Wiladat Al-qaim Al-mahdi

[Islamic Salvation]

This is a step by step translation of the book by Shaykh Ahmad al-Mahuziy which he dictated to as-Sayyid Mustafa al-Mazidy in which he tries to collect all the Sahih (sound) and Sarih (clear) Narrations that confirm the birth of al-Qaim al-Mahdi and his existence, in response to those trying to cast doubts on it.

Wiladat al-Qaim al-Mahdi bi Ahadith as-Sahiha as-Sariha

The birth of the Qaim the Mahdi by Sound and Clear Narrations

رواية محمد بن علي بن حمزة العلوي

الفضل بن شاذان في إثبات الرجعة : حدثنا محمد بن علي بن حمزة العلوي ، قال : سمعت أبا محمد (عليه السلام) يقول : قد ولد وليّ الله وحجته على عباده ، وخليفتي من بعدي ، مختوناً ليلة النصف من شعبان سنة خمس وخمسين ومائتين عند طلوع الفجر

01 - The First Narration

The Narration of Muhammad bin Ali bin Hamza al-Alawiy

al-Fadhl bin Shadhan in (his book) Ithbat ar-Raj'ah (the Proof of the Return) (said): narrated to us Muhammad bin Ali bin Hamza al-Alawiy, who said: I heard Aba Muhammad (Imam Hasan al-Askariy) عليه السلام saying: the Waliy (authority) of Allah and His Hujjah (proof) to his creation has been born, who is also my Khalifa (vicegerant) after me, (already) circumcised, the night of half of Sha'ban, the year two hundred and fifty five, at dawn's break.

[ithbat al-Huda Vol.3 Pg. 570]

The Grading of the Narration

- The chain is Sahih, Its men are the core (Uyun) of the community (Taifah) and its most meritious ones (Ajilaiha).

(*) al-Fadhl bin Shadhan: He is Abu Muhammad al-Azdiy al-Naysaburiy, Thiqah, core (Ayn), meritious (Jalil), great by consensus (Adhim bil Ijma'a), al-Najashi said: he (al-Fadhl) narrated from Abu Ja'far the second, and it is said from al-Ridha, and he was Thiqah, he was one of our companions who was from both the Fuqaha and the Mutakalimeen, and he has great merit in this community, and he in his brilliance is more famous then what we can describe

[Rijal al-Najashi Pg. 306 No. 840],

He died in the year 260 at the start of the lesser occultation.

And Imam Hurr al-Amily has mentioned in the ninth (point of) introduction to his good book Ithbat al-Huda (Proof of the Guidance) that he has chains to all the books from which he narrates therein, then he mentioned the book Ithbat ar-Raj'ah of al-Fadhl bin Shadhan from among the books that he has a chain to, and he has narrated from it (Ithbat ar-Raj'ah) in his previously mentioned book (Ithbat al-Huda) a number of narrations (including this one), and his chain to that book (Ithbat ar-Raj'ah) goes through men who are the core of the community, and its meritious ones, and the Thiqah Shuyukh.

So the book Ithbat ar-Raj'ah of al-Fadhl - even though it has not reached US in its totality by a Sahih chain, but it had reached ash-Shaykh Hurr al-Amily, and he has narrated from it a number of narrations, and that is enough to authenticate it, and this is the reason why as-Sayyid al-Fuqaha al-Khui decided on the historicity of all the narrations of Ali bin Imam Ja'far as-Sadiq in his book, solely on the basis of Hurr al-Amily narrating from it in his great encyclopedia Wasail ash-Shia, after he had preciously cast doubt on the version (from a manuscript) published now and not on the original basis of the book.

(*) Muhammad bin Ali bin Hamza al-Alawiy: He is Muhammad bin Ali bin Hamza bin al-Hasan bin Ubaydullah bin al-Abbas bin Ali bin Abi Talib, Abu Abdillah, Thiqah, meritious (Jalil), core (Ayn) by consensus (Ittifaq),

al-Najashi said about him: Thiqah, core (Ayn) in Hadith, correct in belief (Sahih al-Itiqad), he has narrations on the authority of Abul Hasan (Imam Ali al-Hadi) and Abu Muhammad (Imam Hasan al-Askariy), and written correspondence (with them), and in his house lived the mother of Sahib al-Amr after the death of Imam al-Hasan al-Askariy.

