The Return (Rajaa)

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In the name of Allah the Merciful the intensely Merciful

All thanks to Allah Lord of the worlds, peace and blessings upon Muhammad and the family of Muhammad
the Imams and the Mahdies.

Preface..

Sayed Ahmad Al-Hassan (pbuh) said in clarifying the return: (The return, its name points to its meaning
may Allah grant you success, it is a return i.e a repetition, people that were dead will come back, a test that
is finished will be repeated, days that have passed will come again.......)

No doubt that the narrations about the return and the ones that clarify its details and what is related to it is
one of the great matters that none have the ability to answer to it except the successor of Allah, just as they
are specialized in answering to the rest of the great matters that are related to the religion of Allah and the
worlds of creation.

And on this basis it has been said that the one to clarify these matters it the Qaim (pbuh), by Zarara, he said:
I asked Abi Abdillah (pbuh) about these great matters concerning the return and its likes, he said: The time
has not come yet for these things that you are asking me about, and Allah the Almighty has said: “bal
kathabu bima lam yo7itu bi3ilmihi wa lamma ya2tihim ta2wiluh”) (1).

And concerning this narration, Sayed Ahmad Al-Hassan was asked: Is the Qaim (pbuh) the one specialized
in clarifying it?

So he (pbuh) answered: (yes).

And it was incumbent on the scholars after this to be contented with saying (I do not know) concerning what
is related to the return, but instead they sadly insisted on taking on what was specialized for the Qaim to
clarify, ‫ناك ام مهنم ناكف‬.

And because the world of the return is another world according to the sayings of the progeny of Muhammad
(pbut), and it has its own rules and its own special system, so it is not right to - as such - for the concepts
mentioned in the narrations about the return to be understood according to the known meanings of this
physical world, and perhaps the ignorance of this truth has caused many of the scholars to greatly go astray
while talking about the return.
____________________
1. mukhtasar basa’ir al-darajat: pg 24.

But some of them took it a step further with their ignorance to conclude from their wrong understanding of
the return and its position to reject the 12 successors from the progeny of Muhammad (the 12 Mahdis),
although they are mentioned in the sacred Will of the Prophet of Allah (pbuh) at the night of his death.

And for revealing some of the hidden concerning this great matter, this is a short summary that compiles in
it the answers of Imam Ahmad Al-Hassan to questions that he was asked about concerning the world of the
return and things related to it, and this is another proof to show his truthfulness and his authenticity.

Some of the answers are taken from his published books such as al-mutashabihat and al-tahwid and al-jawab
al-munir and al-abd al-saleh, and some others - and it is the most - is was about answering questions that he
was finally asked about, and this honorable compilation is between the hands of everyone.

This, and my full trust is in Allah to forgive my sins and forgive my shortcomings to this Unknown Imam ,
‫ متخيو‬to me and to all the believers he is the Merciful the intensely Merciful.

All thanks to Allah Lord of the worlds.

al-jum’a: 13 shawwal 1433 A.H

Alaa

What is the Return?

The return according to language is: returning to the physical world after death.

Jawhari and Al-Firozabaadi have said:(so and so, believes in the return to the physical world after death) (1).

As for its terminological meaning that we intend to clarify is:

The return: Another world, another day from the 3 great days of Allah (2) along with the day of the Qaim and
the judgement day, and it has its own specific system and rules, as it has been ensured by the many
narrations of the Progeny of Muhammad (pbut) as we shall see.

And after mentioning the 2 days (the day of the Qaim, and judgement day), Sayed Ahmad Al-Hassan (pbuh)
said: [..what remains is the day of the return and it is for sure another world, or else it would not have been
specified as a day ie a time, and a period of time independent of the physical world and the day of
judgement, it does not belong to them].

And he said: [its name the return, points out to its meaning may Allah grant you success, it is a return ie it is
a repetition, people that have died will return, tests that have ended will be repeated, days that have passed
will come back...].

And he said: [It is another test and the organization and arrangement of the returners in it is in His hands
swt..].

And he said:[The return is another world that is different from this physical world, and therefore its details
are different from this world..].

We will stop here and elaborate more on the answers of this purified successor from the progeny of
Muhammad (pbut), but after we view the significant summary of what the Shia scholars have said about the
return as a fixed matter linked to the ideology that they all believe in or the majority of them lets say.

____________________________________________________
1- Al Sihah: sec 3 pg 1216, Qamus al-Muheet: vol 3 pg 28
2-They have been mentioned as narrated by Sheikh Al-Sadooq with his sanad by Imam Sadiq (pbuh): (the
days of Allah are 3, the day the Qaim rises,the day of the return, and the day of judgement) Ma’ani al-
akhbar: pg 366.

How did the Shia scholars understand the return?

The Shia scholars see the return as such: revival in this physical world after death.

Sheikh Al-Mufeed said: (about the return: and I say: That Allah swt revives people from the dead to the
living in the image they were on and He cherishes some of them and He humiliates some of them and the
people of truthhood will triumph over the people of falsehood and the oppressed ones of them over the
oppressors, and that is during the rise of the Mahdi of the progeny of Muhammad (pbuh)(1).
And Al-Hurr Al-Amily said: (know that the return here is life after death and before the day of judgement,
and this is what we derive from its meaning, and the scholars have made it clear..) (2).

It is clear here that they see the return as a chronological time period that belongs to this physical world that
we are in, and what confirms this more is noting the nature of their reasoning that is used to prove the return,
and here is some of it:

Firstly: Their saying that the return is a kind of a physical return, so they use the same evidence for it on the
return in the hereafter.

Sayed Al-Murtada says in reasoning about the return: (..and nobody rejects the authenticity of the return of
the dead except the ones that deviate from the sayings of monotheism, because Allah swt is capable of
bringing the jewels back to being after they have been killed, and if He was capable of doing this then He
may bring them back to being whenever He wants) (3).

Secondly: Their reasoning of it is a revival of some past tribes or individuals into this world after their
death, and as an example of this they mention the revival of Uzair after his death, or the revival of the dead
by Jesus, and the revival of the companions of the cave, or a tribe from the children of Israel, and such.

______________________
1. Awa’il al-maqalaat: pg 78.
2. Al-Iqaz min al-hijna bilborhan ‘ala al-raj’a.
3. rasa’il al-shareef al-murtada: vol 3 pg 135.

Sheikh Al-Muzafar says: (believing in the return does not contradict the doctrine of monotheism, and neither
does it contradict the doctrine of prophethood, but it confirms the validity of both. The return is proof of the
amounting power of Allah swt such as resurrection, and it is one of the extraordinary things which is fit to
be called a miracle for Prophet Muhammad and his progeny (pbut), and reviving the dead is most definitely
a miracle that was given to the Messiah (pbuh) but it is much more here; because the revival is taking place
after the bodies turned to dust..)(1).

Sheikh Al-Tabrasi says: (and the news has been revealed about the guiding Imams from the progeny of
Muhammad (pbuh) that Allah swt at the time of the Qaim (pbuh) will return people from the dead of his
from his close friends and followers to win the reward of giving victory to him and aiding him, and rejoice
in the appearance of his state, and He swt also returns people from his enemies so that he can take revenge
from them and that they get what they deserve of the punishment of this world of getting killed by the hands
of the Shia and facing humiliation and shame as they watch the rise of his word, and not one sane person
should doubt that ability of Allah is impossible in itself, Allah has done this with the past people and the
Quran has spoken of this in several places such as the story of Uzair and others, and it is narrated by the
Prophet (pbuh) that he said: “It would be in my nation all what was in the nation of the children of Israel (al-
na3l bil na3l) and step by step even if one of them was to enter a lizard's hole you would follow him”) (2).

Thirdly: Their linking of the return with the age of appearance of Imam Al-Mahdi (pbuh), as we have heard
before from Sheikh Al-Tabrasi.

Sheikh Al-Mufeed says: (the information we received mentions signs of the age of the appearance of the
Qaim Al-Mahdi (pbuh) and events that will take place before his emergence of signs and proofs, and one of
them is the emergence of the Sufyani..until he said: and the dead will spread from the graves until they
return to the physical world and they will get to know one another and they will visit one another..until he
said: and they will know then about his emmergence in Mecca, so they will approach him to give him
victory) (3).

________________________
1. a’qaaid al-imamiya pg 109.
2. tafseer majma’ al-bayan: vol 7 pg 366.
3. al-irshad: vol 2 pg 368-370.

Fourthly: Their deduction of some verses that actually talk about successorship and empowerment on this
earth after oppression as a proof of the return of the Prophet and the Imams to this physical world after their
death, for example:

His saying swt: ((And We wanted to confer favor upon those who were oppressed in the land and make
them leaders and make them inheritors)) (Surat al-Qasas (The Stories) 28:5) (1).

Al-Hur Al-Amily said about this verse after mentioning the Shia consensus about the return of the Prophet
and the Imams (pbut): (..and this is clarified from the realization of the plural pronouns in the verse and in
the saying of AL-Tabrasi, and from the mentioning of the successorship, empowerment, the demise of fear,
and worship, and what is known of the obligation of taqiyya, and if it was obliged only during the
emergence of the Mahdi (pbuh) then it is an obligation for everyone according to metaphoric and far
interpretations without the need or presumption..) (2)

His saying swt: ((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.)) (Al-Nur 24:55)

Al-Hur Al-Amily says: (and this one is more clear than the one before, because it clarifies that the
bestowment on the people mentioned that He made them inheriting Imams, and their empowerment on the
earth and warning their enemies against them, all this is after they were oppressed in the earth, does this idea
confirm to us anything other than the return) (4)

What we have quoted from them is enough to prove what we have said about them.

