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ZIARATE

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 Concept of Occultation: Historical Context and Significance

There is no doubt that the occultation of Imam Mahdi (peace be upon him) is a significant trial that requires patience, perseverance, and divine submission. It is not the only instance of occultation, as numerous major occultations have occurred with prophets and saints (peace be upon them) throughout history. Some of these occultations have lasted for extensive periods and continue to this day, such as the long life and occultation of Al-Khidr (peace be upon him) and the ongoing occultation of Christ (peace be upon him). According to both Sunni and Shiite narrations, Christ will remain in occultation until the appearance of the Mahdi (peace be upon him) and will descend from heaven to pray behind him.

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Divine Law of Occultation

The occultation of various prophets and saints is a divine law established by God Almighty. This long-standing tradition is intended to strengthen the hearts of those who await the Mahdi (peace be upon him). Our righteous ancient scholars have extensively discussed the concept of occultation, its circumstances, and its duration. One notable work is by Sheikh Al-Saduq, titled "The Perfection of Religion and the Perfection of Blessing." In the introduction, he recounts a conversation with a philosopher from Bukhara who doubted the Mahdi's existence due to his long occultation. Sheikh Al-Saduq presented evidence and narrations that reassured the philosopher, leading him to accept the concept with obedience and submission.

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Sheikh Al-Saduq's Encounter

Sheikh Al-Saduq narrates a dream where he encountered the Mahdi (peace be upon him) at the Kaaba. The Mahdi instructed him to write a book on occultation, emphasizing the historical precedents of the occultations of various prophets. Inspired by this divine command, Sheikh Al-Saduq composed his work, seeking God's help and guidance.

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The Challenge of Occultation

Throughout history, the concept of occultation has faced skepticism and distortion from various groups, including the Abbasids and Nawasibs. Sheikh Al-Saduq recounts an encounter in Baghdad where a man questioned the prolonged occultation and the confusion it caused. Sheikh Al-Saduq explained that the tradition of occultation among the prophets is well-documented, citing the example of Moses (peace be upon him), who was delayed by ten nights, leading to the people's disobedience and worship of the golden calf. This historical precedent reinforces the validity of the Mahdi's occultation.

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Prophetic Precedents

The occultation of Al-Khidr (peace be upon him) and Christ (peace be upon him) are examples of long-standing occultations that continue to this day. Despite their prolonged absence, these figures remain proofs of God Almighty. The concept of occultation is deeply rooted in Islamic tradition and is supported by numerous narrations.

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Belief in Occultation

The belief in occultation is not limited to the Mahdi (peace be upon him). Various Islamic sects, including the Sunnis and Kaysaniyya, hold beliefs in the occultation of other figures, such as the Antichrist and Muhammad Ibn al-Hanafiyyah. These beliefs further illustrate the prevalence and acceptance of the concept of occultation within Islamic thought.

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Sayyid al-Himyari's Conversion

Sayyid al-Himyari, a renowned poet, initially believed in the occultation of Muhammad Ibn al-Hanafiyyah. However, after encountering Imam Jaafar bin Muhammad (peace be upon him), he recognized the truth of the Mahdi's occultation and accepted the Imamate of the Ahl al-Bayt. This personal transformation underscores the persuasive power of authentic Islamic teachings on occultation.

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The Role of the Mahdi

The Mahdi's occultation is a continuation of the prophetic tradition of occultations. Imam Jaafar bin Muhammad (peace be upon him) affirmed that the Mahdi's occultation would last until he reappears to establish justice on earth. This belief is deeply embedded in Islamic eschatology and is supported by numerous prophetic narrations.

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Conclusion

The concept of occultation is a significant and well-documented aspect of Islamic theology. It is rooted in historical precedents and supported by numerous narrations. The belief in the Mahdi's occultation, like that of other prophets and saints, requires patience and faith. The scholars of Islam have extensively explored this concept, providing a robust theological foundation for understanding the divine wisdom behind occultation.

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References:

  1. Abu al-Qasim Saad bin Abdullah Ibn Khalaf al-Ash’ari al-Qummi, Maqalāl wal-Furāq, edited by Muhammad Jawad Shukur, (Tehran: Heydari Press, 1321), pp. 93-94.

  2. Ibn Shu’bah al-Harrani, Tuhaf al-Uqul ’an Ala al-Rasul, edited by Ali Akbar al-Ghafari, (Qom: Islamic Publishing Foundation, 1404 AH), p. 362.

  3. Abu Mansour Ahmad bin Ali bin Abi Talib Al-Tabarsi, Al-Ihtijaj, edited by Muhammad Baqir Al-Khurasan, (Qom: Shariat Press, 1380), vol. 2, p. 518.

  4. Abu Mansour Ahmad bin Ali bin Abi Talib Al-Tabarsi, Al-Ghaybah, (Beirut: Dar Al-Hidaya, without a copy), pp. 64-65.

  5. Surat Al-Anbiya’, verses 26-27.

  6. Surat Al-Takwir, verse 29.

  7. Al-Tusi, Al-Ghaybah, p. 247.

  8. Jamal al-Din Yusuf al-Shami, al-Durr al-Nadhim fi the Virtues of the Imams of God, (Holy Qom: Islamic Publishing Foundation, 1420), p. 748.

Addressing Doubts About the Birth of Imam Mahdi (Peace Be Upon Him)

Some individuals cast doubt on the birth of Imam Mahdi (peace be upon him) by pointing to the discrepancies in the reported year of his birth. They claim that it is impossible to believe in the birth of a person whose birth year has been repeated four times. The dates given are 254 AH, 255 AH, 256 AH, and 257 AH. This doubt mirrors previous suspicions and has been widely discussed in various forums and dialogues with those who question the birth of Imam Mahdi (peace be upon him).

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Answer to the Doubt

  • Certainty of Birth: There is no doubt that the Imam (peace be upon him) was indeed born. This is supported by numerous pieces of evidence, including those mentioned in previous discussions. The slight discrepancies in the reported birth years (between 254 and 257 AH) do not constitute a significant difference. The accuracy of dates in ancient times was not as precise as it is today. This imprecision applies to the birth dates of people in general, and if the birth of a person was meant to be concealed, the reasons for such discrepancies are even more understandable. Historical records describe the birth of Imam Mahdi (peace be upon him) as a "hidden birth," a measure taken to preserve his safety and secrecy.

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  • Historical Precedents: If we were to accept the notion that any person whose birth date is disputed is a myth, we would have to reject the birth of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) as well. There are various reports regarding the Prophet’s birth: some say he was born on the first of Rabi’ al-Awwal, others on the 12th of Rabi’ al-Awwal, and yet others claim the 12th of Ramadan. The same applies to the date of his death, with reports varying between the 2nd, 10th, and 12th of Rabi’ al-Awwal . Thus, the existence of differing birth dates does not undermine the historical reality of an individual’s birth.

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Addressing Specific Suspicions

  • Dispute Regarding the Birth of Imam Mahdi: Sheikh Al-Tusi (may God have mercy on him) addressed this suspicion by explaining that the concealment of a child’s birth for rational reasons is a reality. Rational individuals may conceal their children’s births for various purposes, leading to disputes about the exact date or even the fact of birth. Historical texts indicate that the birth of Imam Mahdi (peace be upon him) was hidden, making disputes about his birth inevitable. The disagreement is, therefore, evidence of the hidden nature of his birth, rather than proof of non-existence.

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  • Will of Imam Al-Askari (Peace Be Upon Him): Some argue that Imam Al-Askari's will to his mother indicates that he did not have a son. However, the purpose of this will was to protect Imam Mahdi (may God hasten his return) by concealing his existence from the authorities. If Imam Al-Askari had mentioned his son in the will, which was witnessed by state officials, it would have jeopardized the child's safety. The will to his mother does not negate the existence of a son, as it includes what he owns and inherits. This practice of apparent will without revealing the reality was also seen in the will of Imam Hussein (peace be upon him) to his sister Zainab (peace be upon her) in the presence of Imam Zayn al-Abidin (peace be upon him).

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  • Denial by Jaafar: Jaafar bin Ali, the uncle of Imam Mahdi (peace be upon him), denied the existence of his nephew. However, this denial was invalidated by various factions. Jaafar’s lack of knowledge about the birth does not constitute evidence against it, especially since he was not entrusted with this secret. Imam Al-Askari (peace be upon him) had reasons to hide the birth from him, and his statement does not hold against the conclusive evidence proving the birth. Denying knowledge of the birth does not equate to knowing its non-existence; thus, the statement of someone with knowledge is a stronger argument against those who deny it.

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In conclusion, the discrepancies in the reported birth dates of Imam Mahdi (peace be upon him) do not undermine the certainty of his birth. Historical precedents of concealed births, such as those of the Prophet Muhammad (may God’s prayers and peace be upon him and his family), and the rational reasons for such concealment, provide a robust foundation for accepting the birth of Imam Mahdi (peace be upon him). The evidence supporting his birth is strong and credible, despite the denials and doubts cast by some individuals.

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References:

  1. Ibn Shahr Ashub, Al-Manaqib, 3/526.

  2. Abu al-Qasim Saad bin Abdullah Ibn Khalaf al-Ash’ari al-Qummi, Maqalāl wal-Furāq, edited by Muhammad Jawad Shukur, (Tehran: Heydari Press, 1321), pp. 93-94.

  3. Ibn Shu’bah al-Harrani, Tuhaf al-Uqul ’an Ala al-Rasul, edited by Ali Akbar al-Ghafari, (Qom: Islamic Publishing Foundation, 1404 AH), p. 362.

