Thoughts about Imam Mahdi (aj)

Imam Mahdi (pbuh)

This is the name of Mubarak Jaafar bin Muhammad Al-Sadiq, peace be upon them. Or the name of “Abu Abdullah” and the narrations of Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-K Hope or salvation.

His mother is respected, Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.

The birth of the enlightened city of Medina on April 24, 702 AH, corresponding to the 17th of Rabi’ al-Awwal, 80 AD The title of Faramaya is the title of Faramaya, may God bless him and his family. This is a hadith that mentioned that the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq fell asleep, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karinji was false.

Peace be upon him, may God’s prayers and peace be upon him. 34 He asked, “May God’s peace and blessings be upon you.” Respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”

The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's family is the father of his children. (The jinn of the doctrine of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridhi) or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra or Umm Farwa, may God’s peace May God bless you

Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas.

Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.

The Similarity of Imam Mahdi to Five Previous Prophets

In the following narration, Imam al-Baqir (peace be upon him) highlights the existence of similarities between Imam Mahdi (may God hasten his appearance) and five of the previous prophets (peace be upon them). This narration is reported by Muhammad bin Muslim al-Thaqafi al-Tahan, who said:

I entered upon Abu Jaafar Muhammad bin Ali al-Baqir (peace be upon him), and I wanted to ask him about the Qa’im from the family of Muhammad (may God’s prayers and peace be upon them). He said to me, beginning: "O Muhammad bin Muslim, in the Qa’im from the family of Muhammad (may God’s prayers and peace be upon him and his family) there is a resemblance to five of the messengers: Yunus bin Matta, Yusuf bin Ya’qub, Moses, Jesus, and Muhammad (may God’s prayers be upon them)."

Similarity to Yunus bin Matta

His return from his absence as a young man after old age.

Similarity to Yusuf bin Ya’qub

The absence from his elite and common people, his disappearance from his brothers, and the confusion of his affairs with his father Ya’qub (peace be upon them) despite the close distance between him and his father, his family, and his Shiites.

Similarity to Moses

His constant fear, the length of his absence, the concealment of his birth, and the fatigue of his Shiites after him from the harm and humiliation they suffered until God Almighty permitted his appearance and victory and supported him against his enemy.

Similarity to Jesus

The disagreement about his status, with some saying he was not born, some saying he died, and some saying he was killed and crucified.

Similarity to Muhammad

His rise by the sword, his struggle against the enemies of God and the enemies of His Messenger (may God’s prayers and peace be upon him and his family), the tyrants and oppressors, and his victory by the sword and terror, with his banner never being returned.

Signs of His Emergence

Among the signs of the emergence of Imam Mahdi (peace be upon him) are:

The emergence of the Sufyani from the Levant.
The emergence of the Yamani from Yemen.
A cry from the sky in the month of Ramadan, with a caller calling from the sky in his name and the name of his father.

Source: Kamal al-Din, pp. 327-328, Chapter 32, Hadith 7.

These narrations emphasize the significant similarities between Imam Mahdi and the previous prophets, indicating his critical role in fulfilling the divine promise of justice and guidance.

The Role of Imam Mahdi (may God hasten his appearance) During the Occultation

It is essential to understand that the Imami doctrine's emphasis on the cessation of official and recognized connection with Imam Mahdi (may God hasten his appearance) does not imply that he is inactive or detached from his duties. This doctrine does not suggest that Imam Mahdi is secluded in a distant corner, neglecting the affairs of humanity and allowing tyrannical forces to run rampant. In fact, if he were to abandon his responsibilities for even a single day, the world would descend into chaos, wars, and calamities would befall humanity, as he himself stated in his noble signature:

"We are aware of your information, and none of your information escapes us... and we are not neglectful of your considerations, nor forget your remembrance, even if it were not for that, the banner would descend upon you, and the enemies would attack you."

Imam Mahdi (may God hasten his appearance) continues to manage and oversee all human affairs through hidden and unseen methods during the occultation period. This management is destined to remain covert and not to surface publicly until his reappearance. Any open claim of contact or association with him during this time is deemed fraudulent and a means to deceive the gullible.

The occultation does not imply the absence of Imam Mahdi from the human social and political arenas. Rather, it signifies the interruption of our direct communication with him, not his inability to manage our affairs. He remains deeply involved in handling the matters of humanity and various societies, as indicated in the Quranic verse:

"Indeed, I will place a successor on earth" (Al-Baqarah: 30), which means he prevents corruption on earth and bloodshed.

Imam Mahdi's role is crucial in maintaining order and preventing chaos, even though his actions are not visible to us during the period of occultation. His presence is necessary for the stability and balance of the world, and he continues to fulfill his duties, ensuring that the earth does not succumb to corruption and turmoil.

Source

This explanation is derived from the principles of the Imami doctrine, which emphasizes the continuous and active role of Imam Mahdi (may God hasten his appearance) during his occultation, ensuring the well-being of humanity and the preservation of justice.

The Meaning of Waiting and the Existence of Imam Mahdi (peace be upon him)

The concept of "waiting" in the context of Imam Mahdi (peace be upon him) involves preparing oneself and the community for his appearance. This preparation starts at an individual level, where each person must strive to ready themselves for the emergence of the Imam. Understanding that Imam Mahdi was born, exists, and is currently in occultation is crucial, and every rational person should acknowledge his existence and the necessity of preparation for his appearance.

The Prophet's Testimony

The Prophet Muhammad (may God’s prayers and peace be upon him and his family) emphasized the continued existence of the Imam in his noble hadith:

"They will not separate until they return to me at the Basin" (1).

This statement implies that the People of the House and the Qur'an will remain inseparable until the Day of Resurrection. If Imam Mahdi did not exist, it would mean a separation between Ahl al-Bayt and the Qur'an, contradicting the Prophet's words, which cannot be invalidated. Therefore, the Imam's existence is undeniable.

The Necessity of Knowing the Imam

The Prophet also stated:

"Whoever dies and does not know the imam of his time dies the death of ignorance" (2).

Dying the death of ignorance means not having an imam, which is akin to not being a follower of Islam, leading to Hell. If there has been no Imam since Al-Hasan Al-Askari until today, then generations would die without guidance and go to Hell, which would contradict the infallibility and guidance of the Prophet. The fault lies with those who oppose Ahl al-Bayt, not with the Prophet.

Sunni Acknowledgment and Broader Testimony

Many Sunni scholars also acknowledge the existence of Imam Mahdi. Some claim he exists but was not yet born, which is a flawed theory as it would imply generations dying without an Imam.

A researcher concluded that the Imam's existence is corroborated by sixty Sunni sources, in addition to Shiite sources. Furthermore, even non-Muslims, such as the French forecaster Nostradamus, who lived approximately 500 years ago, predicted the emergence of a man from the descendants of Ishmael, identified as Imam Mahdi.

Rational and Religious Affirmation

Rational thinking and standing before the truth without barriers lead to the realization that Imam Mahdi exists and will fill the earth with equity and justice. This notion represents the most significant reform movement in human history, aiming for a comprehensive correction of human behavior. Imam Mahdi is seen as the greatest corrector and reformer, supported by science, reason, common sense, logic, and religion.

References

Al-Imamah wal-Tabsirah by Ibn Babawayh, pp. 8, 44, 25; Al-Ghaybah by Al-Numani, pp. 50, 78; Al-Kafi by Al-Halabi, p. 97.
Standard and Budget for the Cobbler, pp. 24, 209, 321; Book of Sunnah by Ibn Abi Asim, pp. 43, 422; Al-Imamah wal-Tabsirah by Ibn Babawayh, pp. 10, 33, 63.
Sunan Abi Dawud, vol. 2: 309; Al-Mustadrak by Al-Hakim, vol. 4: 464; Majma’ al-Zawa’id, vol. 5: 180, vol. 7, p. 313; Dalā’īl al-Imāmah by al-Tabari, pp. 9, 134, 184; Al-Tawhid by Al-Saduq, p. 82; Al-Iqādāt by Sheikh Al-Mufid, pp. 95, 122; Letters on Backbiting by Sheikh Al-Mufid, p. 12.

Three Manifestations of Imam Mahdi (peace be upon him)

The First Manifestation: The Character of Mercy
The Prophet Muhammad (may God’s prayers and peace be upon him and his family) is known for his compassionate character. The Holy Qur’an states:

“It is because of a mercy from God that you were kind to them. And if you had been harsh and hard-hearted, they would have dispersed from around you” (Al-Imran: 159).

The Prophet (may God’s prayers and peace be upon him and his family) exhibited humility, familiarity, and love. The Qur’an also describes his great character:

“And indeed, you are of great creation” (Al-Qalam: 4).

This beautiful, compassionate character of the Prophet is also embodied in the Awaited Mahdi (peace be upon him). Some might imagine the Mahdi as a stern and violent figure, but the truth is that he mirrors his grandfather, the Prophet, as a figure full of humility and love. As narrated by Al-Sadiq (peace be upon him):

“He walks among people like his grandfather” (1).

Furthermore, in the interpretation of the verse:

“O you who have believed, whoever among you turns away from his religion - God will bring a people whom He loves, and they who love Him - humble toward the believers, mighty against the disbelievers. They strive in the cause of God and do not fear the blame of a critic” (Al-Ma’idah: 54),

Imam Al-Sadiq (peace be upon him) said:

“It was revealed about Al-Qaim (peace be upon him) and his companions” (2).

The Second Manifestation: Fraternal Society
Orientalists have often criticized various aspects of the Prophet’s life, except for one: his ability to transform a warring civil society into a brotherly community. This transformation into a society filled with love and loyalty is highly regarded. Imam Mahdi (peace be upon him) will also establish such a fraternal society, similar to what the Prophet achieved. The Qur’an praises this fraternal society established by the Prophet:

“And [also for] those who were settled in the Home [i.e., al-Madinah] and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul - it is those who will be the successful” (Al-Hashr: 8-9).
The Ansar embraced the immigrants, provided them with housing and work, and treated them as brothers. This spirit of love and social solidarity will also characterize the Mahdi’s society. To be supporters of Imam Mahdi, we must transform ourselves into a fraternal society, exchanging love and social solidarity despite our differences. As narrated by Abu Ismail:

“I said to Abu Jaafar (peace be upon him): May I be made your ransom, the Shiites among us are many. He said: ‘Does the rich have compassion for the poor? Does the benefactor forgive the wrongdoer? Do they console each other?’ I said: No. He said: ‘These are not Shiites. The Shiites are the ones who do this.’” (3).

Imam Mahdi’s supporters and Shiites must embody love and social solidarity. We will not be his true supporters until we become a loving, close-knit, fraternal community.

The Third Manifestation: General Mercy
One of the aspects of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) that is embodied in Imam Mahdi (peace be upon him) is general mercy. The Prophet was merciful to both the obedient and the disobedient, and Imam Mahdi will follow this example. As narrated:

“And Muhammad (may God’s prayers and peace be upon him and his family) was patient in the presence of God (the Almighty), so he excused his people when he lied, strayed, and fell into graves. Abu Lahab attacked him with a camel and a sheep. Then God, Blessed and Most High, revealed to Jabeel, the king of the mountains, to cut Mountains, and he came to the command of Muhammad, so he came to him and said: I have commanded you to obey me, so if you command me to attack the mountains and destroy them with them, he (may God’s prayers and peace be upon him and his family) said: I have only been sent as a mercy. O Lord, guide my people, for they do not know” (4).

Similarly, Imam Mahdi is also characterized by mercy and tenderness. As narrated in Musnad Ahmad, on the authority of Abu Saeed Al-Khudri:

“I bring you good tidings of the Mahdi. He will be resurrected in my nation despite differences of people and earthquakes, and he will fill the earth with fairness and justice as it was filled with injustice and oppression. The inhabitant of heaven and the inhabitant of the earth will be satisfied with him. The money will be divided in an equal manner.” Then a man said to him: What is an accurate manner? He said: “With equality among the people.” He said: “He fills the hearts of the nation of Muhammad (may God’s prayers and peace be upon him and his family and grant them peace) with wealth, and they are satisfied with his justice” (43).
In another narration, it is said:

“So my nation will enjoy in his time a bliss that they had not enjoyed. There is never a like him, the righteous among them and the immoral” (44).
Imam Mahdi, like his grandfather the Prophet, is characterized by good character, tenderness, and mercy for all, including the disobedient and deviant.

As narrated by Abdullah bin Ata al-Makki:

“I asked him about the biography of the Mahdi, how was his biography? He said: ‘He will do what the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) did. He will destroy what came before him, just as the Messenger of God (may God’s prayers and peace be upon him and his family and grant him peace) destroyed the order of pre-Islamic times, and Islam will be resumed anew.’” (Al-Ghaybah by Al-Numani: 236/Chapter 13/H 13).

References

Narration of Al-Sadiq: Source needed.
Tafsir al-Qummi: 1: 170.
Al-Kafi: 2: 173 and 174 / Chapter on the right of a believer over his brother / H. 11 and 13.
Al-Ihtijaj: 1: 315.

This comprehensive portrayal of Imam Mahdi's character emphasizes his embodiment of mercy, fraternity, and general compassion, reflecting the noble attributes of his grandfather, the Prophet Muhammad (may God’s prayers and peace be upon him and his family).

Parallels between Prophet Moses (peace be upon him) and Imam Mahdi (may God hasten his appearance)

Introduction
Several Qur’anic surahs address the life of Prophet Moses (peace be upon him), from before his birth to his upbringing and absence from the Children of Israel. His people saw him as a savior who would deliver them from the oppression of the Pharaohs, as highlighted in the following verse:

“And when We delivered you from the people of Pharaoh, they were inflicting on you an evil torment, killing your sons and sparing your women. And in that is a great trial from your Lord” (Al-A'raf: 141).

The longing and anticipation of the Children of Israel for Prophet Moses as a deliverer during periods of widespread injustice and corruption is a significant lesson. This anticipation reflects the divine law that God sends a reformer when corruption and injustice prevail. The similarities between the life of Prophet Moses and the conditions surrounding Imam Mahdi (may God hasten his appearance) are notable.

The Disappearance of Prophet Moses (peace be upon him) from His People
When examining Surah Al-Qasas, which recounts the life of Prophet Moses, God Almighty begins with:

“Tasm * These are the verses of the clear Book * We recite to you of the news of Moses and Pharaoh in truth for a people who believe” (Al-Qasas: 1-3).
This introduction signifies that the story of Moses and Pharaoh is a truthful message for believers, showcasing divine laws and the manifestation of God's will in guiding and saving humanity.

Pharaoh's tyranny and the oppression of the Children of Israel necessitated the mission of Prophet Moses as a deliverer and reformer:

“Indeed, Pharaoh exalted himself in the land and made its people into sects. He oppressed a group of them, slaughtering their sons and keeping their women alive. Indeed, he was one of the corrupters” (Al-Qasas: 4).

In a hadith, the Prophet Muhammad (may God’s prayers and peace be upon him and his family) spoke of a similar calamity befalling his nation, necessitating the arrival of a man from his family who would fill the earth with justice after it had been filled with oppression and injustice.

The Divine Will and Continuous Sunnah
God's will to bestow leadership and inheritance to the oppressed is a continuous divine law:

“And We wished to bestow favor upon those who were oppressed in the land and to make them leaders and make them inheritors” (Al-Qasas: 5).
This divine will is not limited to a specific time or people but is a permanent Sunnah, as stated:

“You will not find a change in the Sunnah of God, nor will you find a change in the Sunnah of God” (Fatir: 43).

This concept is echoed in the supplication for Imam Mahdi:

“Until you make him settle in Your land willingly and allow him to reside therein for a long time”.