If these scholars interpret the return and its narrations that it is a part of this physical world, others have
interpreted narrations about the return in another way where there is no return as in the return of people, but
as in the return of a divine state.

______________
1. Al-Qasas:5.
2. Al-aiqath bim al-huj’a bilborhan ‘ala al-raj’a: pg 67.
3. Al-Nur:55.
4. Al-aiqath bim al-huj’a bilborhan ‘ala al-raj’a: pg 93.

Sayed Al-Murtada has quoted their saying, so he said: (as for who interprets the return of our companions as
such that it means a return of a divine state and the commands and prohibitions, without the return of the
people and the revival of the dead, then some people of the Shia have failed at giving victory to the return,
and clarifying its possibility, and that it contradicts the assignmnent, they rely on this interpretation with the
information available about the return) (1).

And some even went as far as saying that the return is not ‫ فيلكت رادب‬to all the returned ones:
Allama Al-MAjlisi says: (..so what is clear is that the time of the return is not only a time of assignment, but
is in between the physical world and the hereafter, according to the people of ‫ فيلكت راد‬and the people of
‫( ) ءازج راد‬two).

This is the conflict in understanding the return and its narrations, Sheikh Al-Mufeed summarises it by
saying: (the Imamiya has agreed upon the return that many dead will come back to the living world before
the day of judgement, even if they had a different understanding of the return) (3).

And on this basis their sayings differed in clarifying the belief of the return:

After Sheikh Al-Sadooq (and he is of the past scholars) was settled with this by saying: (our belief in the
return is that it is truth) (4).

Sheikh Al-Muzafar (and he is of the late scholars) sees that the return is not part of the principle belief
system that they should look into, and he said: (and the return is not of the principles that we should believe
in it or look into it, but our belief in it is based on following the true sayings that are narrated by the
Ahlulbayt (pbut) that we believe in their infallibility against lying, and it is from the matters of the unseen
that they have told us about, and its occurrence is inevitable) (5).

And some of them admit that the knowledge of the details of the return and its manner and its arrangement is
all entrusted to the Successor of Allah:

_____________________
1. rasail al-shareef al-murtada: vol 1 pg 126.
2. bihar al-anwar: vol 25 pg 109.
3. awa’il al-maqalaat: pg 46
4. al-i’tiqadaat fi deen al-imamiya: pg 60
5. ‘aqaaid al-imamiya: pg 113

Sayed Abdullah Shibr says: (overall it is a must to believe in the return, and that some of the believers and
nonbelievers will return to the physical world, but leaving its details to them (pbut) and the narrations about
the return of the Prince of the Believers and Al-Hussain (pbut) are mutawatir in meaning, and for the
remaining Imams it is close to tawatur, and if they return in arrangement or not, this knowledge is with
Allah swt and with His successors) (1).

And it is also being said that the return is part of the Mazhab doctrine, and not part of theology!!

Is there a contradiction between the narrations of the return and the Mahdies?

The return according to the mutawatir narrations mostly by the Ahlulbayt (pbut):

Al-Allama Al-Majlisi says: (how can a believer doubt in the purified Imams (pbut) with what has been
presented about them with nearly 200 clear mutawatir narrations, it has been narrated by Naif and 40 other
trusted and great scholars of knowledge in more than 50 of their books.........and if the likes if these
narrations were not considered tawatur, then we can call any narration mutawatir with all that has been
narrated by the Shia ancestors and the ones succeeding them) (2).

Al Hurr Al-Amily says: (the narrations about the return are clearly from the people of Infallibility (pbut) for
they are found in the 4 books and other trustworthy books, and the frequent clear evidences prove its validity
and confirm its authenticity, that it does not need evidences to be proved as it has reached to the point of
tawatur, and even crossed that point, and all narrations about it is beneficial knowledge with the evidences
pointed out to it, so how is there still doubt when all people have agreed upon this) (3).
As the guiding Imams (pbut) have mentioned the return overall; and taking into consideration that they have
made it clear that the age the great details about the return will be revealed has not come yet, and its matter
is left to the Qaim (pbuh).

______________
1. haq al-yaqeen: vol 2 pg 35.
2. bihar al-anwar: vol 53 pg 122.
3. l-ayqath min al-haj’a bilburhan ‘ala al-raj’a: pg 56.

By Zarara he said: (I asked Abi Abdillah (pbuh) about these great matters concerning the return and its likes,
he said: these things that you are asking about, its time has not come yet..) (1).

So after the scholars knew of this, if they left aside their arguments about the details of the return they would
not have put themselves in what they put it in, and they would have left aside saying and making proposals
and interpreting the religion of Allah, which have lead some of them to wrongly depict a link between it and
the narrations of the Mahdies from the progeny of Imam Al-Mahdi (pbuh).

This, and also the narrations about the Mahdies are also mutawatir, and is found frequently in Shia sources
from most of the Imams of Ahlulbayt (pbut), and the Ansar of the Imam Al-Mahdi (pbuh) have extracted
many of them from their books, and it is found in the official website of this blessed call and everyone is
capable of reviewing it (2).

Sayed Ahmad Al-Hassan (pbuh) says: [.. there are many mutawatir narrations saying that there are 12
Mahdies from the progeny of Imam Al-Mahdi (pbuh) and they are the successors of Allah in His land, and
there are many narrations which also say that there is a return, so both beliefs are proven in many mutawatir
narrations, and a denier in one of them is either an ignorant who his mind is not helping him and has no
knowledge to collect and reconcile between the narrations in an acceptable and correct manner, or he is
stubborn and arrogant who wants to cover the sun with a sieve, or else what does denying a reality mean that
has been mentioned in countless narrations and has been mentioned by Shia scholars generation after
generation?! …].

This in reality is the stupidity of the scholars, even though it will surely happen after after the progeny of
Muhammad have concluded it a promise to their Shia: (these things that you are asking about, its time has
not come yet), and it was incumbent upon them to wait this promise and not delve into trying to clarify it
according to their own desires then they rule according to what contradicts it.

_____________
1. mukhtasar basa’ir al-darajat: pg 24.
2. from it(40 hadiths about the Mahdies from the progeny of the Qaim), (and the Mahdies in the hadiths of
Ahlulbayt), (and the Mahdi and the Mahdies in the Quran and Sunna), and (what comes after the 12 Imams),
and (the collection of proofs), and (the proofs to the truth of the successor Ahmad Al-Hassan), and (rulings
for the truth of the successor Ahmad Al-Hassan), and more.

Questions about the return that the Qaim has answered:

What is the return? And is it a world which has another test that humans go through? And what is the
evidence to prove that it is another world?

And what is the (al-kubar) that Al-Haq swt has pointed out in His book (Innaha la-i7da al-kubar)?

And also Allah has promised his messengers with victory in His book, where would their victory be and
they are all between killed and poisoned?

And what is the meaning of (al-2oula) that Allah swt has pointed out in His book towards the hereafter
(Huwa Allah la ilah illa howa laho al7amd fi al-2oula wal-a5ira wa lahu al-7ukm wa ilayhi torja3oun)?

And is there a link between the world of the return and the 3 darknesses mentioned in His book swt? And in
other words: what is the link between the world of the atoms and this world and the world of the return?

And it is clear that knowledge is the aim of nature, is there turn to achieve that in the world of the return?

Also: where will he return take place, the land has been mentioned in the narrations of the return, does it
mean this land that we live in now, or does it mean something else? This is how the material world was
mentioned.

And will all humans come back, or some of them, and who are they? Will they come back as tribes or
individuals, or both? And will only humans come back, or also jinn?

And we also read some of the claims of the Imams in proving the return by reviving the dead from the past
generations (as what happened from Imam Al-Rida (pbuh) with Al-Ma’mun the following was mentioned to
him), so how does he agree with this knowing that the nature of the return is another world other than this
physical world?

Also we find the progeny of Muhammad (pbut) explaining some verses of the Book as the rise of the Qaim
and the return at the same time, what does this mean?

Is there in the return a known day that Iblis (l.a) gets killed in as in this world in the known day he will get
killed by the hands of the Qaim (pbuh) in Masjid Al-Kufa?

How can a believer believe in both the return and the Mahdies as successors, when they both occur after the
Imam Al-Mahdi (pbuh)?

Also: It is mentioned by the progeny of Muhammad (pbut) that Ali (pbuh) is the beast of the earth in the
return, but the beast is also mentioned as being in the time of the Qaim, what does this mean?

It has been mentioned in narrations where the Prophet (pbuh) and the Prince of the Believers (pbuh) both
meet in the nation of divine justice in Kufa, and the narrations also mention Salman and Malik Al-Ashtar
and the companions of the cave and others as being the companions of the Qaim (pbuh), so is there another
return that the narrations speak of that occurs on this earth other than the return in another world?

And from the questions also: Is there in the return a time period as is the case in our world?

How will the return of the Prophets and Imams take place, is it in the same order as this world?

If Allah has written by His grace for a believer to come back in the return, will he come back to give victory
to the same successor of Allah he gave victory to in this world?

Do relations such as relativity and causality that we have today such as fatherhood, prophethood and marital
relations and its likes have a role and an effect in the return, if a person was the son of so-and-so will he for
example have the same case in the return?

And for example: it is narrated that the first one to return is Imam Al-Hussain (pbuh), does he return as the
son of the Prince of the Believers (pbuh) and the Prophet of Allah (pbuh) as his grandfather and such?