  4. Abu Mansour Ahmad bin Ali bin Abi Talib Al-Tabarsi, Al-Ihtijaj, edited by Muhammad Baqir Al-Khurasan, (Qom: Shariat Press, 1380), vol. 2, p. 518.

  5. Abu Mansour Ahmad bin Ali bin Abi Talib Al-Tabarsi, Al-Ghaybah, (Beirut: Dar Al-Hidaya, without a copy), pp. 64-65.

  6. Surat Al-Anbiya’, verses 26-27.

  7. Surat Al-Takwir, verse 29.

  8. Al-Tusi, Al-Ghaybah, p. 247.

  9. Jamal al-Din Yusuf al-Shami, al-Durr al-Nadhim fi the Virtues of the Imams of God, (Holy Qom: Islamic Publishing Foundation, 1420), p. 748.

Identification of Imam Mahdi (Peace Be Upon Him) in Shiite Narrations

The recognition and identification of Imam Mahdi (peace be upon him) are detailed in various Shiite narrations. Among these are the narrations documented by Sheikh Al-Saduq in his book "Kamal al-Din wa Tamam al-Nimah" and other authoritative sources. These narrations highlight the characteristics and role of Imam Mahdi, as well as his resemblance to the Prophet Muhammad (peace be upon him and his family).

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Narrations Highlighting the Characteristics of Imam Mahdi

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  1. Narration from Sheikh Al-Saduq

    • Source: "Kamal al-Din wa Tamam al-Nimah"

    • Chain of Transmission: Muhammad ibn Abi Umair -> Abu Jamila Al-Mufaddal ibn Salih -> Jabir ibn Yazid Al-Ja’fi -> Jabir ibn Abdullah Al-Ansari

    • Content: The Messenger of God (may God’s prayers and peace be upon him and his family) said:

       

      "The Mahdi is from my descendants. His name is my name, and his nickname is my nickname. He resembles me in character and appearance. There will be an occultation and confusion in which the nations will go astray. Then he will come like a piercing meteor, filling the earth with justice just as it was filled with injustice and oppression." (1)

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  2. Narration from Hisham bin Salem​

    • Chain of Transmission: Hisham bin Salem -> Al-Sadiq Jaafar bin Muhammad -> His father -> His grandfather

    • Content: The Messenger of God (may God’s prayers and peace be upon him and his family) said:

       

      "The Qa’im of my progeny, his name is my name, his nickname is my nickname, his characteristics are my characteristics, and his practice is my practice. He will establish the people in my religion and my law, and he will call them to the Book of my Lord Almighty. Whoever obeys him has obeyed me, and whoever disobeys him has disobeyed me. Whoever denies him in his absence has denied me, and whoever tells a lie about him has lied to me. Whoever believes in him has believed in me. I complain to God about those who deny me regarding his matter, those who deny my words about him, and those who lead my nation astray from his way." (2)

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  3. Source: "Kamal al-Din wa Tamam al-Nimah"

  4. Narration in "Majma’ al-Bayan"

    • Source: Tafsir Majma’ al-Bayan by Sheikh Tabarsi

    • Content: The Prophet (may God’s prayers and peace be upon him and his family) said:

       

      "If only one day remained in this world, God would lengthen that day until He sent a righteous man from my family, who would fill the earth with justice just as it has been filled with oppression and injustice." (3)

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  5. Narration from Al-Ayyashi

    • Source: Tafsir Majma’ al-Bayan by Sheikh Tabarsi

    • Chain of Transmission: Al-Ayyashi -> Ali bin Al-Hussein

    • Content: Ali bin Al-Hussein (peace be upon them) read the verse and said:

       

      "By God, they are our Shiites, the People of the House. God will do that to them at the hands of a man from among us, and he is the Mahdi of this nation. He is the one whom the Messenger of God (may God’s prayers and peace be upon him and his family) said: If only one day remained in this world, God would prolong that day until a man from my family, whose name is my name, would follow me and fill the earth with justice just as it was filled with injustice and oppression." (4)

  6. Narration in Tafsir Al-Mizan by Al-Tabatabai

    • Content: Narrations regarding the descent of Jesus (peace be upon him) upon the appearance of the Mahdi (peace be upon him) are extensive from the paths of the Sunnis as well as the Shiites. The Prophet (may God bless him and grant him peace) said:

       

      "How will you be if the son of Mary descends among you and your Imam is from among you?" (5)

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Conclusion

The narrations emphasize the divine role and characteristics of Imam Mahdi (peace be upon him). They indicate his mission to establish justice and equity on earth, akin to the Prophet Muhammad (peace be upon him and his family). These narrations serve to strengthen the belief in Imam Mahdi's eventual return and the establishment of a just society under his leadership.

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References

  1. Kamal al-Din wa Tamam al-Nimah by Sheikh al-Saduq: 286.

  2. Same source: 411.

  3. Interpretation of Majma’ al-Bayan by Sheikh Tabarsi: (7/120).

  4. Interpretation of Majma’ al-Bayan by Sheikh Tabarsi: (7/267).

  5. Tafsir Al-Mizan by Al-Tabatabai: (5/144).

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Source: Questions and Dialogues about the Awaited Mahdi, peace be upon him, by Sayyed Yahya Talib Mishari Al-Sharif, pp. 58-60.

Duties During the Occultation of Imam Mahdi (Peace Be Upon Him)

One of the most important duties during the occultation of Imam Mahdi (peace be upon him) is to know his holy self, his qualities, and his lofty positions. This knowledge is crucial as a precursor to the determination to claim his fame and to pledge obedience to him. Obedience to the Imam (peace be upon him) and the determination to support him are duties without any disagreement or problem. Knowledge is the premise of this function and is obligatory by reason and transmission, as will be shown from the evidence.

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This knowledge is necessary and essential for obligatory submission to the Imam (peace be upon him) for everything that comes from him, including rulings and matters, even if they contradict what was established during his absence or the consensus of Muslims at that time. Any objection to the Imam (peace be upon him), even if it is in the heart and inwardly, takes the objector out of faith and enters him into disbelief and misguidance. It is known that this knowledge has two types: one that occurs through acquisition and learning, and another that is a light cast by God Almighty into the heart of whomever He wants to guide, based on the merit and preparation found in it. This second type does not occur through an abundance of learning but rather through divine guidance, as the Almighty said: "And whoever God guides, it is Al-Muhtad" (1).

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Seeking Guidance for Knowledge

We must seek guidance for this knowledge due to the texts indicating the necessity of seeking knowledge from God Almighty. The servant must ask God to grant him knowledge of the Imam of his time (peace be upon him) and to complete this knowledge for him, in addition to knowledge of the pure Imams (peace be upon them) in general.

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One narration on this matter is from Zurara, who said: I heard Abu Abdullah say, “The boy will have an occultation - that is: for Imam Mahdi (peace be upon him) - before he rises...” Then he says: “O Zurara, when you reach that time, say this supplication: O God, make yourself known to me, for if you do not make yourself known to me, I will not know your Prophet. O God, make me know your Messenger, for if you do not make me know your Messenger, I will not know your proof. O God, make me know your proof, for if you do not make me know your proof, I will stray from my religion” (2).

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This requirement is also mentioned in other narrations regarding the knowledge of the pure Imams (peace be upon them) in general. For example, in the supplication of the Commander of the Faithful (peace be upon him), which he taught to Nawf al-Bikali, it is said: “So I ask you by your name by which your saints appeared, so they united you and recognized you, so they worshiped you in your truth, that you make yourself known to me, so that I may acknowledge your Lordship based on the truth of belief in you, and do not make me, O my God, among those who worship the name without meaning. Grant me one of your moments, by which you enlighten my heart with your knowledge in particular, and the knowledge of your saints. You are capable of all things” (3).

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Levels of Knowledge

This knowledge, in its two parts, has different levels. It must be perfected, and the more a person perfects this knowledge, the closer he is to God, His Messenger (may God bless him and his family), and the Imam (peace be upon him). Striving to perfect this knowledge and seeking divine guidance to achieve it are essential duties during the occultation of Imam Mahdi (peace be upon him).

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References

  1. Surah Al-Isra: 97.

  2. Al-Kafi 1/337, vol. 5.

  3. The blessed Al-Sahifa Al-Alawiya by Mirza Muhammad Hussein Al-Nouri, the first supplication.

  4. The summary of our duties towards the Awaited Imam (may God hasten his return), Ghalib Muhammad Ali Al-Haidari, p. 7.

Characteristics of Imam Mahdi (Peace Be Upon Him) upon His Appearance

The narrations from the Imams of Ahl al-Bayt (peace be upon them) describe various characteristics of Imam Mahdi (peace be upon him) upon his blessed appearance. These characteristics highlight his role and attributes that distinguish him. Some of these are:

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1. No Pledge of Allegiance to Anyone

Imam Mahdi (peace be upon him) will rise without having pledged allegiance to any earthly authority.

  • Narration:

     

    "The Qaim will rise and there is no pledge of allegiance to anyone on his neck" (1).

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2. Appearance Like a Shooting Star

Imam Mahdi will appear suddenly, like a shooting star.

  • Narration:

     

    "The Mahdi is from my descendants, his name is my name, and his nickname is my nickname. He resembles me in appearance and character. There will be an occultation and confusion in which the nations will go astray. Then he will come like a piercing meteor, filling the earth with justice just as it was filled with oppression and injustice" (2).

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3. Healing the Hearts of Shiites

Imam Mahdi will bring relief and healing to the hearts of his followers.

  • Narration:

     

    "The Qaim...heals the hearts of your Shiites from the oppressors, the unbelievers, and the unbelievers, so he brings out Al-Lat and Al-Uzza fresh and burns them" (3).

