A narration is received about “Abdal” from the way of Umar, Ali, Onss, Ibn Abbas, Ibn Masood, Ibn Umar, Ibadat ibn Samet, Awf ibn Malik, Moaz Ibn Jabal, Abu Saeed Khadri, Abu Hariri, Umm Salameh, and others, that can be considered as Mutewatir semantically[1]; As Syooti (D. 911 Q) in the book Al Kant Al Badiaat has said: “the news of Abdal is correct, not less than that and can be said it is Mutewatir, and I have published an individual book about that, and have collected the ways of received hadiths about that, and in summary, Ibn Asakir has narrated it by two ways from Umar, and Ahmad, Tabrani, Hakim and others has narrated it beyond ten ways, in which some of them possess the qualified conditions, from Ali, and it has been narrated by six ways from Onss in which one of them is a way in Al majam Al Awsat of Tabrani, and Heithami in Majma Al Zawa'id considers it fair, and Ahmad with a valid document from Ibadat Ibn Samet, and he also has narrated it with a valid document in the book Al Zohd from Ibn Abbas, and has been narrated from Ibn Umar by three ways in Al Majma Al Kabir of Tabrani and Keramat Al Aulia of Khalal and al-Haliah of Abu Naeim, and has been narrated from Ibn Masood with two ways in Al Majma Al Kabir and Al Heliah, and Tabrani with a fair document has narrated it from Awf ibn Malik, and Deilami has narrated it from Moaz Ibn Jabal, and Beihaqi in Shab al Iman has narrated it from Abu Saeed Khedri, and from Abu Hariri with other way, except the way of Ibn Joozi, has been narrated, in which The Khalal has mentioned it in the book Keramat Al Aulia, and Ahmad, Abu Davood, Hakim, Beihaqi and others have narrated from Umm Salameh, and ibn Abi Dunya in al-Sakha and Bayhaqi in al-Shuab have mentioned the fair Mursal Hadith, and Ibn Abi al-Dunya in al-Sakha and Bayhaqi in al-Shuab have mentioned the Mursal narration of Ata’, and Abu Dawud has mentioned the Mursal Ata’ narration among his Mursal narrations, and Ibn Abi Dunya in the book al-Awlia has mentioned the Mursal narration of Bikr bin Khanis, and Ibn Jarir has mentioned the Mursal narration of Shahr bin Hushab in his interpretation, and but the narrations from Hasan Basri and Qatadah and Khalid bin Ma’dan and Abi al-Zahiriah and ibn Shudhab and Ata’ and other Tabi’un who were after them are abundant, it inevitably reaches the extent of semantic Mutewatir, to the extent that the certainty of Abdals’ existence will be necessary.” And the intention of them is righteous and pious servants that earth will never be empty from them; meaning, when one of them dies, the God will replace another one of them, and the obvious examples of them are the Gods’ Caliphs on the earth; As, it has been received in a narration from Khalid Ibn Heitham Farsi: «قُلْتُ لِأَبِي الْحَسَنِ الرِّضا عَلَيْهِ السَّلامُ: إِنَّ النّاسَ يَزْعُمُونَ أَنَّ فِي الْأَرْضِ أَبْدالاً فَمَنْ هَؤُلَاءِ الْأَبْدالُ؟ قالَ: صَدَقُوا، الْأَبْدالُ هُمُ الْأَوْصِياءُ، جَعَلَهُمُ اللّهُ فِي الْأَرْضِ بَدَلَ الْأَنْبِياءِ إِذا رُفِعَ الْأَنْبِياءُ وَخُتِمُوا بِمُحَمَّدٍ صَلَّى اللّهُ عَلَيْهِ وَآلِهِ»[2]; “I said to Abul Hasan Alreza that: people think that there is no Abdal on the earth, who are these Abdals? He said, they say right, Abdals are the guardians, God has replaced them with Prophets, when Prophets have been taken and have been ended with Mohammad peace be upon him and his progeny”.