These questions and others, have been answered by Sayed Ahmad Al-Hassan in this blessed summary, of
what the great scholars have failed to answer and clarify, so I leave the honorable reader with the evidences
that he has clarified as he answers the questions related to the return and some of its details.

1) The return is a day from the days of Allah:

This is what Sayed Ahmad Al-Hassan (pbuh) has clarified, as he says in the interpretation of His swt saying:
((Indeed, the Fire is of the greatest [afflictions])) (Al-Mudathir 74:35)(1) the following:

[That is the minor judgement day. And the 3 major events of Allah are: The minor judgement day, the
return, and the major judgement day] (2).

He also says: [.. the days of Allah are close to Allah and to the successors of Allah, and it is far from the
non-believers (Al-Me’raj 7), and they are the day of the rise of the Qaim and the day of the return and the
major judgement day, and at that time the human will see and the people will see what is between the hands
of each human from justice or injustice when the truths are revealed to them, and they will see what they
could not see before, at that time the transgressors and wrongdoers will be in regret, and they will say: we
wish we have followed the successor of Allah and His proof upon his creation ..] (3).

And this is what has been mentioned by the progeny of Muhammad (pbut):

By Mathna Al-Hannat, by Ja’far bin Muhammad, by his father (pbut), he said: (The days of Allah the
Almighty are 3: the day the Qaim rises, the day of the return, and the major day of judgement) (4).

And from a question: Do the narrations benefit us in singling out the return as a world on its own?

He (pbuh) answered: [Yes, it is clear that they have described each event in a day i.e in a time period or a
different world, the day of the Qaim is known to be in the physical world that we live in and it is its essence,
and the day of judgement is known to be in the hereafter and in another world other than the physical, we are
left with the day of the return so it is with no doubt in another world or else it would not have been singled
out as a day i.e an independent time with respect to the physical world and the day of judgement, so it is not
one of them].

__________________________
1.Al-Mudathir:35.
2. Al-mutashabihat: vol 4 q. 144.
3.Jawab al-Munir: vol 2 q. 59.
4. Ma’ani al-akhbar lil-sheikh al-sadooq: pg 366.

Saying that the day of the return is another day after death and before the judgement day is what other
narrations have also confirmed, and this is an example to it:

By Muhammad bin Salam by Abi Ja’far (pbuh) in Allah's saying: ((They will say, "Our Lord, You made us
lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?"))
(Ghafir 40:11) (1), he said: (this is specifically for people in the return after death, and happens in the day of
judgement, away with the evildoers) (2).

By Hamad by Abi Abdillah (pbuh), he said: (What do the people say about this verse: ((And [warn of] the
Day when We will gather from every nation a company of those who deny Our signs, and they will be
[driven] in rows)) (Al-Naml 27:83), I said: they say it is the judgement day. He said: It is not as they say, it
is the return, will Allah gather on judgement day from every nation a group and leave out the rest?! As to the
verse of judgement day: ((And [warn of] the Day when We will remove the mountains and you will see the
earth prominent, and We will gather them and not leave behind from them anyone.)) (Al-Kahf 18:47) (4) …)
(5).
2) The return is another test:

After it has been clarified that the return is a day from the 3 days of Allah, then it is another world and
another test that is embarked by ones who were absolute and pure with faith or were absolute and pure with
disbelief.

By Mufaddal, by Abi Abdillah (pbuh) he says: ((And [warn of] the Day when We will gather from every
nation a company of those who deny Our signs, and they will be [driven] in rows)) (Al-Naml 27:83), he
said: (There is not one believer that was killed but that he will come back after death, and nobody will come
back except the ones that were absolute and pure with faith or were absolute and pure with disbelief) (6).

It is a world with its own specific rules:

________________________________
1. Ghafir:11.
2.Mukhtasar basa’ir al-darajat: pg 194-195.
3. AL-Naml:83.
4. Al-Kahf.
5. Mukhtasar basa’ir al-darajat: pg 41-42.
6. Tafsir al-qumi: vol 2 pg 131, bihar al-anwar: vol 53 pg 53.

Imam Sadiq (pbuh) said after he mentioned the death of Iblis by the hands of the Prophet of Allah (pbuh) in
the return: (..during that time Allah the Almighty will be worshipped and nothing will be worshipped along
with Him, and the Prince of the Believers (pbuh) will possess 44,000 years until a man from the Shia of Ali
(pbuh) will produce 1000 male children, and at that time will appear ‫ ناتماهدملا ناتنجلا‬at Masjid Kufa and
its surrounding with whatever Allah pleases) (1)

It is clear that giving birth to 1000 male children by one man with no female is a matter that cannot be part
of this physical world with the rules governing it (2). And also the time period that the narration mention
about the ruling of the successor of Allah in the return shows us once more that the return is another world
with its own specific rules, that are different from the rules of this world.

Sayed Ahmad Al-Hassan (pbuh) says: [The world of the return is another world other than the one we live
in, and this is clear from the narrations, for example: the narrations that show that it is a different world by
showing the contradicting descriptions of the world of the return with respect to this world such as people
will live for a long time or will have many children, and also the mentioning of the Quran about the return
and that it is a life after death, so what will be the case when people are seeing that others are coming out of
their graves in front of their eyes and in large numbers, where is the test and why do some people still
rebel?!].

And he also says: [I will draw your attention to an issue in the return, when the reasonable one becomes
acquainted with the narrations of the return and how the life in it will be, and how many children each
person will have...etc, he will judge that it is another world, the mind and reality do not accept that this
happen in the physical world with its limits, this understanding is unacceptable with the reasonable people
but what do we do with the people that hardly understand a word!!].

In clarifying the likes of this elementary and weak understanding of the narrations that is exercised by some
people that claim to have knowledge whether it is about the return or other beliefs, he (pbuh) says:

_________________________
1. mukhtasar basa’ir al-darajat: pg 27.
2. according to mind it is not impossible even if it is undoable ordinarily, and it is clear from the narration
that it pictures this event happening normally and naturally and not miraculously and extraordinarily, it
depicted a man from the Shia of Ali (pbuh), and it is clear that this thing does not fit into our physical world,
but it includes extraordinary miracles.

[For example we see such elementary understanding of the narrations in some peoples idea that the Dajjal is
a person, although the pace of his donkey is very huge and between the ears of the donkey is 40 or 70 arms
in some narrations, and although he has a mountain of food and a mountain of fire as mentioned in the
narrations, how is it that a donkey has his ear as long as 30 arms or between his ears is 40 arms?! And what
about the mountain of fire and the mountain of food?! Does the mind or the normal human being accept that
this narration is as it is and does not include symbolism or codes?!! With their naive interpretations they
make people live in imaginations and illusions that are far from reality.

For example: according to the understanding of these naive people to the narrations, the companions of the
Mahdi will be found missing from their beds and will all meet in Mecca just like that without any
introductions, as if it is a cartoon for little kids, just like that without ideological preparations, and without
the Mahdi arming them with knowledge, this way they are depicting to the people that in a night the
companions of the Mahdi will fly in the air and will find themselves in the Ka’ba with only the Mahdi and
with him is 313 they will find themselves in Mekka surrounded by 100,000 Wahabis.

This interpretation is closer to foolishness, and this way they are drugging the people and are preventing
them from giving victory to the Mahdi on the idea that he will appear with his 313 companions in Mekka
and they will be victorious, and you people wait for his appearance and his victory and do nothing!! Okay,
how will he be victorious over 100,000 Wahabis if they fought him in Mekka?! How will he take control
over Hijaz?! With only a few hundreds, or with compelling miracles? If the issue was an issue of miracles
and destroying people only then there is no need for the Mahdi and Allah swt himself will destroy the people
and be victorious over them with miracles and make them believe by force and the case is over!!

This naive understanding of the ideological issues whether it is linked to the Mahdi (pbuh) or the return,
shows the stupidity of whoever adopts these ideas and how little they understand, and this should be
clarified so that the people that hear them know their level of intellect and knowledge and not be fooled by
them].

And, perhaps there are symbolic narrations and they seem from their outer meaning that the return is part of
this physical world, and as an example: Sheikh al-Sadooq (r.a) narrates the questioning of Al-Ma’mun Al-
Abbasi to Imam Al-Rida (pbuh) in a long narration, it is said: (... and Al-Ma’mun said: O father of Al-
Hassan what do you say about the return? Al-Rida (pbuh) said: It is a truth and was present with the past
nations and the Quran spoke of it and the Prophet of Allah (pbuh) has said that this nation shall have all
what the past nations had the example of ‫ ةذقلاب ةذقلاو لعنلاب لعنلا‬..) (one).

And Sayed Ahmad Al-Hassan (pbuh) was asked about this narration: about which return is Imam Al-Rida
(pbuh) talking about here?

So he answered: [The return in general whether it was another world as we said, or if it wasn’t as the
violators are saying in the end it is a revival after death as you know, then therefore we can give it the
example of what happened of revival of some of the dead in the past; because it is an event approved by the
violators as saying it is the return.

Al-Ma’mun is a violator, therefore what can you use as proof against him? Isn’t it with what he approves of?
Al-Ma’mun is a violator of Al-Rida (pbuh) and therefore the Imam argues against him with what they
themselves say about the revival of some of the dead after their death in the past generations].

3) The return is the day Allah grants victory to His messengers

Sayed Ahmad Al-Hassan (pbuh) says in clarifying this:

[.. The messengers and successor (pbut) of Allah on His earth have conveyed His message and have warned
their people and what happened to them is what always happens from refuting them driving them away and
killing them, but Allah swt has promised victory to them and to their messages and to their aggrieved rights,
and this victory for them happens in 3 cases, and it is: the minor judgement day, the return, and the major
judgement day, or the 3 major divine events the first one being the minor judgement day and it is the rising
of the Qaim from the progeny of Muhammad and sending him to the people.