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4. Mercy to the Worlds

Imam Mahdi will be a source of mercy, embodying the virtues of past prophets.

  • Narration:

     

    "He completed that with his son, a mercy to the worlds. Upon him is the perfection of Musa, the splendor of Isa, and the patience of Job" (4).

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5. Avenger of the Oppressors

Imam Mahdi will seek retribution for the wronged and oppressed.

  • Narration:

     

    "He sought revenge for Al-Hussein (peace be upon him) and was killed until it was said that he had gone to extremes in killing" (6).

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6. Exalter of the Saints

Imam Mahdi will elevate the status of the saints and humiliate the enemies.

  • Narration:

     

    "Where is the one who exalts the saints and humiliates the enemies?" (9).

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7. Bearer of the Relics of the Prophets

Imam Mahdi will possess the relics of the prophets.

  • Narration:

     

    "He will bring the relics of the Prophets and fill the earth with justice" (11).

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8. Doctrine of the State of Falsehood

Imam Mahdi will bring an end to falsehood and establish the truth.

  • Narration:

     

    "When the Qaim (peace be upon him) rises, the state of falsehood will disappear" (15).

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9. Ruler with Justice

Imam Mahdi will rule with justice, ensuring peace and prosperity.

  • Narration:

     

    "When the Qaim (peace be upon him) rises, he will rule with justice and injustice will be removed in his days, and the paths will be secure through him, and the earth will bring forth its blessings" (16).

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10. Revealer of Injustice

Imam Mahdi will expose and remove injustice.

  • Narration:

     

    "Then the one who is awaited after him, his name is a name. The Prophet (may God’s prayers and peace be upon him and his family) commands justice and does it, and forbids and avoids evil. Through him, God exposes injustice" (18).

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11. Establishing the Truth

Imam Mahdi will firmly establish the truth.

  • Narration:

     

    "Among us are twelve Mahdi, the first of whom is the Commander of the Faithful, Ali bin Abi Talib, and the last of them is the ninth of my descendants, and he is the true standing Imam" (19).

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12. Judge of the Debts of Believers

Imam Mahdi will settle debts and injustices.

  • Narration:

     

    "Then he will come to Kufa, and his residence will be there. He will not leave a Muslim slave without buying him and emancipating him, nor a debtor without paying his debt" (20).

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13. Resident of the State of Justice

Imam Mahdi will establish a state of justice on earth.

  • Narration:

     

    "He is the one whose birth people doubt, and he is the owner of the backbiting. Before his departure, when he emerges, the earth will shine with his light" (21).

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14. A Blessing for the Earth and a Joy for Its People

Imam Mahdi’s reign will bring joy and prosperity to all.

  • Narration:

     

    "The people of heaven and the people of earth will rejoice in him, as will the birds, beasts and whales in the sea" (22).

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References:

  1. Allama Al-Majlisi - Bihar Al-Anwar - vol. 51 - p. 39.

  2. Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 286.

  3. Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 252.

  4. Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 308.

  5. Al-Isra: 33.

  6. The Imam (may God Almighty hasten his honorable appearance) is not extravagant in killing, but due to the severity of the number of oppressors he kills, some people imagine that he has been extravagant in killing, so we notice that the narration is expressed as “until it is said.”

  7. Mirza Muhammad Taqi Al-Isfahani - Mikayal Al-Makarim - Part 2 - p. 89.

  8. Allama Al-Majlisi - Bihar Al-Anwar - vol. 51 - pp. 67-68.

  9. Mirza Muhammad Taqi Al-Isfahani - Mikael Al-Makarim - Part 2 - p. 89.

  10. The repertoire of the prophets: their inheritance from the books.

  11. Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 287.

  12. Al-Ma’arij: 26.

  13. Al-An’am: 23.

  14. Al-Isra: 81.

  15. Allama Al-Majlisi - Bihar Al-Anwar - vol. 24 - p. 313.

  16. Ibn Abi Al-Fath Al-Ardebili - Kashf Al-Ghumma - Part 3, 264.

  17. Al-Baqarah, 285.

  18. Ahmed bin Ayyash Al-Jawhari - Muqtadab Al-Athar - pp. 11-14.

  19. Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 317.

  20. Mirza Muhammad Taqi Al-Isfahani - Mikael Al-Makarim - Part 1 - p. 135.

  21. Sheikh Al-Saduq - Kamal Al-Din and Tamam Al-Nimah - p. 272.

  22. Mr. Abbas Al-Marashi - Explanation of Ihqaq Al-Haqq - Part 29 - p. 461.

Reasons and Goals for the Titles of Imam al-Hujjah Muhammad ibn al-Hasan (Peace Be Upon Him)

The titles of Imam al-Hujjah Muhammad ibn al-Hasan, also known as the Mahdi, the Qa’im (the One who will rise), and the Muntazar (the Awaited One), are rooted in various narrations from the Imams of Ahl al-Bayt (peace be upon them). These narrations elucidate the reasons and significance behind these titles.

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1. The Qa’im

The title "Qa’im" signifies the one who will rise.

  • Narration:

     

    "The Qa’im is called Qa’im because he stands after his death" (1).

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2. The Mahdi

The title "Mahdi" means the one who guides.

  • Narration:

     

    "When Al-Qaim (peace be upon him) rises, he calls the people to Islam anew and guides them to a matter that has been forgotten and the majority have strayed from it. Rather, Al-Qaim is called the Mahdi because he guides to a matter from which he is led astray, and he is called Al-Qaim because of his upholding the truth" (2).

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3. The Muntazar

The title "Muntazar" signifies the awaited one.

  • Narration:

     

    "Because the days of his occultation will be many and its duration will be long, so the sincere ones will wait for his emergence, the doubters will deny him, the deniers will mock his remembrance, the timers will lie in it, the hasty ones will perish in it, and the Muslims will be saved" (3).

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4. The Qa’im and the Angels

The angels were promised that revenge for the martyrdom of Imam al-Hussein would be taken by a descendant of his, thus one of the reasons for the title "Qa’im."

  • Narration:

     

    "When my grandfather Al-Hussein (peace be upon him) was killed, the angels cried and wailed to God Almighty, and said: Our God and Master, take revenge on those who killed your elite, the son of your elite, and the best of your creation. So God Almighty inspired them, “Receive my angels, for by my glory and my majesty, I will take revenge on them, even after a while.” Then God Almighty revealed the Imams from the descendants of Al-Hussein (peace be upon him) to the angels, and the angels were pleased with that, so one of them was standing and praying, and God Almighty said: With this, I will take revenge on them" (4).

​

5. The Mahdi as the Revealer of Hidden Knowledge

The Mahdi will guide people to hidden matters and will reveal the scriptures of past prophets.

  • Narration:

     

    "He is called the Mahdi because he guides to a hidden matter, extracts the Torah and all the other books of God from a cave in Antioch, and judges between the people of the Torah according to the Torah, and between the people of the Gospel with the Gospel, and among the people of the Psalms with the Psalms, and among the people of the Criterion with the Criterion" (5).

​

6. Guidance to Hidden Matters

The Mahdi will be able to guide people to what is hidden within their hearts.

  • Narration:

     

    "The Mahdi is only called the Mahdi, because he guides to a hidden matter, he guides to what is in the hearts of the people, and he is sent to the man and kills him, not knowing what it is about. He kills him, and sends three riders" (6).

​

7. Continuation of Divine Guidance

The Mahdi will continue the divine mission, leading people to the truth as guided by God.

  • Narration:

     

    "O Ali, if only one day remained in this world, because God has prolonged that day until a man from your family, called the Mahdi, will rule. He will be guided to God Almighty, and the Arabs will be guided by him, just as you have guided the polytheist infidels from misguidance" (7).

​

His Nicknames

​

Abu Al-Qasim

Imam Mahdi shares the nickname "Abu Al-Qasim" with his grandfather, the Prophet Muhammad (may God’s prayers and peace be upon him and his family).

  • Narration:

     

    "A man called from my descendants, his name is like my name, and his nickname is like my nickname. He will fill the earth with justice as it was filled with injustice" (8).

​

Abu Abdullah

Imam Mahdi is also nicknamed Abu Abdullah.

  • Narration:

     

    "If only one day remained in this world, God would send in it a man whose name is my name and whose character is my character. He would be called Abu Abdullah, and people would pledge allegiance to him between the corner and the station" (9).

​

Abu Jaafar

Another nickname for Imam Mahdi is Abu Jaafar.

  • Narration:

     

    "He was called eleven imams" (11).

​

References:

  1. Ma'ani al-Akhbar: 64-65/17, Bihar al-Anwar 51: 30/6.

  2. Rawdat al-Wa’izin 2: 264, I’lam al-Wari: 431, Bihar al-Anwar 51: 30/7 about guidance.

  3. Kamal al-Din: 378/3, I’lam al-Wari: 409, Al-Kharajij wal-Jariyyah 3: 1172, Bihar al-Anwar 51: 30/4.

  4. Illal al-Shara’i’: 160/1, Bihar al-Anwar 45: 221/4, and 51: 28/1.

  5. Illal al-Shara’i’: 161/3, Bihar al-Anwar 51: 29/2.

  6. Dala’il al-Imamah: 466/451, Al-Kharajij wa’l-Jariyyah 2: 862/78, Bihar al-Anwar 52: 390/212.

  7. Evidence of the Imamate: 469/457, Epics and Trials: 139.

  8. Tadhkirat al-Khawas: 363, Aqd al-Durar: 32, Muntakhab al-Athar: 182/1.

  9. Al-Bayan fi Akhbar Sahib al-Zaman: 127.

  10. Sunni Councils 5: 678.

  11. Evidence of the Imamate: 502.

The Lineage and Identification of Imam Mahdi (Peace Be Upon Him)

Introduction
A fundamental question for Muslims regarding Imam Mahdi (peace be upon him) is rooted in understanding his lineage and identifying him amidst various narrations. The authenticity and clarity of the Mahdi's appearance at the end of time are widely accepted among Islamic scholars. However, some narrations differ, leading to confusion and potential contradictions.

