Where Did Imam Al-Mahdi Go?

The occultation of Imam Al-Mahdi Mohammed ibn Al-Hasan Al-Askari constitutes a great enigma that no one who claims to be Shia has ever been able to truly understand—ranging from the simple common folk and the scholars of the Hawza to the grand Ayatollahs. All are completely incapable of explaining to people, with boldness and confidence, the true reality of the occultation and what actually happened to the Imam during it.

Ninety percent of Muslims—those who follow the Sunni school or what is known as mainstream Islam—deny the very existence of Imam Al-Mahdi Mohammed ibn Al-Hasan Al-Askari. They do not await him. Rather, they mock those they call the Rafidah (followers of the Shia school) by ridiculing the Imam’s mother and by claiming that he has been hiding in fear in a “Sirdab” (a protected area where the Twelfth Imam was hidden) until today.

Everyone is ignorant of the true reality of the Imam’s occultation, and of his appearance as well. None of the senior religious authorities and major sheikhs—whether Sunni, Shia, Alawite, or from any other sect that claims attachment to Imam Al-Mahdi and to be awaiting him—possesses the ability or the knowledge to clarify the truth of the Imam’s occultation, nor how he is to be recognized if and when he appears, nor how he appears.

In this article you will find facts being presented to the world for the first time about Imam Al-Mahdi Mohammed ibn Al-Hasan Al-Askari, about Jesus the Messiah, and indeed about Ahmed Al-Hassan, the promised Yamani—truths we learned from Aba Al-Sadiq Abdullah Hashem, the door of Imam Al-Mahdi and his Messenger. I will present them as they are, boldly and without hesitation. Hearts may be shaken, but sincere lovers, with patience and tranquility upon their pure hearts, will accept this difficult matter.

No one denies that the appearance of Imam Al-Mahdi is not a passing event that can be understood superficially. Rather, it is a profound divine secret that has extended across centuries, whose features are scattered in the words of the Prophets and the Messengers, the secrets of the Ahlul-Bayt, and the speech of the infallibles in general. Divine truths were not presented to the followers of the awaited Imam, nor to people, complete and all at once; rather, they came gradually, veiled in symbol and parable, as a mercy to minds that could not bear the full light at that time. But now we have reached this era—the era of the Mahdi who rises with the truth and unveils what was concealed—testing hearts whose sincerity is measured by how much of this truth and unveiling they can bear.

Jesus, son of Mary, was previously a practical example in reality of the divine tradition, or divine pattern, of occultation and appearance. Yet he spoke in intimations, parables, and symbols, not in explicit and direct, shocking speech. He knew that if the truth is unveiled, minds might be unable to bear it, or might bear it and then deny it out of fear or fanaticism. Therefore, he said that he had many things he wished to say, but that no one would be able to bear them at that time.

The same applies to the image of the Twelfth Imam, especially the one that became entrenched in the consciousness of the followers: that he was born, then went into occultation, then appeared, then went into occultation again—exactly like Jesus. The commonly circulated narrative conceals a vast temporal gap: lost years, years that were not recorded and not transmitted to the general public.

The crucifixion incident in the story of Christ, despite the differing outward portrayals of it, was not his end but the beginning of a phase of concealment. In that phase, his presence moved from the public sphere to secrecy, and from the masses to a select circle. The texts mention that he appeared afterward—by making himself known—only to his disciples, not to the general public, not to his opponents, and not to the religious authority that demanded signs. He walked among people, yet no one was able to perceive him except the select few. He appeared to those who had been prepared to understand the secret, to bear it, and to complete the message he had begun.

The same pattern is repeated with Imam Al-Mahdi, for there is nothing new under the sun. The tradition of occultation is one, even if times and names differ. The lost years of Jesus correspond to the centuries of occultation in the matter of the Mahdi. The special instruction after the crucifixion corresponds to a hidden preparation of the companions and chosen ones of the Mahdi during the time of occultation. And the symbolic speech of Jesus corresponds to a discourse that none understands or accepts except one who has the readiness to listen.