The Hidden Birth and Preservation of the Reformer
The story of Moses' birth, as recounted in the Qur’an, highlights the divine strategy of concealing the birth of a savior to protect him from the forces of oppression:

“And We inspired the mother of Moses, ‘Suckle him; but when you fear for him, cast him into the river and do not fear or grieve. Indeed, We will return him to you and will make him one of the messengers’” (Al-Qasas: 7).

This concealment is not mythical but a factual divine strategy to protect the reformer from being eliminated by oppressive forces.

The Persecution of the Askari Imams (peace be upon them)
The lives of Imam Ali Al-Hadi and Imam Hassan Al-Askari (peace be upon them) reflect similar persecution, where they were imprisoned in Samarra by the Abbasid state, indicating the Abbasid regime's extreme fear of the prophesied Mahdi. This historical context underscores the divine strategy of concealment to protect the promised reformer.

The Concealment and Belief in the Imam
The concealment of Imam Mahdi (may God hasten his appearance) parallels the concealment of Prophet Moses' birth. Despite the hidden nature of their births, the believers’ faith in their authenticity and promise as saviors remains steadfast. The concealment serves as further evidence of the reformer's legitimacy, protecting them from the forces of oppression that seek to eliminate them from the beginning.

Conclusion
The Qur’anic narrative of Prophet Moses (peace be upon him) and the historical accounts of Imam Mahdi (may God hasten his appearance) illustrate a divine pattern of sending reformers during periods of widespread corruption and injustice. The concealment of these reformers' births is a divine strategy to protect them from oppressive forces, ensuring the eventual realization of justice and equity.

References

Al-Umdah by Ibn Batriq, p. 436 / h. 918.
Al-Kafi, vol. 4, p. 162 / chapter on supplication in the last ten days of the month of Ramadan / no. 4, Tahtheeb Al-Ahkam, vol. 3, p. 102-103 / no. 265/37.

Refutation of Doubts Regarding Imam Mahdi (may God hasten his appearance)

Sayyid Ahmad al-Husseini al-Ashkuri, an eminent scholar, has addressed several doubts concerning the concept of Imam Mahdi (may God hasten his appearance). Below are some of the prominent doubts and their detailed refutations.

Doubt 1: The Mahdi is a Fabricated Idea

Argument: The narratives of the Mahdi should be rejected because the concept has been exploited by rulers and sultans to implement their rule over people. This idea is similar to the claim that "religion is the opium of the people."

Response:

General Answer: This doubt is akin to the assertion that religion itself is a tool of manipulation. Thus, the response to this claim applies here as well.

Detailed Answer:

First Point: If the suspicion that the Mahdi concept was fabricated for exploitation is valid, then the same logic should apply to the concept of prophecy, which has also been misused by various sects. Yet, the misuse of a concept does not invalidate its authenticity.
Second Point: Acknowledging that the idea of Imam Mahdi has been exploited does not necessitate rejecting it. Many fields of knowledge have been misused, but that does not mean they lack validity. Medical science, for instance, has been misused but is still fundamentally valid.

Doubt 2: Mahdi’s Narrations Clash with Reason

Argument: Some narrations about the Mahdi are unreasonable.

Response:

Contradiction with Definitive Reason:

If the claim is that the Mahdi narrations contradict definitive reason, the response is that no explicit contradictions exist. Even if minor details seem unreasonable, it does not invalidate the overall concept of the Mahdi according to Islamic doctrine.

Incompatibility with Sensory Mind:

The idea that the Mahdi is unfamiliar or unsettling to the sensory mind does not justify rejecting it. Many truths are beyond the realm of sensory perception and are not dismissed merely because they are not immediately understandable. The sensory mind deals with material and natural sciences, not with metaphysical or esoteric matters. Therefore, speculative reasoning, which lacks absolute authority, cannot override authentic narrations with established chains of transmission.

Conclusion

The concept of Imam Mahdi (may God hasten his appearance) remains robust despite attempts to undermine it through accusations of fabrication or irrationality. Misuse of the concept does not invalidate its authenticity, and what may seem unreasonable to the sensory mind does not negate the validity of well-substantiated narrations within the Islamic tradition. The scholarly approach to these doubts reaffirms the existence and role of the Mahdi as a cornerstone of faith.

Special Descriptions of Imam Mahdi (peace be upon him)

The special descriptions of Imam Mahdi (peace be upon him) have been extensively mentioned in various narrations. There are more than 180 titles, names, and descriptions of him (1). Among these, he is referred to as the successor of God, a role of great significance. The term "caliph" denotes someone who plays a pivotal role and represents God Almighty on earth. He embodies divine perfections, power, and serves as a manifestation of the names of God, Blessed and Most High.

Our belief is that God Almighty neither incarnates nor possesses physical attributes such as limbs. Instead, He is the Absolutely Rich, Powerful, Perfect, and Knowing. God is known through His signs, who are the honorable Imams (peace be upon them). Therefore, Imam Mahdi (peace be upon him) is regarded as the successor of God Almighty.

God Almighty says in the Quran: "It is He who has sent His Messenger with guidance and the religion of truth, to make it prevail over all religions, even though the polytheists hate it" (As-Saff: 9). The narrations confirm that the full interpretation of this verse has yet to be realized. It was reported on the authority of Abu Abdullah al-Sadiq (peace be upon him), who said: "By God, its interpretation has not been revealed yet. Its interpretation will be fulfilled when Al-Qaim (peace be upon him) emerges. When Al-Qaim (peace be upon him) appears, there will not remain a disbeliever in God Almighty or a polytheist except that he will hate his appearance. Even if an infidel or a polytheist (2) is in the belly of a rock, it would call out: 'O believer, there is an unbeliever in my belly, so break me and kill him'" (3). Thus, Imam Mahdi (peace be upon him) is the light of God that cannot be extinguished and is the keeper of the secrets of the Lord of the worlds.

It is imperative for an individual to know the Imam of his time. Whoever dies without recognizing the Imam of his time dies a death of ignorance. Knowing the Imam ensures the preservation of a person's Islam and religion, and it validates his actions. Today, it is essential to know that the Imam of our time is Al-Hujjah bin Al-Hasan, the twelfth of the Imams (peace be upon them). He is perfect and infallible, and God Almighty has imposed obedience to him upon His servants and made him their Imam. Holding these beliefs collectively makes one a true Shiite. Doubting his birth, infallibility, or obligatory obedience deviates a person from Shiism. Therefore, steadfast belief in these principles maintains a person's Shiism.

Reference:

(1) See: Al-Najm Al-Thaqib 1: 165 - 268 / Chapter Two on the names and titles of Imam Mahdi, may God’s prayers be upon him.

(2) In Bihar Al-Anwar: "Even if he is an infidel or polytheist."

(3) Kamal al-Din: 670/Chapter 58/H 16; Bihar Al-Anwar 52: 324/h 36.

Miracles of Imam Mahdi (may God hasten his appearance)

The existence of Imam Mahdi (may God hasten his appearance) is evidenced by numerous miracles attributed to him. These miracles serve as proof of his existence at that time, implying his birth before these events. Dozens of such pieces of evidence are documented in various sources.

Below are some notable examples:

Miracle of Identifying Money: In "Al-Khara’ij wal-Jariyyah" on the authority of Muhammad bin Shazan Balan’im, it is narrated: "I had five hundred dirhams, minus twenty dirhams, so I completed them from my own and sent them to Muhammad bin Ahmad Al-Qummi. I did not record the amount. He sent a letter to me stating: 'I received five hundred dirhams from you, which includes twenty dirhams of your own money'" (1).

Prophesying Birth of Sons: In "Rijal al-Najashi," it is narrated that Abu al-Qasim al-Husayn ibn Ruh received a request to deliver a message to the Imam (peace be upon him). The Imam responded, “We have prayed to God for you to have this, and you will be blessed with two good male sons.” Consequently, Abu Jaafar and Abu Abdullah were born. Abu Abdullah Al-Hussein bin Ubaidullah testified, "I was born due to the prayer of the Imam (peace be upon him), and he was proud of that" (2).

Delivering Goods and Escaping Danger: In "Al-Kafi," a narration by Ali bin Muhammad, on the authority of Saad bin Abdullah, recounts: Al-Hassan bin Al-Nadr spoke about his journey to Baghdad with goods for the Imam. During his travel, he encountered a lion and a bandit. After narrowly escaping, he successfully delivered the goods. Upon arrival, he received guidance from the Imam to thank God and trust in his guidance. He was then given two garments by the Imam, which he later used as his shroud when he died in Ramadan (3).

Prohibiting Visits to Graves: Sheikh al-Tusi narrated in "Al-Ghaiba" about a prohibition issued against visiting the graves of Quraysh and al-Ha’ir. This order came months after a letter from the Imam warning about inspections and arrests by the caliph’s order (7).

Identifying the True Agent: Another narration in "Al-Ghaiba" by Sheikh al-Tusi recounts a confrontation between Muhammad bin Ali Al-Shalmaghani and Sheikh Al-Hussein bin Ruh, where the latter proved to be the true agent of the Imam through a miraculous sign. Al-Shalmaghani was later executed (8).

Rescuing a Prisoner: In "Kamal al-Din," it is narrated by Al-Saduq on the authority of his father, Saad ibn Abdullah, that a slave girl was permitted to give birth by the Imam's instruction, and a prisoner was freed by God’s will, as predicted in a letter from the Imam (9).

These accounts provide compelling evidence of Imam Mahdi's presence and his divine authority. The narrations are supported by authentic chains of transmission, as verified by reputable scholars.

References:

Al-Khara’ij wal-Jariyyah (Part 2, p. 697-698, H. 14).
Men of the Negus (p. 261, No. 684).
Al-Kafi (vol. 1, pp. 517-518, chapter on the birth of the companion, No. 4).
Al-Sayyid Al-Khoei, Dictionary of his Men (vol. 13, pp. 135-136, No. 8398).
Al-Ghaybah by Al-Tusi (p. 284, h. 244).
Al-Ghaybah by Al-Tusi (p. 307, h. 258).
Kamal Al-Din (p. 489, Chapter 45, H. 12).
Dictionary of Rijal al-Hadith (vol. 17, pp. 194-196, No. 10994).

Addressing Doubts About Imam Mahdi (may God hasten his appearance)

Reason for the Occultation of Imam Mahdi (may God hasten his appearance)
Question: Why did Imam Mahdi (may God hasten his appearance) disappear when people are in dire need of an Imam?

Answer: The reason for the occultation is piety. Had he emerged, he would have been defeated and killed. This is confirmed by the narration in "Al-Sawaiq al-Muhriqah," which recounts that when Zaid consulted his father, Zayn al-Abidin, about rebelling, he forbade him, stating, “I fear that you will be killed and crucified in the back of Kufa. Did you not know that none of Fatima’s descendants would go against any of the sultans before the emergence of Sufyani without being killed?” This came true, as Zayn al-Abidin predicted (1).

Denying the Emergence of the Mahdi (may God hasten his appearance) as a Young Man
Question: Some argue that since Imam Mahdi was young when he disappeared and has a long life, how can he still appear as a young man?

Answer: God granted Imam Mahdi a long life and can restore his youth or manifest him in a youthful form with great strength. It is mentioned in a hadith: “The antichrist is a young man with curly hair,” as narrated in "Al-Durr Al-Manthur" and other sources (2). Although the Antichrist was born before the Mahdi during the time of the Prophet (may God’s prayers and peace be upon him and his family), this does not contradict the fact that the Mahdi can appear young despite his long life (3). If the emergence of the Mahdi as a young man is evidence that he has not yet been born, then by the same logic, the Antichrist's emergence as a young man would also indicate that he had not been born, which is not the case. Thus, the Mahdi can appear as a young man despite his long life (4).

References:

Ibn Hajar, Al-Sawaiq al-Muhriqah, p. 182; Al-Rawandi, Al-Kharaijah wal-Jariyah, vol. 1, p. 281.
Ahmad, Muslim, Abu Dawud, Al-Tirmidhi, Al-Nasa’i, Ibn Majah, Ibn Jarir, Ibn Al-Mundhir, Al-Bayhaqi, Al-Ba’ath, on the authority of Al-Nawwas bin Sam’an. See: Al-Durr Al-Manthur by Al-Suyuti, vol. 4, p. 337; Kanz Al-Ummal by Al-Muttaqi Al-Hindi, vol. 11, p. 501; Sahih Al-Bukhari, vol. 7, p. 58.
See: Jami’ al-Usul by Ibn al-Atheer al-Jazari, vol. 11, pp. 50-65.
The Mahdi's appearance as a young man is consistent with the miraculous nature of his existence and does not contradict his long life. The Antichrist's example further supports this point.

Source: Proof of the existence of Imam Mahdi (may God hasten his appearance) from the statements of scholars and hadith scholars of the Sunnis and the community, Sheikh Muhammad Ali Al-Laknawi Al-Hindi Al-Makki was alive in the year 1310 AH.

Prerequisites for Adhering to the Path of Imam Mahdi (may God hasten his appearance)

1. Honesty with Oneself: A person must be truthful with themselves and avoid making false claims. Self-honesty leads to inner peace, happiness, and respect from others. An individual who does not overestimate their worth is respected and loved by people.

2. Alignment with Divine Rulings: One must apply themselves to the rulings of God Almighty. Jurisprudence is a significant heritage inherited from the Ahl al-Bayt (peace be upon them). The Imams and their companions sacrificed greatly for the preservation and transmission of jurisprudential knowledge. Jurisprudence should not be mocked or trivialized as it encompasses all aspects of life. Respecting and understanding these rulings is essential to being prepared for the time of the Imam’s appearance and being acceptable to him.

3. Complete Insight: Preparation for the time of appearance requires a clear and firm doctrine. One must have a thorough understanding of the beliefs and teachings of the pure Imams (peace be upon them). A shaky or insufficiently studied belief system can lead to failure in the tests that the Imam (peace be upon him) might present. Complete faith in the Imam's infallibility and obedience to his commands without hesitation is crucial. This strong belief system must be built starting from monotheism to the Day of Resurrection.

Importance of Proper Jurisprudential Knowledge

Every individual should be well-versed in the jurisprudential rulings pertinent to their life, such as prayers, fasting, zakat, purity, and dealings. This knowledge is crucial for being immune to ignorance and error in these aspects.

Clear Doctrine and Belief

A clear understanding of the doctrine and the stations of the pure Imams is vital. This includes being prepared to accept new rulings from the Imam without objection, even if they contradict previous understandings. The Imam’s infallibility and his role as God's proof necessitate absolute obedience.

Reference to Tradition: Abu Basir narrated from Abu Ja'far al-Baqir (peace be upon him) that the Qaim will decide cases that some of his companions might deny, leading to their execution. This tradition highlights the need for strong and unwavering faith in the Imam’s decisions (1).

Source: Spiritual Preparation for the Age of Appearance, written by Sayyed Alaa Al-Din Al-Musawi.

References:

Bihar Al-Anwar 52: 389/H 207.

Imam Al-Sadiq's Emphasis on the Mahdist Doctrine

Introduction Imam al-Sadiq (peace be upon him) took significant steps to educate the community doctrinally and intellectually, ensuring that the concept of occultation and the identity of its perpetrator were understood well before the Mahdi's birth. This emphasis was manifested in two primary actions:

1. Establishing the Mahdist Doctrine: The doctrine of the Mahdi must be understood before discussing occultation. Imam al-Sadiq aimed to solidify this understanding by reiterating the teachings of the Prophet Muhammad (may God bless him and his family and grant them peace).