The Importance of Proper Identification
It is crucial for believers to not only believe in the Mahdi's appearance but also correctly identify him. This is akin to knowing the obligation of prayer without understanding its pillars; such a person cannot be considered a true practitioner of prayer. Similarly, those who await the Mahdi without knowing his true identity miss the essence of the belief.

Addressing Obstacles in Hadiths
Some hadiths that discuss the lineage of Imam Mahdi might appear conflicting. These obstacles can be challenging for many, especially those not deeply familiar with Hadith sciences. This section aims to clarify these issues.

Authentic Hadiths on Imam Mahdi's Lineage
Authentic hadiths about the lineage of Imam Mahdi, peace be upon him, are consistent and do not pose an obstacle to identifying him. These hadiths indicate that he is from the tribes of Kinana, Quraysh, and Banu Hashim.

Hadiths and Their Interpretations

  1. Kinani, Qurashi, Hashemi Lineage

    • Narration by Al-Maqdisi Al-Shafi’i and Al-Hakim:

      • Saeed bin Al-Musayyab was asked about the Mahdi's lineage.

      • He stated the Mahdi is from Kinana, Quraysh, and Banu Hashim.
        Clarification: There is no contradiction because every Hashemi is from Quraysh, and every Qurayshi is from Kinana. Quraysh is a descendant of al-Nadr ibn Kinana, according to genealogists.
         

Conclusion
The hadiths about Imam Mahdi's lineage are harmonious when properly understood. The titles and attributes ascribed to him in various narrations do not contradict each other but rather confirm his noble lineage, which spans Kinana, Quraysh, and Banu Hashim.

References

  1. Aqd al-Durar: 42-44, Chapter One.

  2. Mustadrak al-Hakim: 4: 553.

  3. Majma’ al-Zawa’id: 7: 115.
     

This understanding ensures that the identification of Imam Mahdi remains clear and undisputed among those who await his appearance.

Physical Characteristics of Imam Mahdi (Peace Be Upon Him)

The narrations provide a vivid description of the noble and distinguished features of Imam Mahdi (peace be upon him), highlighting his physical beauty, character, and unique qualities. Here are some key attributes mentioned in various narrations:

​

Radiant Appearance

Ibn Hajar reports with his chain of transmission that the Mahdi has a face like a shining star, indicating the beauty, radiance, and nobility of his countenance:

  • On the authority of the Commander of the Faithful (peace be upon him): "And the shining star, Al-Mahdi, peace be upon him" signifies the enlightenment, roundness, and supreme splendor of the Imam’s face.

​

Forehead and Nose

Abu Saeed Al-Khudri reports that the Messenger of God (may God’s prayers and peace be upon him and his family) described the Mahdi as having:

​

  • A straight forehead, a prominent feature where the hair recedes from the sides.

  • A sharp nose, long with precise arches, enhancing the elegance of his facial features.

​

Facial Beauty

Other narrations by Abu Saeed Al-Khudri depict the Mahdi as a young man with a beautiful face, prominent forehead, and pointed nose. These features combine to describe his noble face as a pearly star that shines with beauty and grace.

​

Skin Color and Body

The Mahdi’s complexion is described as white tinged with red, similar to the Prophet (may God’s prayers and peace be upon him and his family). His body resembles the perfection seen in the sons of Jacob, peace be upon him, indicating a lineage known for their physical beauty and bodily perfection.

​

Youthful Appearance

Imam Ali bin Musa al-Rida (peace be upon him) provided additional details about the Mahdi’s appearance and age:

​

  • Despite being old in age, the Mahdi will appear youthful, looking around forty years old or younger.

  • One of his signs is that he will not age with the passage of days and nights until his time comes.

​

Angelic Support

The narrations also mention the support of angels for Imam Mahdi (peace be upon him):

​

  1. Gabriel’s Allegiance:

    • Imam Zayn al-Abidin (peace be upon him): Gabriel (peace be upon him) will be the first to swear allegiance to the Mahdi, followed by the Ansar.

    • Source: The Day of Salvation, p. 304, Ghaibat by al-Nu’mani, p. 169.

  2. Announcement and Stand:

    • Imam Al-Sadiq (peace be upon him): The name of the Qaim will be called on the night of the twenty-third of Ramadan, and he will stand on Ashura, the day of Al-Hussein’s (peace be upon him) martyrdom. Gabriel will be on his right, calling for allegiance.

    • Source: The Day of Salvation, pp. 316-317, Al-Irshad, p. 341, Revealing the Grief, vol. 3, p. 324.

  3. March to Najaf:

    • Imam al-Baqir (peace be upon him): The Mahdi will march to Najaf of Kufa from Mecca with five thousand angels, including Gabriel on his right and Michael on his left, symbolizing divine support.

    • Source: The Book of the Day of Salvation, p. 312, Alam Al-Wari, p. 430, Al-Irshad, p. 341, Kashf Al-Ghammah, vol. 3, p. 324.

​

These descriptions collectively highlight the distinguished physical characteristics and divine support of Imam Mahdi (peace be upon him), emphasizing his noble lineage, youthful appearance, and the heavenly backing he will receive in his mission.

​

References

  1. Ibn Hajar, chain of transmission regarding the shining star.

  2. Abu Saeed Al-Khudri, narrations on the Mahdi's forehead and nose.

  3. Imam Ali bin Musa al-Rida (peace be upon him), signs of the Mahdi’s youthful appearance.

  4. The Day of Salvation, Ghaibat by al-Nu’mani, Al-Irshad, Revealing the Grief, The Book of the Day of Salvation, Alam Al-Wari, Kashf Al-Ghammah.

Descriptions of Imam Mahdi (PBUH) from Islamic Texts

The descriptions of Imam Mahdi (peace be upon him) provided by the Prophet Muhammad (PBUH) and the guided Imams are detailed and distinctive, making it clear that his unique attributes cannot be easily claimed by impostors. These descriptions serve as a deterrent to false claimants and ensure that the true Imam Mahdi is recognized when he appears.

​

Descriptions of Imam Mahdi (PBUH)

​

From the Prophet Muhammad (PBUH):​ 

 

"The Mahdi is from me, his forehead is clear, his nose is sharp. The Mahdi is from my sons, his face is like the pearly moon, his eyes are round, his color is an Arab color, and his body is Israeli. His face is like a dinar, his teeth are like a saw, and his sword is like the burning of fire."

​

From Imam Ali, the Commander of the Faithful (peace be upon him):

​

"The Mahdi is coming, wrinkled, he is the one with the red face and the blooming forehead, the one with the mole and the mark, the jealous scholar, the teacher who informs of the monuments. He is the most spacious of you in a cave, the most knowledgeable of you, and the most compassionate of you. He beckons to the bird, and it falls on his hand, and he plants a rod in the ground, and it becomes green and leaves."

​

​From Imam Hussein (peace be upon him):

​

"You will know the Mahdi by his tranquility and dignity, his knowledge of what is permissible and what is forbidden, and the people’s need for him, but he does not need anyone else."

​

From Imam Al-Baqir (peace be upon him):

​

"He has round eyeballs, two palms, knees bent, a tucked-in stomach, two moles on his back: a mole the color of his skin and a mole similar to the Prophet’s mole, eyebrows drawn together and relaxed, eyes visible from staying up all night, celibacy, and worship. He has round eyeballs, a mark on his face, broad-chested, and broad-shouldered. 'Great is their interaction.'"

​

​​From Imam Al-Sadiq (peace be upon him):

​

"A beautiful face, a human being, dark-skinned, flushed with redness, bright, radiant, bright-eyed, smelling nose, sharp, most beautiful, and he is humble like the humility of a bottle, humble, close to people and souls, sweet in logic, good in appearance, sharp in his legs and scratched by them. He is strong in his body, when he shouts at the mountains, their rocks collapse. He does not put his hand on a slave but his heart becomes like iron. He is neither tall and proud nor short and sticky, but rather square in stature, round in head, broad in chest, with a straight forehead, with eyebrows drawn together, on his right cheek, empty as if it were crumbs of musk. 'On the pleasure of Amber.'"

​

From Imam Al-Rida (peace be upon him):

​

"He is like me and like Musa bin Imran. He has pockets of light on him, blazing with the rays of Jerusalem. He is described with moderation. His character and freshness of color resemble the Messenger of God in character. His sign is that he is old in age, young in appearance to the point that the observer thinks he is forty years old or younger, and one of his signs is that he does not age as days and nights pass by until his time comes."

​

Summary of Physical and Character Traits

  • Forehead and Nose: Clear forehead, sharp nose.

  • Face: Like the pearly moon, shining like a dinar, round eyes.

  • Complexion: Arab color, sometimes described as dark-skinned with a reddish flush.

  • Body: Resembling the sons of Jacob in physical perfection, square in stature, broad-chested, and broad-shouldered.

  • Age Appearance: Appears young, around forty years old or younger, despite being old in age.

  • Other Signs: Two moles on his back, eyebrows drawn together, eyes showing signs of staying up at night, celibate, and dedicated to worship.

 

These characteristics, described with such precision, make it difficult for any false claimant to convincingly impersonate Imam Mahdi (peace be upon him). The combination of physical features and moral attributes serves as a clear indicator of his true identity, ensuring that the believers will recognize him when he appears.

