places far removed from his shrine, such as the City of the Prophet—may Allah bless him and grant him peace—whether during the last ten days of the [month] (1) of Ramadan or at some other time (2). They face east and call upon him in loud voices, asking him to come forth.
It is well known that if he existed and Allah had commanded him to come forth, he would do so whether they called him or not. If he had not been granted permission, he would not heed them. Moreover, when he came forth, Allah would support him and provide him with a mount and with people to aid and support him. He would have no need for anyone among humankind—those whose efforts have gone astray in the life of this world while they think they are doing good—to be stationed [for him] (3) at all times.
Allah, Glorified is He, has censured in His Book those who call upon one who does not answer their supplication. The Exalted said:
{That is Allah, your Lord; dominion belongs to Him. Those whom you call upon besides Him do not possess even the membrane of a date-stone. If you call upon them, they do not hear your call; and even if they heard, they could not answer you. On the Day of Resurrection they will disavow your association of partners with Allah. None can inform you like the All-Aware.}
[Surah Fātir: 13–14]
This is despite the fact that the idols exist, and at times there would be devils within them (4), appearing to their worshippers and speaking to them. The condition of someone who addresses a nonexistent being is worse than that of someone who addresses an existent being, even if it is an inanimate object. Thus, whoever calls upon the Awaited One, whom Allah has not created (5), is—
(1) “Month” is an addition in A and B.
(2) N and M read: “or at some other time.”
(3) “For him” is an addition in A and B.
(4) A and B read: *bihā* (“in them”).
(5) Al-Nawbakhtī recounts the disagreement among the Shia sects concerning the Mahdī. He states that one faction holds that the Mahdī—Muhammad ibn al-Hasan, the Qā’im (the One Who Shall Arise) and the Hujja (the Proof)—was born several years before [the death of] his father, al-Hasan ibn Ali al-Askarī. He remains concealed and unseen, fearing Ja‘far and his other enemies; this is one of his occultations. See *Firaq al-Shī‘a* (*The Sects of the Shia*), pp. 84–85.
Another faction holds that al-Hasan had a son who was born eight months after his death and remains concealed and unseen (p. 85).
A third faction maintains: “Al-Hasan had no son at all. We investigated the matter and pursued every avenue but found no such son. If it were permissible for us to claim that someone such as al-Hasan, who died childless, had a hidden son, the same claim could be made about anyone who died without issue. It would likewise be possible to claim that the Prophet—may Allah bless him and his family—left behind a son who was a prophet and messenger” (pp. 85–87).
A fourth faction holds that there is no Imam after al-Hasan, although Allah may send the Qā’im whenever He wills (pp. 87–88).
The Imāmīs, however, hold that al-Hasan al-Askarī died and that his son is the Imam after him. He is fearful and kept hidden by Allah Most High. They maintain that they are not required to investigate his affair; rather, investigating and seeking him is forbidden and impermissible (pp. 90–93).
It should also be noted that no other faction identifies the Mahdī as anyone other than Muhammad ibn al-Hasan. Yet some identify him as Muhammad ibn al-Hanafiyya, as previously mentioned; others say that he is al-Hasan ibn Ali; and still others say that he is Ismā‘īl ibn Ja‘far. These are the Ismā‘īlīs.