The Messenger of God (may God bless him and his family and grant them peace) said: “If only a day of time had remained, God would have sent a man from among my household who will fill the earth with justice as it was filled with injustice” (1).
Abu Saeed Al-Khudri reported: "I heard the Messenger of God (may God bless him and his family and grant them peace) say on the pulpit: 'The Mahdi is from my family, from my lineage. He will emerge at the end of time... and he will fill the earth with justice and fairness as it was filled with oppression and injustice’" (2).
Another narration by Abu Saeed Al-Khudri mentions: "The Mahdi is from me, he has a clear forehead, and a sharp nose. He will fill the earth with justice and fairness as it was filled with oppression and injustice" (3).
Umm Salamah narrated: "I heard the Messenger of God (may God bless him and his family and grant them peace) say: 'The Mahdi is from my family, from the descendants of Fatima’" (4).
Hudhayfah bin Al-Yaman reported that the Prophet (may God bless him and his family and grant them peace) said: “If there remained but one day of this world, God would extend that day until a man from my descendants, whose name is my name, would be sent. Salman Al-Farisi stood up and asked: 'O Messenger of God, from which of your descendants?' He replied: 'From this son of mine,' and he pointed to Al-Hussein” (5).

These hadiths, and many others, support the Mahdist belief, establishing it firmly within Islamic teachings. Numerous hadith scholars have narrated these sayings, indicating widespread acceptance among various sects of Islam.

2. Specific Affirmations by Imam Al-Sadiq: Imam al-Sadiq (peace be upon him) provided clear affirmations of the Mahdi's concept, further substantiating the Mahdi's role and identity:

The Descent of Jesus to Support the Mahdi: Muammar bin Rashid narrated from Imam al-Sadiq (peace be upon him), quoting the Prophet (may God bless him and his family and grant them peace): “And from my descendants, the Mahdi, when he emerges, Jesus bin Maryam will come down to support him, and he will pray behind him” (8). This hadith establishes the significant role of Jesus (peace be upon him) in supporting the Mahdi.
Confirmation of Mahdi’s Descent from Hussein: Aban bin Othman narrated from Imam al-Sadiq (peace be upon him), quoting the Prophet (may God bless him and his family and grant them peace): “... Gabriel (peace be upon him) was with me just now, and he told me that the Qaim who will emerge at the end of time and fill the earth with justice as it was filled with oppression and injustice is from your descendants, from the descendants of Al-Hussein” (17).
The Role of Mahdi Among the Descendants of Ali and Fatima: Muawiyah bin Ammar narrated from Imam al-Sadiq (peace be upon him), quoting the Prophet (may God bless him and his family and grant them peace): “... Gabriel came to me and informed me of my Lord’s peace, and said: O Muhammad... and among you is the One who will rise. Jesus, son of Mary, will pray behind him when God brings him down to earth, from the descendants of Ali and Fatima, from the descendants of Hussein (peace be upon him)” (18).

Refutation of Claims about the Mahdi Being from the Descendants of Imam Hassan: There are no authentic hadiths suggesting the Mahdi is from the descendants of Imam Hassan. Such claims are found in a few weak or disconnected hadiths, which are not credible compared to the established hadiths confirming his descent from Imam Hussein.

Conclusion: Imam al-Sadiq (peace be upon him) played a crucial role in reinforcing the Mahdist doctrine, linking it to the teachings of the Prophet Muhammad (may God bless him and his family and grant them peace), and confirming the identity and role of the Mahdi. The widespread transmission and acceptance of these teachings among various Islamic sects further validate the Mahdist doctrine.

References:

Sunan Abu Dawud (vol. 2 / p. 310 / h. 4283), Al-Malahim by Ibn al-Munaadi (p. 178 / h. 119/6), Matalib al-Su’ul (p. 482), Al-Bayan fi Akhbar Sahib al-Zaman (p. 482), Aqd al-Durar (p. 18), The History of Ibn Khaldun (vol. 1 / p. 313), The Important Chapters of Ibn al-Sabbagh (vol. 2 / pp. 1107 and 1108), Al-Arf Al-Wardi (p. 87 / p. 13), Al-Qawl Al-Mukhtasar (p. 118), Kanz Al-Ummal (vol. 14 / p. 267 / h. 38675).
Al-Ghaybah by Al-Tusi (p. 180 / h. 138), with a slight discrepancy.
Sunan Abu Dawud (vol. 2 / p. 310 / h. 4285), Matalib al-Su’ul (p. 482), Al-Bayan fi Akhbar Sahib al-Zaman (pp. 500 and 501), Al-Tadhkirah fi the conditions of the dead and matters of the afterlife (vol. 2 / p. 329), Aqd al-Durar (p. 33), The History of Ibn Khaldun (vol. 1 / pp. 314 and 315), The Important Chapters of Ibn Al-Sabbagh (vol. 2 / p. 1108), Al-Arf Al-Wardi (p. 79 / p. 3), Al-Qawl Al-Mukhtasar (p. 116).
Al-Ghaybah by Al-Tusi (p. 185 and 186 / H. 145, and pp. 187 and 188 / H. 148), Umdat Uyun Sihah Al-Akhbar (p. 433 / H. 909, and p. 436 / H. 920), Sunan Abi Dawud (vol. 2 / p. 310 / H. 4284), Matalib al-Su’ul (p. 482), Al-Bayan fi Akhbar Sahib al-Zaman (p. 486), Aqd al-Durar (p. 15), Mizan al-I’tidal (vol. 2/p. 87), Ibn al-Sabbagh’s Important Chapters (vol. 2/p. 1109), Al-Urf Al-Wardi (p. 81 / issue 6), Al-Qawl Al-Mukhtasar (p. 116), Kanz Al-Ummal (vol. 14 / p. 264 / issue 38662).
Aqd al-Durar (p. 24); With a slight variation in: Al-Uqabi’s Relics (p. 136 and 137), Fada’il al-Thaqalayn (p. 477/h. 1313), Kashf al-Ghumma (vol. 3/p. 268 and 269).
See our book: The Awaited Mahdi (May God hasten his appearance) in Islamic Thought (pp. 28-33).
See our book: Defense of al-Kafi (vol. 1/pp. 405-434) under the title: (Whoever says that the hadiths of the Mahdi (may God hasten his appearance) are authentic or that they are frequent among the Sunnis).
Amali Al-Saduq (pp. 287 and 288 / H. 320/4).
Sahih Al-Bukhari (vol. 5 / pp. 400 and 401 / h. 3086 and 3087).
Sahih Muslim (vol. 1/pp. 93-95).
Sahih Muslim (vol. 1/95).
Sunan al-Tirmidhi (vol. 3/p. 344/h. 2334) on the authority of Abu Hurairah.
Hilyat Al-Awliya (vol. 6 / p. 108) on the authority of Abu Umamah.
Tafsir al-Qummi (vol. 1/p. 158), and see: al-Durr al-Manthur (vol. 2/p. 241).
Al-Musannaf by Ibn Abi Shaybah (vol. 8 / p. 679 / h. 195); It was narrated by Naim bin Hammad in Al-Fitan (p. 230), Al-Maqdisi Al-Shafi’i in Aqd Al-Durar (p. 231), Al-Suyuti in Al-Arf Al-Wardi (p. 113 / H. 71), and Ibn Hajar Al-Haithami in Al-Qawl Al-Mukhtasar (p. 129).
Al-Ghaybah by Al-Numani (p. 255 and 256 / Chapter 14 / H. 1).
Al-Kafi (vol. 8 / pp. 49 and 50 / h. 10).
Narrated by Al-Hawi li-Fatawa (vol. 2/p. 66).
Sunan Abi Dawud (vol. 2 / p. 311 / h. 4290).
Summary of Sunan Abi Dawud (vol. 3/p. 118).
Tahdheeb al-Tahdheeb (vol. 8/p. 56/number 100).
See our book: The Awaited Mahdi (may God hasten his appearance) in Islamic Thought (pp. 71-73), in which the hadith of Abu Dawud is invalid in seven ways.
Al-Rawd al-Anf (vol. 2/p. 431), Aqd al-Durar (p. 157), he said: (Narrated by Abu Bakr al-Iskaf in Fawa’id al-Akhbar), Tarikh Ibn Khaldun (vol. 1/p. 312), al-Urf al-Wardi (p. 165/h. 229), the brief statement (p. 31 and 156).

Acceptance by the Imam (Peace Be Upon Him)

In addressing this issue, we say: It is sufficient that our connection to the Imam and our offerings be the subject of acceptance by him, signifying his blessed consideration and favor upon us. This acceptance is reflected in the poetic expression:

"I dedicate to His honorable council, but I dedicate to Him what I have attained from His blessings. Like the sea, it is rained by clouds, but it has no favor on it because it is from its water" (1).

Another poet said: "If they accept a gift from me for a minor, I count that acceptance as a credit to you. Acceptance from you was a virtue of mercy, that relieved the heart of the guardian from humiliation. It requires gratitude to Him for your position and the imposition of rights that no one like me can have" (2).

We must focus on the fact that we need the Imam (peace be upon him) to accept from us what we communicate to him, while he (peace be upon him) is absolutely self-sufficient.

1. Need for the Imam's Acceptance: In a noble hadith, Abu Abdullah (peace be upon him) said: “Whoever claims that the Imam needs what is in the hands of the people is an unbeliever. Rather, the people need the Imam to accept from them. God Almighty said: ‘Take from their wealth charity to purify them and purify them’ [Al-Tawbah: 103]” (3).

In another narration, he (peace be upon him) said: “I will take a dirham from one of you, and I am one of the wealthiest people in Medina. I only want you to purify yourself” (4).

2. The Imam's Supplication: The Imam’s supplication is definitely accepted by God due to his sincerity, intention, and trust. The Holy Hadith states: “Call upon Me with a tongue with which you have not disobeyed Me” (5). The Infallible (peace be upon him) is the best to supplicate, as stated in the supplication of distress: “Where is the one in distress who answers when he calls upon him?” (6), referencing the Almighty’s saying: “Is there one who answers the distressed one when he calls upon him and removes the evil?” [An-Naml: 62].

In the honorable signature narrated at the end of the invocation, the Imam (peace be upon him) said: “Because we are behind their protection through the supplication that is not withheld from the King of the Earth and the Heavens, so let our loyal friends of hearts be reassured by this” (7).

3. Mentioning His Virtues: Establishing gatherings of remembrance and attending them are important rituals. The Holy Prophet urged us to venerate such gatherings as a sign of piety and to race ahead to good deeds. God Almighty said: “So race ahead to good things” [Al-Baqarah: 148].

4. Serving the Imam: Serving the Imam (peace be upon him) during the era of occultation involves following his orders or any action that supports him, even indirectly. Service is more specific than support as it reflects submission and humility before the Lord. Al-Sadiq (peace be upon him) said: “If I had attained him, I would have served him all the days of my life” (8).

5. The Call for Imam Mahdi: Calling people to the Imam and defining him is crucial in maintaining his remembrance. The Holy Qur’an urges: “Invite to the way of your Lord with wisdom and good instruction” [An-Nahl: 125]. The Ahl al-Bayt (peace be upon them) are the right path to God, and the Mahdi is central in this regard.

References:

Beauty of the Week: 32.
Beauty of the Week: 33; Mikael Al-Makarim 2: 245.
Al-Kafi 1: 537/Chapter on the connection of the Imam (peace be upon him)/H. 1.
Al-Kafi 1: 538/Chapter on the connection of the Imam (peace be upon him)/H. 7.
Bihar Al-Anwar 90: 390.
Al-Mazar by Ibn Al-Mashhadi: 579.
Al-Ihtijaj 2: 324 and 325.
Al-Ghaybah by Al-Numani: 252 / Chapter 13 / H. 46.
Mikael Al-Makarim 2: 201.
Whoever is not attended by the jurist 2:613/ Al-Ziyarah Al-Jami’ah.
Al-Mazar by Ibn Al-Mashhadi: 578.

The Crypt of Occultation

The Crypt of Occultation is a well-known place and a prominent landmark in the Holy Shrine, located on the western side of the graves of the two Askari Imams, peace be upon them. It derived its sanctity and importance from people’s knowledge that it was part of the house of the Imams, peace be upon them, where they lived during their stay in Samarra, and where they spent their nights and worshipped. Imam Al-Hadi and Imam Al-Askari were sometimes buried in one end of that house, making this part a blessed place where the name of God Almighty was mentioned during the night and the ends of the day.

Misconceptions and Fabrications

Some authors have tried to create a legend about this basement, suggesting that the army of the Abbasid Caliph attacked the home of Imam Hassan Al-Askari after his death to arrest his son, Al-Mahdi. According to this legend, the boy escaped from their hands and disappeared from sight by entering the aforementioned basement and has not left it since. This story is a fabricated narrative with no basis in documented sources and has no connection to the reality of the situation.

Ibn Taymiyyah claimed that the Mahdi entered the basement in the year 260 AH when he was five years old, according to some, or less than that according to others, and nothing has been revealed about him (1).

Al-Wazir Al-Irbilli, who predates Ibn Taymiyyah, mentioned this claim and said: "The claim that the Mahdi is in a basement is a strange statement and perception. Those who deny his existence do not cite this, and those who say he exists do not say he is in a basement. Rather, they say he is alive and existing, residing, traveling, and roaming the earth" (2).

Contemporary Misconceptions

The repetition of this saying continued until today, and one of the last people to mention it was a writer named Abdul Majeed Al-Shawi in an article published in the London newspaper Al-Zaman. He discussed the uses of the word "time" in Arab heritage, stating that the Awaited Mahdi is one of the unanimous facts in the religion of Islam, except that the Shiites say: He is Muhammad bin Al-Hasan Al-Askari, who entered the basement of the house in Samarra in 265 AH at the age of nine and did not leave it, and he is still alive today (3).

This writer attributed this saying to the Shiites without referring to their scholars, authors, and historians who said that, and without mentioning the source of this saying in Shiite books and writings, indicating his reliance on tendentious historical rumors without support or verification.

The Truth about the Crypt of Occultation

One of the contemporary researchers, the late Sheikh Al-Mahallati, addressed this subject comprehensively in his book, "The History of Samarra," explaining the truth in a correct manner, free of impurities and falsehoods. According to him, when Imam Hassan Al-Askari died, his son disappeared from sight, not by entering the basement as some books of the common people claim. The Imami Shiites disavowed these beliefs attached to them by those who wanted to degrade their dignity (4).

He further explained that the basement is known as the Crypt of Occultation not because the Hujjah, peace be upon him, disappeared there, but because some saints were honored to serve him there, and it was the residence of the three Imams, peace be upon them, and the place of their worship. This basement, inside the house, had a path through the old building from behind the shrine of the two military men, peace be upon them, at the grave of Umm al-Qaim. Visitors would descend the stairs and walk in a narrow path until they entered the basement facing the qibla. This remained the case until the year 2002 AD when King Ahmad Khan al-Danbali decided to rebuild this blessed spot (5).

Conclusion

The Crypt of Occultation's sanctity and importance stem from its historical and religious significance as part of the home and place of worship of the Imams. The fabricated stories about the basement have no basis in documented sources and should be understood as attempts to distort historical facts.

References:

Minhaj al-Sunnah 2: 131 and 4: 212.
Kashf Al-Ghumma 3: 296.
Al-Zaman newspaper, sixth year, issue (1525/8), June 2003 AD, p. 9.
History of Samarra 1: 292 and 293.
History of Samarra 1: 288.
History of Samarra 1: 288-292.

Is Al-Yamani the main guide for Imam Mahdi (peace be upon him)?

Ahmed Ismail Qat’a claimed that “Al-Yamani is the main initiator and leader of the Holy Appearance Movement” (1), and his supporters echoed this in their books, asserting that Al-Yamani is the cornerstone of the Appearance Movement and the process of purifying the Earth. They claim he is the one who will fill the Earth with equity and justice after it was filled with injustice and oppression.