The Prophet Mohammed indicated: “I am the closest of people to Jesus son of Mary,” then he likened the matter of Imam Al-Mahdi to the matter of Jesus, saying that he has “an occultation like the occultation of Joseph, and a return like the return of Jesus son of Mary.” Just as the absence of Joseph from the scene provoked great turmoil and many questions, so too does the occultation of Imam Al-Mahdi. And just as the mission of Jesus was an earthquake within the Children of Israel, so too will be the appearance of Imam Al-Mahdi, which will not be an event upon which everyone easily agrees.

Jesus came from within the Children of Israel and argued with them using their own scriptures, yet the first to deny him were those closest to him. Thus, they split into two groups: a group that clung to tradition and ritual and rejected the truth because it shattered the familiar image of religion, and a group that believed in Jesus, then over time transformed into an independent entity that emerged from the womb of Judaism and spread throughout the world under the name Christianity, until it became a global religion.

This is not a unique incident, but another divine tradition that is repeated. Just as Christianity emerged from within the Jewish community and not from outside it, so too the religion of the Mahdi is not born from a vacuum, nor imposed from without; rather, it emerges from the heart of the nations of religions and sects themselves—especially the nation of Mohammed—from within tribulation and disagreement.

Muslims will divide just as those before them divided, not on the basis of apparent belief and disbelief, but on a deeper basis: acceptance of the new guidance or clinging to what is familiar. One group sees in Imam Al-Mahdi a reconnection with divine guidance, while another sees him as a threat to its heritage, its authority, and its interpretations. From this division emerges a people who believe in the Mahdi with a practical and sincere faith, from whom a new doctrinal entity is formed—one not attributed to a people or a land, but to the truth alone. At that point, just as Christianity transcended the boundaries of the Children of Israel and became a global religion, the religion of the Mahdi becomes a global religion—defined neither by ethnic belonging nor by inherited religion, but by the Ahmadi Religion of Peace and Light.

How Was the Birth of Imam Al-Mahdi and His Childhood?

Whenever God wills to bring forth a savior into the world, awe precedes his birth and mysteries surround him. Such was the story of Jesus son of Mary, and thus the same divine pattern was repeated with Imam Al-Mahdi.

In the time of Jesus, there was a tyrannical king, Herod, who feared the promised savior and pursued him even before his birth, seeking to kill him and extinguish his light. For this reason, the birth of Jesus was secret, surrounded by danger, yet it was also immersed in signs. Heavenly glad tidings preceded it. Angels descended announcing his coming. Signs appeared in the sky, and an unfamiliar star shone forth, whose light guided three kings from distant lands, bearing gifts, seeking blessing, and witnessing the face of the blessed child.

Jesus was not an ordinary child. He spoke in the cradle, and extraordinary signs appeared upon him from an early age. He would fashion from clay the form of a bird by God’s permission, and he was a cause of blessing in some places and punishment in others. Light was manifest upon him from the very first moment, as though he were born already bearing his message.

Likewise was the birth of the Twelfth Imam, Mohammed ibn Al-Hasan Al-Askari, where the scene is repeated in a striking manner. From the time of Prophet Mohammed and the Imams, they spoke of this awaited newborn, gave glad tidings of his coming, and described him as the savior who would fill the earth with equity and justice as it had been filled with oppression and tyranny.

Just as Mary was given glad tidings, so too was the mother of Imam Al-Mahdi, Lady Maleeka, or Narjis. Angels came to her and informed her of what would occur and of what she must do. At the moment of birth, she was not alone. Pure spirits and sacred figures were present, such as Lady Khadijah, Lady Mary, and Lady Asiya, who manifested around her, assisting her and bearing witness to the great event.

As soon as Imam Al-Mahdi was born, light shone forth from him, and his very presence was a miracle in itself. His father, Imam Al-Hasan Al-Askari, bore witness to this birth and regarded it as a great sign among the signs of God. Despite his young age, he was found prostrating upon the earth with his forehead, in an image that expressed early perfection—just as Jesus was described in his childhood.

What is the Occultation?