Testimonies and Evidence of Imam Mahdi's Birth

The birth of any human being is generally proven by the acknowledgment of their father and the testimony of the midwife, even if no one else has seen the newborn. This principle is even more compelling when it comes to Imam Hassan Al-Askari, peace be upon him, and the birth of his son, Imam Mahdi, peace be upon him. Multiple trustworthy individuals of virtue, piety, and jurisprudence testified to the birth of Imam Mahdi. These testimonies were complemented by numerous reports of people witnessing him, both as a child and as a young man. Historians recorded his birth, genealogists affirmed his lineage, and many miracles attributed to him were well-documented.

​

​

  1. Acknowledge by Imam Hassan Al-Askari: Imam Hassan Al-Askari himself announced the birth of his son to trusted Shiites and performed the ritual of aqeeqah, distributing the meat to the believers and informing them of its significance as being on behalf of his son Muhammad al-Mahdi.

  2. Witnesses and Historians: A group of trustworthy individuals testified about the birth and existence of Imam Mahdi. These included various servants and women in Imam Al-Askari's household, such as Tarif Al-Khadim, Abu Al-Adyan Al-Khadim, Abu Ghanem Al-Khadim, Aqeed Al-Khadim, Naseem, Mariah, and Masrour Al-Tabbakh. Additionally, the slave girl of Abu Ali al-Khayzarani, who was a gift to Imam Al-Askari, also testified to seeing Imam Mahdi.

  3. Four Ambassadors: The four ambassadors appointed by Imam Mahdi during the minor occultation period also witnessed him and provided testimonies during their respective tenures, often in the presence of other Shiites.

  4. Midwife's Testimony: The testimony of the midwife, Lady Hakima, daughter of Imam Muhammad Al-Jawad, peace be upon him, who was present during the birth and took care of Narjis, the mother of Imam Mahdi, is particularly significant. She declared witnessing Imam Mahdi after his birth.

  5. Widespread Witnesses: There were many explicit narrations and accounts of individuals from various regions and backgrounds who witnessed Imam Mahdi, making it improbable for such a large and diverse group to conspire in fabricating these accounts.

​

References:

  1. Al-Tusi, Ghaybah, p. 148; Al-Saduq, Kamal al-Din, 2:431, Hadith 6.

  2. Al-Tusi, Al-Ghaybah, pp. 138 and 151.

  3. Al-Tusi, Ghaybah, p. 140; In Yanabi’ al-Mawaddah, 3:323, Chapter 82.

  4. Al-Kulayni, Al-Kafi, 1:331-332, Chapter 77; Al-Saduq, Kamal al-Din, 2:431, 441, 475; Al-Mufid, Al-Irshad, 2:354.

  5. Al-Kulayni, Al-Kafi, 1:330, Chapter 77; Al-Saduq, Kamal al-Din, 2:433, Hadith 14; Al-Tusi, Ghaybah, pp. 140-141.

​

Summary

The birth and existence of Imam Mahdi, peace be upon him, are supported by a multitude of testimonies from reliable and trustworthy individuals, documented miracles, and detailed historical records. These accounts collectively affirm the reality of his birth and presence, ensuring that any claims to the contrary lack credible foundation.

Ensuring the Secrecy of the Birth

In light of the perilous terrorist conditions during his time, Imam Al-Askari, peace be upon him, faced a critical and sensitive task. He had to ensure that the birth of his son, Imam Mahdi, peace be upon him, remained hidden from the Abbasid authorities. These authorities were aware, in general, of the birth but did not know specifics, which was crucial to protect the newborn from Abbasid genocidal efforts. Consequently, the Imam was meticulous in keeping the birth a secret, issuing strict orders to those informed about it to maintain absolute discretion.

​

  1. Concealment Measures: Imam Al-Askari ordered his relatives and close Shiites to conceal the news of the birth completely. For instance, he instructed Ahmed bin Ishaq to keep the news hidden from everyone .

  2. Proof of Birth: Despite the need for secrecy, Imam Al-Askari also needed to establish undeniable proof of his son's birth to affirm his existence and imamate. He informed a select group of Shiite elites about the birth and presented the newborn to them three days after his birth . He also introduced his son to forty people and confirmed to his companions, when the boy was a few years old, that he was the Imam after him. This was done to ensure the recording of these testimonies for future generations. The Imam presented his son to some companions individually from time to time, showing them miracles to affirm his presence.

​

Preparing for the Occultation

  1. Indirect Dealing and Concealment: Imam Al-Askari prepared the believers for the occultation of Imam Mahdi by teaching them to deal indirectly with the absent Imam. He would communicate with his private Shiites and others from behind a curtain, except when he rode to the Sultan’s residence. This method of indirect communication was an introduction to the Imam's occultation .

  2. System of Agents: Imam Al-Askari established a system of agents for the Imam and supported the compilation of hadith books by the companions, ensuring that believers would have guidance during the occultation.

​

Presence at the Death of Imam Al-Askari

  1. Narrations of His Presence: Imam Mahdi, peace be upon him, was present at the death of his father, Imam Al-Askari. Sheikh Al-Saduq and Sheikh Al-Tusi provide detailed accounts of this event. According to Al-Tusi, during Imam Al-Askari's final illness, he instructed his servant Aqeed to bring his son, who was found praying. Imam Al-Askari then identified him as the Mahdi, the proof of God on earth, and his successor.

​

Source References

  1. Kamal al-Din, p. 434.

  2. Kamal al-Din, p. 431; Ma’adin al-Hikma fi Makatib al-Imamah by Muhammad ibn al-Fayd al-Kashani, 2:275.

  3. Kamal al-Din, p. 431.

  4. Al-Ghaybah by Sheikh Al-Tusi, p. 217; Proof of Guidance by Al-Hurr Al-Amili, p. 415; Springs of Affection by Al-Hafiz Suleiman Al-Hanafi, p. 460.

  5. The Guardian’s Insight by Sayyed Al-Bahrani and the chapters on the hadiths of "Whoever saw him during his father’s life" from the books of backbiting.

  6. The Ten Chapters on Backbiting, printed in the book Several Messages by Sheikh Al-Mufid, p. 353.

  7. Ghaibat al-Tusi, p. 217.

  8. Proof of the will by Al-Masoudi, p. 262.

  9. Rijal al-Kashi, pp. 481, 451; Rijal Ibn Dawud, pp. 272-273; Wasa’il al-Shi’a, 18:72; Falah al-Sa’il by Sayyid Ibn Tawus, p. 183.

  10. The History of the Minor Occultation of the Martyr Muhammad al-Sadr (may God have mercy on him), pp. 269 et seq.; The Life of Imam al-Askari (peace be upon him) by Sheikh al-Tabsi, pp. 313-326.

  11. Kamal al-Din, p. 474.

  12. Ghaibat al-Tusi, p. 165.

​

Imam Al-Askari's meticulous efforts ensured both the concealment and eventual affirmation of Imam Mahdi's birth, preparing the Shiite community for the coming occultation.

The Mahdi Claimants: Historical Perspectives and Modern Implications

Introduction
Since the first century, history has shown the emergence of individuals who claimed the title of Mahdi or had it attributed to them. Despite their claims, none succeeded in fulfilling the promises associated with the Mahdi, such as spreading justice and reforming the world. These individuals often failed to bring about change even within the small regions they inhabited.

Early Claimants
The first notable individual to receive the title of Mahdi was Muhammad ibn al-Hanafiyya, though he did not seek it himself. The Kaysaniyah believed he was the promised Mahdi and claimed he lived on Mount Razavi, protected by two lions. Historical records, however, confirm that he died in 80 or 81 AH and was buried in al-Baqi’, a well-known cemetery in Medina. The voices of this group eventually faded into obscurity.

Abbasid Caliphs and Political Exploitation
Later, some Abbasid caliphs, motivated by political ambitions and exploiting the beliefs of gullible individuals, claimed to be the Mahdi to gain support. History proved them to be far from the Mahdi, as they were among the oppressors who the Mahdi was meant to overthrow.

Modern Claimants and Motivations
The trend of claiming to be the Mahdi continued with various individuals. These claimants attracted followers but were soon exposed as frauds. The magnitude of their claims often surpassed their capacity to fulfill them. The Mahdi's mission to establish global justice is so immense that any false claimant's failure becomes evident quickly.

Motivations for these false claims varied. Some individuals suffered from psychological issues or naivety, while others sought power and recognition. Some were manipulated by enemies of Islam to create division and weaken the Muslim community, particularly targeting religious scholars who posed a threat to their interests.

Recent Examples
In more recent times, figures like “Sayyid Muhammad Ali Bab” emerged. Initially, he didn't claim to be the Mahdi but later did so as he gained followers. His claim is well-documented as influenced by colonial powers such as Russia, Britain, and America, seeking position, and psychological issues.

Documents and historical accounts reveal that many of these claimants were puppets of colonial powers, aiming to distract Muslims from vital issues and create division. However, their lack of substantial content and the exposure by informed Muslims as “colonial political parties” quickly revealed their true nature.

Addressing Skepticism
A persistent question is whether we should remain silent about the Mahdi's appearance to avoid exploitation. It's crucial to understand that no truth has ever escaped exploitation. False prophets have existed throughout history, yet we don't deny the validity of prophecy itself. Similarly, just because some exploit the title of Mahdi doesn't mean the concept should be abandoned.

Every liar seeks to appear truthful to gain respect. Thus, the existence of impostors shouldn't negate the belief in the Mahdi. We must distinguish between the truth and its misuse. The real Mahdi's mission involves eliminating injustice, establishing a global government based on justice, advancing knowledge, and uniting all religious followers.