This assertion, however, lacks any basis in the narrations. A thorough examination of the narrations regarding the appearance reveals no indication that there is a patriarch or head of the state of Imam Mahdi, peace be upon him, who will establish his authority for the Imam, peace be upon him. Neither Al-Yamani nor anyone else is mentioned in this capacity. Instead, it is evident from the narrations that Imam Mahdi (peace be upon him) and his supporters will conquer the countries one by one. Therefore, it is consistently mentioned in the frequent narrations from both Sunni and Shia sources that the one who will fill the earth with equity and justice is the awaited Imam Mahdi, peace be upon him, and no one else. His (peace be upon him) role in doing so is one of his most prominent virtues.

Supporting Narrations

1. Sheikh Al-Saduq's Narration:

Sheikh Al-Saduq, may his secret be sanctified, narrated with his chain of transmission on the authority of Abdul-Azim bin Abdullah Al-Hasani, who said:

I said to Muhammad bin Ali bin Musa (peace be upon them): I hope that you will be the Qaim from the family of Muhammad, who will fill the earth with equity and justice as it was filled with injustice and oppression. He (peace be upon him) said: "O Abu Al-Qasim, there is not one of us except that he is standing by the command of God Almighty, and guided to the religion of God, but the one who will stand with whom God Almighty will purify the earth from the people of disbelief and ingratitude, and fill it with justice and equity, is the one whose birth is hidden from the people, and will disappear. His name is hidden from them, and it is forbidden for them to name him, and he is the name and nickname of the Messenger of God (may God bless him and his family and grant them peace).

He is the one for whom the earth is folded, and for whom every difficulty is made easy. A number of his companions from the people of Badr will gather to him: three hundred and thirteen men from the ends of the earth, and that is the saying of God Almighty: (Wherever you are, God will bring you all together. Indeed, God has power over all things.) [Al-Baqarah: 148]. When this number of sincere people gathers for him, God will make his matter clear, and when the contract is completed for him, which is ten thousand men, he will go out, God Almighty willing, and will continue to kill the enemies of God until God Almighty is satisfied..." (2).

2. Al-Numani's Narration:

Al-Numani narrated with his chain of transmission on the authority of Al-Asbagh bin Nubatah, who said:

I came to the Commander of the Faithful Ali (peace be upon him) one day and found him thinking and marking on the ground. So I said: "O Commander of the Faithful, are you marking on the ground if I desire it from you?" He said: "No, by God, I have never desired it nor in this world for an hour, but I am thinking of a child who will be from my progeny, the eleventh of my children, he is the Mahdi who will fill the earth with fairness and justice as it was filled with oppression and injustice. He will have confusion and occultation, during which some people will go astray, and others will be guided" (3).

Conclusion

The narrations about Imam Mahdi (peace be upon him) filling the earth with equity and justice are numerous and recurrent, and they are narrated through specific and general methods. The claims about Al-Yamani being the main initiator and leader of the Holy Appearance Movement are unfounded and not supported by these narrations.

References:

Al-Musabahat 4/46.
Kamal al-Din wa Tamam al-Ni`ma 2/377.
Ghaybah: 69.

Mahdism among the Shiites of Ahl al-Bayt (peace be upon them)

Belief in the Awaited Mahdi (may God hasten his appearance) is considered one of the fundamental features of the school of Ahl al-Bayt (peace be upon them) and an essential component of their Shiites’ belief in the Imamate. This belief has become widely recognized and well-known about them. Here, we address the evidence supporting the belief in the Awaited Mahdi.

The most important evidence for the Mahdavi belief among them includes two key aspects:

1. Agreement on the Minor Occultation

Their consensus on the fulfillment of the minor occultation and the association of the four representatives (may God have mercy on them) at that time with the Imam (may God hasten his return).

2. Frequent Narrations Indicating the Appearance of the Awaited Mahdi

These narrations are divided into two categories:

Narrations Related to the Interpretation of Verses

Several narrations connect specific Quranic verses to the Awaited Mahdi (may God hasten his appearance):

1. Muhammad bin Muslim narrated:

I heard Abu Abdullah (peace be upon him) say: “Indeed, before the Qa’im there are signs from God (Almighty and Majestic) to the believers.” I said: What are they, may God make me your ransom? He said: “That is the saying of God (Almighty and Majestic): ‘And We will certainly test you’ meaning the believers before the emergence of the Qa’im (may God hasten his appearance) ‘with some fear and hunger and a loss of wealth and lives and fruits. But give glad tidings to the patient [Al-Baqarah: 155].’ He said: He will test them with some fear of kings from the people of so-and-so at the end of their rule, and hunger due to high prices, and a decrease in wealth due to the stagnation of their trade and lack of abundance, and a decrease in lives due to a miserable death, and a decrease in fruits due to a decrease in the revenue from what is sown. ‘And give good news to the patient’ at that time of hastening the appearance of the Qa’im (may God hasten his return).” Then he said to me: “O Muhammad, this is its interpretation. God Almighty says: ‘And no one knows its interpretation except God and those who are firmly rooted in knowledge’ [Al Imran: 7]” (1).

2. Sheikh Muhammad Sadiq al-Khatunabadi narrated on the authority of al-Fadl ibn Shazan with an authentic chain of transmission on the authority of Abu Abdullah (peace be upon him):

“Those who are missing from their beds are three hundred and thirteen men, the number of the people of Badr, so they arrive in Mecca in the morning, and this is the saying of God (the Almighty): ‘Wherever you are, God will bring you all together’ [Al-Baqarah: 148], and they are the companions of the Qa’im (may God hasten his appearance)” (2).

3. Abu Hamzah said:

I asked Abu Ja`far (peace be upon him) - in a hadith that includes the interpretation of several verses - until he said: “And as for his saying: ‘Until when they rejoiced in what they were given, We seized them suddenly, and lo, they were in confusion’ [Al-An’am: 44], meaning the rise of the Qa’im (may God hasten his return)” (3).

4. Abu Ubaidah al-Hadha narrated on the authority of Imam al-Baqir (peace be upon him):

“And he said to them: ‘For them is good news in the life of this world and in the hereafter’ [Yunus: 64], and the Imam gives them good news of the rise of the Qa’im and his appearance” (4).

5. Aban bin Taghlib said:

Abu Abdullah (peace be upon him) said: “When the Qa’im (peace be upon him) rises, no one of the Most Merciful’s creation will stand before him unless he knows whether he is good or bad, because in it is a sign for those who seek success, and it is on a straight path” (5). In this narration, there is an application of the Almighty’s saying: “Indeed, in that are signs for those who seek success. * And indeed, it is a straight path” (Al-Hijr: 75-76).

6. Abdullah bin Sinan said:

I was with Abu Abdullah (peace be upon him) and I heard a man from Hamadan say to him: These common people are taunting us and saying to us: You claim that a herald is calling from heaven in the name of the owner of this matter. He was reclining, so he got angry and sat down, then he said: “Do not narrate it on my authority, narrate it on the authority of my father, and there is no blame on you for that. I bear witness that I heard my father (peace be upon him) say: By God, that is clear in the Book of God (Glory be to Him), where He says: ‘If We will, We can send down upon them from heaven a sign, so their necks remained submissive to it’ [Al-Shu’ara: 4]. And no one will remain on earth that day except that he submits and his neck is humbled before him. Then the people of the earth will believe when they hear the voice from heaven: Indeed, the truth is in Ali bin Abi Talib (peace be upon him) and his Shiites” (6).

B. Narrations Without Interpretation

These narrations provide information about the Mahdi (may God hasten his appearance) and his affairs without interpreting specific verses.

Conclusion

The belief in the Awaited Mahdi (may God hasten his appearance) is deeply rooted in the teachings of the Ahl al-Bayt and supported by numerous narrations. These narrations emphasize the significance of the Mahdi’s appearance and his role in establishing justice and equity on Earth.

References:

Kamal al-Din: 2/649-650.
Dictionary of Imam Mahdi (may God hasten his return) (quoted from Kashf al-Haqq): 7/28.
Source: 145.
Al-Kafi: 1/429.
Kamal al-Din: 2/671.
Al-Ghaybah by Al-Numani: 267.
See: Dictionary of Hadiths of Imam Mahdi (may God hasten his return): 7/420-427.

The Transformation of Kufa and Iraq Under the Leadership of Imam Mahdi (Peace Be Upon Him)

Some narrations describe the societal changes brought about by the leadership and vision of Imam Mahdi (peace be upon him). The first action of the Imam will be to arrive in Iraq and establish his state, with Kufa as its headquarters.

Transformation of Kufa and Iraq

Narrations highlight the special relationship between Kufa and the leadership of Imam Mahdi, indicating that "the happiest people with him will be the people of Kufa" (1). Here, Kufa symbolizes Iraq as a whole, reflecting the collective joy and relief of the Iraqi people who have endured much for the sake of the Imam and the Ahl al-Bayt. This period will bring comfort and prosperity to Iraq in all aspects: civilizational, cultural, political, military, and beyond. The people of Iraq will transition from a state of defeat and misery to an ideal society.

Capital of the Mahdavian State

The society under the Mahdi will be distinct from previous societies, featuring unique characteristics emerging only after his appearance. The presence of urban and cultural advancements will naturally attract migration. For instance, when the Prophet (may God’s prayers and peace be upon him and his family) moved to Medina, it transformed from a small village into a bustling city due to the influx of migrants seeking the amenities available there.

Similarly, in the era of the Imam, Kufa will serve as the capital, equipped with all modern amenities and civil developments, attracting a significant population influx. Imam al-Sadiq (peace be upon him) mentioned, "When the Qa'im of the family of Muhammad (peace be upon them) rises, he will build in the back of Kufa a mosque with a thousand doors, and the houses of Kufa will be connected to the Karbala River" (2).

Development and Prosperity

The extensive migration and development will result in a thriving community. The Mahdi will populate the region extensively, bringing about substantial reconstruction and development, particularly in Iraq. This transformation will bring great happiness to the people of Kufa, symbolizing the broader Iraqi populace, due to the remarkable advancements and improvements.

References:

Bihar Al-Anwar 52: 390/h 212.
Bihar Al-Anwar 52: 337/H 76, from Al-Irshad 2: 380.

The Companions of the Cave: A Qur'anic Allegory and Its Connection to Imam Mahdi

God Almighty said:

“When the young men sought refuge in the cave and said, ‘Our Lord, bestow upon us mercy from Yourself and prepare for us guidance in our matter.’ Then We struck their ears in the Cave of years in number. Then We resurrected them that We might find out which of the two parties was better at calculating the time they had remained.” (Al-Kahf: 10-12)

The Companions of the Cave

The Companions of the Cave turned completely to the Almighty Creator, deriving guidance from Him in the face of the tyranny of the oppressive Dikyanus regime. The Holy Qur’an summarizes their story in three verses, describing how they fled from a corrupt society. Over time, that oppressive society perished, and a new monotheistic society emerged. This shift exemplifies the Sunnah of God, where the outcome is for the pious and the believers, not for the deniers, liars, and oppressors. The Qur’an details this incident further, highlighting various dimensions of this phenomenon.

The First Dimension: Unseen Signs and Belief

The first dimension presented in these verses reveals unseen signs from God, showing a group of rational, believing young men deriving guidance from Him. Despite the majority of society being on a path of misguidance, these young men remained steadfast. This narrative is a lesson for believers in God's promise to make Islam superior to all religions, even if the polytheists detest it, through the Mahdi (may God hasten his appearance), a descendant of the Prophet (peace be upon him and his family).

The First Task: Steadfastness and Faith

Believers must remain steadfast and faithful, following the example of the Companions of the Cave. The party of the believers, the followers of Ali bin Abi Talib, and the supporters of the Mahdi (may God hasten his appearance), should not be discouraged by their small numbers compared to the liars, deniers, and oppressors. The path of truth remains, and the outcome is for the pious and the certain.

The Second Task: Ghaybah and Concealment

The second dimension involves understanding the concept of Ghaybah and concealment. The Qur’an demonstrates that God can conceal a group of people for years, only to reveal them later. This is not a legend but a divine truth. Surah Al-Kahf, often referred to as the "Cave of Secrets and Knowledge," is closely related to the occultation of Imam Mahdi (may God hasten his appearance). Historical sources, such as the reading of Imam Hussain (peace be upon him), connect these verses to the preservation and eventual triumph of true faith.

The Divine Governance

Imam Al-Sadiq (peace be upon him) explained to Al-Mufaddal bin Omar that the divine governance involves a hidden apparatus that influences human systems. The divine caliphate, exemplified by the twelve successors of the Prophet, including Imam Mahdi, is characterized by a hidden yet powerful influence that maintains justice and fairness. This hidden government plays pivotal roles in preventing corruption and ensuring the continuity of human society until the time for its open manifestation arrives.

Conclusion

The kingdom and government of the divine caliphs, such as Imam Mahdi, encompass both spiritual and material dimensions. They have the ability to influence human affairs deeply, even if this influence is not always visible. The Qur’anic narrative of the Companions of the Cave serves as a powerful reminder of God's promise to preserve true faith and establish justice through His chosen representatives.

References:

It was narrated on the authority of Zayd bin Arqam that he said: He - meaning the head of Al-Hussein (peace be upon him) - passed by me while he was on a spear while I was in a room, and when he approached me I heard him reciting: “Or did you think that the Companions of the Cave and Al-Raqim were among Our wondrous signs.” So he stopped, by God. My hair, and I called: Your head, by God, O son of the Messenger of God, I am amazed and amazed. Guidance (vol. 2/p. 117).
Al-Hidaya Al-Kubra (p. 419), Bihar Al-Anwar (vol. 53 / pp. 25 and 26).

Source: The Awaited Mahdi between Perception and Belief - Written by: His Eminence Sheikh Muhammad Hassan Al Yassin, may God have mercy on him (1350-1427 AH).

The Divine Will and Mandate of the Prophets and Imams

God Almighty said:

The Law of Causes and Effects

It is universally acknowledged that the general order of the universe is based on the law of causes and effects. The human will does not create these causes but seeks assistance from them. The existence of these causes and their effects are subject solely to the will of God. For instance, there are causes for illness and healing; humans can neither create new causes nor nullify their effects. Only God has control over this system.

Divine Legislation and Human Responsibility

There are laws that regulate human social behavior, and these laws dictate the way humans should live. Since humans did not create themselves, their relationship with their Creator and fellow beings is governed by divine legislation. God alone has the right to establish these laws, as He created humans for specific wisdom and purposes. While humans can violate these laws, they are held accountable for such actions, reinforcing that God alone has legislative jurisdiction.

The Prophets' and Saints' Mandate

Any belief that a created being has independent legislative or formative jurisdiction from God constitutes polytheism. However, the mandate of the prophets and saints operates within God's will and permission. Those with God's permission to legislate have a legislative mandate, and those with permission to act in the universe have a formative mandate. These mandates do not deviate from God's command.

God says: “Indeed, I create for you out of clay like the appearance of a bird, and I breathe into it, and it becomes a bird, by God’s permission. And I will heal the blind and the leper and raise the dead to life, God willing.” (Qur'an) Similarly, “He who has knowledge of the Book said, 'I will bring it to you before your side turns back to you.' So when he saw it resting with him, he said, 'This is from the grace of my Lord.'” (Qur'an)

The Mandate of the Imam of the Time

The formative and legislative mandate of the prophets and saints, including the Imam of the time, operates with God's permission. It is obligatory for every Muslim to believe in this guardianship in the prophets and saints.

