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find that if they had actually believed that he is the
same Abdullah of Hijaaz from Hadith, they would
have accepted a Yamani (a.s) to be here today, which
they do not. Hence they reject this Hadith as well by
effect of their deeds, May Allah (swt) bring them to
the Sirat Al Mustaqeem.
C) Those who reject Sayyid Ahmad Al Hassan (a.s)
believe that the concept of the 12 Mahdis (a.s) was
faked by many people in different days and ages in
the past, all saying the same false statement of 12
Mahdis (a.s) by some strange coincidence. Now be
careful with this point, because it is possible for
someone to believe in the concept of the 12 Mahdis
(a.s) yet reject Sayyid Ahmad Al Hassan (a.s), but
there are many who do both, when in actuality, by
effect, you can not do one without the other, though
you can with your claim.
Those who reject the concept of the 12 Mahdis (a.s)
have a separate belief on this issue from:
Scholar Ibn e Tawoos
Scholar Al Korani
And more scholars who have accepted this concept
of the 12 Mahdis (a.s) after the 12 Imams (a.s).
In no way whatsoever do I say that since the
scholars have backed the claim of the 12 Mahdis
(a.s), I also back the claim. I back it because of the
Ahadith, and I am just pointing an interesting point
out, May Allah Bless the reader.
D) Many of those who reject Sayyid Ahmad Al
Hassan (a.s) believe in the concept of following
scholars who narrate Fatwas, blindly accepting and
following the Fatwas and yet those who issue
Fatwas differ in belief of issues and Fatwas. The
Taqlid followers believe that on a particular issue,
one scholar could confirm what is permissibility of a
certain action, while another scholar could deny the
permissibility of a certain action, and that it is fine to
do either, depending on which scholar you are
following. But that goes against the Blessing of
common sense, as if this was the case then would it
not be easier to just do or not do that certain act? I
am not saying it is, I am saying that either way, a
portion of Muslims do it and a portion of Muslims
do not do it, and apparently both portions are
correct, because there are fallible people who will be
judged on the Day of Judgement who have deemed
the certain action appropriate or inappropriate.
Allahu Alam.
The Taqlid followers then back this belief up with
this Hadith:
In Kamaluddin wa Tamamul-Ni’mah, volume 2, pg.
844 narrates Imam Mahdi (aj) saying:
!"#$ %&'() (*+,($“و ا:( ا192ادث ا12ا635 )(ر432ا )+&( ا1! رواة ا
”;>=+<% و ا'( $#5 ا
"As for incidents that take place, refer to the
narrators of our hadiths regarding them, for they
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(narrators) are my hujjah (proof) over you and I
am Allah's (swt) Hujjah".
When it is clear that the scholars of today do not
narrate Ahadith, they narrate Fatwas. The ruling is
not proved from Hadith to us, why is it then that
they are the Hujjah of Imam Mahdi (a.s) when they
do not narrate the Ahadith, but issue Fatwas
expecting us to believe in what they say without the
words of the Ahlul Bayt (a.s)?
The narrators of Ahadith are Sheikh Sudooq, Sheikh
Kulayni, Sheikh Toosi and the other narrators. These
are the Hujjah of Imam Mahdi (a.s). Let us not reject
the Will of the Prophet (s.a.w) recorded by Sheikh
Toosi.
Those who follow Taqlid also reject this Hadith:
Imam Al-Saadiq (a.s) says:
"Be Aware of Taqleed (imitating scholars) for
whoever imitates someone in his religion has
perished for Allah says in the Quran, 'They took
their Rabbis and monks as Lords without Allah',
By Allah they haven't prayed for them neither did
they fast for them, but they made halal what is
haram and made haram for what is halal, so they
copied them in this manner, and so they
worshipped them without even realizing. “
Sheikh Al-Kulayni Kafi v.1 p.53
So Allahu Alam on whether they hear what the
scholars say about the Ahlul Bayt (a.s) or what the
Ahlul Bayt (a.s) say about the End Time scholars.
E) Those who reject Sayyid Ahmad Al Hassan (a.s),
all of them do not believe that the Prophets and the
Imams (a.s), when they come in the form of visions
to the believers are actually true, but they believe
them to be forms of the devil. This is true in effect
and by deed, because they have denied the Imams
(a.s) who have ar