Many details of the life of Jesus son of Mary, especially periods of his childhood and early youth, were concealed. Likewise, details of the life of the Twelfth Imam during his early years and youth were concealed. We possess no clear reports about those stages, neither concerning Jesus nor concerning Imam Al-Mahdi. What we know with certainty is that both entered a phase of occultation at an early age, when their lives became threatened. The parents of Jesus were forced to take him to Egypt, so he disappeared from Jerusalem and from his people, living for a time in concealment out of fear of the tyranny of Herod. The same matter was repeated with Imam Al-Mahdi, as the Abbasid state was watching him closely and seeking to kill him. Thus, he entered occultation at around the age of five, in the city of Surrā Man Ra’ā, today Samarra, and disappeared from sight, his affair remaining a divine secret whose true reality is known only to God and His trustees.

After Jesus completed his childhood, he returned to appear publicly and began proclaiming his message, until the incident of the crucifixion occurred, which led him into a phase of concealment and an occultation deeper than that of his childhood. His presence then became directed and hidden from the general public, appearing only to the select. Here a central verse emerges in understanding the occultation of Jesus, in the noble verse:

“When God said: O Jesus, I am causing you to die and raising you to Me.” - The Holy Qur'an 3:55

The Qur’anic verse here did not use the word “mawt” nor “Qatl” but rather used the word “wafāt.” In Arabic, the words “wafat,” “mawt” and “qatl” although they resemble death but they have different meanings. “Mawt” means dying. “Qatl” means being killed. “Wafat” is passing away. So the term “wafat,” in its true sense, indicates passage and transition.

This understanding is almost shared between Muslims and Christians, even if the details differ. Christians see that Jesus conquered death, while Muslims see that he was not crucified at all, but was preserved and raised. In both cases, what occurred is not understood as the end of Jesus, but as a transition from an apparent presence to a veiled existence—alive, and that he will return. Is there among Christian or Muslim readers and seekers of truth anyone who denies this?! Before entering this concealment or this occultation, he appointed his vicegerent, Simon Peter, and the task of conveying the message passed to him and to the other disciples. This is an extremely important point.

The same matter applies to the case of Imam Al-Mahdi. Imam Al-Mahdi Mohammed ibn Al-Hasan had a door named Mohammed ibn Nusayr, and then the sending of Messengers by the Imam continued until our time in which he sent his vicegerent, the Yamani Imam Ahmed Al-Hassan. Imam Ahmed Al-Hassan appeared in Iraq in 1999 and then went into occultation in 2007 after being subjected to assassination attempts—exactly like what Jesus faced in his time—through cooperation between the Shia religious authority, the Iraqi security forces, and the American forces, a cooperation that closely resembles the cooperation that occurred between the Jewish Pharisees and the Roman occupation at the time of Jesus. Imam Ahmed Al-Hassan did not leave the scene without preparation, training, appointment, and dispatching of his vicegerent, the Qaim of the family of Mohammed, Abdullah Hashem Aba Al-Sadiq.

Aba Al-Sadiq appeared on Friday, January 23rd 2015, from Cairo “Al-Qahirah”, the capital of Egypt. Thus the prophecy of Imam Al-Sadiq was fulfilled:

“Whoever guarantees for me the death of Abdullah, I guarantee for him the Qaim.” - Asr-Al-Zuhur (Age of Appearance), Al-Shaikh Ali Al-Korani, p. 261

This establishes the proof and nullifies the excuses of everyone who does not accept Imam Ahmed Al-Hassan and Aba Al-Sadiq today.

Now allow me to present to you one of the most difficult matters. Just as “wafāt” or death approached Jesus, the “wafat” or death approached Imam Al-Mahdi Mohammed ibn Al-Hasan, and it approached Imam Ahmed Al-Hassan. We mention here that the approach of death “wafāt” does not mean “mawt” “dying.” Rather, it means their entry into a phase of concealment during which what is mentioned in the Holy Qur’an as “raising” takes place—while the obligation and the practical execution of the Will of Prophet Mohammed, safeguarding from misguidance, continue through the Second Mahdi, the Qaim Abdullah Hashem Aba Al-Sadiq: the living, apparent Mahdi who directly confronts the people at large, with the aid of the other disciples of Imam Al-Mahdi from among the Mahdis, and with support from his companions and followers.