____________________
1. uyoon akhbar Al-Rida (pbuh): vol 1 pg 218.

Allah says: ((171 And Our word has already preceded for Our servants, the messengers, 172 [That] indeed,
they would be those given victory 173 And [that] indeed, Our soldiers will be those who overcome. 174 So, [O
Muhammad], leave them for a time. 175 And see [what will befall] them, for they are going to see. 176 Then
for Our punishment are they impatient? 177 But when it descends in their territory, then evil is the morning of
those who were warned.)) (Al-Safat 37:171-177).

And Allah says: ((And We had certainly given Moses the Scripture, but it came under disagreement. And if
not for a word that preceded from your Lord, it would have been judged between them. And indeed they are,
concerning the Qur'an, in disquieting doubt.)) (Hud 11:110).

((And if not for a word that preceded from your Lord, punishment would have been an obligation [due
immediately], and [if not for] a specified term [decreed].)) (Taha 20:129).

((And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that
preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the
Qur'an, in disquieting doubt.)) (Fusalat 41:45).

((He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you,
[O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and
not be divided therein. Difficult for those who associate others with Allah is that to which you invite them.
Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].)) (Al-Shura
42:13).

If you ponder on these verses it will show you with clarity that the victory of Allah to his messengers (pbut)
and to their divine methodologies that they have called to and it is the sovereignty of Allah is all postponed
until the Qaim rises, he is the word that has passed from your Lord and he is the leader of the victorious
army of Allah and which he is the (yawm al-fasl al-awal) i.e the minor judgement day. This is in short, if
you want more details you can ask and I will be in your service God-willing] (1).

And this is what the progeny of Muhammad (pbut) have clarified in their blessed narrations:

By Jamil bin Daraaja by Abi Abdillah (pbuh), he said: (I said to him the saying of Allah the Almighty:
((Indeed, We will support Our messengers and those who believe during the life of this world and on the
Day when the witnesses will stand -)) (Ghafir 40:51), he said: This by Allah is the return, did

_____________________
1. jawab al-moneer: vol 6 q. 531.
2. ghafir:51.

you not know that the many of the messengers of Allah were not given victory in this world and were killed,
and Imams were killed and not given victory, so this is in the return.

I said: ((41 And listen on the Day when the Caller will call out from a place that is near - 42 The Day they will
hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves].)) (Qaf 50:41-42), he
said: It is the return) (2).

4) In the return the higher knowledge will be achieved (the purpose of creation):

No doubt that the purpose of creation of humans and jinns is knowledge, and the question is: where will this
knowledge be achieved in a bigger and more complete picture? And if the return had a role in answering this
question, then where will the return be?

Allah says: ((And He is Allah ; there is no deity except Him. To Him is [due all] praise in the first [life] and
the Hereafter. And His is the [final] decision, and to Him you will be returned.)) (Al-Qasas 28:70) (3). Sayed
Ahmad Al-Hassan was asked about this verse, so he answered it and he clarified the answers of the above
questions, he said:

[In other words the real praise to Allah swt, is to praise Him in a more full and complete way according to
knowledge of a higher rank: (( I do not want from them any provision, nor do I want them to feed Me.)) (Al-
Thariyat 51:57), i.e to know Him, and this higher knowledge which represents the purpose of creation is
achieved in the first, and it is the first sky (the sky of the return), and before it is (the sky of the atoms), and
its beginning i.e (the beginning of the first) is in the appearance of Imam Al-Mahdi (pbuh), where the first
stage begins and where the introductions that will pave the way for the world of the return will begin.

(wa lahu al-7ukm): meaning the sovereignty of Allah by the rule of Imam Al-Mahdi (pbuh), and the
Mahdies (pbut) then the return, and the rule is for the Prophets and the Messengers and the Imams and
successors.

___________________
1.Qaf:41-42.
2.mukhtasar basa’ir al-darajat: pg 18-19.
3. Al-Qasas:70.

(wa ilayhi turja3un): to Allah swt in the return, in other words to repay the good-doers with their good, and
the evil-doers with their evil in the return (with absolute and pure faith and with absolute and pure evil) (1) as
was narrated by them (pbut), and let every evil-doer measure with his gauge, and let every good-doer
measure with hsi gauge, and Allah will avenge the Prophets and Messengers and Imams from the evil-doers
that were absolute and pure with disbelief.

((And we will surely let them taste the nearer punishment short of the greater punishment that perhaps they
will repent.)) (Al-Sajda 32:21), and we shall give them a taste of the minimum punishment (in the return).
As for the hereafter the praise in it is more complete and perfect and great; because it is a full unveiling of
the truths and each according to his degree (([It will be said], "You were certainly in unmindfulness of this,
and We have removed from you your cover, so your sight, this Day, is sharp.")) (Qaf 50:22).

((And We will have removed whatever is within their breasts of resentment, [while] flowing beneath them
are rivers. And they will say, "Praise to Allah , who has guided us to this; and we would never have been
guided if Allah had not guided us. Certainly the messengers of our Lord had come with the truth." And they
will be called, "This is Paradise, which you have been made to inherit for what you used to do.")) (Al-Araf
7:43), in other words lifting the (I) from their chests, and each one accordingly is given from the Mercy of
Allah according to his container, and he is given according to the weight that he created with good deeds] (2).

5) The return is in the first sky

Perhaps the ignorant one thinks that the first sky is a physical sky, or that it is the blue sky that is
surrounding us that we can see with our eyes, just as many interpreters of Shia and Sunni have thought that.

But the truth is that this is not the case, for it is an ideal sky and cannot be seen with the eye.

Sayed Ahmad Al-Hassan (pbuh) says in his clarification in the book (The righteous servant):

____________________________
1. mukhtasar basa’ir al-darajat: pg 24.
2. al-mutashabihat: vol 4 q 171.

[The first sky cannot be seen with the eye may Allah grant you success, the earthly sky is divided into a first
sky and a physical sky, in the first sky are the souls of people, and in the physical sky are the human
physical bodies that can be seen with the eye, this is a matter I have clarified in books before (1), and I have
also clarified it a lot to the Ansar.

The physical sky is these galaxies and planets and suns that can be seen, and it can also be called the land, in
other words the physical sky as a whole is called the land in some cases].

And it is another world which has no relation to time and space, he says (pbuh):

[..in reality it has nothing to do with location, it has no space and time, and it has nothing to do with either
space or time].

Even the words that we use in our world cannot describe it in detail, because it is another world, he says:

[The problem is that it is from another world so it cannot be described in full detail with these words that are
in reality from this world and are used to describe this world,......whereas these words cannot exactly
describe the other world no matter what; because it is not intended to describe it, it is not from it, but it is a
stranger to it] (2).

Also: Sayed Ahmad Al-Hassan (pbuh) clarified the first sky is among the 7 skies that have been mentioned
in the 6 days of the creation of the heavens and the earth, and clarified that the return happens in it, he said:

[...and we should take note that the first sky is the end of the physical sky, in other words, the physical sky
starts in this physical world, and ends at the beginning of the spiritual world of the Malakut, i.e its end is a
connection link, and its end or its connection link is the first sky, in the Ziyara Al-Jami’a: (..and the Proofs
of Allah on the people of the world and the hereafter and the first..) mafatih al-jinan: pg 620.

In the Quran: ((And He is Allah ; there is no deity except Him. To Him is [due all] praise in the first [life]
and the Hereafter. And His is the [final] decision, and to Him you will be returned.)) (Al-Qasas 28:70) and
Allah says: ((And you have already known the first creation, so will you not remember?)) (Al-Waqia 56:62).

___________________________
1.look at the example given: al-mutashabihat: vol 4 q 175, about the creation of the heavens and the earth.
2.the book of the righteous servant, one of the issues of the Ansar of Imam Al-Mahdi (pbuh).

And in the first are the 2 worlds: the atom and the return, and it has the souls, Allah swt did not look at the
physical world ever since He created it as the Prophet of Allah (pbuh) has said, that the focus of attention
starts at the end of the physical world, and it is the end of the physical sky, and this end is the first sky.

And Allah says: ((And We have created above you seven layered heavens, and never have We been of [Our]
creation unaware.)) (Al-Mu’minun 23:17). The 7 ways are: (the 7 skies) from the first sky to the seventh
sky, and the physical sky is not part of them; because it is not above us but we are in it, it surrounds us and it
is (under us and above us and from every direction of the earth), ((And they urge you to hasten the
punishment. And if not for [the decree of] a specified term, punishment would have reached them. But it
will surely come to them suddenly while they perceive not.)) (Al-Ankabut 29:53), and it will be clear for
you with what is to come as to why i have cited this verse in this situation.

And this means that if the skies were counted in this way they become 8, and not 7, but the physical world
was not counted; because it is a part of the earthly sky with what is in it from the first sky and the physical
sky, if the first sky or the physical sky was mentioned it is included with it; because it is part of it or it
belongs to it.

And the physical sky is sometimes counted with the (earth), and sometimes counted as the (earthly sky);
because it is the visual aspect of it. And in the physical sky is the land, rather all the 7 lands are there, and
the seventh one (hell), just as heaven is in the second sky, as for the first one there is the (earthly heaven)
and it is Adam’s heaven; because the first as I have clarified it is part of the earthly sky, and it is its Malakut.