[Rijal al-Najashi Pg. 347 No. 938]

Summary:

The Narration is from al-Fadhl's book Ithbat ar-Raj'ah with only one intermediary between him and the Imam - Muhammad bin Ali bin Hamza al-Alawiy, both Muhammad and al-Fadhl are Thiqah, Imami and did meet each other (Ittisal), so from that vantage, the Hadith is Sahih.

But this book of al-Fadhl did not reach us in its totality (it is extant), except that Hurr al-Amily had a chain to parts of it, and that is why he quoted narrations from it (including this one) in his own book Ithbat al-Huda, so it has survived partially in that form.

So US >>> Hurr al-Amily in his book Ithbat al-Huda >>> al-Fadhl bin Shadhan in his book Ithbat ar-Raj'ah from Muhammad bin Ali bin Hamza al-Alawiy from Imam al-Askariy.

As to the chain of Hurr to al-Fadhl's book, then the Shaykh (al-Mahuziy) declares it Jayyid.

[La fata illa Ali]

Thank you brother, I hope the member Fink is reading this...

[Qa'im]

JazaakAllahu khayran for your efforts.

[Islamic Salvation]

رواية محمد بن عثمان العمري رضي الله عنه

الكليني : عن علي بن محمد ، عن حمدان القلانسي ، قال : قلت للعمري ، قد مضى أبو محمد (عليه السلام) ، فقال لي : قد مضى و لكن قد خلّف فيكم من رقبته مثل هذه وأشار بيده

02 - The Second Narration

The Narration of Muhammad bin Uthman al-A'miry

al-Kulayni in (his book) al-Kafi (the Sufficient) (said): from Ali bin Muhammad from Hamdan al-Qulanasiy - who said: I said to al-A'miry: Abu Muhammad (Imam al-Hasan al-Askariy) عليه السلام has passed away, so he said to me: He has passed away, but He has left among you someone whose neck is of this size - and he pointed it out (i.e. indicated the size) using his hand.

[al-Kafi Vol.1 Pg. 329]

The Grading of the Narration

- The chain is Sahih, Its men are Thiqaat.

(*) Ali bin Muhammad: He is Ali bin Muhammad bin Ibrahim al-Kulayni, better known as All'an, al-Najashi said about him: his Kuniyyah (patronym) is Abal Hasan, Thiqah, Ayn (core), he has a book (called) Akhbar al-Qaim (Narrations about al-Qaim), he died on the road to Makkah, he had asked as-Sahib al-Qaim عليه السلامabout (going to) Hajj that year, so it came out (a Tawqi) - 'Stay back this year' but he went against that (and was killed) [Rijal al-Najashi Pg. 260 No. 682]

(*) Hamdan al-Qulanasiy: He is Hamdan bin Ahmad al-Qulanasiy, Thiqah by agreement, meritious, great, from the closest of the close (in position to them), al-Kashi said: Muhammad bin Masud (al-Ayyashi) said (about him): Kufan, Faqih (jurisprudent), Thiqah, and his real name is Muhammad bin Ahmad al-Nahdiy. [Mu'jam 10119] and al-Najashi said: Muhammad bin Ahmad bin Khaqan al-Nahdiy, better know as Hamdan, Kufan, Mudhtarib (shaky/mixed in narration) [Rijal al-Najashi Pg. 431 No. 914], so as-Sayyid al-Fuqaha al-Khui answered him saying: shakiness/mixing (Idhtirab) in Hadith does not harm the Wathaqa (trustworthiness) of the narrator, for the meaning of Idhtirab is the lack of upstandingness/meticulousness in narrating the Hadith, so like he narrates from the Thiqah, he also narrates from one who is not, and this does not overrule the Wathaqa (given by al-Ayyashi)