Examples of the Mandate

Sheikh al-Saduq's Ikmal al-Din wa Tamam al-Nimah: Muhammad bin Muslim al-Thaqafi narrated that Imam al-Baqir (peace be upon him) said: “The one who rises from us will be victorious with terror, supported with victory, the earth will be folded before him, and treasures will appear before him. His authority will reach the East and the West, and God Almighty will make His religion superior to all religions, even if the polytheists hate it. There will not remain any desolation on earth unless it is restored, and the Spirit of God descends on Jesus, son of Mary, peace be upon him, and he prays behind him.” (1)
Al-Bayan Sermon: The Commander of the Faithful (peace be upon him) mentioned that the Mahdi (peace be upon him) will march with armies to Iraq, where he will demonstrate signs and miracles, including making a dry stick green and leafy, and turning a rock into wax, confirming his mandate and leadership. (2)
Al-Bihar: Al-Rayyan bin Al-Salt reported a conversation with Imam Al-Rida (peace be upon him) about the Mahdi. Imam Al-Rida described the Mahdi as having immense physical strength and possessing the staff of Moses and the seal of Solomon. This fourth child of the Imam will be hidden by God until the appointed time when he will reappear to fill the earth with justice. (3)

Conclusion

Belief in the formative and legislative mandate of the prophets and saints, particularly Imam Mahdi, is an integral part of Islamic faith. This mandate operates under God's will and permission, ensuring that divine justice and wisdom prevail in the universe.

References:

Ikmal al-Din wa Tamam al-Nimah by Sheikh al-Saduq (Part 1, p. 359).
Dictionary of Hadiths on the Mahdi by Sheikh Al-Kurani (vol. 3, p. 97).
Bihar Al-Anwar (vol. 52, p. 322).

The Inheritances of the Prophets with Imam Mahdi

Imam Mahdi (peace be upon him) was described in one of his visits as “the one to whom the inheritances of the prophets will end, and to whom are the traces of the pure ones present. Peace be upon the one entrusted with secrets and the guardian of the matter” (1).

The Meaning of the Inheritances of the Prophets

The concept of the inheritances of the prophets refers to various signs, attributes, and artifacts that symbolize the continuity and unity of divine messages across generations. These inheritances signify a connection between all prophets, religions, and messages, as ordained by God. This is illustrated in the verse: “He has ordained for you of religion that which He enjoined upon Noah and that which We have revealed to you and that which We enjoined upon Abraham, Moses, and Jesus, to establish the religion and not be divided therein. Hard for the polytheists is that to which you call them. Allah chooses to Him whom He wills and guides to Him whoever turns.” (Al-Shura: 13).

Signs and Characteristics of the Imam

The Imam, who is to be obeyed, possesses numerous signs. These include moral, ethical, psychological, metaphysical, scientific, and other attributes. As narrated by Abu Al-Hasan Ali bin Musa Al-Rida (peace be upon them), “The Imam has signs: He is the most knowledgeable of people, the wisest of people, the most pious of people, the most forgiving of people, the bravest of people, the most generous of people, and the most worshipful of people" (2).

Some specific signs include:

Being born circumcised and purified.
Seeing from behind as he sees from in front.
Having no shadow.
Falling on his palms and raising his voice with the two testimonies of faith at birth.
Not having wet dreams, and his eyes sleeping while his heart does not sleep.
Possessing the shield of the Messenger of God, the sword Dhu al-Fiqar, a sheet with the names of their Shiites and enemies, Al-Jami’ah, the Greater and Lesser Al-Jafr, and the Qur’an of Fatima (peace be upon her) (3).

The Inheritances of the Prophets

These inheritances are categorized into two types:

Inheritances of the Prophets Before the Most Honorable Prophet (may God bless him and his family):

The Staff of Moses (peace be upon him) and His Stone:

Abu Saeed Al-Khorasani narrates that the Qa’im will carry the staff of Moses, which will provide sustenance until they reach Najaf from Kufa (4).
Muhammad ibn al-Fayd narrates that the staff was passed from Adam to Shuaib to Moses and is now with the Imams, with its miraculous properties intact (5).
Abdullah bin Sinan narrates that the staff of Moses, which was from Paradise, will be brought out by the Qa’im (6).

Inheritances of the Most Noble Prophet (may God bless him and his family) and the Pure Household (peace be upon them):

The Seal of Solomon (peace be upon him):

Imam Al-Rida was seen with a thin silver ring, believed to be the Seal of Solomon (7).
General narrations indicate that the inheritances of the prophets are with the Imams, and specific narrations mention that Imam Mahdi will emerge with the Seal of Solomon (8).

Joseph’s Shirt (peace be upon him):

Mufaddal bin Omar narrates that Joseph’s shirt, which was passed down from Abraham, is among the inheritances with the Imams (9).
Other narrations confirm that Imam Mahdi will emerge with Joseph’s shirt, symbolizing the continuation of divine guidance (10).

Conclusion

The inheritances of the prophets held by Imam Mahdi (peace be upon him) serve as symbols of the unity and continuity of divine messages. These artifacts and attributes are significant not only for their miraculous properties but also for their role in proving the truth and legitimacy of Imam Mahdi’s mission.

References:

Al-Mazar by Ibn Al-Mashhadi: 590.
Uyun Akhbar al-Rida (peace be upon him) 1: 192-193 / H. 1.
Al-Kafi 1: 231-232.
Al-Kafi 1: 231/Chapter: What the Imams (peace be upon them) have of the verses of the Prophets (peace be upon them)/H 3.
Al-Kafi 1: 231/Chapter: What the Imams (peace be upon them) have of the verses of the Prophets (peace be upon them)/H 1.
Al-Ghaybah by Al-Numani: 243 / Chapter 13 / H 27.
Bihar Al-Anwar 26: 222/h. 48, on the authority of Saad Al-Saud: 236.
Al-Kafi 1: 231/Chapter: What the Imams (peace be upon them) have of the verses of the Prophets (peace be upon them)/H 2; Kamal al-Din: 376/Chapter 35/H7.
Al-Kafi 1: 232/Chapter: What the Imams (peace be upon them) have of the signs of the Prophets (peace be upon them)/H. 5.
Kamal al-Din: 143; Al-Sirat Al-Mustaqim 2: 253.

Prophetic Signs of Imam Mahdi’s Appearance and Rule

Al-Kulayni in Al-Kafi, Al-Saduq in Ikmaal Al-Din and Uyun Akhbar Al-Rida, Al-Mufid in Al-Irshad, Al-Tusi in Al-Ghaibat, and Al-Ayyashi in his interpretation have recorded a collection of narrations that describe the heavenly signs associated with the appearance of Imam Mahdi (may God hasten his appearance). These signs include changes in celestial laws and miraculous events such as the stagnation of the sun at noon until afternoon, a man's chest and face appearing in the sun, and unnatural solar and lunar eclipses in the middle of Ramadan (1).

Miraculous Events

The narrations also mention several other supernatural occurrences, including:

The sun rising from the west.
A star shining brightly in the east.
Locusts appearing both in and out of season.
Slaves rebelling and killing their masters.
Heretical people being transformed into apes and pigs.
Slaves taking control of lands from their masters.
A heavenly call that everyone on earth will hear in their own language.
The resurrection of the dead who will recognize and visit each other (2).

Cosmic Signs and Divine Intervention

Al-Mufid reports that Gabriel will descend to pledge allegiance to Imam Mahdi upon his appearance. Al-Tusi elaborates that the companions of Al-Qaim will be miraculously transported to the Mahdi’s headquarters from their homes in an instant, like the blink of an eye (3).

Additionally, Al-Mufid mentions that the length of the day will extend tenfold, making a day 240 hours long. Al-Tusi supports this with a similar narration, stating that God will command the celestial bodies to slow their rotation, causing a day to equal ten of our current days, a month to equal ten months, and a year to equal ten years (4).

Technological and Natural Changes

Al-Kulayni narrates from Imam al-Baqir (peace be upon him) that Shiites will be able to communicate with Imam Mahdi through a method similar to a "television telephone," allowing them to see and speak with him from different countries (5).

Some narrations describe the earth shining with the light of its Lord, rendering sunlight unnecessary. Darkness will disappear, and men will live long enough to father a thousand male children without a single female child being born (6).

Duration of Imam Mahdi’s Rule

Various narrations discuss the duration of Imam Mahdi’s rule:

One narration states that he will rule for seven years, which will feel like seventy years.
Another states that he will rule for three hundred and nine years, similar to the duration the People of the Cave remained hidden.
A third narration mentions that his rule will last only nineteen years (7).

References:

Al-Kafi by Al-Kulayni, Ikmaal Al-Din and Uyun Akhbar Al-Rida by Al-Saduq, Al-Irshad by Al-Mufid, Al-Ghaibat by Al-Tusi, and Tafsir by Al-Ayyashi.
Al-Mufid mentions cosmic signs in his works.
Al-Tusi discusses the miraculous transportation of companions.
Al-Mufid and Al-Tusi narrate the extension of days and years.
Al-Kulayni narrates about the communication method similar to a "television telephone."
Narrations describe the earth shining with divine light.
Various narrations on the duration of Imam Mahdi's rule.

Refuting the Claim of Imam Mahdi's (may God hasten his appearance) Birth Infeasibility

Ibn Taymiyyah claims that Imam Al-Askari (peace be upon him) was sterile, asserting that Al-Hasan bin Ali Al-Askari had no offspring. This assertion is supported by references from Muhammad bin Jarir Al-Tabari, Abd al-Baqi bin Qani’, and other genealogists (1). Some rely on a narration found in Al-Kafi to support this claim, suggesting that Imam Al-Askari (peace be upon him) had no children.

Examination of the Narration in Al-Kafi

The chapter in Al-Kafi on the birth of Abu Muhammad Al-Hasan bin Ali (peace be upon them) mentions:

"...and the Sultan asks for a trace of Al-Hassan bin Ali's son... When he was buried - that is, Imam Al-Askari (peace be upon him) - the Sultan and the people began to search for his son, and searches increased in homes and residences. They stopped dividing his inheritance, and those who were entrusted with protecting the slave girl claimed she was pregnant until it became clear that the pregnancy was invalid. When the pregnancy was invalidated, his inheritance was divided between his mother and his brother Jaafar. His mother claimed his will, and this was confirmed by the judge... and the authority sought the trace of his son..." (2).

Refutation of the Claim

Lack of Evidence: The claim of Imam Al-Askari’s sterility is unsubstantiated without concrete evidence. Multiple accounts indicate the birth of Imam Mahdi, including statements from genealogists and historians.

Indications in the Narration: Several clues within the Al-Kafi narration suggest the existence of a child:

Searches and Precautions: The intense search of Abu Muhammad’s (peace be upon him) house during and after his illness, along with the deployment of trusted individuals to monitor the house, indicates the existence of something significant they sought.
Seeking the Child: The narration explicitly mentions the Sultan’s search for Imam Al-Askari’s son, similar to Pharaoh's search for Moses (peace be upon him).
Inheritance Halt: The cessation of inheritance division was likely a tactic to pressure for information about the hidden newborn, not out of piety.
Lack of Evidence for the Sultan: The text implies the Sultan and his followers did not find the child, but this does not negate the child's existence. Those who know the child exists have evidence against those who do not.
Historical Contradiction: Attributing sterility to Imam Al-Askari based on hearsay from Al-Tabari and others is unreliable. Several historians and genealogists affirm that Imam Hassan (peace be upon him) had a son, revealing inconsistencies in the opposing claims.

Reliability of Narrations: Even if the Al-Kafi narration hinted at Ibn Taymiyyah's claim, it contradicts other authentic narrations that confirm the birth of Imam Mahdi (may God hasten his appearance). These reliable texts take precedence.

Inconsistencies and Mistrust: The inconsistency in historical accounts, coupled with mistrust and attempts to undermine Shia beliefs, leads to erroneous conclusions.

Conclusion

The argument that Imam Mahdi could not be born due to Imam Al-Askari's supposed sterility lacks credible evidence. Historical records and reliable narrations consistently affirm the birth of Imam Mahdi (may God hasten his appearance), rendering the opposing claims baseless.

References

Ibn Taymiyyah, Minhaj al-Sunnah (vol. 1/p. 122); Al-Dahlawi, Al-Tuhfa Al-Ashariya (pp. 196 and 244).
Al-Kafi (vol. 1 / pp. 505 and 506 / chapter on the birth of Abu Muhammad Al-Hassan bin Ali (peace be upon them) / vol. 1).

The Mystery of Imam Mahdi's (may God hasten his appearance) Birth and His Hidden Existence

Sheikh Al-Saduq (may God have mercy on him) narrated:

...until [Al-Hassan bin Ali Al-Askari] (peace be upon him) died a few days ago in the month of Rabi’ al-Awwal in the year two hundred and sixty, and it became a mystery to anyone who saw a single noise - Ibn Al-Rida died - and the Sultan sent him to his home. Who will search it and search its chambers, and seal all that is in it, and they asked for a trace of his son, and they brought women known to be pregnant... When he was buried and the people dispersed, the sultan and his companions were disturbed in their search for his son, and the searches in homes and homes increased...(1).

Sheikh Al-Mufid (may God have mercy on him) elaborates on the situation following Imam Al-Askari’s death:

...and every great thing happened to the successors of Abu Muhammad (peace be upon him) because of that, from arrest, imprisonment, threats, belittlement, and humiliation, and the Sultan did not achieve any success from them, and Jaafar Zahir took possession of the legacy of Abu Muhammad (peace be upon him). He worked hard to stand in his place among the Shiites, but none of them accepted that or believed in it, so he became the Sultan of the time, seeking the rank of his brother, and he spent a lot of money, and he sought nearness with everything he thought he would seek nearness with, but he did not benefit from any of that...(2).

Transferring the Agency House to Baghdad

In a text narrated by Sheikh Al-Saduq (may God have mercy on him), Imam Al-Hujjah (may God hasten his return) instructed a Shiite delegation to move the agency’s house from Samarra to Baghdad:

...Al-Qaim (peace be upon him) ordered us not to carry any money in the secret of anyone who sees it after that. He appoints a man for us in Baghdad who carries the money to him and extracts signatures from him. They said: So we departed from him, and he gave some of the spices and shrouds to Abu al-Abbas Muhammad bin Jaafar al-Qummi al-Himyari, and he said to him: “May God give you the greatest reward for yourself.” He said: Abu al-Abbas did not reach the Aqabat of Hamadan until he died (may God have mercy on him). After that, we would carry the money to Baghdad to the representatives appointed for it, and signatures would come from them...(3).

Witnesses of Imam Mahdi’s (may God hasten his return) Existence

Imam Mahdi (may God hasten his return) was seen by many jurists, sheikhs, and others within the sect. Several reports document these sightings:

Sahih Al-Himyari recounts an encounter:

Sheikh Abu Amr (may God have mercy on him) and I met with Ahmed bin Ishaq, and Ahmed bin Ishaq nudged me to ask him about the successor. So I said to him: O Abu Amr, I want to ask you about something and I am not in doubt about what I want to ask you about... Abu Ali Ahmed bin Ishaq told me on the authority of Abu Al-Hasan (peace be upon him), he said: I asked him and said: Who do I deal with, or from whom do I take, and whose say do I accept? So he said to him: “Al-Omari is my trustworthy person, so whatever he tells you on my behalf, he will narrate on my behalf, and what he says to you on my behalf, he says on my behalf, so listen to him and obey him, for he is trustworthy and trustworthy.” Abu Ali told me that he asked Abu Muhammad (peace be upon him) about something like that, and he said to him: “Al-Omri And his son are trustworthy, so whatever they give you on my behalf, they will fulfill on my behalf, and whatever they say to you, they say on my behalf, so listen to them and obey them, for they are the trustworthy and trustworthy ones.” This is the saying of two imams who have passed on you. He said: Abu Amr fell down prostrating and wept, then said: Ask what you need, so I said to him: You saw. The successor after Abu Muhammad (peace be upon him)? He said: Yes, by God, and his neck is like this - and he gestured with his hand...(4).