By Ali bin Ibrahim by his father, by Ahmad bin Muhammad Abi Nasr, by Al-Hussain bin Maysar, he said: I
asked Abi Abdillah (pbuh) about Adam’s (pbuh) heaven, he said: (it is a heaven from the heavens of this
world the sun and moon rise in it and if it was one of the other heavens he would have never been cast out of
it) Al-Kafi: vol 3 pg 247.

(wa zayanna al-sama2 al-dunya bimasabee7 wa 7ifzan): the lanterns are the Prophets and Messengers and
successors (pbut) they preserve the ones that follow them from the whispers of the devils and by giving them
knowledge and divine manners that they teach to people. And their appearance in the physical sky in bright
planets and suns, how great is the darkness in the sky, and how little are the stars compared to the darkness,
just as in the earth how little are the Prophets, and how much are the ones that disobey them and fight them
and turn away from them and did not give victory to them. The Prophets, Messengers, successors and their
followers are a few, as few as (the stars in the physical sky).

In the end the great astral movement (I mean the arc of descension), and the start of his ascension to the
other side, this physical world will start to transform into hell and will start to rage, so whoever has chosen
the ornaments of the world their punishment is their return to what they chose, and they disobeyed Allah for
it, or say their stay in it; because the raging hell will be due to their works and deeds and their evil.

And now the purpose of this previous verse is clear to you: ((They urge you to hasten the punishment. And
indeed, Hell will be encompassing of the disbelievers)) (Al-Ankabut 29:54).

And at the beginning of the ascension (the arc of descension) the (world of the return) will start, and it is
another world and another test for whoever was pure with faith or was pure with disbelief, and the word of
the return starts with the end of the rule of the 12th Mahdi (pbuh), and he is the Qaim that Al-Hussain (pbuh)
will meet …] (1).

And Sayed Ahmad Al-Hassan (pbuh) also says:

[I hope you pay attention to the fact that the return happens in the earthly sky; because the earthly sky is cut
into the physical sky and the first sky, and the return happens in the first sky, and I have mentioned this
observation for you to take note; because some of the ignorant ones probably think that the earthly sky is
only this physical sky where as the physical sky is just a part of the earthly sky as i have clarified previously
in the books may Allah grant you success, also some of them probably think that the first sky is the physical
sky whereas it differs from it even though they are linked in forming the earthly sky].

If this is clear, then we can understand the meaning of “earthly” that is the return in the following narrations:

By Imam Al-Sadiq (pbuh): (The first one who the earth will split for and he comes back to the physical
world is Al-Hussain bin Ali (pbut), and the return is not a general one, but it is a special one, nobody comes
back except whom was absolute and pure with faith, or absolute and pure with disbelief) (1).

The earth here is not the physical world or its sky, but it is the first sky, and it is clear now as to why it has
been called earth.

6) The earth that the return shall take place in

And further on what came previously, another question was asked and its answer will help us clarify the
next subject, we will come to know of it after we post the following narrationss:

By Al-Walid bin Sabih by Abi Abdillah (pbuh), he said: (I entered upon him one day so he handed over to
me clothes and said: O Walid return it to its folded state, so I worked between his hands, so Abi Abdillah
(pbuh) said: May Allah have mercy on Al-Mualla bin Khanis, so I thought that he was resembling me
working between his hands to Al-Mualla bin Khanis working between his hands. Then he said to me: Woe
to this world woe to this world, this world is an abode of tribulation that Allah has empowered his enemies
on his successors in, and after it is an abode that is not like that. So I said: may I be your ransom where is
that abode? He said: It is here, and he pointed with his hand to the earth) (2).

And of course this abode it the return, for that Sayed Ahmad Al-Hassan (pbuh) was asked, what did Imam
Ja’far Sadiq’s (pbuh) pointing to the earth mean?

So he answered: [Yes, may Allah grant you success and keep you firm. For the earth has manifestations in
each earthly sky which is extended to the first sky that the return will be in, the return is also on earth even if
it was in a different manifestation other than this physical world that we live in].

_______________________
1. mukhtasar basair al-darajat: pg 24.
2. mukhtasar basair al-darajat pg 49.

7) The return is one of the worlds of the arc of descension [note: waw = the arabic letter ‫)و‬

Sayed Ahmad Al-Hassan (pbuh) was asked about the 3 darknesses in Allah's saying: ((Indeed, the hours of
the night are more effective for concurrence [of heart and tongue] and more suitable for words.)) (Al-
Muzamil 73:6). And it is clear from his answer what is the arc of ascencion and descension in the humans
movements from beginning till end.

He said: [It is: The darkness of the atom, the darkness of the world, the darkness of the return, and these are
the worlds of the arc of descension. And the worlds of the arc of ascension are the 3 bright lights which are:
(before non-existence, non-existence, and returning to existence). And these are the 3 ranks of Muhammad
(pbuh) before the opening of the veil, after opening of the veil, and after the returning of the veil. He was
going between existence in the divine state where nothing remains except Allah the One the Conqueror, and
between his own existence of the (I) and personality. These are 6 stages in the arcs of ascension and
descension like all existence, and the manifestation of light in darkness and the appearance of light beings in
the darkness, and it is (waw of descension and waw of ascension) which point to 6 days or 6 ranks.

(6) waw of ascension.

(‫ )و‬waw of ascension.

The circle at the head of the waw points to the confusion on the arc of ascension and it is a confusion in the
light; due to the inability of knowing the complete light that has no darkness in it, which is Allah swt and the
inability to know Him fully and completely, so the ranks of the arc of ascension are: before the opening,
after the opening and in non-existence, and thirdly it is the return to the (I) and the personality after the non-
existence. As for the confusion in the darkness; because it is of the lowest ranks it is not realized and nothing
can be achieved from it, but it is a darkness and a non-existence with no fate from existence except its
tendency to exist, and this is the truth about the physical, it is a darkness and a non-existence that nothing
can be achieved from it, and nothing can be known from it, if it wasn’t for the Malakut image in it that
reveals it. So the ranks of the arc of descension are: world of the atoms, then the descension to the darkness
of the physical, then the ascension to the rise of the Qaim until the return occurs, and it is 3 ranks, and here
is a picture of the arc of descension and ascension:

And by combining and merging them together obtain all the existences from beginning till end, and it is
Muhammad (pbuh).

Pay attention to his saying (pbuh).

And this is the name of the Honorable Messenger of Allah (pbuh) after the merging of both the arcs of
ascension and descension:
And all thanks to Allah Lord of the worlds.

8) The return is a world that individuals will return to

In the world of the return, do the entrusted nations come back or individual people? And will the return be
for humans and jinns? And who are the people that will return?

Sayed Ahmad Al-Hassan (pbuh) said the following in clarifying the answer:

[The return is related to both humans and jinns and it is not related to nations, but to individual people, the
ones who were pure with faith will return and the ones that were pure with disbelief will return, in other
words the ones that will have their test repeated in the return are the Imams of justice and especially their
followers, and the Imams of injustice and especially their followers, and I have explained the return and its
issues in detail in more than one place, you can review (1).

As for the verses that point out to the return of some individuals from nations are a lot, from it: ((Indeed, [O
Muhammad], He who imposed upon you the Qur'an will take you back to a place of return. Say, "My Lord
is most knowing of who brings guidance and who is in clear error.")) (Al-Qasas 28:85), this is for the return
of the Messenger of Allah Muhammad and his progeny (pbut) they are the people of the Quran.

And Allah says:((And [warn of] the Day when We will gather from every nation a company of those who
deny Our signs, and they will be [driven] in rows)) (Al-Naml 27:83), this verse is about the return of the
Imams of misguidance and especially their followers] (2).

9) The return is a world with no time in it:

By Abi Abdillah (pbuh) he was asked about the day that Allah mentions its measure in the Quran that it has
a day that has a measure of 50,000 years, so he said: (It is the return of the Messenger of Allah (pbuh) and
his rule in the return will be 50,000 years long, and the rule of the Prince of the Believers (pbuh) in the
return is 44,000 years long) (3).

__________________________________
1. review al-mutashabihat: vol 3 q (145), and vol 4 q (171), and (175), and others places.
2. al-jawab: vol 3 q (235).
3. mukhtasar basa’ir al-darajat: pg 49.

And in the light of this narration and its likes, Sayed Ahmad Al-Hassan (pbuh) was asked: Is there in the
world of the return a time period as is the case in this world?

He answered: [There is no time period as there is in our physical life, but there are in the world of the return
events and the passing from now to then according to what suits its world, and for that you realize in the
narrations that I have mentioned, the day that was used to represent the event of the ascension of the angels
and the spirit is the same as the day used to show the time period in the return (( The angels and the Spirit
will ascend to Him during a Day the extent of which is fifty thousand years.)) (Al-Me’raj 70:4)].

10) Believing in the return and in the Mahdies (pbut):

The confusion has finally increased with some scholars who are claiming that the Mahdies that have been
mentioned in the Will of the Messenger of Allah (pbuh) at the night of his death are themselves the 12
Imams, this is what some of them say. Others see that the Mahdies are successors and proofs, but their
existence and role occurs only in the return. And the third saying has prevented its claimants from finding a
way to bring together both the narrations of the Mahdies and the return, they claim that there is a
contradiction between the 2 and have submitted to the narrations of the return.