Occultation, in its essence, is not a departure that cuts off connection, but a transformation in which connection is guaranteed and continuous. Direct communication with people transforms into communication through intermediaries, and from physical presence to spiritual presence. Jesus expressed this meaning when he said to his disciples that his departure was a condition for the coming of the Comforter:

“Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” - The Holy Bible, Book of John, 16:7

That is, occultation opens the door to a deeper presence. The same pattern applies to the case of the Mahdi: his occultation is a condition for the coming of the Yamani, and the occultation of the Yamani is a condition for the coming of the Qaim.

What Happens to the Imam During the Occultation?

Jesus, the Twelfth Imam Mohammed ibn Al-Hasan, and Imam Ahmed Al-Hassan all underwent a great spiritual transformative experience after offering immense sacrifices. What occurred to them was a spiritual resurrection. They disappeared from sight as ordinary human beings, yet they attained spiritual ranks crowned with immense spiritual powers that transcend the abilities of ordinary humans. Or it may be said that they entered a state of “divinity.” Before hearts tremble, let the concept be clarified.

When a human being reaches this state of divinity, by his spirit and his very existence he encompasses all things. He becomes God’s vicegerent, meaning One that God delegated to administering the affairs of creation, managing matters, and acting on His behalf in sending Messengers, completing divine messages, and realizing the divine will. More precisely, he becomes the divine will itself. We see this realized in the lives of a very small number of individuals throughout history who were titled “the Spirit of God,” “the Holy Spirit,” or “the Spirit of Truth,” and they are Mohammed and the Family of Mohammed, along with Jesus.

This may be attained by individuals who possess this divine distinction from birth, such as Imam Al-Mahdi Mohammed ibn Al-Hasan Al-Askari and Jesus. Yet it is also possible for a person to strive and exert sincere effort so that ascent to the highest degrees and ranks becomes attainable. Imam Ahmed Al-Hassan in our time is the best example. It is like an open race for all toward closeness to God. But in the end, none reaches these degrees and ranks except one who has reached the end of the spiritual journey.

Aba Al-Sadiq spoke with Imam Ahmed Al-Hassan about this final station. The Imam clarified that it is the supreme stage in which a person annihilates completely and relinquishes everything. He passes through a sacred journey of sincere sacrifices to draw near to God. He goes through stages that include relinquishing wealth and possessions, relinquishing loved ones such as children, spouses, family, and all who are dear, and relinquishing all that is destined of plans, promises, privileges, and possibilities—until reaching the relinquishment of material existence and the offering of the soul itself.

The Prophet Abraham did this when he prepared to offer his son as a sacrifice. Jesus the Messiah did this when he surrendered his soul willingly, saying:

“No one takes it from me, but I lay it down of myself.” The Holy Bible, Book of John, 10:18

Prophet Mohammed did this when he relinquished all that God had destined for him of authority and divine plans. God had promised the prophet to make his religion prevail over all religion and granted him an authority greater than that of Solomon. God, Exalted is He, said:

“And whatever the Messenger has given you - take; and what he has forbidden you-refrain from.” - The Holy Qur'an, 59:7

He relinquished all of that for the sake of the Highest Companion. Imam Al-Hussein did this when he offered an unparalleled sacrifice in every sense, after he was truthful in his words to God: “Take until You are satisfied.” Upon the same pattern, Imam Al-Mahdi did this, offering himself and his soul for his vicegerents. And upon his footsteps, Imam Ahmed Al-Hassan did the same for Aba Al-Sadiq, offering him everything after preparing, educating and empowering him.

Just as Jesus was raised and ascended, so too did this occur with Imam Al-Mahdi. He began a new stage of existence as a spiritual being encompassing all things and crowned with divine powers that surpass the powers of the angels. God chose him, trusted him, granted him His own self, and gave him all divine authorities, powers, and dominion to undertake the affairs of creation.