(*) Muhammad bin Uthman al-A'miry: He is the second Naib Khass (Appointed deputy) to as-Sahib al-Asr wal Zaman عليه السلام, may my soul and the souls of all those in the universe be ransomed for him, and he is the past Thiqah and the present Thiqah (i.e.always trustworthy), Shaykh at-Tusi said about him: his Kuniyyah is Aba Ja'far, and his father's Kuniyyah was Abu Amru, both were Wakils (agents) of as-Sahib az-Zaman عليه السلام, and they both have a great position in this Taifah (community), and as-Sayyid al-Khui said: the narrations that speak about his merit and the greatness of his position are dispersed (multiple/numerous), among them - what was narrated by al-Kulayni by a Sahih chain to Ahmad bin Ishaq - Abu Ali, that he (Ahmad) asked Aba Muhammad al-Hasan bin Ali al-Askariy عليه السلام: whom should I emulate or from whom should I take and whose words should I accept? So He said to him: al-A'miry and his son are two Thiqah's, so whatever they discharge - they do so on my behalf. [Mu'jam 11247]

[Islamic Salvation]

رواية السيدة خديجة رضي الله عنها

الطوسي : روى محمد بن يعقوب الكليني ، عن محمد بن جعفر الأسدي ، عن أحمد بن إبراهيم ـ أبو حامد المراغي ـ ، قال : دخلت على خديحة بنت محمد بن علي عليهما السلام ، سنة اثنين وستين ومائتين ، فكلمتها من وراء حجاب ، وسألتها عن دينها ، فسمت لي من تأتمَّ بهم ، ثم قالت : فلان بن الحسن وسمته ، فقلت لها : جعلت فداك معاينة أو خبراً ؟ قالت : خبراً عن أبي محمد (عليه السلام)كتب إلى إمه ، قلت لها : وأين الولد ؟ قالت : مستور ، فقلت : إلى من يفزع الشيعة ، قال : إلى الجدة أم أبي محمد (عليه السلام) ، فقلت : أقتدي عن وصية إلى امرأة ، فقالت : اقتد بالحسين بن علي عليهما السلام ، أوصى إلى اخته زينب بنت علي عليهما السلام في الظاهر ، فكان ما يخرج من علي بن الحسين عليهما السلام من علم ينسب إلى زينب ستراً على علي بن الحسين عليهما السلام ، ثم قالت : إنكم قوم أصحاب أخبار ، أما رويتم أن التاسع من ولد الحسين (عليه السلام)يقسم ميراثه وهو في الحياة

09 - The Ninth Narration

The Narration of Sayyidah (Lady) Khadijah may Allah be well pleased with her

at-Tusi: narrated Muhammad bin Yaqub al-Kulayni from Muhammad bin Ja’far al-Asadiy from Ahmad bin Ibrahim (Abu Hamid al-Maraghiy) who said:

I entered upon (i.e. came to meet) Khadijah daughter of Muhammad bin Ali عليهما السلام (i.e. the daughter of Imam at-Taqi and the sister of Imam an-Naqi and the paternal aunt of Imam al-Askariy) in the year two hundred and sixty two (262 A.H).

So I talked to her while she was behind a veiled curtain, and I asked her about her religion, so she mentioned to me the ones she followed (i.e. the Imams - one after the other) – then she said: somebody the son of al-Hasan (i.e. al-Askariy) and she mentioned him by name (i.e. but the narrator is withholding it), so I said to her: may I be ransomed for you – (this belief) is it based upon seeing him or after being informed about him (i.e. and his existence)?, she said: based upon the information provided by Abu Muhammad (i.e. Imam al-Hasan al-Askariy) عليه السلام when he wrote to his mother (i.e. a letter informing her about the newly born son).

I said to her: where then is the son at? she said: hidden.

I said to her: to whom then should the Shiah turn to (in this period), she said: to the grandmother (of the hidden boy) - the mother of Abu Muhammad (Imam al-Hasan al-Askariy).

So I said: am I to believe that the testament belongs to a woman!?, so she said: believe in the action of al-Husayn bin Ali عليهما السلام who willed to his sister Zaynab bint Ali عليهما السلام outwardly (apparently) - so what used to come out from Ali bin al-Husayn عليهما السلام of knowledge used to be attributed to Zaynab to protect Ali bin al-Husayn عليهما السلام (i.e. from danger).

Then she said to me: you are a people of the Akhbar (narrators of Hadith), have you not narrated that the ninth of the descendants of al-Husayn will have his inheritance distributed (i.e. to others) while he is still alive?