Conclusion
Despite the turmoil in the world today, with wars, inequality, and oppression, none of the false claimants have achieved even a fraction of these goals. This underscores the falsehood of their claims. The Mahdi's true mission remains unfulfilled, and we must wait for the day when justice and fairness prevail globally. As the saying goes, “Isn’t the morning near?”

References:

  1. A mountain near the city. The reason for the name is explained in the Nadba supplication in “An Answer to Religious Questions.”

  2. "The Appearance of the Truth" (p. 173) mentions the Bab's claim in a letter dated 1886.

  3. Psychological evidence is found in the Bab's writings and statements, resembling those of a mentally ill individual. Refer to “Uncovering the Cover” by Mirza Abi al-Fadl al-Kulpaykani.

  4. The number of Baha’i sects exceeds twenty.

  5. See the works of “Kinazd Al-Kurki,” “Prince Dalkurki,” and “Bi Baha’i Bab wa Baha.”

  6. Refer to “What Does the Baha’i Say,” “Trial and Investigation,” “The Ant’s Gift,” and “Prince Dalcurque.”

The Necessity of an Imam and Proof for Humanity: Ensuring the Earth is Not Devoid of Divine Guidance

Introduction
Islamic teachings emphasize that the earth is never without an Imam and a proof from God for His creation. This concept is reinforced through numerous hadiths, which assert that at all times, there is an Imam either apparent and famous or hidden and obscure. This doctrine was previously addressed in response to earlier inquiries and is fundamental to the faith.

The Role of the Imam in Preserving Religion
The Prophet Muhammad (PBUH) stated, "In every successor from my nation, there is a just person from my family who denies this religion the distortion of the extremists, the impersonation of the false, and the interpretation of the ignorant. If your Imams lead you to God Almighty, consider whom you will follow in your religion and prayers" . This saying highlights the crucial role of the Imam in maintaining the purity and correctness of Islamic teachings.

Affirmation of the Imam's Existence
The presence of an Imam is critical to the continuity of divine guidance. This is confirmed through various hadiths and historical accounts that detail the birth and existence of Imam Mahdi (may God hasten his appearance). These narratives often include testimonies from trustworthy individuals who have seen or interacted with the Imam, providing substantial evidence of his existence.

The Importance of Testimony
The testimonies of reliable witnesses are paramount in establishing the birth and presence of Imam Mahdi. Historical accounts and hadiths provide numerous instances where trustworthy individuals have testified to seeing the Imam. These testimonies serve as irrefutable proof of his existence, even when political circumstances necessitated secrecy.

Addressing Doubts and Providing Reassurance
The necessity for such testimony arises from the need to reassure the believers and confirm the Imam's existence beyond doubt. Historical examples include the hadith of Abdullah bin Jaafar Al-Himyari, where Abu Amr, a trusted figure, confirmed seeing the Imam, thus providing reassurance and strengthening the faith of the believers.

The Concealment Strategy
In light of the severe political and terrorist conditions, Imam Al-Askari (peace be upon him) adopted a strategy of concealment to protect the life of Imam Mahdi. This included advising close followers to keep the birth and existence of the Imam hidden from the Abbasid authorities while simultaneously ensuring that reliable witnesses were aware and could testify to his existence.

Preparing for the Imam's Absence
Imam Al-Askari also prepared the believers for the eventual occultation of Imam Mahdi. This included instructing them to follow his general ambassadors, such as Othman bin Saeed, and emphasizing indirect communication to accustom the believers to the Imam's absence. These measures were vital in maintaining the continuity of divine guidance during the occultation.

Conclusion
The necessity of having an Imam as a continuous divine guide on earth is deeply rooted in Islamic teachings. The testimonies of trustworthy individuals, the strategic concealment by Imam Al-Askari, and the preparation for the occultation of Imam Mahdi collectively ensure that the earth is never devoid of an Imam. This ongoing divine presence is essential for maintaining the integrity and purity of Islamic teachings and providing guidance to the believers.

References

  1. Sources presented at the beginning of the answer in "What was mentioned regarding the rights of the People of the House (peace be upon them) in general)," p. 160.

  2. Abu Amr: This refers to Othman bin Saeed Al-Amri Al-Samman, the first representative of Imam Al-Hujjah (may God hasten his return). He was also a representative of Imam Abu Al-Hassan Ali bin Muhammad Al-Hadi and Imam Abu Muhammad Al-Hassan bin Ali Al-Askari.

  3. Al-Kafi 1: 329, 330. Al-Ghaybah by Al-Tusi: 243-244. Bihar Al-Anwar 51: 347-348.
     

Source: In Rehab Al-Aqeedah, the late authority, Sayyid Muhammad Saeed Al-Hakim, vol. 1, pp. 300-303.

The Minor Occultation and the Role of the Ambassadors

The birth of Imam Mahdi (may God hasten his honorable appearance) occurred on the fifteenth day of Shaban in the year 255 AH. This event marked the arrival of the awaited savior from the family of Muhammad (may God’s prayers be upon them). Five years later, by divine will, the Imam went into occultation. Despite his disappearance, the earth was not devoid of his divine guidance and knowledge. The divine wisdom necessitated that the earth should not be without the illuminating presence of the Imams (peace be upon them), as they are the stars of guidance and the ships of salvation.

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The Role of the Ambassadors

During the Minor Occultation, which lasted approximately seventy years from 260 AH to 329 AH, the connection between Imam Mahdi and his Shiites was maintained through four trusted and reliable ambassadors. These ambassadors acted as intermediaries, handling religious and worldly matters on behalf of the Imam. They conveyed his messages, provided answers to religious questions, and managed the distribution of legal dues. These ambassadors were:

​

  1. Othman bin Saeed Al-Amri: He served as the ambassador for five years from 260 AH until his death in 265 AH.

  2. Muhammad bin Othman bin Saeed Al-Amri: He held the longest tenure of about forty years, from 265 AH until his death in 305 AH.

  3. Al-Hussein bin Ruh Al-Nubakhti: He served for over twenty years from 305 AH until his death in 326 AH.

  4. Ali bin Muhammad Al-Samri: He served for three years, the shortest period, from 326 AH until his death in 329 AH.

​

Selection of the Ambassadors

Numerous narrations indicate that the selection of these ambassadors was directed by Imam Mahdi himself. Their appointment was based on divine selection, as evidenced by the Imam’s signatures. Their unique qualities and divine gifts enabled them to carry out their entrusted responsibilities effectively. When Ali bin Muhammad Al-Samri was approached on his deathbed about his successor, he stated, "I was not ordered to recommend this matter to anyone after me."

​

Confirmation and Authentication

Imam Mahdi would appoint each ambassador upon the death of his predecessor, ensuring that the new ambassador had divine authentication. Prominent Shiite scholars required miraculous signs to confirm the authenticity of the new ambassadors’ claims. Sheikh Abbas Al-Qummi mentioned that the Imam performed miracles and answered Shiite issues through Sheikh Abu Al-Hasan Ali bin Muhammad Al-Samri.

​

The End of the Minor Occultation

Imam Mahdi informed his followers of the end of the Minor Occultation six days before the death of Al-Samari, marking the beginning of the Major Occultation. The Imam’s last signature, addressing Ali bin Muhammad Al-Samari, stated:

​

“In the name of God, the Most Gracious, the Most Merciful. O Ali bin Muhammad Al-Samari, may God reward your brothers on your behalf. You will die in six days, so gather your affairs and do not appoint anyone to take your place after your death. The second occultation has occurred, and there will be no appearance except after the permission of God, which will be after a long period, the hardening of hearts, and the earth being filled with injustice. Those who claim to have seen me before the emergence of Sufyani and the shout are liars. There is no power nor strength except in God, the Most High, the Great.”

​

The Role of Jurists

Despite the end of the Minor Occultation, Imam Mahdi did not leave his Shiites without guidance. He instructed them to refer to the narrators of hadiths for religious and worldly matters:

​

“As for the incidents that occur, refer to the narrators of our hadith; they are my proof against you and I am God’s proof over them.”

“As for whoever among the jurists protects himself, preserves his religion, opposes his desires, and is obedient to the command of his master, then the common people should follow him.”

​

The Fourth Ambassador’s Mission

The embassy of Ali bin Muhammad Al-Samri, although brief, was marked by significant political upheaval. During his three years, many wars and strife occurred. Despite these turbulent conditions, Al-Samri fulfilled his duties with utmost competence, dealing with agents discreetly to protect the Shiites.

​

Al-Samri’s Legacy

Little is known about Al-Samri’s life due to the harsh conditions of the time. However, his lofty status and dedication to his mission are well-documented. Imam Mahdi chose him for his trustworthiness and ability to guide the Shiites. Al-Samri was described as ascetic, pious, and wise. Prominent scholars have acknowledged his virtues and the miraculous signs that confirmed his embassy.

​

Conclusion

Ali bin Muhammad Al-Samri’s death marked the end of the Minor Occultation and the beginning of the Major Occultation. Despite the challenges, Al-Samri’s legacy remains a testament to his unwavering dedication to the Shiite cause. His efforts ensured that the connection between Imam Mahdi and his followers was maintained, even during the most difficult times.

​

References:

  1. Al-Wafi bi al-Wafiyat: 12/226.

  2. Al-Ghaybah by Al-Tusi: 384.

  3. Kamal al-Din: 520-521.

  4. Al-Ghaybah by Al-Tusi: 377-378.

  5. Perfection of Religion and Completion of Grace: 520-521.

  6. Al-Ghaybah by Al-Tusi: 381-383.

The Inclusion of Belief in the Mahdi in Sunni Islam

Introduction
The topic of Imam Mahdi is a significant point of discussion within Islamic theology, particularly in the context of Sunni and Shiite beliefs. While some Sunni scholars have included the belief in the Mahdi within the Muslim faith, others have objected, arguing that it should be excluded. This division highlights the complex nature of religious belief and the interpretation of prophetic traditions.