Where Does Imam Al-Mahdi Reside?

Imam Al-Mahdi is now present in the Realm of Truth, or the World of Forms—the very place to which Jesus was raised. He has vanished from human sight and resides in the Presence of God. Just as Jesus was raised to become a new mode of existence as a divine being (not the Absolute God), likewise the Twelfth Imam became a divine being dwelling in a higher realm (but not the Absolute God). The Imam came to possess a cosmic form, supported by a cosmic power. He became the head of this universe, all-knowing of everything, present in every time and every place.

This world—the World of Truth, Forms—is a higher realm belonging to Mohammed and the Family of Mohammed, and it includes the Prophets and Messengers. It is an ideal realm preserved from corruption, wherein Prophets and vicegerents can live without threat or killing, and from which they may enter this material world whenever they will, in order to complete specific missions at their appointed times.

This matter unveils a secret in the Will of the Prophet Mohammed that he dictated to Imam Ali ibn Abi Talib when he said: “There will be after me twelve Imams, and after them twelve Mahdis.” The Imams and the first three Mahdis mentioned by name are not merely names, but real, cosmic forms—whose souls manifested to encompass the entire universe and to represent the divine will.

How Does Imam Al-Mahdi Appear in the Material World?

To understand the matter of appearance, we do as we did to understand the matter of occultation: we return to what happened with Jesus. Jesus appeared after the crucifixion to his close disciples in different forms. They did not recognize him at first, and this is clear and evident in many places in the Holy Bible. He appeared to Mary Magdalene in the form of the gardener, and she did not recognize him until he called her by her name, Mary. He appeared to the disciples in the form of a fisherman, and in the form of a stranger walking along the road. He would appear to them in these various forms, and his disciples needed some time to realize that it was truly him. Everyone knows that the disciples were people who had lived with Jesus—so what then of Imam Al-Mahdi if he appears to people who never knew him at all and never knew his physical appearance? The answer lies in the fact that the same pattern is repeated with the Imam, by the testimony of the Shi‘a themselves. The Shi‘a believe that the Twelfth Imam appeared repeatedly, appearing in different forms and shapes, and that they recognized through these various forms and appearances that they belonged to Imam Al-Mahdi.

After the crucifixion, the role of Jesus changed. Before the crucifixion, he was the “one sent,” dependent upon the Father and the Holy Spirit. But after his appearance to the disciples following the crucifixion, he became the “sender.” He became the one in charge of the affair, the sender of Messengers, able to grant them divine powers and portions of the Holy Spirit, which the disciples received fully. It is mentioned in places in the Holy Bible that, after this granting, which took place through the secret appearances of Jesus to them in different forms and appearances, they were able to cast out demons, perform miracles, and heal the sick, to the extent that even their shadow would heal. Through them, Jesus continued his role, even though from behind veils: guiding and directing those he sent, while they carried out his will. The same matter is repeated with Imam Al-Mahdi. The Imam administers the world today from behind the Mahdis in the same manner—specifically through Aba Al-Sadiq, the Qaim, the Mahdi, who is his face in this time.

When the Prophet Mohammed was asked about the disciples of Jesus, he said of them that they were the elite and that their faith was free of doubt. Yet the supreme example of the disciples of Jesus, in his view, were the twelve Imams from his household, from the progeny of Ali and Fatimah, and after them particularly the progeny of Al-Hussain. The twelve Imams whom he appointed and sent after his death, “wafat.” The Imams are, in reality, Messengers from the Prophet Mohammed, just as the disciples were Messengers of Jesus after his being raised and ascended. The Imams are proofs over the people, supported by the Holy Spirit, and they possess capacities and authorities that surpass ordinary humans. They are infallible with an intrinsic infallibility from birth, and obedience to them is obligatory. They are the intercessors, the trustees over the prayers and supplications of the believers, the guides of people to the truth, and those who take them by the hand upward on the ladder of monotheism.