Abu Al-Abbas Al-Himyari often recalled the significance of Abu Amr’s position (5).

In a narration by Sheikh Al-Saduq (may God have mercy on him) from Al-Himyari:

I asked Muhammad bin Othman Al-Amri (may God have mercy on him), and I said to him: Have you seen the owner of this matter? He said: Yes, and my last covenant with him was at the Sacred House of God, and he said: “O God, fulfill for me what you promised me” (6).

Many agents also witnessed Imam Mahdi (may God hasten his return) or observed his miracles. From Baghdad: Al-Amri and his son, Hajiz, Al-Bilali, and Al-Attar; from Kufa: Al-Asimi; from Ahwaz: Muhammad bin Ibrahim bin Mahziyar; from Qom: Ahmad bin Ishaq; from Hamadan: Muhammad bin Saleh, among others (7).

References:

Kamal al-Din (p. 43).
Al-Irshad (pp. 336 and 337).
Kamal Al-Din (pp. 478 and 479 / Chapter 43 / H. 26).
Al-Kafi (vol. 1 / pp. 329 and 330 / chapter on naming those who saw him (peace be upon him) / h. 1).
Al-Ghaybah by Al-Tusi (pp. 354 and 355 / H. 315).
Kamal Al-Din (p. 440 / Chapter 43 / H. 9).
Kamal Al-Din (p. 442 / Chapter 43 / H. 16).

The Roles of Al-Khidr and Jesus in Imam Mahdi’s Mission

Fate willed that the one who is followed becomes a follower, and that the absent person takes refuge in the absent person. The cycles of perfection have been completed, the cycles have reached their conclusion, and one of the secrets of the man of long life has been revealed, and as Imam Al-Rida (peace be upon him) said: "And God will comfort through him the loneliness of our leader in his absence, and through him he will be united He got lost.''

Al-Khidr (peace be upon him) will not be alone in this mission but will be part of a group, as Imam Al-Baqir (peace be upon him) said: "And there are no lonely thirty" (1), and among these thirty is Al-Khidr (peace be upon him).

Pause for Contemplation

A look at the awaited chain of argument (may God hasten his appearance) reveals a treasure of knowledge. We will see two great figures riding with him, following his command, and acting as his soldiers.

The narrations describe the presence of Jesus (peace be upon him) and Al-Khidr (peace be upon him) supporting Imam Mahdi (may God hasten his appearance). Jesus will follow Imam Mahdi in prayer and await his commands, while Al-Khidr will provide comfort and guidance during the Imam's mission.

Al-Bukhari narrated that the Messenger (may God’s prayers and peace be upon him and his family) said: "How will you be when the son of Mary descends among you and your Imam is from among you?" (2).

Hudhayfah narrated that the Messenger of God (may God bless him and his family and grant them peace) said: "Then the Mahdi turns, and Jesus (peace be upon him) has descended, as if water were dripping from his hair, and the Mahdi says: Go ahead, pray with the people, and Jesus says: The prayer has only been established for you." Then Jesus would pray behind a man from my descendants, and when I prayed, Jesus would stand up and sit in the shrine, then pledge allegiance to him and stay for forty years." (3).

The Role of Al-Khidr

Al-Khidr (peace be upon him) has been mentioned in various narrations, highlighting his companionship with Imam Mahdi (may God hasten his return) and his obedience to the Imam's orders. Al-Khidr, known for his role in guiding and protecting, will assist Imam Mahdi during his mission.

One narration brings together Al-Khidr and Jesus (peace be upon them), both commanded by one command. Al-Khidr met with Moses (peace be upon him) and was tasked with different responsibilities. While Moses was entrusted with legislative duties, Al-Khidr was given formative tasks, focusing on inner matters rather than outward appearances.

The combination of inner and outer, formation and legislation, will lead humanity to perfection. Under the leadership of Imam Mahdi, these lines will converge to establish justice on earth.

Maintaining a Long Life

The long life of Al-Khidr serves as a proof of the possibility of Imam Mahdi's extended lifespan. There are many similarities between Al-Khidr and Imam Mahdi, including:

Long life
Absence from sight
Appearing to some people when necessary
Sudden disappearance
Confidentiality in movements
Guiding the confused

Imam Al-Sadiq (peace be upon him) pointed out the resemblance between the two, using Al-Khidr's longevity as evidence of Imam Mahdi's awaited lifespan.

Sudair Al-Sayrafi narrated:

I, Al-Mufaddal bin Omar, Abu Basir, and Aban bin Taghlib entered our master Abu Abdullah Al-Sadiq (peace be upon him), and we saw him sitting on the tar, wearing a corduroy robe with no pocket, the sleeves shortened, and he was crying like a bereaved mother. Sadness spread from his cheeks, a change spread across his eyes, and tears filled his sockets, as he said:

"My lord, your absence has disturbed my sleep, narrowed my cradle, and taken away the peace of my heart. My lord, your absence has left me afflicted with eternal calamities, and the loss of one after the one annihilates the plural and the number..." until he said: "Indeed, God is blessed and blessed God revealed three things to the one who rose from among us, which He revealed to three of the messengers (peace be upon them):

His birth was estimated at the same time as the birth of Moses (peace be upon him).
His occultation was determined as the occultation of Jesus (peace be upon him).
His slowness was estimated as Noah (peace be upon him) slowed down.

After that, he made for him the "Omar of the Righteous Servant" - I mean, Al-Khidr (peace be upon him) - as evidence of his age" (4).

References:

Al-Ghaybah by Al-Tusi (p. 162 / h. 121); Al-Kulayni in Al-Kafi (vol. 1 / p. 340 / chapter on backbiting / no. 16); Al-Numani in his backbiting (p. 194 / chapter 10 / chapter 4 / no. 41).
Sahih Al-Bukhari (vol. 5 / p. 401 / h. 3087); Narrated by Muslim in his Sahih (vol. 1, p. 94).
Al-Bayan fi Akhbar al-Sahib al-Zaman (peace be upon him) (p. 497).
Kamal al-Din (pp. 352-354 / Chapter 38 / H. 50); Al-Ghaybah by Al-Tusi (pp. 167-169 / H. 129).

Refuting Doubts about the Existence of Imam Mahdi

Claim: The Last Imam of the Shiites is a Myth

Some skeptics argue that the last imam of the Shiites does not exist and is merely a myth created by the Shiite community, lacking any evidence from the Qur’an and Sunnah (1).

Answer:

Difference Between Myth and Reality: Myths lack evidence, whereas reality is supported by proof. The birth of Al-Hujjah bin Al-Hasan (may God hasten his appearance) is well-documented with numerous pieces of evidence.
Evidence from the Qur’an: Many verses have been interpreted to refer to Imam Mahdi (may God hasten his appearance), indicating his birth, subsequent disappearance, and eventual reappearance. For example, the interpretation of the verse: “But I swear by the khans * the genocidal ones” (Al-Takwir: 15-16) states: “An imam deceived in the year two hundred and sixty, then he appeared like a meteor, burning in the dark night” (2).
Frequent Texts: Numerous authentic texts call for belief in the birth of Imam Mahdi (may God hasten his appearance), such as the hadith of the two weighty things (Thaqalayn), which links the existence of the Qur’an to the presence of a guide from the People of the House (peace be upon them), identified as Al-Hujjah ibn Al-Hasan (may God hasten his return) (3).

Second Suspicion: Dispute Over the Existence of Imam Al-Askari’s Son

Some argue that if Imam Al-Askari (peace be upon him) had a son, there would be no dispute about his existence. Sheikh Al-Tusi (may God have mercy on him) recorded this claim, suggesting that just as it is known that the Prophet (may God’s prayers and peace be upon him and his family) did not have a son who lived after his death, it should be known that Imam Al-Askari did not have a son (4).

Answer:
Lack of Knowledge of Non-Existence: Claiming certainty that Al-Hasan ibn Ali (peace be upon them) did not have a son is highly speculative, especially considering the narrations that his son’s birth was concealed. Asserting such certainty without substantial evidence is risky and unfounded.

Knowledge of Birth: The absence of knowledge about something does not equate to its non-existence. Multiple pieces of evidence proving the birth of Imam Mahdi completely counter this claim.

Rational Dispute: The existence of a dispute over the birth of Imam Mahdi can be rationalized. There are numerous logical reasons why the birth of a child might be concealed. For instance:

Concealment of Birth: Narrations indicate that the birth of Imam Mahdi (may God hasten his appearance) was hidden. Imam Al-Baqir (peace be upon him) stated: “…Look at someone whose birth is hidden. Some people say: He was born, and some people say: He was not born, so he is your companion” (5).
Tests of Faith: Imam Al-Rida (peace be upon him) mentioned: “You will be tested with something more severe and greater. You will be tested with the fetus in its mother’s womb and the infant, until it is said: He disappeared and died, and they say: There is no imam…” (6).
Narrations of Concealment: Sheikh Al-Kulayni narrated that Imam Al-Sadiq (peace be upon him) mentioned an occultation before the rise of the awaited one, and people would doubt his birth (7).

Conclusion
The evidence of the hadiths on the concealment of the birth of Imam Mahdi (may God hasten his appearance) is clear. The occurrence of a dispute over his birth further confirms the truth of these narrations. Therefore, the claim that the absence of a dispute would have authenticated his birth is unfounded.

References:

Protocols of the Qom Verses (p. 13).
Al-Kafi (vol. 1 / p. 341 / chapter on backbiting / no. 22), narrated by Imam Al-Baqir (peace be upon him).
Kamal Al-Din (p. 94).
Al-Ghaybah by Al-Tusi (p. 76).
Messages on Backbiting (Part 2/Page 13).
Al-Ghaybah by Al-Numani (p. 185 / Chapter 10 / Chapter 4 / H. 27).
Al-Kafi (vol. 1 / p. 337 / chapter on Ghaybah / no. 5).

Visiting Imam Mahdi and His Pure Forefathers

Context of Visits in Shiite Tradition
Dozens of noble narrations have been received explaining the terms and methods of visiting the Imams (peace be upon them). Scholars have categorized these visits into general visits, such as the Universal Visit or the Visit of the Trustee of God, and specific visits for certain Imams, like the Visit of the Heir for Imam Hussein (peace be upon him). Additionally, there are visits designated for particular days or occasions, such as the Day of Arafah or the middle of Shaban.

Visits of Imam Mahdi (May God Hasten His Return)

Visiting His Pure Forefathers

Visit to the Commander of the Faithful (peace be upon him): Imam Mahdi (may God hasten his return) visited his grandfather, the Commander of the Faithful, on Sunday, saying: “Peace be upon the prophetic tree and the Hashemite circle... O my Lord, O Amir Believers, this is Sunday, and it is your day and in your name, and I am your guest and your neighbor, so add me, my lord, and reward me, for you are generous and love hospitality and someone who pays rent” (1).
Requesting Permission to Enter the Shrine of Imam Hussein (peace be upon him): Sheikh Al-Salih (Abu Mysore) bin Abdul Moneim bin Al-Numan Al-Maadi narrates that he asked permission to visit Abu Abdullah (peace be upon him) and the martyrs, receiving a response guiding him on how to proceed with the visit (2).
Holy Area Visit to Imam Hussein (peace be upon him): Ibn Al-Mashhadi mentions another visit on Ashura, where Imam Mahdi (peace be upon him) visited, saying: “Peace be upon Adam, the chosen one of God... Peace be upon him who placed healing in his soil, from the answer under his dome, peace be upon the stranger of strangers, peace be upon the martyr of the martyrs, peace be upon the slain of pretenders...” (3).
Visit to Al-Kadhim and Al-Jawad (peace be upon them): Abu Al-Hussein bin Abi Al-Baghal Al-Katib narrates an encounter with Imam Mahdi (peace be upon him) while visiting the graves of Al-Kadhim and Al-Jawad, where the Imam instructed him about the supplication of relief (4).

Texts and Honorable Signatures for Visiting

Greeting and Prayer Texts: Yaqoub bin Yusuf al-Dharrab al-Ghassani narrates a long hadith showing how to greet the Messenger of God and the Imams, starting with: “In the name of God, the Most Gracious, the Most Merciful. O God, bless Muhammad, the Master of the Messengers..., bless the Commander of the Faithful and the heir of the Messengers..., bless Al-Hasan bin Ali, the Imam of the Believers...” (5).
Visit in Rajab: Abu Al-Qasim Al-Hussein bin Ruh mentions visiting any scene in Rajab, saying: “Praise be to God who made us witness the sight of His saints in Rajab...” and concluding with a supplication for a pleasant return (6).
Al Yassin Visit: Muhammad bin Abdullah bin Jaafar Al-Himyari narrates a visit text from the holy area: “In the name of God, the Most Gracious, Merciful... Peace be upon us and upon the righteous servants of God. If you wish to turn to God and to us, say: Peace be upon the family of Yasin” (7).
God’s Complete Peace: Another visit text, known as "God’s perfect and complete peace," includes a comprehensive greeting to Imam Mahdi (peace be upon him) and a supplication for his relief (8).
Famous Supplication in Absence: Al-Majlisi reports a visit starting with a plea to God and continuing with twelve rak'ahs of prayer, concluding with a well-known supplication in the absence of the Imam: “O God, make yourself known to me...” (9).

References

Al-Khisal: Sheikh Al-Saduq / Correction and Commentary: Ali Akbar Al-Ghafari / 1362 AH / Islamic Publishing Foundation affiliated with the Teachers’ Community in Qom Al-Sharifa.
Al-Durr Al-Manthur fi Al-Tafsir bi Al-Mathour: Jalal Al-Din Al-Suyuti / Dar Al-Ma’rifa / Beirut.
Sharia Lessons: The First Martyr / 2nd edition / 1417 AH / Islamic Publishing Foundation / Qom.
The pillars of Islam and the mention of what is permissible and what is forbidden: Judge Al-Numan Al-Maghribi / Investigation: Asif bin Ali Asghar Faizi / 1383 AH / Dar Al-Maaref / Cairo.
Evidence of the Imamate: Muhammad bin Jarir Al-Tabari Al-Shi’i / 1st edition / 1413 AH / Mission Foundation / Qom.
Men of the Negus (Index of the names of Shiite authors): Abu Al-Abbas Ahmad Ibn Ali Ibn Ahmad Ibn Al-Abbas Al-Najashi Al-Asadi Al-Kufi / 5th edition / 1416 AH / Islamic Publishing Foundation affiliated with the Teachers’ Community in Qom Al-Musharafa.
Messages in the Backbiting: Sheikh Al-Mufid / Edited by: Alaa Al Jaafar / 2nd edition / 1414 AH / Dar Al-Mufid / Beirut.
Al-Rawdah fi Virtues of the Commander of the Faithful (peace be upon him): Shazan bin Gabriel Al-Qummi (Ibn Shazan) / Edited by: Ali Al-Shakarji / 1st edition 1423 AH.
Riyad Al-Salkin: Al-Sayyid Ali Khan Al-Madani Al-Shirazi / Edited by: Al-Sayyid Mohsen Al-Husseini Al-Amini / 4th edition / 1415 AH / Islamic Publishing Institution.
Explanation of the Principles of Al-Kafi: Mawla Muhammad Saleh Al-Mazandarani / Commentary: Mirza Abu Al-Hasan Al-Shaarani / Edited and corrected by: Al-Sayyid Ali Ashour / 1st edition / 1421 AH / Dar Revival of Arab Heritage / Beirut.