Arguments Against Inclusion
Some Sunni scholars argue that the belief in the Mahdi should be excluded from the core tenets of faith because it is heavily emphasized by the Shiites, who consider the Mahdi an essential part of their doctrine due to his status as an Imam. These scholars suggest that the concept of the Mahdi, even if considered one of the signs of the Hour, is based on solitary reports (ahadith) that do not support the establishment of a fundamental belief.

The Sunni Perspective on the Imamate
From the Sunni viewpoint, the Imamate is considered one of the branches of obligatory duties for the Muslim community, rather than a foundational element of faith. Therefore, even if the Mahdi's existence and mission are accepted, he is viewed merely as a caliph and not as a central figure of belief. This perspective aligns with the Sunni approach to leadership and governance within the Islamic community.

Authenticity and Repetition of Hadith
Despite the Sunni emphasis on the Imamate as a practical obligation rather than a belief, the authenticity and widespread transmission of hadiths regarding the Mahdi cannot be ignored. Numerous hadith scholars, including prominent figures, have acknowledged the authenticity and frequent transmission of these hadiths, which contributes to their acceptance as reliable sources of knowledge.

If the hadiths concerning the Mahdi are deemed authentic and free from errors, their content, even if not considered a core belief, should not be rejected or deemed invalid. Scholars have established that if an authentic hadith from the Prophet Muhammad (PBUH) mentions an event or figure to appear at the end of times, such information must be acknowledged and respected.

The Stance of Adherence
Scholars like Sheikh Muhammad Al-Khidr Hussein have emphasized that even if the hadiths about the Mahdi do not reach the level of repeated transmission (tawatur), their authenticity necessitates adherence. Therefore, Muslims should accept these hadiths as valid, reliable proofs that must be considered seriously.

Rejecting Authentic Hadith
Rejecting or belittling authentic hadiths related to the Mahdi is a stance that no responsible Muslim scholar, either ancient or modern, has taken lightly. The rejection of such hadiths is seen as unfounded and detrimental to the integrity of Islamic scholarship. Ibn Khaldun and other critics who attempted to undermine these hadiths did so with weak evidence, which does not stand up to the rigorous standards of hadith authentication.

Conclusion
The belief in the Mahdi, while subject to debate among Sunni scholars, holds significant weight due to the authenticity and widespread transmission of related hadiths. The inclusion of the Mahdi in the broader framework of Islamic belief is supported by the reliability of these prophetic traditions. Therefore, it is essential for Muslims to respect and adhere to these hadiths, recognizing their importance in the context of Islamic eschatology.

References:

  1. "Our Heritage and the Scales of Criticism," p. 198.

  2. "A Look at the Hadiths of the Mahdi," in Al-Tamadun Al-Islami magazine - Al-Dimashqiya.

Evidence of the Birth and Existence of Imam Al-Mahdi (Peace Be Upon Him)

1. Testimony of Imam Hassan Al-Askari (Peace Be Upon Him)
One of the key pieces of evidence for the birth of Imam Al-Mahdi is the testimony of his father, Imam Hassan Al-Askari. Numerous hadiths narrated by Shiite scholars and historians confirm this event. For instance, Muhammad bin Yahya narrates from Ahmed bin Ishaq, who reports from Abu Hashim Al-Jaafari:
 
"I said to Abu Muhammad (Imam Hassan Al-Askari), 'Your Majesty prevents me from asking you, so do you allow me to ask you?' He said, 'Ask.' I said, 'Sir, do you have a son?' He said, 'Yes.'"

This testimony is well-supported by the credibility of the narrators involved. The historical figures Muhammad bin Yahya Abi Jaafar Al-Attar Al-Qummi, Ahmed bin Ishaq bin Abdullah bin Saad bin Malik bin Al-Ahwas Al-Ash’ari Abi Ali Al-Qummi, and Daoud bin Al-Qasim bin Ishaq bin Abdullah bin Jaafar bin Abi Talib Abi Hashim Al-Jaafari are highly regarded, further substantiating the authenticity of this narration.

2. Testimony of the Midwife
The midwife, Hakima bint Muhammad al-Jawad, who is the sister of Imam al-Hadi and the aunt of Imam al-Askari, also testified to the birth of Imam Al-Mahdi. She was present during the birth and took care of Narjis, the mother of Imam Al-Mahdi, with Imam Hassan Al-Askari's permission.

3. Testimonies of Seeing the Imam
Numerous individuals have testified to seeing Imam Al-Mahdi. Historical sources record these testimonies, with some authors compiling them in dedicated works. For example, "The Book of the Guardian’s Insight into Who Saw the Qa’im al-Mahdi" by Sayyid Hashim Al-Bahrani lists 79 people who saw the Imam during his childhood or minor occultation. Sheikh Abu Talib al-Tajlil al-Tabrizi counted approximately 304 people, while Sheikh Al-Saduq, who lived during the occultation of Imam Al-Mahdi, recorded 64 people who testified to seeing him. These individuals include:
 

  • From Azerbaijan: Al-Qasim bin Al-Ala

  • From Ahwaz: Muhammad bin Ibrahim bin Mahziyar

  • From Baghdad: Al-Bilali Checkpoint, Othman bin Saeed Al-Omari, Muhammad bin Othman bin Saeed Al-Omari, and Al-Attar

  • From Kufa: Al-Asmi

  • From Qom: Ahmed bin Ishaq

  • From Nishapur: Muhammad bin Shazan

  • From Hamdan: Al-Bassami, Muhammad bin Abi Abdullah Al-Kufi Al-Asadi, and Muhammad bin Saleh

  • Non-representatives: Ibn Bashadhaleh (Isfahan), Al-Hussaini (Ahwaz), Ahmad bin Al-Hasan, Ishaq Al-Katib from Banu Nawbakht, Abu Abdullah Al-Khaybari, Abu Abdullah bin Faroukh, and others from various regions
     

The Abbasid Authority's Reaction
The Abbasid authorities, particularly during the reigns of Al-Mu'tazz, Al-Muhtadi, and Al-Mu'tamid, took extreme measures to suppress any news of Imam Al-Mahdi's birth. They imprisoned slave girls, employed midwives to search for pregnant women, and surveilled suspected individuals for extended periods. This intense scrutiny and persecution were due to their belief in the prophecy of the Mahdi and their fear of the potential threat he posed to their rule.

The behavior of the Abbasid rulers indicates their certainty about the existence of Imam Al-Mahdi. Their refusal to accept Jaafar’s claim that Imam Hassan Al-Askari left no successor, and their extraordinary measures to monitor and control any potential threats, highlight their belief in the authenticity of the prophetic traditions concerning the Mahdi.

Conclusion
The evidence for the birth and existence of Imam Al-Mahdi is substantial, supported by numerous credible testimonies and historical records. The deliberate actions taken by the Abbasid authorities to conceal and control the news of his birth further corroborate the belief in his existence. The testimonies from reliable sources, combined with the historical context, provide a strong foundation for the belief in Imam Al-Mahdi as a significant figure in Islamic eschatology.

References:

  1. Abu Talib Tajlil Al-Tabrizi, "Who is the Mahdi," pp. 460-506.

  2. Kamal Al-Din, vol. 2, p. 442, Chapter 43, and Bihar Al-Anwar, vol. 52, p. 30, Chapter 26.

Evidence for the Possibility of Meeting Imam Mahdi (May God Almighty Hasten His Honorable Return)

Understanding the Nature of Occultation

There are two types of occultation: personal occultation and addressed occultation.

  • Personal Occultation: This implies that the Imam (peace be upon him) is absent in person and his human existence is removed from the sphere of human life.

  • Addressed Occultation: This means that the Imam (peace be upon him) exists within the circle of human life on Earth but in an unidentified form. People do not infer his existence because they do not know him.
     

The Imamis believe that the occultation of Imam Mahdi (may God bless him and grant him peace) is of the second type. This is evidenced by the supplication from his side, which includes the phrase, "O God, be for your representative, the Hujjat, son of Al-Hassan, your blessings be upon him and his fathers, in this hour and in every hour, a guardian and a protector."

In this supplication, we ask God to protect the Imam, which implies that he is alive and among us, requiring protection from evil. If he were in another realm, such as Mars or an unseen world, there would be no need for such protection.

This understanding means that it is possible for people to meet him, interact with him, and even greet him without knowing his true identity. The supplication of believers is one of the means of his preservation, indicating his presence among us in an unknown form. Therefore, the Imam’s occultation is a title occultation, not a personal one.

Noble Narrations
Some narrations state: "No one of his children or anyone else has knowledge of him except the master who follows his command." This indicates that there is a person who follows his command and takes care of him, making the meeting with Imam Mahdi not only possible but necessary in some cases for the preservation of legislation.

Signature to Ali bin Muhammad al-Samri
A significant signature issued by Imam Mahdi (may God bless him and grant him peace) to Ali bin Muhammad al-Samri, the last of the four ambassadors, states:
 
“O Ali bin Muhammad al-Samri, know that you are dead within six days, and you will not pledge to anyone after you, for the complete occultation has occurred, and there will be no appearance except with God’s permission, after the hardening of hearts and the earth being filled with oppression and injustice, and those who claim to have witnessed my Shiites will come.”

This statement may seem to suggest that meeting the Imam is not possible. However, scholars have provided three interpretations of this hadith:
 

  1. Embassy versus Vision: The term "viewing" in the hadith refers to the claim of being an ambassador or special representative of the Imam, not to merely seeing him. The hadith responds to claims of special prosecution and embassy after Al-Samri.