[al-Ghaybah of at-Tusi - page number 230]

The Sanad is Hasan, rather it is Sahih, its Rijal are Thiqat.

(*) Muhammad bin Yaqub al-Kulayni : he is the Thiqatul Islam, the author of the book of al-Kafi the great.

(*) Muhammad bin Ja’far al-Asadiy: he is Muhammad bin Ja’far bin Muhammad bin Aun al-Asadiy, Abu al-Husayn al-Kufi, an-Najashi said about him: he is also known as Muhammad bin Abi Abdillah, he was Thiqah, correct in narration, except that he (sometimes) narrated from the weakened ones, and he used to believe in Jabr (compulsion of man’s acts) and Tashbih (likening Allah to the creatures), and his father was a face (i.e. great), narrated from him Ahmad bin Muhammad bin Isa, he died in the year three hunderd and twelve (312 A.H), and the Shaykh Tusi said: and there used to be in the age of the praised Sufara - groups of Thiqat (people), who used to receive the Tawqiat from the appointed Safirs from the origin (Imam), from among them Abu al-Husayn Muhammad bin Ja’far al-Asadiy may Allah be merciful to them both (i.e. to him and his father) [Mu’jam number 10411]. And he was also honoured with the visitation (i.e. seeing Imam al-Mahdi).

(*) Ahmad bin Ibrahim: he is al-Maraghiy, whose patronym is Abu Hamid al-Maraghiy, from among the companions of Imam al-Askariy, Ibn Dawud said about him: he is praised, great in honour, and al-Kashi has narrated the Imam’s praise of him, when he (Imam al-Askariy) said: I have come across (i.e. read) what you have praised Abu Hamid by (i.e. the qualities you have mentioned about Abu Hamid) – may Allah strengthen him due to his obedience, and I have understood what he is upon (i.e. his belief and acts) may Allah complete them for him from his best acts, and Allah should not forsake him, may Allah be a guardian for him, lots of Salaam and single him out [Mu’jam number 383] (

I know that some do not accept his Tahsin, for he is the one narrating the Hadith which praises him, but al-Mahuziy accepts it).

Also the Sanad from at-Tusi to al-Kulayni is a Mu'tabar one.

Comments:

I have jumped to this narration because of its importance and the Faidah we can obtain from it, firstly, this meeting took place in Madinah, in the year 262 after Hijra (where both Khadija and the mother of Imam al-Askariy were living) , then Imam al-Mahdi was seven years old, the Imam was in hiding (lesser occultation), secondly, we get to see the knowledge of the non-Ma'sum female members of the Ahlulbayt, look at how this honoured lady is able to answer the questions logically, and even use precedents from past events, and finally quote a Hadith about the ninth descendant of al-Husayn, this shows her Ilm, and I aske - why should they not be knowledgeable coming from that blessed house.

Note:

There are other variants naming her as Hakima, and not Khadijah, and upon research I find that this (Hakima) is the more established view, but I retain the use of the name Khadija as did Shaykh al-Mahuziy.

[Ali_Shah]

Salaaam,

I want to ask the shia brethren of ours that if the Imam is hidden and he is not as Ahle Sunnah say that he will be born or has been recently born then how are shias beein guided when the Imam is hidden?

Why were there stiff differences between shias like akhbaris and usualis within ithna ashari if Imam Mahdi a.s is in contact with some shia ulema as you say.

Who transmitted the narrations of Masoomeen , were they not ghair-masumeeen so this is what Ahle Sunnah does we transmit the narration of Holy Prophet saws through ghair masoomeen, our chains are much shorter than yours.

Imam Mahdi a.s is hidden may i know why, yes i do not deny it is possible that Allah can prolong a life of a person for thousand of years and even double that like he did for Khizr a.s. But there are soo many hadiths which state that the Mahdi a.s will be fromt the descendents of Imam Hasan r.a. Why is it that the shias do not count the descendents of Imam Hasan r.a as capable of Wilayah and Imamat.

Do you consider Zaid e Shaeed, Ismail bin Jafar r.a and descendents of Imam Hasan r.a as being from Ahle e Bayt a.s. Do you consider Bibi Zainab s.a from Ahle bayt a.s.