The same pattern that occurred between Jesus and his disciples, and between Prophet Mohammed and his disciples, is repeated with Imam Al-Mahdi Mohammed ibn Al-Hasan and his disciples, the twelve Mahdis, who were also appointed in the Will of Prophet Mohammed. The Twelfth Imam appears secretly to these Mahdis, teaches them, reforms them, and guides them, then sends them in stages—Imam Ahmed Al-Hassan and then Aba Al-Sadiq Abdullah Hashem—and subjects the material world to his will through them.

From what has preceded, we form an understanding that the nature of Imam Al-Mahdi today and his existence surpass human perception. He is akin to a divine mode of existence. He is able to appear in multiple forms according to people’s expectations. He may manifest physically in the form of a human, or in any other symbolic forms. This may be difficult, but the reader and researcher into deep matters—such as angels, for example—will find that they sometimes appear in different forms: in the forms of humans, animals, or even cosmic phenomena. If the Imam’s capacity surpasses that of creatures such as angels, as mentioned earlier, would he not have the ability to take on different forms, whether human or non-human?

In the narrations concerning the great angel Gabriel, it is stated that he “descends in the form of a white bird” and gives allegiance to the Imam to be among his supporters. Who is greater in manifestation and power—Gabriel or the Imam? Imam Al-Mahdi is the commander of the angels and the proof over them, capable of manifesting in any form and in everything. His existence is too exalted to be confined to a mere human appearance; rather, he is present everywhere with his cosmic attributes, and he has manifestations as he wills.

How Did Imam Al-Mahdi Appear to Imam Ahmed Al-Hassan?

As indicated earlier, the Mahdi appears to the Mahdis, guiding and teaching them, then sending them to the people as Messengers from him. This is what occurred with Imam Ahmed Al-Hassan. The Twelfth Imam appeared to him in a dream and informed him to meet him at a specific mosque and shrine. Imam Ahmed Al-Hassan awoke from his sleep, and his test was like the test of Abraham: to believe in the vision and act upon it in reality. Indeed, he believed the vision, went to the appointed time and place, and found Imam Al-Mahdi there. Thus, the first physical meeting between him and the Imam took place. Thereafter, the meetings between them continued. In these meetings, the Imam informed him that he was one of his twelve Mahdis mentioned in the Will of the Prophet. He began to teach him, refine him, and discipline him until he became ready to be sent to undertake his duty as the Yamani in the year 1999.

The first mission he was sent on was to the Hawza in Najaf Al-Ashraf, to the religious scholars. There, he was the first to argue before them that he was the Ahmed mentioned in the Will of the Prophet Mohammed. He made known to them and to the world the Law of Knowing the Hujjah/Proof, called them—and called all people—to disbelieve in tyranny, to affirm the supremacy of God and divine appointment, and to submit and obey the Imam of the time. Imam Al-Mahdi sent Imam Ahmed Al-Hassan to pave the way for the Qaim. You may refer to the speech of Imam Ahmed Al-Hassan and listen to his divine voice as he narrates the Story of the Meeting with Imam Al-Mahdi.

Thus, Imam Mohammed ibn Al-Hasan Al-Askari did not appear to Imam Ahmed Al-Hassan only in a human form; rather, he also appeared to him in visions. And he is from the Ahlul-Bayt, concerning whom Satan can never take on their likeness. Therefore, their appearance in visions is true, just as their appearance in reality is true.

Accordingly, the Imam manifests in multiple ways, according to what God prepares people to understand. The chosen ones are tested by actual belief in these manifestations, by what occurs within them, and by the duties required of them therein—and by possessing sufficient resolve to carry them out in reality. Such was the test of the Prophets, Messengers, and Imams in the past, and likewise the test is repeated with the Mahdis among them—the Yamani and the Qaim—and it is also repeated, at a certain time and stage, with the companions of the Qaim.

How did Imam Al-Mahdi Appear to the Twelve Men?

The twelve men are the people of the greatest fortune, for they met Imam Al-Mahdi on the Day of the Sacred Appearance, Friday, January 23rd 2015. They were the best of forty men who had been on a great and secret spiritual journey with their teacher, Imam Ahmed Al-Hassan, for a year and a half. They were a group of believers from all over the world who loved Imam Ahmed Al-Hassan and truly believed in him. For them, he was the fortified cave to which they fled, escaping from this dark and harsh world—just as the Companions of the Cave did previously when they sought refuge in the cave, leaving everything behind them, and underwent that unique experience with their dog in the cave.