And to the likes of such claims, Sayed Ahmad Al-Hassan (pbuh) has answered, saying:

[In general may Allah grant you success, there are many mutawatir narrations that say there are 12 Mahdies
from the sons of the Qaim (pbuh) and they are successors of Allah on earth, and there are also many
narrations that say there is a return, therefore both beliefs are firmly grounded with many mutawatir
narrations, and the one who denies either one of them is either an ignorant whom his mind is not benefiting
him and does not have the ability to collect and find a suitable understanding between the narrations with a
clear and correct picture, or he is stubborn and arrogant and wants to cover the sun with a sieve, otherwise
what is the meaning if denying a truth that is found in many narrations and Shia scholars have made mention
of it generation after generation?!

As to the ones who ignorantly say: the Mahdies are only in the return, then he is ignorant and going astray;
because the return is for the people who lived in this physical world before it, and since the return is for
whom were pure and absolute with faith then the Mahdies should be from the ones that were pure and
absolute with faith in this physical world before the return.

Therefore, for the ones who say that they are in the return, then he has specified for them a very special and
important role in this physical world, and thus it is returned to him for when he proved their return as proofs
of Allah upon His creation he himself has also proved their role in the physical world as proofs of Allah, so
where was their role as proofs of Allah in the physical world isn’t it after the 12 Imams?!

As for the one who is persistent with idiocy and claims: the Mahdies are themselves the Imams, I think this
does not deserve a reply, the narrations are clear that the Mahdies are from the sons of the Qaim that is from
the progeny of Al-Hussain and from the sons of Ali and Fatima so how can they themselves be the Imams
that the narrations have spoken about that they are from the sons of Al-Hussain (pbuh), so is Al-Hassan or
Ali from the progeny of Al-Hussain?! So how can they be the Imams and the narrations said that they are
from the progeny of Imam Al-Mahdi (pbuh), are Ali and Al-Hasan and Al-Hussain and the Imams from the
progeny of Imam Al-Mahdi?!

The truth is, these claims just prove the idiocy of their claimants.

This is in addition to the fact that the narrations mention the Mahdies with clarity and showed their time
period which is after the Imams (pbut) and did not mention that they are in the return, and there is not one
narration that says they are in the return only, so where did they come up with these idiotic lies that makes
whomever listens to their sayings know that Allah has taken away their minds and will thank Allah for the
favor of the mind that Allah has given him].

He also says: [..know also: that the Mahdies are the signs of the hour and its appointed time, with the last
one the physical world ends, and the world of the return begins then the day of judgement: ((They ask you,
[O Muhammad], about the new moons. Say, "They are measurements of time for the people and for Hajj."
And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And
enter houses from their doors. And fear Allah that you may succeed.)) (Al-Baqara 2:189)...] (1).

_____________________
1. al-mutashabihat: vol 4 q (180).

11) For the return is a known day just like for this world

Whoever reads the declarations of some of the important events in the narrations will find that one time it
points to this physical world, and another time to the world of the return, just like the case of the death of
Iblis (l.a) the deceiver of the nations.

It is stated that his killer in the known day is the Qaim (pbuh) in Masjid Kufa:

By Wahb bin Jamei’ Mawla Ishaq bin Omar, he said: I asked Abi Abdillah (pbuh) about the saying of Iblis:
((36 He said,"My Lord, then reprieve me until the Day they are resurrected." 37 [Allah] said, "So indeed, you
are of those reprieved 38 Until the Day of the time well-known.")) (al-Hijr 15:36-38), Wahb said to him:
May I be your ransom which day is this? He said: (O Wahb do you think it is the day that Allah sends the
people in? Allah gave him time until the day of the sending of our Qaim, when Allah sends our Qaim he will
be in Masjid Kufa, and he will kneel between his hands on his knees and say: woe to me from this day, and
he will take his head and strike his neck, and that is the day of the known time) (2).

And it is narrated that his killer is the Prophet of Allah (pbuh) in the known day also:

By Abdulkarim bin Amro Al-Khath’ami, he said: I heard Abi Abdillah (pbuh) say: (Iblis has said:(anthirni
ila yawm yub3athun), and Allah refused that, he said: (fa2innaka minal muntharin * ila yam al-waqt al-
ma3lum), so when it is the day of the known time Iblis (l.a) will appear in all of his associates since Allah
created Adam up to the day of the known time, and it is the last return that the Prince of the Believers (pbuh)
returns in.

So I said: And it is returns? He said: Yes it is returns and returns, there is not one Imam from any age except
that the good and evil will fight with him in his time until Allah will give victory to the believers over the
non-believers, and if it was the day of the known time the Prince of the Believers (pbuh) will return with his
companions and Iblis will come with his companions, and their appointed time will be on a land from the
lands of the Euphrates which is given the name Al-Rawha and it is close to your Kufa, and they will fight a
battle which has never been fought before since Allah the Almighty created the worlds, and it is as if I am
looking at the companions of the Prince of the believers (pbuh) which have retreated 100 feet to the back,
and it is as if I am looking at them and some of their feet have fallen into the Euphrates, and at that time
Allah the Almighty (fi thulalin min al-ghamaam wa al-mala2ika wa qodiya al-amr) will bring back the
Messenger of Allah (pbuh) with a spear of light in his hands, and when Iblis looks at it he will fall back
retreating turning back on his heels, so his companions will say to him: where are you going while you are
victorious? He will say: (ai ara ma la tarun inni akhaf Allah rab al3alameen), so the Prophet (pbuh) will
follow him and will strike him with a strike between his shoulders and then he will be destroyed him and all
his followers, and at that time Allah the Almighty will be worshipped and nothing will be associated with
Him, and the Prince of the Believers (pbuh) shall rule for 44,000 years until a man from the followers of Ali
(pbuh) shall give birth to 1,000 male children, and at that time the 2 ‫ ناتماهدملا‬gardens shall appear at Masjid
Al-Kufa and around it with whatever Allah wills) (1).

And it is what Sayed Ahmad Al-Hassan has showed of its symbolism in his honorable books and his
answers in them:
In clarifying the verse of the clouds in the narration, he says:

[Allah says: ((Do they await but that Allah should come to them in covers of clouds and the angels [as well]
and the matter is [then] decided? And to Allah [all] matters are returned.)) (Al-Baqara 2:210), and the one
who comes with a light from the clouds is Muhammad (pbuh) (Allah in creation) in the return and in his
hands is a spear of light and he will kill Iblis (l.a), Allah is higher than coming and going and leaving or
moving and it is of the descriptions of the creation...] (2), then he mentions the following narration from Al-
Khath’ami.

Then Sayed Ahmad Al-Hassan (pbuh) was asked: In more than one blessed verse we see that the guiding
Imams (pbut) interpret the verse in this world or in the world of the return, what is the wisdom of this??

He said: [The day of the known time is the day the Qaim rises and in that day Iblis will be killed as was
mentioned that the Qaim will kill him in Masjid Kufa, but since the return is a repeating of the test some of
the creations from whom were pure and absolute with faith and pure with disbelief, the deceiver of the
nations Iblis (l.a) is returned with them; because he is of the ones that were pure with disbelief and because
he is part of the divine test, so therefore in the return there is also another day of a known time, or say a
repetition of the real day of the known time - in reality - that was in the physical life.

___________________________
1. mukhtasar basa’ir al-darajat: pg 27.
2. book of monotheism: pg 41, one of the published books of the Ansar of Imam Al-Mahdi (pbuh)

The name the return points to itself may Allah grant you success, it is a return i.e a repetition, people that
were dead will come back, a finished test will be repeated, days that have passed will be repeated........., and
if Iblis was given till the day of the known time during the rise of the Qaim as in the narrations and the
matter is over on that day, and the Qaim kills Iblis on that day then the return occurs and Iblis returns
considering he is of the ones that were pure with disbelief, will he then be left until the day of judgement as
he asked for?! Or the day of the known time will be repeated for him in the world of the return according to
what suits the world of the return and the one that kills him in the return is the Messenger of Allah (pbuh) as
in the narrations?!].

And he also says: [The first death: during the appearance of the Qaim (pbuh), and the minor judgement day
in this world, where the Waim will kill him in Masjid Al-Kufa after the appearance of truth, and will deliver
him to the abyss of hell. And the second death: in the return (in the first) that starts after the rule of the 12th
Mahdi ends as Al-Hussain (pbuh) will come back to him, and Ali bin Abi Taleb (pbuh) and all whom were
pure and absolute with faith and all whom were pure and absolute with disbelief, and Iblis (l.a) will come
back also because he is among the ones whom were pure and absolute with disbelief and the Messenger of
Allah (pbuh) wll kill him as in the second narration] (1).

12) The return is two returns:

The first one is a return by similarity and correspondence, and it is the one that is at the rise of the Qaim
(pbuh). And the second one happens with the soul and a body that suits it, and it is the one that we are
talking about in this summary as a world and another day of the great days of Allah, and it has been made
clear that it happens in the first sky.

The ignorance of the scholars in this important reality has been a reason for their lack of understanding of
the return and the appearance of their claims that are completely far away from the truth which part of it has
been presented.

_________________________
1. al-mutashabihat: vol 4 q (177)
Sayed Ahmad Al-Hassan (pbuh) says in clarifying the two returns: [..the return is 2 returns: a return in the
rise of the Qaim by correspondence, and the return in the world of the return “the first” (1) with the souls and
with the bodies that suit them that is the world after Allah makes them forget their states and their first and
second tests] (2).

And he says also in clarifying this:

[..As for what was narrated of the companions of the cave that will rise with the Qaim (pbuh) are some of
the loyal ones from the companions of the Messenger of Allah (pbuh), and the companions of the Prince of
the Believers Ali (pbuh) just like Malik Al-Ashtar, it is not meant they themselves, but what is meant from
these narrations is their likes from the companions of the Qaim (pbuh), in other words there is a man from
the companions of the Qaim (pbuh) that is like Malik Al-Ashtar in bravery, sophistication, leadership and
intensity in the essence of Allah and in obeying Allah and in his generous manners and many other
descriptions that Malik Al-Ashtar had, and for that the Imams describe him as being Malik Al-Ashtar.