Features of Imam Mahdi's Revolution

Imam Mahdi’s (may God hasten his appearance) revolution is characterized by knowledge, reason, development, freedom, and honoring scholars. His system is based on recognizing the specializations of science, emphasizing the importance of these specializations, and allowing specialists to have their say without clashing with Sharia. This also includes recognizing and implementing the law of causes and effects and the jurisprudence of crowding, preserving the general Qur’anic principle: “Man has nothing except what he strives for * and that his striving will be seen” (An-Najm: 39 and 40).

Divine Fulfillment and Social Laws

Divine fulfillment is achieved when social and cosmic laws are met: “O you who have believed, if you support Allah, He will support you and make your feet firm” (Muhammad: 7) and “And Allah will surely help whoever helps Him” (Al-Hajj: 40). The narrations discuss the perfection of various sciences, such as medicine, engineering, communications, Sharia, law, and judiciary. Contrary to some claims, Imam Mahdi does not fight scholars indiscriminately; instead, he addresses the corrupt scholars of unjust rulers.

Logic of the Mahdi’s Movement

Imam Mahdi’s approach is not one of sword and violence but of reason, wisdom, and legitimate methods for enjoining good and forbidding evil. This includes educating the ignorant, dispelling doubts, and establishing arguments through events like the resurrection of Christ, bringing the Ark of Tranquility, and using prophetic inheritances. The true call of Imam Mahdi will reach everyone, except for those with stubborn and self-interested souls: “In their hearts is a disease, so God has increased their disease” (Al-Baqarah: 10).

Division of the Nation

The nation will divide into two camps: pure truth and pure falsehood. The forces of darkness will wage war against Imam Mahdi to extinguish his light. His wars are defensive militarily and offensive intellectually, launched after exhausting all methods of argumentation and scientific dialogue. His wars aim for divine and worldly happiness, not sectarian or factional goals.

Approach to Justice and Modernity

Imam Mahdi’s project is based on integrating true sciences to serve the global project, reviving the world, and advancing lofty concepts. Contrary to claims that religious discourse neglects worldly affairs, it actually promotes the revival of the world, even in narrations that condemn the love of the world. The ultimate goal is to establish a just government, which may involve necessary actions like combating disbelief and skepticism to achieve this end.

Prophetic Tradition and Characteristics

The revolution will be marked by the integration of justice, democracy, freedom, and modernity. Jabir bin Abdullah Al-Ansari reported that the Prophet Muhammad (may God bless him and his family) said: “The Mahdi is from my progeny, his name is my name, and his nickname is my nickname. He will have an occultation and confusion in which nations will go astray, then he will come like a piercing meteor, filling the world with justice and equity as it was filled with injustice and oppression” (2).

Defensive and Offensive Strategies

Imam Mahdi’s approach to violence and war is likened to a form of divine justice: “And there is life for you in retaliation, O people of understanding” (Al-Baqarah: 179). This is about removing corruption for the safety of the rest, ensuring social and economic justice, and guiding humanity to its ultimate purpose: “And I did not create the jinn and mankind except to worship Me” (Al-Dhariyat: 56).

References:

Tafsir Al-Ayyashi 1: 64 / H. 117: Jabir al-Jaafi narrates from Abu Jaafar about signs preceding the emergence of Imam Mahdi and the actions of the Sufyani.
Kamal al-Din: 286/Chapter 25/H 1: Jabir bin Abdullah Al-Ansari reports the Prophet Muhammad’s (may God bless him and his family) description of Imam Mahdi’s mission and character.

Imam Mahdi in the Books of Sunni Scholars

The books of Sunni scholars are replete with mentions of Imam Mahdi. These texts, including hadiths from the Prophet Muhammad (may God bless him and his family) and the Companions, highlight the Mahdi’s role in rectifying a corrupted religion and restoring rights. The narrations emphasize that only Imam Mahdi (peace be upon him) can reform the religion when it becomes corrupted. Here are some examples from prominent scholars:

Scholar Hussam al-Din al-Mardi al-Hanafi

Hussam al-Din al-Mardi al-Hanafi, in his book Family of Muhammad (p. 124, Al-Sayyid al-Ishkuri Library Edition), quotes:

"God opened this religion with Ali, and if Ali dies, the religion is corrupted and no one can correct it except the Mahdi after him."

This narration is traced back to Ibn Abbas through a chain of transmission.

Scholar Abdullah bin Muhammad bin Al-Siddiq Al-Hasani Al-Ghumari Al-Idrisi Al-Maghribi

Abdullah bin Muhammad bin Al-Siddiq Al-Hasani Al-Ghumari Al-Idrisi Al-Maghribi, in Al-Mahdi Al-Muntazer (p. 84, Beirut edition), quotes:

"Nu`aym ibn Hammad narrated on the authority of Jaafar ibn Yasar al-Shami, who said: The Mahdi’s response to injustices will be so thorough that he will even extract something under a person’s tooth to return it."

Scholar Sheikh Yusuf bin Yahya bin Ali bin Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i

Sheikh Yusuf bin Yahya bin Ali bin Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i, in Aqd al-Durar fi Akhbar al-Muntazar (p. 26, Cairo edition, in the Library of the World of Thought), quotes: "On the authority of Jaafar bin Yasar al-Shami, he said: The Mahdi will return injustices so thoroughly that he will even extract something under a person’s tooth to return it." Al-Hafiz Abu Abdullah Nu’aym Ibn Hammad includes this in his book Al-Fitan and Epics (vol. 1, p. 255, Tawhid Library in Cairo).

Scholar Sheikh Yusuf bin Yahya Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i

In another mention, Sheikh Yusuf bin Yahya Abdul Aziz al-Maqdisi al-Sulami al-Shafi’i, in Aqd al-Durar fi Akhbar al-Muntazar (p. 166, Cairo edition in the Alam Al-Fikr Library), quotes:"On the authority of Abu Saeed Al-Khudri, may God be pleased with him, he said: The Messenger of God, may God bless him and his family and grant them peace, said: The Mahdi will emerge with a just ruling, will break the cross, kill the pig, and distribute wealth among people, but there will be no one to accept it." Al-Hafiz Abu Bakr Al-Bayhaqi includes this in Al-Ba’th and An-Nushur.

Scholar Ka’b al-Ahbar

Ka’b al-Ahbar’s narration is cited by several scholars: "I find the Mahdi written in the books of the prophets. There is no injustice or obstinacy in his ruling." This is included by Imam Abu Amr al-Muqri in his Sunan and Al-Hafiz Abu Abdullah Nu’aym Ibn Hammad. Additionally, Mawlawi al-Muttaqi al-Hindi al-Zaman mentions this in his book (p. 78 edition, Khayyam Press, Qom).

Scholar Sheikh Muhammad Al-Safarini

Sheikh Muhammad Al-Safarini, in The Horrors of the Day of Resurrection and Its Great Signs (p. 20, Cairo), quotes Ka’b al-Ahbar:

"I find the Mahdi written... There is no injustice or shame in his actions."

This is also narrated by Abu Amr al-Muqri and Nu’aym bin Hammad in Al-Fitan and Epics (vol. 1, p. 357, Tawhid Library, Cairo).

Scholar Al-Sharif Abdullah bin Muhammad bin Al-Siddiq Al-Ghumari Al-Hasani Al-Idrisi Al-Maghribi

Al-Sharif Abdullah bin Muhammad bin Al-Siddiq Al-Ghumari Al-Hasani Al-Idrisi Al-Maghribi, in Al-Mahdi Al-Mahdi (p. 20, Beirut Edition), quotes Al-Hakim:

"The Messenger of God, may God bless him and his family and grant them peace, said: He will emerge at the end of my nation. Al-Mahdi will be blessed by God with rain, the earth will bring forth its plants, wealth will be given in abundance, livestock will increase, and the nation will be magnified. He will live for seven or eight years, meaning Hajj."

Conclusion

The above citations from various respected Sunni scholars underscore the acknowledgment and reverence for Imam Mahdi (peace be upon him) across different schools of thought. These narrations highlight the Mahdi’s role in justice, reform, and leadership.

Does Wahhabism deny the idea of Imam Mahdi (peace be upon him)?

The belief in Imam Mahdi (peace be upon him) is not limited to Shiite doctrine but is a general Islamic belief, as evidenced by the writings of various scholars from different Islamic traditions.

One of the contemporary scholars in Saudi Arabia, Al-Tuwaijri, has authored two books printed in Riyadh about the Awaited Mahdi. One of these is titled Establishing Proof about the Hujjah Imam (may God Almighty hasten his appearance) (1). This doctrine is not considered solely a Shiite belief but a general Islamic doctrine.

Views from Sunni Scholars

Mawdudi

Abul Ala Maududi, a renowned Sunni scholar, discusses the emergence of the Mahdi in his book Data. He states:

"The narrations of the emergence of the Mahdi bear a basic fact, which is the common destiny in them. The Prophet (PBUH) foretold that a leader following the Sunnah will appear at the end of time, who will fill the earth with justice, eradicate injustice and aggression, and proclaim the word of Islam. This is a basic fact recognized by one of their scholars" (2).

Ibn Baz

Another contemporary scholar, Ibn Baz, who passed away recently and was known for his strict views, including issuing a fatwa for the demolition of Al-Baqi’, also spoke about Imam Mahdi. He stated:

"The matter of the Mahdi is well-known, with extensive and even frequent hadiths about him that are mutually reinforcing. These hadiths truly indicate that the matter of this promised person is established and his emergence is a real event" (3).

Ibn Baz criticizes those who deny the issue of Imam Mahdi simply because the Shiites believe in it, describing such denial as a dangerous form of fanaticism (4).

Instances of Fanaticism and its Consequences

Fanaticism, as described by Ibn Baz, is a dangerous disease where individuals deny truths simply because another group believes in them. This is contrary to the Quranic principle of justice, as stated in Surah Al-Ma’idah:

“And let not the hatred of a people prevent you from being just. Be just; that is nearer to righteousness” (5:8) (5).

Examples of Historical Fanaticism

Al-Ghazali

Al-Ghazali, a prominent Sunni scholar, provides examples of how certain practices were abandoned because they were associated with the Shiites. In his chapter on graves, Al-Ghazali states:

"The Sunnah states that graves should be flattened, but because the Rafidites (Shiites) do it, we have abandoned this practice and instead follow Tasnim (building graves like a camel’s hump)" (6).

Hajj Al-Tamattu

Al-Ghazali also mentions the practice of Hajj Al-Tamattu. Although he acknowledges that the Prophet (PBUH) stated that Hajj Al-Tamattu is preferable, he notes that this practice was abandoned because the Shiites practiced it (7).

Muhammad ibn Ali al-Maghribi

Muhammad ibn Ali al-Maghribi, another scholar, narrates:

"Zaid used to pronounce five takbirs in the funeral prayer, following the practice of the Messenger of God (PBUH). However, this was abandoned because Zaid was a Shiite scholar" (8).

Al-Ghazali’s and Al-Maghribi’s refusals to follow certain practices simply because they were associated with the Shiites illustrate how fanaticism can lead to the abandonment of authentic practices.

Conclusion

The belief in Imam Mahdi (peace be upon him) is widely recognized across different Islamic traditions. The tendency to reject beliefs or practices due to their association with another group, as demonstrated in historical and contemporary examples, is criticized as a form of dangerous fanaticism. Instead, justice and truth should guide religious practices and beliefs.

References:

Hamoud bin Abdul bin Hamoud Al-Tuwaijri.
Abul Ala Maududi, former leader and founder of the Islamic Group in Pakistan.
Abdul Aziz bin Abdullah bin Baz, former general president of the departments of scholarly research, fatwa, advocacy, and granting in Saudi Arabia.
See the book of the Awaited Mahdi, within the limits of authentic hadiths and narrations, by Dr. Abd al-Aleem Abd al-Azim al-Bastawi, p. 19.
Surah Al-Ma’idah: 8.
Abu Hamid Muhammad bin Muhammad bin Muhammad Al-Ghazali (450-505 AH).
See Tadhkirat al-Fuqaha’ by Allama al-Hilli: Part 2, p. 472.
Abu Umamah bin Al-Naqqash Muhammad bin Ali Al-Maghribi Al-Masri (d. 763 AH).
See the Greatest Transfiguration: Al-Sayyid Fakher Al-Mousawi: p. 399.

The Journey and Stations of Imam Mahdi (Peace Be Upon Him)

The path of Imam Mahdi (peace be upon him) involves several significant stations during his emergence, as outlined in various narrations. These stations mark key moments in the movement of Imam Mahdi (peace be upon him) and his ultimate mission to establish justice and righteousness on Earth.

First Stop: Mecca

Imam al-Sadiq (peace be upon him) narrates:

"When God permits the one who is standing to emerge, God sends Gabriel to him, who descends on the ruins of the Kaaba. Gabriel says, 'I am the first to pledge allegiance to you. Extend your hand,' and he wipes his hand over it. He is joined by three hundred and a few men who pledge allegiance to him, and he stays in Mecca until his companions reach ten thousand souls" (1).

Second Stop: Medina

Continuing from the previous narration, Imam al-Sadiq (peace be upon him) says:

"He then moves from Mecca to Medina, leaving Mecca with ten thousand men, Gabriel on his right, and Michael on his left. He waves a banner called 'the cloud,' girds himself with the sword of the Messenger of God, Dhu al-Fiqar, and proceeds to Medina. He appoints a governor in Mecca before heading to Medina. Upon hearing that his appointed leader in Mecca has been killed, he returns, deals with the killer, and then resumes his journey to Medina. He calls the people between the two mosques to the Book of God, the Sunnah of His Messenger, and the guardianship of Ali bin Abi Talib, and disavows his enemies. At Al-Bayda, God destroys the Sufyani army" (2).

Third Stop: Kufa

In the same narration, Imam al-Sadiq (peace be upon him) says:

"He then heads to Kufa, appoints a man from his companions there, and descends to Najaf. It is as if I see Al-Qaim coming down to the Mosque of Al-Sahlah with his family and dependents. This will be his home. Every prophet has prayed there, and every believer yearns for it. Angels worship God there day and night. When our Qaim rises, God will avenge His Messenger and all of us. He enters Kufa, and every believer will either be there or long to be there" (3).

Imam al-Baqir (peace be upon him) further describes:

"It is as if I see them ascending from the Najaf of Kufa, three hundred and a few men with hearts like iron. Gabriel on his right, Michael on his left, terror preceding him for a month and following him for a month. God provides him with five thousand sharp-pointed angels" (4).

Al-Qunduzi, a Sunni scholar, narrates in his book Yanabi’ al-Mawaddah:

"The Mahdi (peace be upon him) will rule for seven or ten years, and the people of Kufa will be the happiest with him" (5).

Ibn al-Sabbagh also mentions in The Important Chapters:

"When the Qaim rises, he marches to Kufa, expands its mosque, and delivers a sermon that moves people to tears. On the second Friday, people ask him to lead the Friday prayer. He orders the construction of a mosque with a thousand doors and leads them in prayer there" (6).

Fourth Stop: Kabul

One of the paths for Imam Mahdi (peace be upon him) leads towards Kabul and Afghanistan. Narrations state:

"He heads to Kabulshah and conquers it, a city that no one has ever conquered except him" (7).

Fifth Stop: Damascus

Another path takes him north to the Levant:

"He marches from Kufa to the Virgin with many people joining him. On that day, Al-Sufyani will be in Wadi Al-Namla. Al-Sufyani and his followers will be killed, leaving no one to inform of their fate" (8).

Sixth Stop: Constantinople

In the same narration:

"When Al-Qaim rises and sends a message to the Umayyads in the Levant, they flee to the Romans. The Romans will not let them in unless they convert to Christianity, hanging crosses around their necks. When the companions of Al-Qaim descend upon them, they request safety and reconciliation, which is denied. His soldiers march to Constantinople, walking on water. The Romans, seeing this, open the city gates to them" (9).