If not then the opinion of these persons is in contradiction to yours as each Imam considered himself worthy of Imamate.

The shias say that Jihad is only possible whent he Imam comes and that is why in the past they have neevr fought the kuffart until now that they have changed rheir stance in iran.

Why are ayatullah's in conflict with each other if they refer to the same Imam?

[velayet]

dear brother, 3rd hadith mursal is not it? Kuleyni died in 328, the Sheikh was born in 385

[Islamic Salvation]

dear brother, 3rd hadith mursal is not it? Kuleyni died in 328, the Sheikh was born in 385

Yes Akhi al-Karim, but at-Tusi has well known chains to al-Kulayni.

[Al-Hassan]

jazakallah brother. good effort.

[Abdul Qaim]

Are you planning on translating any more of the text, akhee ?

[Islamic Salvation]

On 2/17/2013 at 8:01 PM, Abdul Qaim said:

Are you planning on translating any more of the text, akhee ?

Of course Insh. The train moves on. The narrations fill a 97 page book, thus they are numerous.

رواية داود بن القاسم الجعفري

الكليني : محمد بن يحيى ، عن أحمد بن إسحاق ، عن أبي هاشم الجعفري ، قال : قلت لابي محمد (عليه السلام) : جلالتك تمنعني من مسألتك ، فتأذن لي أن أسألك ؟ فقال : سل فقلت : يا سيدي هل لك ولد ؟ فقال : نعم قلت : فإن حدث بك حدث فأين أسأل عنه قال : بالمدينة

05 – The Fifth Narration

The Narration of Dawud bin al-Qasim al-Ja’fariy

al-Kulayni: Muhammad bin Yahya from Ahmad bin Ishaq from Abu Hashim al-Ja’fariy who said: I said to Abu Muhammad عليه السلام : your magnanimity prevents me from asking you [i.e. the awe I hold you in captures my tongue] – so do you permit me to ask you? He said: Ask. So I said: O my Master do you have a child? He said: Yes. I said: So if something were to happen to you [i.e. you were to die] where should I inquire about him. He said: in Madina. [al-Kafi Vol.1 Pg. 264]

The Grading of the Narration

- The chain is extremely Sahih, its men are the great ones (Udhama), the core ones (Uyun), and the meritious ones (Ajilaiha).

(*) Muhammad bin Yahya: He is al-Attar, trustworthy by agreement, one amongst the greatest leaders of this community. al-Najashi said about him: Abu Ja’far al-Attar al-Qummiy, the Shaykh of our companions in his time, Thiqah, Ayn, having a great number of narrations. [Rijal al-Najashi Pg. 353 No. 946]

(*) Ahmad bin Ishaq: He is Ahmad bin Ishaq bin Abdallah bin Sa’ad bin Malik bin al-Ahwas al-Ash’ariy, Abu Ali al-Qummiy, narrated from al-Jawad and al-Hadi, trustworthy, core, great, meritious by agreement. al-Tusi said about him in his Fihrist: Abu Ali, high in estimation, and he was among the closest ones to Abu Muhammad عليه السلام, and he saw the master of the affair عليه السلام, and he is the Shaykh of the Qummiyun and their recourse. And he (al-Tusi) also mentioned him in his Rijal and said: Qummiy, Thiqah. [Mu’jam No. 435]

(*) Abu Hashim al-Ja’fariy: He is Dawud bin al-Qasim, Abu Hashim, trustworthy, great, core by agreement. al-Najashi said about him: Dawud bin al-Qasim bin Ishaq bin Abdallah bin Ja’far bin Abi Talib, Abu Hashim al-Ja’fariy may Allah have mercy on him, he had a lofty position with the Aimmah عليهم السلام, honourable whilst posessing power, Thiqah [Rijal al-Najashi Pg. 156 No. 411]. And al-Tusi said about him: from the residents of Baghdad, meritious, having a lofty position with the Aimmah عليهم السلام, and he saw a number of them – al-Ridha, and al-Jawad, and al-Hadi, and al-Askariy, and the master of the affair عليهم السلام, and he narrated from them all, and he was also close to the Sultan [Fihrist Pg. 181 No. 277]

[Hannibal]

Salam,

Thank you for your efforts akhi. Each of these chains are unique in themselves, and so short! This adds to our other body of reliable narrations that confirm the birth of Sahib al-Asr (aj). Everyone knows my stance on the rijal and isolated reports, but I can safely say that we have enough evidence to confidentally conclude, historically speaking, that there was indeed a birth of a son.