The true, inner meaning of drawing near to the cave is drawing near spiritually to the Imam. When a believer approaches him to this degree of closeness, the Imam grants him a special “kunya”, composed of the word “Aba” followed by a title, such as “Al-Sadiq.” Entering the cave symbolizes the believer’s attainment of a certain degree of annihilation of the self, and the opening of a gap in the veil of the Imam—just as a gap was opened for Mohammed in the veil of God during the Night Journey and Ascension.

The forty men would meet Imam Ahmed Al-Hassan every night for a year and a half. Yet no one noticed the absence of the forty from their homes. Their daily lives continued normally: in the morning they would return to their jobs, their studies, and their families. Then the process would repeat every night, as if they were entering a special world in which they met Imam Ahmed Al-Hassan and lived with him an exceptional experience. Then their memories would be erased every morning so that they could continue their daily lives without any disturbance. Thus, together with the Imam, they underwent intensive training and strict spiritual tests at night, testing their faith and strengthening their resolve and readiness to carry out their duties should the Imam send them to the people.

After they learned of the matter of the death of the ruler of the Hijaz, Abdullah ibn Abd Al-Aziz, as mentioned in the glad tidings of Prophet Mohammed, where he said:

“There shall rule Hijaz a man whose name is the name of an animal, if you look at him from afar you will think that he is cross-eyed but if you come close to him his eyes seem normal, he will be succeeded by a brother named Abdullah, woe to our Shia from him (he repeated this thrice), give me glad tidings of his death and I shall give you glad tidings of the appearance of the Hujjah (Imam Mahdi).” - 250 Signs until the Appearance of Imam Mahdi, Muhammad Ali Tabatabai, Sign No. 88, p. 136

After this, the Imam gathered them, and they chose from among themselves the best of them. They chose twelve men for that great historical meeting with the Imam Al-Mahdi.

The twelve men set out under the leadership of Imam Ahmed Al-Hassan to the place where Imam Al-Mahdi was present. Their hearts trembled with excitement and longing, and their bodies shook with awe, like a tree shaking on a stormy winter day. When they met the Imam, a long conversation took place between them that lasted more than two and a half hours, during which he informed them of unseen events that would occur in the world, with the finest details, down to the day and the hour.

After this meeting, the appearance of Imam Al-Mahdi was announced, and the Black Banner upon which was written “Allegiance is to God” was raised. There is that narration which links the appearance of the Proof of God in the glad tidings of Prophet Mohammed with the appearance of the Qaim. It is the narration of Imam Al-Sadiq in which he said:

“Whoever guarantees for me the death of Abdullah, I guarantee for him the Qaim.” - Asr-Al-Zuhur (Age of Appearance), Al-Shaikh Ali Al-Korani, p. 261

There is another narration from Imam Al-Sadiq in which he said:

“He appears in the image of a successful youth at the age of 32.” - Kitab Al-Ghayba (Book of Occultation), Al-Numani, Vol. 1, p. 193

That young man who appeared and who was of that age was the Egyptian Abdullah Hashem Aba Al-Sadiq. This young man was the face that Imam Mohammed ibn Al-Hasan chose to appear through on that sacred day. People still think, to this day, that he is an ordinary young man, completely unaware of his spiritual reality.

The Imam sent this young man—the disciple of Imam Al-Mahdi—to lead the movement of the sacred rise and to establish for Imam Al-Mahdi a Divine Just State with the knowledge and wisdom of Mohammed and the Family of Mohammed, under the direct supervision as Imam Al-Mahdi and the Yamani, Imam Ahmed Al-Hassan. And we, as the supporters of the Mahdi, testify with our blood that he is indeed doing so, achieving real and remarkable results with steady and rapid steps.

Will Imam Mohammed ibn Al-Hasan Appear Publicly in the Form People Expect?

