p 101 Al- Ahkaam section Al- Istkhlaaf Chapter.

[13]^_ 5 Please review Tajjul- Jameā Lilusool vol. 3: p. 40: The two Sheiks and At- Turmuthi narrated this tradition, and in the footnote he said: Abu Aswood narrated that in. Al Mahdi’s section by the term {while the religion is existing till twelve caliphs come to you ...}, and pleas review sunan Abi Dawood vol. 2: p 207.

[14] Musnad Ahmad vol. 5 p 93, 100.

[15] Al- Mustadrak on Al- Sahihain vol. 3 p. 618.

[16] It is a sign to His (S.W.) saying {Nor does he speak out of desire, It is naught but revelation that is revealed} An- Najm. verse 3- 4.

[17] The chain of the tradition is preceded.

[18] The Knowers disturbed in the interpreting of this tradition after they have agreed on the truth of it, and what that disturbance adduced from the substantiations that disagreeable, but some of them were completely unreasonable.

Please review what sayeed thamir Al- Ameedy has narrated from their sayings, and he already discoursed this matter as a scientifical and adequate argumentation, and concealed their interpretations.

[19] Please review Al- Khaibatul- Sukhra / by sayeed Muhammad Al- Sadre. He sadre has already treated it’s research exhaustively.

[20] As a sign to the great absence.

[21] pleas review Tabsiratul- Wali Feemanrēa Al- Mahdi Al- Qāim. Book, By sayeed hashim Al- Baharaani. Defending from Al- Kafee book / By sayeed thamir Al- Amidi vol. 1 p. 568 and the pages after it.

[22] please review the biography of these four vices through the short absence book / by Muhammad Al- Sadre’s third section p.395 and the pages after it, which published by Daar At- Tāarf lilmatbuaat Bairut-1980.

[23] And these are named Al- tawqiāt {signatures}, which were literal and oral responses, and which are narrated from Imam Al- Mahdi (A.S.), please review Al- Ihtijaj book / by Al- Tibrisi vol. 2 p. 532 and the pages after it.

[24] It is acceptable among the literary means, and at the literature critics in the past, and modern ages, that the style is the individual, and this saying is true. From here we realize, and heard that the several authors or the literature readers know the hand writhing of every writer, verso it should be or text, which is written by someone else, they will know who is the writer, and for anyone of his personality which seems trough his writing, and it differs from the others, this in addition to the hand writing of his own that is distinguished from the other handwritings that belong to the others.

[25] It is a sign to the four mentioned vices.

[26] Which is agreeable from the {religious authorities}, and it is observed here the attributes that, Imam sadre discoursed the obligation to be found in the authority {the leadership of the religion}.

[27] The contact between the leader Al- Mahdi (A.S.) and his shiīts groups is truly by the way of His vices and deputies, or by other various styles, and that is an objective historical truth.

There is no way to deny it just as in the conciliation besides the other several evidences which are learning on the announcement of whom must be believed. and he (A.S.) is the intended of the recurrent traditions as the tradition mentioned: {who died and he did not familiar with in the leader of his time leader, he would die a pre- Islamic death} etc ...

All that in a whole is confute and by a dogmatic manner what the suspicious people raised about the Imam is existence and the continuance of his Holy blessed life. Please review the short absence / by Mohammad As- Sadre p. 566.

[28] The Holy signature of the leader Al - Imam Al- Mahdi (A.S.) it is been seen in unclear shape after the great absence of his and this point is accepted by the Imamia scholars. Please review the argumentation of this matter. In The short absence / book by sayeed Muhammad Al- Sadre. p. 639.

THE FIFTH RESEARCH

How can we believe that Al- Mahdi is already existing?