[Ali Musaaa :)]

Salam,

Thank you for your efforts akhi. Each of these chains are unique in themselves, and so short! This adds to our other body of reliable narrations that confirm the birth of Sahib al-Asr (aj). Everyone knows my stance on the rijal and isolated reports, but I can safely say that we have enough evidence to confidentally conclude, historically speaking, that there was indeed a birth of a son.

Indeed.

May Allah allow us witness his blessed Arrival insha'Allah

[Islamic Salvation]

Quote

al-Kulayni in (his book) al-Kafi (the Sufficient) (said): from Ali bin Muhammad from Hamdan al-Qulanasiy - who said: I said to al-Amiry: Abu Muhammad (Imam al-Hasan al-Askariy) عليه السلام has passed away, so he said to me: He has passed away, but He has left among you someone whose neck is of this size - and he pointed it out (i.e. indicated the size) using his hand. [al-Kafi Vol.1 Pg. 329]

For more elaboration about the background to this.

[Muhammad bin Yaqub al-Kulayni] from Muhammad bin Abdallah AND Muhammad bin Yahya from Abdallah bin Jafar al-Himyari who said:

We gathered – me and the Shaykh Abu Amr (al-Amriy) – may Allah have mercy on him – at Ahmad bin Ishaq’s place;

so Ahmad bin Ishaq (secretly) intoned me to ask him (Shaykh Abu Amr al-Amriy) about the successor; so I said to him: O Abu Amr, I want to ask you about something, but (beforehand) I wish to clarify that I am not in doubt about what I want to ask you about, for it is my creed and religion that the earth will not remain without a Proof - except – when it is left from the day of resurrection a period of forty days; for when that time comes the Hujjah (argument) is repelled, and the doors of forgiveness are closed, ‘and faith (then) shall not benefit any soul that had not believed beforehand and had not earned some goodness in (that prior) faith’ (6:158), then these (who are at this time) will be the worst of the creatures of Allah, and they are the ones upon whom the day of resurrection will be established upon;

rather I wish to increase in certainty, and verily Ibrahim – upon him be peace – had asked his lord to show him how he raises the dead, ‘He said: do you not believe? he said: yes, indeed (I do), but so that my heart is comforted’ (2:260), and Abu Ali Ahmad bin Ishaq has informed me from Abil Hasan (Ali bin Muhammad an-Naqi) – upon him be peace – saying: I asked Him and said: whom do I emulate or from whom do I take?, and whose words do I accept? So he (Abil Hasan Ali bin Muhammad an-Naqi) said to him (Abu Ali Ahmad bin Ishaq): al-Amriy is my trustee, so what he gives you on my behalf then his giving is (truly) on mine (behalf), and what he says to you on my behalf then his saying is (truly) on mine (behalf), so listen to him and obey him, for he is (both) trustworthy and reliable, and Abu Ali (Ahmad bin Ishaq) (also) informed me that he had asked Aba Muhammad (al-Hasan bin Ali al-Askariy) about the same matter, so he said to him: al-Amriy and his son are two trustees, so what they give to you on my behalf then their giving is (truly) on mine (behalf), and what they say to you on my behalf then their saying is (truly) on mine (behalf), so listen to them and obey them, for they are (both) trustworthy and reliable - so these are the words of the two Imams, said previously about you (O Abu Amr);

