This is because if a decree on such a matter is permissible...

This is because if a decree on such a matter is permissible then there exists no difference between these two cases so that we may say that it is possible in the case of Hassan Askari but not so for Mahdi. Fourthly, as per the consensus of Shias and Sunnis, Abu Muhammad Hassan Askari has passed away. However, Allah (All Glory be to Him) with the Power that He possesses, shall make him alive in the near future primarily for the birth of Mahdi.

Reply: There is no proof, which gives evidence to the truthfulness of this saying. Although Allah is having Power over all things and His Might cannot be denied yet, the reason for the rejection of continuation of Mahdi's life is because it is considered to be an improbable affair and contrary to the custom (as is in vogue amongst us) notwithstanding the fact that the chances of making someone alive after death and restoring him back to life after non-existence appears to be more remote and unusual than continuation of life.

In addition, the restoration of Abu Muhammad Hassan Askari's life after his demise may be in reference to 'Reja't' (return to life), the same which we Shias believe. Fifthly, being bound over believing that Abul-Qasim Muhammad Mahdi (A.S.) has been born and is still living.

Moreover, he is being given sustenance and just like other people who seek means of livelihood he too seeks means of livelihood until the time when Allah wishes him to fill the earth with equity and Justice just as it had been filled with cruelty and oppression. Thus, He shall command him to emerge and inspire him to bring about a complete reform. This is exactly what we group of Imamiah believe and the proof of Hazrat being alive will be brought at the end of this book.

Besides, those things, which necessarily and explicitly prove the birth of Hazrat, are the sayings of a number of Sunni scholars, traditionists and historians in this regard. We may mention the names of some of them: (1) Shaikh Mohyiddin Arabi in the book of 'Fotouhat' as per what has come in "Es'aaf-ur- Rhagebeen". (2) Shaikh Abdul-Wahab Sharani in the book "Al-Yawakit-wal-Jawaher". (3) Ibn-Wardi. a historian in his 'Tarikh' as per what has come in "Nur-ul- Absar".

(4) Shaikh Muhammad-ibn-Yusuf Ganji in his book "Al-Bayan-Fi-Akhbar Saheb-uz-Zaman". (5) Ibn-Hajar Haithami in the book "Sawa'eq-ul-Muhareqa". (6) Sebt-ibn-Jauzi in the book "Tazkerat-ul-Aimma". (7) Shaikh Muhammad-ibn-Thalha in "Matalib-us-Su'ool". (8) Shaikh Nuruddin Ali in "Fusul-ul-Muhimma".