And for that we are not far from the eloquence, seriousness and sovereignty of AHlulbayt (pbut), as the poet
Al-Hussaini describes the going down of Ali Al-Akbar to the battlefield he says: Muhammad (pbuh) has
come down to the battlefield; because of the intense similarity of Ali Al-Akbars manners to the manners of
the Messenger of Allah Muhammad (pbuh), even though the companions of the Imams that were pure and
sincere with truth will come back and return in the world of the return after the 12 Mahdies, and in another
time period and it is the period of the last Qaim from the progeny of Muhammad (pbut) that Al-Hussain bin
Ali (pbut) will come back to, and this is the last Mahdi or the last Qaim nobody will come after him and he
will have no children] (3).

And this part also clarifies the return by correspondence, it is stated in the book (al-muhkamat ‘ala ahakiyat
al-wasi Ahmad Al-Hassan), one of the published books of the Ansar of Imam Al-Mahdi (pbuh):

_________________________
1. pointing to His saying swt: ( ((And He is Allah ; there is no deity except Him. To Him is [due all] praise
in the first [life] and the Hereafter. And His is the [final] decision, and to Him you will be returned.)) Al-
Qasas 28:70, Sayed Ahmad Al-Hassan’s (pbuh) clarification was presented that the “first” is the return.
2. with the righteous servant, one of the books published by the Ansar of Imam Al-mahdi (pbuh)
3. al-mutashabihat: vol 2 q (72).

[...as for the return by correspondence, it is the one that occurs in the days of the Qaim (pbuh) and his great
divine call, and these are some narrations that confirm this:

By Abi Marwan he said: I asked Abi Abdillah (pbuh) about the saying of Allah the Almighty: (inna allathi
farada 3alayka al-Quran laradduka ila mi3aad), he said: so he said to me: (No by Allah the world will not
end and will not expire until the Messenger of Allah (pbuh) and Ali (pbuh) meet in Al-Thawiya, so they will
meet and they will build a mosque in Al-Thawiya which has 12,000 doors, meaning is is located in Al-Kufa)
(1)
.

It is a mosque that the Qaim (pbuh) will build in his days, as the people say to him: (..the mosque does not
fit us, so he will say: My return to you will be frequent, so he will come out to Al-Ghari and he will build a
mosque which has 1000 doors that fits people) which is mentioned in the narration of Imam Al-Baqir (pbuh)
(2)
. And then we see that what is meant by "the Messenger of Allah and Ali" in the previous narration is:
their correspondents, whereas their coming is similar to the coming of the Prophet and Ali (pbut).

And we also see the return by correspondence in the time of the Qaim in the saying of Imam Al-Sadiq
(pbuh): (The Qaim will bring out 27 men from the upper part of Al-Kufa, 25 from the people of Musa that
used to guide with truth and were just, and 7 from the companions of the cave and Yausha bin Nun, and
Salman and Aba Dajana Al-Ansari and Al-Muqdad and Malik Al-Ashtar, they will be between his hands as
supporters and commanders) (3).
In other words, he will have supporters who are similar and correspond to the ones mentioned, not that they
will themselves come.

And to be more certain of these 2 days (the day the Qaim rises and the day of the return), you can review the
above narration (4) that clarified that the Prophet (pbuh) is the one that kills Iblis (l.a) with a spear of light in
the known day, and if you didn't know that other narrations say that it is the Qaim (pbuh) that kills him in
Masjid Al-Kufa, you will know then that it is the Prophet (pbuh) who kills Iblis in the known day in the
world of the return,

__________________________
1. bihar al-anwar: vol 53 pg 113-114.
2. bihar al-anwar: vol 2 pg 331.
3. al-irshad lil-mufid: vol 2 pg 386.
4. i.e the previous narration of Abdulkarim Al-Khuthma’i.

and that the Qaim (pbuh) is the one that kills Iblis in this world in Masjid Al-Kufa when his truth rises, and
it is the day of the return in accordance, as we explained] End.

So we now know now of the existence of 2 men in the age of the blessed appearance, one of them
corresponding to the Messenger of Allah (pbuh) and the other corresponding to the Prince of the Believers
(pbuh), so will the people find successors of Allah in the Prophet's (pbuh) will other than Imam Al-Mahdi
Muhammad bin Al-Hassan and his son and successor the first Mahdi (Ahmad) the first believer in him and
the close one.

13) The beast of the earth in the world of the return and in this world

Allah says: ((And when the word befalls them, We will bring forth for them a creature from the earth
speaking to them, [saying] that the people were, of Our verses, not certain [in faith].)) (Al-Naml 27:82) (1).

And Sayed Ahmad Al-Hassan (pbuh) was asked about the meaning of this verse, so he answered:

[..a man said to Abi Abdillah (pbuh): I heard that the general public read this verse as such: (tukallimahom)
i.e tajra7ahum, so he said (pbuh): (May Allah speak to them in the hell fire it did not come down except to
speak to them with words) (2).

And by Al-Rida (pbuh) in Allah's saying: (akhrajna lahum dabba min al-ard tokallimahom), he (pbuh) said:
(Ali pbuh) (3).

So the beast in this verse is a human, and there are narrations that show that it is Ali bin Abi Taleb (pbuh),
and this is in the return, Ali (pbuh) is the beast of the earth that speaks to the people in the return, and will
differentiate the believer from the non-believer in the signs of Allah swt. And before the return is the rise of
the Qaim (pbuh), also there is a (beast that speaks to the people) (1) and shows to them the weakness of their
faith in the true signs of Allah in the Malakut skies, and it is the true visions and kashf while awake, and to
show them that the people that along the progress of humanity on this earth most of them do not believe in
the Malakut revelations of Allah and do not believe in visions, and the kashf in the Malakut skies, because
they have limited their sight to this world, and to the material, and it is a source of information to them that
they have abandoned, ((That is their sum of knowledge. Indeed, your Lord is most knowing of who strays
from His way, and He is most knowing of who is guided.)) (Al-Najm 53:30)] (2).
As for the beast of the earth that comes out in the age of the blessed appearance there are many narrations
about it, this is an example:

By Imam Al-Sadiq (pbuh) in a long narration: (.. then the beast of the earth will appear between the rukn and
maqam and it will write on the face of the believers “believer”, and on the face of the disbelievers
“disbeliever”, then the sufyani will appear and will march with his army to Iraq.. and he will destroy Al-
Zawra and he will leave it in flames, and will destroy Al-Kufa and Al-Madina..then he will go out to Al-
Bayda’...and the earth will swallow him..) (3).

By Ali bin Ibrahim bin Mihzyar, by Imam Al-Mahdi (pbuh): (.. so I said: O Master, when will this happen?
He said: If the way to the Ka’ba was prevented from you, and the sun and the moon come together, and the
planets and stars revolved around them, I said: when will this be O son of the Messenger of Allah? He said
to me: In the year such-and-such the beast of the earth will rise between the Safa and Marwa and with it is
the Staff of Moses and the Seal of Solomon and it will drive the people to their place of gathering...) (4).

It is very clear that this divine beast is a man that emerges before Imam Al-Mahdi (pbuh), and before the
appearance of the Sufyani, and it is clear that the example of Ali (pbuh) and the one that corresponds him in
the age of appearance is the successor of Imam Al-Mahdi and his messenger and his Yamani peace and
blessings of Allah upon him and his purified fathers and sons.

_______________________
1. Mr. Ahmad Hattab clarified the saying of this matter in the book (tale’ al-mashriq wa dabatul ard),
review.
2. al-mutashabihat: vol 4 q (145)
3. the return - al-istirabadi: pg 100.
4. bisharat al-islam: pg 236.

And for this Sayed Ahmad Al-Hassan (pbuh) says: [... Some narrations express the Qaim as Ali bin Abi
Taleb or the beast of the earth, and it is a common rank between the Qaim and between Ali bin Abi Taleb]
(1)
.

Why did the first Mahdi become similar to his grandfather the prince of the Believers (pbuh), and some of
his ranks are given to him as we came to know of the rank (beast of the earth)?

Sayed Ahmad Al-Hassan (pbuh) clarifies this in his book (the righteous servant) as such:

[By Abaya Al-Asadi, he said: (I heard the Prince of the Believers (pbuh) as he was ‫ ىكنشم‬- this how its
written in the source, and it is said: perhaps it meant leaning - while I was next to him say: i shall build in
Egypt a platform, and I shall destroy Dimashk stone by stone, and I shall bring out the Jews and Christians
from all the Arab countries and I shall drive the Arabs with this staff, he said: so I said to him: O Prince of
the Believers as if you are saying you will come back to life after you die? He said: How far is this O Abaya
you misunderstood, a man from me will do it) (2). The Prince of the Believers (pbuh) ascribes this act to
himself even though the one directly performing the action is a man from his progeny, so what is the
meaning of this?

And in this I have asked him (pbuh), so I said: It is mentioned in many narrations that an Imam ascribes an
act to himself even though he means another Imam from his progeny as was mentioned in “the speaker to
Moses” and, “a man from my progeny will do it”, so is it right to ascribe an act to himself only because a
man from his progeny will do it, or is there another matter? And is it linked to the fact that their lights are
united in the seventh sky?

He (pbuh) answered me: May Allah grant you success, in his physical world yes he is from him; because he
is from his progeny, and in the seventh sky he is from him; because he is excluded from him, and he is part
of his truth] (3).