He said: so Abu Amr prostrated himself and cried, then he said: ask your question,

so I said to him: have you seen the successor after Aba Muhammad (al-Hasan bin Ali al-Askariy) – peace be upon him?, so he said: yes by Allah, and his neck was so – pointing with his hand (to his own neck) (i.e I saw him while he was mature),

so I said to him: then it is left (for me to ask) one (more question), so he said: ask, so I said: (what about) his name? so he said: it is forbidden unto you to ask about it, and I do not say this from my own self, for it is not for me to make permissible and to forbid, rather it (this instruction) is from him – peace be upon him, for the matter with the Sultan (ruler of the day) is that Aba Muhammad (al-Hasan bin Ali al-Askariy) has passed on – and has not left behind a son, and his inheritance was divided and have taken from it those who have no right over it, his family has separated and no one has the bravery to make himself known to them (the usurpers) or to take anything (of theirs) from them, and if the name is revealed the search will begin, so fear Allah and leave this matter (as it is). (Sahih)

[Shia Defence]

Ahsanat brother al-jaleel

have you any more narrations to translate?

[Islamic Salvation]

^ I wish to revive this Insha Allah.

The above narration has also been abridged by al-Saduq as follows:

حدثنا محمد بن الحسن رضي الله عنه قال، حدثنا عبدالله بن جعفر الحميري قال: قلت لمحمد بن عثمان العمري رضي الله عنه: إني أسألك سؤال إبراهيم ربه عز وجل حين قال: " رب أرني كيف تحيي الموتى قال أولم تؤمن قال بلى ولكن ليطمئن قلبي " أخبرني عن صاحب هذا الامر هل رأيته؟ قال: نعم وله رقبة مثل ذي وأشار بيده إلى عنقه

 

Al-Saduq: narrated to us Muhammad b. al-Hasan – may Allah be pleased with him – who said: narrated to us Abdallah b. Jafar al-Himyari who said: I said to Muhammad b. Uthman al-Amri – may Allah be pleased with him: I am asking you the question asked by Ibrahim to his Lord the Mighty and Majestic – when he said: ‘My Lord - show me how you give life to the dead, He said: do you not believe? He said: yes (I do), but so that my heart is comforted’ (2:260) – Inform me about the Master of this Affair – have you seen him? he said: yes, and he has a neck like this (of this size) – and he indicated with his hand to his own neck[1].

The Grading of the Narration

The chain is Sahih, very strong, its men are the symbols of the community.

Muhammad b. al-Hasan: He is Ibn al-Walid, Thiqah (trustworthy), Ayn (core), Adhim (great) by agreement, al-Najashi said: Abu Jafar, the Shaykh (authoritative leader) of the Qummis, and their Faqih (jurisprudent). And their Mutaqadim (vanguard), and their Wajh (lit. face - representative), Thiqatun Thiqah, Ayn, dependable.

Abdallah b. Jafar: he is the grandson al-Husayn al-Himyari, among the greatest Shuyukh of the Taifah, Thiqah, Ayn by agreement, he had correspondence with the Master of the Age, al-Najashi said: Shaykh of the Qummis, and their Wajh, and al-Tusi said: he has the Kuniyya of Abu al-Abbas, Qummi, Thiqah, and al-Saduq has another Sahih chain by which he narrates all the books and narrations of Abdallah al-Himyari – and among them is this narration – (the chain is:) from his father and Muhammad b. al-Hasan – may Allah be pleased with both of them (from Abdallah)[2].

[1] Kamal al-Din Pg. 435, and he narrated it also in in Pg. 441 from his father and Ibn al-Walid from Abdallah b. Jafar.
[2] Rijal al-Najashi Pg. 219, No. 573; Fihrist al-Tusi No. 440.

[Ya Allah Madad]

A brief translation from Asif Muhsini work Mashra'at al-Bihar (research on Allama Majlisi's Bihar al-anwar) vol-2, chapter Birth of 12th Imam.

It includes more than forty narrations (regarding birth), what is acceptable from them are #5, IF it is established that al-Saduq asked Allah’s mercy many times on abu `Isam as the narration states.

And the narration #33, IF al-Khashhab in this narration was actually al-Hasan bin Musa, but there is hesitation because he is from the seventh level while al-Khashhab in this narration was the teacher of ibn abi Najran and he is from the sixth level, thus he is Majhool(unknown).

As for the second narration and others, it has detailed the birth of al-Qa’im. However, it is weak in its chains, and its texts conflict, as for its narrators they are unknown, even Hakeemah ÑÖí Çááøå ÚÜäÜå is not documented as being reliable, thus these narrations are all not considered nor can we rely on them to learn the details.