The Story of the Monk

A significant event during this time involves a monk from Rome:

"While camping against Rome, a monk asks to meet the Imam. Upon recognizing him, the monk converts to Islam. The Mahdi and his followers shout 'Allah is great,' causing the fortress walls to fall. They conquer Constantinople, and the Roman king requests a truce, agreeing to pay tribute" (10).

References:

Al-Bihar 52: 337/B 27/H 78.
Al-Bihar 52: 337/B 27/H 78, Al-Irshad li-Mufid 2: 382.
Muntakhab Al-Anwār Al-Mudiyyah: 195.
Muntakhab Al-Anwaar Al-Mudiyah: 195, Al-Bihar 52: 386.
Yanabi’ al-Mawaddah by Al-Qunduzi.
Ibn al-Sabbagh in The Important Chapters.
Al-Bihar 52: 337/H 72.
Al-Irshad li-Mufid 2: 382; Tafsir al-Ayyashi 1: 64/H 117.
Jami’ al-Bayan by al-Tabari 15:17.
Al-Bihar 52: 337/H 72.

Narrations on the Awaited Imam Mahdi

The promised Awaited Imam Mahdi is identified as Imam Muhammad bin Al-Hasan Al-Askari (peace be upon him) in several narrations. Here are some key narrations indicating this:

The First Group: Al-Mahdi is the Ninth Descendant of Imam Hussein (peace be upon him)

Narration by Al-Saduq: Al-Saduq narrates with a very authentic chain of transmission. He said: My father told us, he said: Saad bin Abdullah told us: Yaqoub bin Yazid told us, on the authority of Hammad bin Issa, on the authority of Abdullah bin Maskan, on the authority of Aban bin Taghlib, on the authority of Sulaym bin Qais al-Hilali, on the authority of Salman Al-Farsi who said

"I entered upon the Prophet (PBUH) and saw Al-Hussein on his thighs, kissing his eyes and mouth while saying: 'You are the master, the son of a master. You are the imam, the son of the imam, the father of the imams. You are the Hujjah, the son of Hujjah, the father of Hujjaj, nine of your descendants. Their ninth leader.'" (1).

Narration in Usul Al-Kafi: On the authority of Ali bin Ibrahim, on the authority of his father Ibrahim bin Hashim, on the authority of Muhammad bin Abi Umair, on the authority of Saeed bin Ghazwan, on the authority of Abu Basir, on the authority of Abu Jaafar:

"There will be nine imams after Al-Hussein bin Ali, the ninth of whom is their leader" (2).

Al-Saduq also narrated it on the authority of his father, on the authority of Ali bin Ibrahim, as in Al-Kafi, with a chain of transmission and a text, and there is not one of the men of the chain of transmission who doubts its majesty or authenticity (3).

This meaning was also reported from Sunni sources, including:

Narration in Springs of Affection: On the authority of Manaqib Al-Khwarizmi:

"With his chain of transmission on the authority of Al-Hussein, he said: 'I entered upon my grandfather, the Messenger of God, and he made me sit on his thigh and said to me: God has chosen from your lineage, O Hussein, nine imams, the ninth of whom is their leader, and all of them are equal in virtue and status with God'" (4).

Narration in Al-Yanabi': On the authority of Manaqib Al-Khwarizmi, with his chain of transmission on the authority of Salman:

"I entered upon the Messenger of God and Al-Hussein bin Ali was on his thigh, and he was kissing his eyes and mouth while saying: 'You are the master, the son of a master, the brother of a master. You are an imam, the son of an imam, the brother of an imam. You are Hujjah, the son of Hujjah, the father of nine Hujjaj, the ninth of whom is their Qaim'" (5).

Narration in Al-Yanabi': On the authority of Fara’id Al-Samtin by Al-Hamayni Al-Juwayni Al-Shafi’i:

"With his chain of transmission on the authority of Al-Asbagh ibn Nabata on the authority of Ibn Abbas on the authority of the Prophet (PBUH): 'I, Ali, Al-Hassan, Al-Hussein, and nine of Al-Hussein’s descendants are pure and infallible'" (6).

The Second Group: Narrations Indicating Occultation Before Its Occurrence

Narration by Al-Saduq: With an authentic chain of transmission, on the authority of Muhammad bin Al-Hasan bin Al-Walid, on the authority of Muhammad bin Al-Hasan Al-Saffar, on the authority of Yaqoub bin Yazid, on the authority of Ayyub bin Nuh, who said:

"I said to Al-Ridha (peace be upon him): We hope that you will be the owner of this matter and that God Almighty will return it to you from other than a sword. It was pledged to you and the dirhams were minted in your name. Then he (peace be upon him) said: 'There is not one of us to whom books were mixed, he was asked about issues, fingers were pointed to him, and money was brought to him, but he was assassinated or died in his bed, until God Almighty sends for this matter a man of unknown birth and origin, and his lineage is not hidden'" (7).

Narration by Al-Kulayni: With an authentic chain of transmission, on the authority of Ali bin Ibrahim, on the authority of Muhammad bin Al-Hussein, on the authority of Ibn Abi Najran, on the authority of Fadala bin Ayyub, on the authority of Sudair Al-Sayrafi, who said:

"I heard Abu Abdullah (peace be upon him) say: 'The person in this matter has a resemblance to Joseph (peace be upon him). Why does this nation deny that God Almighty would do to His proof what He did to Joseph, to walk in their markets and tread on their carpets until God gave permission to do so just as He gave permission to Joseph? They said: Are you Joseph? He said: I am Joseph'" (8).

Narration in Usul Al-Kafi: With an authentic chain of transmission, on the authority of Ali bin Ibrahim, on the authority of Al-Hasan bin Musa Al-Khashab, on the authority of Abdullah bin Musa, on the authority of Abdullah bin Bukayr, on the authority of Zurara, who said:

"I heard Abu Abdullah (peace be upon him) say: 'The boy will have an occultation before he rises.' He said: 'I said: Why?' He said: 'He is afraid' – and he gestured with his hand to his stomach – then he said: 'O Zurara, he is the waiting person who doubts his birth. Among them are those who say his father died without succession, and among them are those who say: pregnancy (i.e. his father died while he was a pregnancy in his mother’s womb), and among them are those who say that he was born before the death of his father within two years, and he is expected, but God Almighty loves to test the Shiites, and then the false ones become suspicious, O Zurara...'" (9).

References:

Kitab al-Khisal 2: 28/175, Chapters of the Twelve, and Kamal al-Din: 9/262, Chapter 24.
533/151: Chapter 136.
Al-Khasal 2: 480/50 Chapters of the Twelve.
2: 167-168 / Chapter 94.
3: 162, Chapter 94, and it was narrated in 2: 82 in Al-Mawaddah Al-Ashra’, under the title (Concerning the number of imams and that the Mahdi is among them (peace be upon him)).
Kamal al-Din 2: 270/1, Chapter 35.
Kamal al-Din 2: 360/2, Chapter 24.
Usul al-Kafi 1: 336/4, Chapter 80.
Usul al-Kafi 1: 5/227, Chapter 80.

Imam Mahdi (pbuh)

The Similarity of Imam Mahdi to Five Previous Prophets

The Role of Imam Mahdi (may God hasten his appearance) During the Occultation

The Meaning of Waiting and the Existence of Imam Mahdi (peace be upon him)

Three Manifestations of Imam Mahdi (peace be upon him)

Narration of Al-Sadiq: Source needed.

Tafsir al-Qummi: 1: 170.

Al-Kafi: 2: 173 and 174 / Chapter on the right of a believer over his brother / H. 11 and 13.

Al-Ihtijaj: 1: 315.

This comprehensive portrayal of Imam Mahdi's character emphasizes his embodiment of mercy, fraternity, and general compassion, reflecting the noble attributes of his grandfather, the Prophet Muhammad (may God’s prayers and peace be upon him and his family).

Parallels between Prophet Moses (peace be upon him) and Imam Mahdi (may God hasten his appearance)

Al-Umdah by Ibn Batriq, p. 436 / h. 918.

Al-Kafi, vol. 4, p. 162 / chapter on supplication in the last ten days of the month of Ramadan / no. 4, Tahtheeb Al-Ahkam, vol. 3, p. 102-103 / no. 265/37.

Refutation of Doubts Regarding Imam Mahdi (may God hasten his appearance)

Special Descriptions of Imam Mahdi (peace be upon him)

Miracles of Imam Mahdi (may God hasten his appearance)

Addressing Doubts About Imam Mahdi (may God hasten his appearance)

Ibn Hajar, Al-Sawaiq al-Muhriqah, p. 182; Al-Rawandi, Al-Kharaijah wal-Jariyah, vol. 1, p. 281.

See: Jami’ al-Usul by Ibn al-Atheer al-Jazari, vol. 11, pp. 50-65.

The Mahdi's appearance as a young man is consistent with the miraculous nature of his existence and does not contradict his long life. The Antichrist's example further supports this point.

Source: Proof of the existence of Imam Mahdi (may God hasten his appearance) from the statements of scholars and hadith scholars of the Sunnis and the community, Sheikh Muhammad Ali Al-Laknawi Al-Hindi Al-Makki was alive in the year 1310 AH.

Prerequisites for Adhering to the Path of Imam Mahdi (may God hasten his appearance)

Imam Al-Sadiq's Emphasis on the Mahdist Doctrine

Acceptance by the Imam (Peace Be Upon Him)

The Crypt of Occultation

Is Al-Yamani the main guide for Imam Mahdi (peace be upon him)?

Mahdism among the Shiites of Ahl al-Bayt (peace be upon them)

The Transformation of Kufa and Iraq Under the Leadership of Imam Mahdi (Peace Be Upon Him)

The Companions of the Cave: A Qur'anic Allegory and Its Connection to Imam Mahdi

The Divine Will and Mandate of the Prophets and Imams

The Inheritances of the Prophets with Imam Mahdi

Prophetic Signs of Imam Mahdi’s Appearance and Rule

Refuting the Claim of Imam Mahdi's (may God hasten his appearance) Birth Infeasibility

The Mystery of Imam Mahdi's (may God hasten his appearance) Birth and His Hidden Existence

The Roles of Al-Khidr and Jesus in Imam Mahdi’s Mission

Refuting Doubts about the Existence of Imam Mahdi

Claim: The Last Imam of the Shiites is a Myth Some skeptics argue that the last imam of the Shiites does not exist and is merely a myth created by the Shiite community, lacking any evidence from the Qur’an and Sunnah (1). Answer:

Difference Between Myth and Reality: Myths lack evidence, whereas reality is supported by proof. The birth of Al-Hujjah bin Al-Hasan (may God hasten his appearance) is well-documented with numerous pieces of evidence.

Tests of Faith: Imam Al-Rida (peace be upon him) mentioned: “You will be tested with something more severe and greater. You will be tested with the fetus in its mother’s womb and the infant, until it is said: He disappeared and died, and they say: There is no imam…” (6).

Narrations of Concealment: Sheikh Al-Kulayni narrated that Imam Al-Sadiq (peace be upon him) mentioned an occultation before the rise of the awaited one, and people would doubt his birth (7).

Protocols of the Qom Verses (p. 13).

Al-Kafi (vol. 1 / p. 341 / chapter on backbiting / no. 22), narrated by Imam Al-Baqir (peace be upon him).

Kamal Al-Din (p. 94).

Al-Ghaybah by Al-Tusi (p. 76).

Messages on Backbiting (Part 2/Page 13).

Al-Ghaybah by Al-Numani (p. 185 / Chapter 10 / Chapter 4 / H. 27).

Al-Kafi (vol. 1 / p. 337 / chapter on Ghaybah / no. 5).

Visiting Imam Mahdi and His Pure Forefathers

Visit to Al-Kadhim and Al-Jawad (peace be upon them): Abu Al-Hussein bin Abi Al-Baghal Al-Katib narrates an encounter with Imam Mahdi (peace be upon him) while visiting the graves of Al-Kadhim and Al-Jawad, where the Imam instructed him about the supplication of relief (4).

Texts and Honorable Signatures for Visiting

Visit in Rajab: Abu Al-Qasim Al-Hussein bin Ruh mentions visiting any scene in Rajab, saying: “Praise be to God who made us witness the sight of His saints in Rajab...” and concluding with a supplication for a pleasant return (6).

Al Yassin Visit: Muhammad bin Abdullah bin Jaafar Al-Himyari narrates a visit text from the holy area: “In the name of God, the Most Gracious, Merciful... Peace be upon us and upon the righteous servants of God. If you wish to turn to God and to us, say: Peace be upon the family of Yasin” (7).

God’s Complete Peace: Another visit text, known as "God’s perfect and complete peace," includes a comprehensive greeting to Imam Mahdi (peace be upon him) and a supplication for his relief (8).

Famous Supplication in Absence: Al-Majlisi reports a visit starting with a plea to God and continuing with twelve rak'ahs of prayer, concluding with a well-known supplication in the absence of the Imam: “O God, make yourself known to me...” (9).

References

Al-Khisal: Sheikh Al-Saduq / Correction and Commentary: Ali Akbar Al-Ghafari / 1362 AH / Islamic Publishing Foundation affiliated with the Teachers’ Community in Qom Al-Sharifa.

Al-Durr Al-Manthur fi Al-Tafsir bi Al-Mathour: Jalal Al-Din Al-Suyuti / Dar Al-Ma’rifa / Beirut.

Sharia Lessons: The First Martyr / 2nd edition / 1417 AH / Islamic Publishing Foundation / Qom.

The pillars of Islam and the mention of what is permissible and what is forbidden: Judge Al-Numan Al-Maghribi / Investigation: Asif bin Ali Asghar Faizi / 1383 AH / Dar Al-Maaref / Cairo.

Evidence of the Imamate: Muhammad bin Jarir Al-Tabari Al-Shi’i / 1st edition / 1413 AH / Mission Foundation / Qom.

Men of the Negus (Index of the names of Shiite authors): Abu Al-Abbas Ahmad Ibn Ali Ibn Ahmad Ibn Al-Abbas Al-Najashi Al-Asadi Al-Kufi / 5th edition / 1416 AH / Islamic Publishing Foundation affiliated with the Teachers’ Community in Qom Al-Musharafa.

Messages in the Backbiting: Sheikh Al-Mufid / Edited by: Alaa Al Jaafar / 2nd edition / 1414 AH / Dar Al-Mufid / Beirut.

Al-Rawdah fi Virtues of the Commander of the Faithful (peace be upon him): Shazan bin Gabriel Al-Qummi (Ibn Shazan) / Edited by: Ali Al-Shakarji / 1st edition 1423 AH.

Riyad Al-Salkin: Al-Sayyid Ali Khan Al-Madani Al-Shirazi / Edited by: Al-Sayyid Mohsen Al-Husseini Al-Amini / 4th edition / 1415 AH / Islamic Publishing Institution.

Explanation of the Principles of Al-Kafi: Mawla Muhammad Saleh Al-Mazandarani / Commentary: Mirza Abu Al-Hasan Al-Shaarani / Edited and corrected by: Al-Sayyid Ali Ashour / 1st edition / 1421 AH / Dar Revival of Arab Heritage / Beirut.

Features of Imam Mahdi's Revolution

Imam Mahdi in the Books of Sunni Scholars

Does Wahhabism deny the idea of ​​Imam Mahdi (peace be upon him)?

The Journey and Stations of Imam Mahdi (Peace Be Upon Him)

Narrations on the Awaited Imam Mahdi

Claim: The Last Imam of the Shiites is a Myth

Some skeptics argue that the last imam of the Shiites does not exist and is merely a myth created by the Shiite community, lacking any evidence from the Qur’an and Sunnah (1).

Answer:

Does Wahhabism deny the idea of Imam Mahdi (peace be upon him)?