________________________
1. jawab al-muneer: vol 6 q (529).
2. bihar al-anwar: vol 53 pg 59-60.
3. the book of the righteous servant, a book published by the ansar of Imam Al-Mahdi (pbuh).

14) The return of the successors of Allah and their followers

These are some of the narrations concerning the return of the progeny of Muhammad (pbut):

By Jaber bin Yazid by Abi Abdillah (pbuh), he said: (For Ali (pbuh) is a return in the earth with his son Al-
Hussain (pbut) he accepts his banner until he avenges him from Umaya and Muawiya and the progeny of
Muawiya and whoever fought with him, then Allah sends to them supporters on this day 30,000 people from
Al-Kufa and 70,000 from the rest of the people and he shall meet them in Siffin just like the first time until
he kills them all and not even an informer is left from them, then Allah the Almighty will raise them and will
give them of the worst punishments along with pharaoh and the people of pharaoh. And then another return
will take place with the Messenger of Allah (pbuh) until he becomes the successor on earth and the Imams
(pbut) will be his workers until Allah is worshiped publicly, Allah’s worship becomes public in the earth as
He was worshiped in secret before. Then he said: Yes by Allah and twice as much as this, then he pointed
with his hand as to the doubling, Allah will give his Prophet (pbuh) the rule over all the people of the earth
ever since the earth was created until the day it perishes when He appoints the time for it in his book as he
said: (wa yozhiraho 3ala aldeen kollih wa law kariha almoshrikun) (1).

By Jaber by Abi Ja’far (pbuh) he said: (Al-Hussain bin Ali (pbut) said to his companions before he was
killed: The Prophet of Allah (pbuh) said to me O my son, you will be driven to iraq and it is a land that
Prophets and successors have met in and it is a land called Amura, and you will be killed there you and a
group of your companions that do not give in to the pain of the iron and he cited: ((Allah said, "O fire, be
coolness and safety upon Abraham.")) (Al-Anbiya 21:69) (2), the war will be cold and peaceful to you and to
them, be happy for by Allah if they killed us we shall return to our Prophet (pbuh) then I shall dwell as long
as Allah pleases and I will be the first whom the earth shall split from so i leave in a way that is similar to
the leaving of the Prince of the Believers (pbuh) and the rise of our Qaim (pbuh) and the life of the
Messenger (pbuh), then he shall come down on a group from in sky from Allah the Almighty that has never
come down to the earth and Gabriel, Michael, Israfil, and an army of the angels shall descend and
Muhammad and Ali and me and my brother and all whom Allah has bestowed upon a burden all shall
descend on horses made of light that nobody has ever ridden before, then Muhammad (pbuh) shall shake his
brigade and shall send it to our Qaim (pbuh) with his sword. And then we will stay after that for as long as
Allah pleases, then Allah shall bring out from Masjid Al-Kufa a well of oil and a well of milk and a well of
water, then the Prince of the Believers (pbuh) shall hand over to me the sword of the Messenger of Allah
(pbuh) and will send me to the east and to the west and I will not pass upon an enemy of Allah except that I
will shed his blood and I will not leave an idol except that I burn it...) (1).

About this narration and its likes, Sayed Ahmad Al-Hassan (pbuh) was asked:

How will the return of the Imams (pbut) be? And will they return in one part of history?

And is their return in the same order that they (pbut) are in on earth concerning father and son, for example:
It is narrated that the first to return is Imam Al-Hussain (pbuh) will he return in the description of the son of
Imam Ali (pbuh) and that his grandfather is the messenger of Allah (pbuh), and such??

And such the question is about the returned creatures in regards to father and son and rank and wives and
companions and the likes??
So he answered: [The return is another world which is different from this physical world, therefore its details
are different from this world, as for the father and son and current social relations it is from the requirements
of this world.

May Allah grant you success, the return is another test for the ones who were pure with faith and pure with
disbelief, there would not be any meaning to the return if it wasn’t a test, but there will be no wisdom behind
it if it wasn’t a test, and I have clarified earlier ‫ ةيلع‬it being another test, and therefore the world of the
return is another world that Allah will make the ones who enter it forget their past states; so that everyone
enters the test justly and be given the same chance to win or lose.

And if the case was like that, then what names are you asking for may Allah grant you success? They in
reality will forget their past state and that they were tested before, just as Allah made the people in the
physical world forget their past state in the atom world and their previous test in the atom world: ((60 We
have decreed death among you, and We are not to be outdone 61 In that We will change your likenesses and
produce you in that [form] which you do not know. 62 And you have already known the first creation, so will
you not remember?)) (Al-Waqia 56:60-62)

____________________
1
. mukhtasar basa’ir al-darajat: pg 37.

Pay attention to His saying swt: ((61 In that We will change your likenesses and produce you in that [form]
which you do not know. 62 And you have already known the first creation, so will you not remember?)) (Al-
Waqia:61-62). Pay attention that Allah swt is saying: ((61 In that We will change your likenesses and
produce you in that [form] which you do not know.)) (Al-Waqia:61), and this is the return as the one who
enters that world will forget his past states and enter into a new world he does not know, and if you want an
example to this future event there is a past event and it is the atom world, and you were all in it and you
knew it and Allah tested you in it, but you are now completely unaware of it and cannot remember it why is
that ?! ((62 And you have already known the first creation, so will you not remember?)) (Al-Waqia:62)

The answer: Because Allah made you unable to remember when He veiled you with your bodies, and this is
the case for everyone; because Allah is just, and if this wasn’t the case for everyone even for the successors
of Allah on earth, so where is the preference of Allah to the successors when they win the test because Allah
did not make them forget?! Yes, it is possible for a human to know his past state after he passes the test and
becomes pure and knows, but he cannot come to know of his past state without work and without passing
the test; because if he came to know of it at first then that means his test is canceled and this is unjust;
because he has been given an advantage over the rest from the start without any work, and it is in violation
to wisdom; because he entered into a test so how can the test be canceled?!

May Allah keep you firm on knowing the truth always know that, for every world is a test and it is a must
that everyone enter it equal in their ability of facing the test; so that Allah’s justice can be accomplished, the
people for example all have it in their nature to know Allah, and they are all unaware of their past state that
they have reached and they do not know their state that they will reach in this world, and for that the ones
who win the race like Muhammad and the progeny of Muhammad (pbut) are given preference, and who
loses like Yazid and Muawiya and their likes deserve punishment, and if this was not the case then
preference would not have been given to Muhammad (pbuh), and Yazid (l.a) would not have deserved
punishment; because the test - in short- is unjust].

And another question: Does the Imam from the progeny of Muhammad (pbut) return only once in the world
of the return, or can he return more than once as what happened in this world with some of the progeny of
Muhammad (pbut)?

He answered: [The matter is to Allah swt].

And also Fayd bin Abi Shayba, said: (I heard Aba Abdillah (pbuh) say and recite this verse: ((wa itha a5atha
Allah mithaq al-nabiyin)) the verse, so he said: They shall believe in the Messenger of Allah (pbuh) and they
shall give victory to the Prince of the Believers (pbuh). He said: Yes, and Allah is from ‫ ندل‬Adam (pbuh)
‫ ارج ملهف‬Allah will not send out a Prophet or a Messenger except that He returns them all to the world until
they all fight between the hands of Ali bin Abi Taleb the Prince of the Believers (pbuh). (1).

And Sayed Ahmad Al-Hassan (pbuh) was asked about this: Will the Prophets come back in the same order
as they did in this world? And what does it mean that they will fight between the hands of Ali (pbuh)? Are
they all together in one stage for example?

So he answered: [Fighting between the hands of Ali (pbuh) is fighting between the hands of truth that Ali
came with, and between the hands of the infallible sons of Ali (pbuh) that represent him and represent him
methods, and therefore there is no objection that the Prophets come at different times in the return, and there
is no objection that some of them might come at the time of one of the successors from the progeny of
Muhammad (pbut)].

He was also asked: Will the supporters of the successors of Allah return to give victory to the same
successor of Allah they gave victory to in this world, or can they give victory to another successor in the
return?

He said: [It is a different test, and its organizing and the arrangement of the ones returning in it is in the
hands of Allah swt, it is possible that a person return with the same successor, and it is possible he comes
back with a different successor].

_______________________
1. mukhtasar basa’ir al-darajat: pg 26.

15) There are still questions about the return

What has been presented was of the answers of Imam Ahmad Al-Hassan (pbuh) to many great questions
about the return, and none other than him would have known about it after we saw the ignorance of the
scholars in their attempt to clarify the return as well as the details associated to it.

And certainly there are still many questions,which their answers are vague to the muslims, as for the
questions that were presented in this summary nobody could have answered it except the Yamani from the
progeny of Muhammad, the same goes to the questions that are expected to be asked whether it was about
the return or any other great thing that has baffled the minds of men.

And I say to the people: After it has been proven to you of the knowledge of Sayed Ahmad Al-Hassan in the
great matters from the sayings of the Progeny of Muhammad (pbut), and it has been proven to you his
independence of what is between your hands from what your scholars have understood, rather it appears that
they need him and not the other way around, is this not enough proof for you to believe in his divine
message that he calls you to, and for you to know that he is the successor of his father Al-Mahdi and his
messenger to the people, and that he is the awaited Qaim and the promised Yamani!! Ponder on it may Allah
guide you.

All thanks to Allah Lord of the worlds, peace and blessings be upon Muhammad and the family of
Muhammad the blessed and purified Imams and Mahdies.