As for narration #12 and others that are similar to it, they are fictional stories fabricated by some narrators as the expert researchers know, unless the reader is a naive simpleton.

https://www.youtube.com/watch?v=zyldFWJNUPI

[Islamic Salvation]

On 5/2/2017 at 0:47 AM, Ya Allah Madad said:

A brief translation from Asif Muhsini work Mashra'at al-Bihar (research on Allama Majlisi's Bihar al-anwar) vol-2, chapter Birth of 12th Imam.

It includes more than forty narrations (regarding birth), what is acceptable from them are #5, IF it is established that al-Saduq asked Allah’s mercy many times on abu `Isam as the narration states.

And the narration #33, IF al-Khashhab in this narration was actually al-Hasan bin Musa, but there is hesitation because he is from the seventh level while al-Khashhab in this narration was the teacher of ibn abi Najran and he is from the sixth level, thus he is Majhool(unknown).

As for the second narration and others, it has detailed the birth of al-Qa’im. However, it is weak in its chains, and its texts conflict, as for its narrators they are unknown, even Hakeemah ÑÖí Çááøå ÚÜäÜå is not documented as being reliable, thus these narrations are all not considered nor can we rely on them to learn the details.

As for narration #12 and others that are similar to it, they are fictional stories fabricated by some narrators as the expert researchers know, unless the reader is a naive simpleton.

https://www.youtube.com/watch?v=zyldFWJNUPI

What does this have to do with the narrations included here?

I am not sure of the point you are trying to make. Are you accusing al-Muhsini of not believing in the birth? Just come ahead and state it if so. 

The problem seems to be that you are relying on a copy and paste which I am not sure you understand fully.

Five quick points: 

(i) al-Muhsini has his own Manhaj in authenticating Ahadith which other scholars might not agree with. 

(ii) Historical births are not proven necessarily by Asanid. 

(iii) What you bring about is just a summation of one Bab - what of the other chapters which contain authentic narrations acc. to al-Muhsini? [these prove his existence indirectly, see above for some]

(iv) There exists a concept of multiple chains strengthening each other.

(v) There are fictional narratives which were fabricated about the incident, however, this topic is not for collecting those. 

Here I presented some Ahadith which are of a higher strength [to most scholars]. If you have anything to comment about these then you are welcome.

[The Straight Path]

Salam Alykom brother @Islamic Salvation 
Do you have any plans with continuing adding more hadiths (if there are any more) to this thread? 

Good work as usual Mash'Allah

[Islamic Salvation]

أبوه، ومحمد بن الحسن، ومحمد بن موسى ابن المتوكل - رضي الله عنهم، عن عبد الله بن جعفر الحميري قال: سألت محمد بن عثمان العمري رضي الله عنه فقلت له: رأيت صاحب هذا الامر عليه السلام؟ فقال: نعم، وآخر عهدي به عند بيت الله الحرام وهو يقول: اللهم أنجز لي ما وعدتني، قال محمد بن عثمان رضي الله عنه وأرضاه: ورأيته صلوات الله عليه متعلقا بأستار الكعبة في المستجار وهو يقول: اللهم انتقم لي من أعدائك

His [al-Saduq’s] father, Muhammad b. al-Hasan and Muhammad b. Musa b. al-Mutawakkil - may Allah be pleased with them all - from Abdallah b. Ja’far al-Himyari who said:

I asked Muhammad b. Uthman al-Amri رضي الله عنه: Have you seen the Master of this Orderعليه السلام ? 

He said: Yes. My last meeting with him was at the Sanctified House of Allah [Ka’ba], he was saying: ‘O Allah - fulfill for me what you promised me’.

Muhammad b. Uthman رضي الله عنه وأرضاه said: I also saw him صلوات الله عليه clinging to the covering of the Ka’ba at the Mustajar [place of refuge - wall opposite the Yamani corner of the Ka’ba] saying: ‘O Allah - seek revenge for me from your enemies’.

 

Reference: Man La Yahdhuruhu al-Faqih, Vol 2, Pg. 520.

Grading: Sahih.

Edited November 27, 2017 by Islamic Salvation

[Ashvazdanghe]