Imam Al-Mahdi, Mohammed ibn Al-Hasan Al-Askari, as described by Imam Ahmed Al-Hassan to Aba Al-Sadiq, is Light. Because he is Light, he manifests in various forms for people according to what their capacities can bear and comprehend. Aba Al-Sadiq asked Imam Ahmed Al-Hassan about the form or appearance in which Imam Al-Mahdi would appear to people in this era—the moment when the Imam reveals himself openly before the whole world.

He clarified that Imam Al-Mahdi will descend from the world he resides in—the World of Truth—from which he has descended many times before, and he will appear to people in the form they expect of Imam Al-Mahdi. He will appear as an Arab man of handsome appearance, with green eyes, brown hair, a brown beard and mustache, wearing the garments they expect him to wear. This is because when the Light and these divine attributes manifest in the human world to influence us or communicate with us, they must take a form meaningful to us, in accordance with our perception and capacity to comprehend. The form that people expect of the Imam is not necessarily his full true essence. It is the form through which he appears to them so that people can interact with him and understand his presence. Thus, Imam Al-Mahdi becomes a bridge between the World of Truth and the human world, between divinity and material existence, between cosmic capacities and the human sphere.

What is Required of Us to Properly Respond to These Weighty Realities?

The reality of the occultation and appearance of Imam Al-Mahdi may seem difficult to believe and may disturb the heart, but this does not invalidate it. It follows a pattern no one can deny, one that occurred in the past and was repeated multiple times with previous Prophets and Messengers. To deny these meanings of occultation and appearance is to deny those Messengers and the signs mentioned about them in various places in the Qur’an. These were great Prophets whom we love and revere. God established these recurring patterns with the Prophets and Messengers to serve as a proof for people regarding their occurrence with Imam Al-Mahdi and his deputies.

The essence of faith is to believe in what is difficult to believe, and to trust in God in what one has not seen with one’s eyes. When the Bible narrates the event of the Transfiguration and the Ascension of Christ, Christians believed even though they did not see. When the Prophet Mohammed experienced the Night Journey and Ascension (Isra and Mi‘raj)—when the roof of his house was opened, he was taken from Mecca to Jerusalem in a single night, riding the Buraq, prayed as an Imam to all Prophets and Messengers, ascended to the highest heavens to Sidrat Al-Muntaha and the Emerald Veil, then returned—Muslims believed without seeing with their own eyes.

Belief in the unseen is an essential part of faith itself. Before it became a test for people, God tested the Prophets and Messengers through Gabriel, who brought them messages from God, and they had to believe that these messages were truly from God. Today, God tests believers around the world, in this era—the era of the Qaim and the Mahdis—on their ability to believe in the unseen regarding the occultation and appearance of their Imam, Imam Al-Mahdi Mohammed ibn Al-Hasan Al-Askari.

By divine justice, this difficult test began with the testing of the best believers on Earth by Imam Ahmed Al-Hassan. He tested their faith in the unseen through concealed communication with them. Initially, the Imam communicated with the forty men in writing—on paper or screen, or with words that appeared and disappeared—without seeing the Imam face to face. Yet they proved their faith in him and in Imam Al-Mahdi through belief alone, and thus they earned the honor of meeting him, studying under his guidance, and twelve of them had the honor of meeting Imam Al-Mahdi Mohammed ibn Al-Hasan personally.

Those believers who succeed in the test of faith in the unseen and wholeheartedly believe without seeing with their eyes are the true believers described by the Prophet Mohammed as his brothers in the End Times. They believed in him sincerely without seeing him, and God will honor them and meet their expectations. Passing the test of faith in the unseen requires complete certainty, even in the absence of the physical Proof, as occurred with Imam Ahmed Al-Hassan, Aba Al-Sadiq, the Mahdis, and their followers.

Belief in Imam Al-Mahdi, in Imam Ahmed Al-Hassan, and in the Qaim Aba Al-Sadiq today is what will establish our truthfulness before God in everything we claim to believe regarding the Prophets, Messengers, the sacred text, religion, and God.