  2. Differentiating Between Viewing and Seeing: "Viewing" implies knowing the Imam personally, whereas "seeing" does not require recognition. The narration indicates witnessing the Imam, which is possible without recognizing him at the time.

  3. Discrediting the Claim of Vision: The Imam forbids believing the claims of those who say they have seen him to prevent chaos and confusion in society. The hadith aims to deny the claim of vision, not the possibility of vision itself.
     

In summary, these interpretations suggest that meeting Imam Mahdi (may God bless him and grant him peace) is possible, but claims of such encounters must be approached with caution to avoid misinformation and societal disruption.

The Presence and Role of Imam Mahdi (May God Hasten His Appearance) on Earth

Divine Proof and Imam of the Time
Imam Mahdi (may God hasten his appearance) is considered God's proof over His servants, the Imam of the time, and God's successor on Earth. The following points emphasize his significance and continuous presence in the world:
 

  1. Divine Mandate: God has appointed a successor on Earth as mentioned in the Quran: {Indeed, I will place a successor on earth} and {O David, indeed We have made you Caliph on Earth}. This indicates that the center and capital of the Caliphate is on Earth, and the Imam holds a divine mandate to guide and manage affairs from behind the scenes.

  2. Sustenance and Protection: The Imam is responsible for providing sustenance to the people and preserving the universe. His presence is a blessing that protects Islam from annihilation and the Qur'an from being forgotten. Al-Khidr and Yusuf Al-Siddiq are examples of such divine figures who were hidden yet played crucial roles.

  3. Signature of Guidance: The signature issued from the holy side states: "We are not neglectful of your consideration, nor are we forgetful of your remembrance. Were it not for that, calamities would have descended upon you and your enemies would have crushed you" (Al-Ihtijaj by Al-Tabarsi: 2/323). This emphasizes the Imam’s ongoing protection and guidance.

  4. Living Among Us: In the supplication of the scar, it is expressed that the Imam is present on Earth but not recognized: "I wish I could see, where did the seeds settle in you? Rather, what land can sustain you, or any soil, Bardwa or other than that of Tuwa." This highlights the concealed presence of the Imam among people.
     

Historical and Scriptural Evidence

  1. Example of Prophet Yusuf (Joseph): Imam Mahdi’s situation is compared to that of Prophet Yusuf, who was among his brothers but not recognized until he revealed his identity. Similarly, the Imam lives among people, walks in their markets, and participates in their activities without being identified as the Imam (Kamal al-Din by al-Saduq, p. 145).

  2. Testimony of Sudair: Al-Saduq narrates from Sudair that Abu Abdullah (peace be upon him) said: "In Al-Qaim there is a tradition from Yusuf." Just as Yusuf's brothers did not recognize him until he revealed himself, the Imam will also be among people without them knowing his true identity.

  3. Continuous Presence: Al-Kulayni, with his chain of transmission, narrates that Abu Abdullah (peace be upon him) said: "People lose sight of their imam, witnessing the season, and he sees them but they do not see him" (Al-Kafi: 1/338). This means that people may see the Imam but not recognize him as such.

  4. Festivals and Gatherings: Muhammad bin Othman Al-Amri narrates that the Imam attends festivals and sees people, but they do not recognize him (Kamal al-Din by al-Saduq, p. 440). This further supports the notion that the Imam is present and active on Earth.
     

Conclusion
There is no evidence suggesting that Imam Mahdi (may God bless him and grant him peace) has left Earth to live in another realm. All evidence points to his presence among us, albeit in a concealed form. He fulfills his divine role, provides guidance, and protects the faithful while remaining unrecognized. This ensures that the Earth is not devoid of an Imam and a proof for the people, fulfilling the divine promise of continuous guidance for humanity.

The Positive Aspects of Believing in the Promised Mahdi

The concept of the Promised Mahdi, as commonly found in hadiths, has positive aspects that align with reason, tradition, and planning, even if some critics overlook this and view it negatively.

​

Hope and Rejection of Despair

The notion of "waiting for relief" symbolizes rejecting despair and not giving up on divine mercy. This is crucial for those overwhelmed by problems, providing hope in God's mercy. The hadith stating "Waiting for relief is an act of worship" is widely mentioned among both Shia and Sunni traditions. The Mahdi represents a practical application of this idea, offering hope during times of widespread injustice and despair, promising a future filled with justice, mercy, and goodness.

​

Criticism and Refutation

Some critics argue that believing in the Mahdi promotes passivity and resignation to injustice, waiting for a divine intervention rather than taking action. However, this interpretation misunderstands the concept of hope. Hope, by definition, is a motivator against surrender. Whether or not the hope is realized, it remains a deterrent to despair.

​

  1. Hope as a Motivator:

    • Hope itself is a reason not to surrender. The realization or non-realization of hope does not negate its role as a deterrent to despair.

    • Believing in the Mahdi's promise of salvation is a form of hope in God. It is illogical for a believer to assert that this hope will not be fulfilled, as this is beyond human knowledge and contradicts the principles of scientific inquiry.

  2. Misinterpretation of Hadiths:

    • The hadiths concerning the Mahdi do not imply that Muslims will have no renaissance or glory before his appearance.

    • Nasir al-Din al-Albani emphasized that any misunderstanding by some ignorant Muslims should be corrected through education, not by rejecting authentic hadiths.

  3. Shiite Commitment to the Mahdi:

    • The belief in the Mahdi does not lead to passivity. Shiites, who firmly believe in the Mahdi, are often at the forefront of revolutionary movements against oppressors, preparing for the Mahdi's rule with all available resources.

    • Shiites view their actions as paving the way for the Mahdi's authority and destabilizing tyrants and oppressors. They strive to apply Islamic laws and principles, rejecting all forms of corruption and distortion.

    • ​

The Role of Shiites

Shiites are often targeted for their belief in the Mahdi, facing accusations and ridicule even from fellow Muslims. Despite this, they remain committed to their belief and actively participate in revolutionary movements, preparing for the Mahdi's rule. Their actions serve as a prelude to the Mahdi's authority, challenging unjust governments and advocating for truth and justice.

​

Unjust governments, both Islamic and non-Islamic, often accuse freedom seekers of being Shiites or sympathizing with them. This reality highlights the fallacy of claims that the belief in the Mahdi promotes surrender to injustice.

​

References

  1. Nasir al-Din al-Albani

  2. Ahmed Amin

The Birth and Recognition of Imam Mahdi (Peace Be Upon Him)

Shiite Narrations and Evidence of His Birth
Contrary to claims of Imam Hasan al-Askari's (peace be upon him) sterility, Shiite texts contain an extensive number of narrations affirming the birth of Imam Mahdi (peace be upon him). Researchers have identified thousands of narrations indicating his birth and lineage, validating his identity as the son of Imam Hasan al-Askari. Here, we review notable Sunni scholars’ acknowledgment of his birth, followed by Shiite perspectives and narrations supporting his existence.

Sunni Scholars on the Birth of Imam Mahdi

  1. Abu Nasr Sahl bin Abdullah al-Bukhari (4th century AH): In "The Secret of the Al-Silsilah Al-Alawiyah," he confirms the birth of Imam Mahdi, detailing his lineage and family connections [1].

  2. Al-Nasabah Al-Amri (5th century AH): "Al-Majdi fi Ansab Al-Talibeen" recounts the recognition of Imam Mahdi’s birth by his trusted companions and family, despite opposition from Jaafar bin Ali [2].

  3. Al-Razi Al-Shafi’i (d. 606 AH): In "The Treasurer in the Genealogy of the Student," he lists Imam Mahdi among the children of Imam Hasan al-Askari [3].

  4. Muhammad Amin Al-Suwaidi (d. 1246 AH): In "Al-Saba’iq Al-Dhahab fi Ma’rifat Qubil Al-Arab," he describes the physical appearance of Imam Mahdi and acknowledges his lineage [4].

  5. Anas bin Yaqoub al-Kutbi (contemporary): "Al-Usul fi Dhariyat al-Badha’ah al-Batul" details Imam Mahdi’s full lineage and confirms his birth and disappearance [5].
     

These and other Sunni scholars, including historians and genealogists, have documented Imam Mahdi’s birth, supporting the Shiite perspective.

Acknowledgment by Sunni Hadith Scholars
Sunni hadith scholars have also recognized Imam Mahdi’s birth. Among them:
 

  1. Ibn al-Atheer al-Jazari (d. 630 AH) in "Al-Kamil fi al-Tarikh" [6].

  2. Ibn al-Khashab al-Baghdadi (d. 643 AH) in "History of the Births of the Imams" [7].

  3. Muhammad ibn Talha al-Shafi’i (d. 652 AH) in "Matalib al-Sa’ul" [8].

  4. Muhammad bin Yusuf al-Kanji al-Shafi’i (d. 658 AH) in "Al-Bayan fi Akhbar Sahib al-Zaman" [9].

  5. Ibn Khallikan (d. 681 AH) in "Deaths of Notables" [10].

  6. Shams al-Din al-Dhahabi (d. 748 AH) in his books: "Lessons," "The History of Islamic Countries," and "The Biographies of Noble Figures" [11].

  7. Ibn al-Wardi (d. 749 AH) in "The History of Ibn al-Wardi" [12].

  8. Ibn al-Sabbagh al-Maliki (d. 855 AH) in "Al-Fusul al-Imhamah" [13].

  9. Abd al-Wahhab al-Sha’arani (d. 973 AH) in "Al-Yawaqit wal-Jawahir" [14].

  10. Ibn Hajar Al-Haytami Al-Shafi’i (d. 974 AH) in "Al-Sawa’iq Al-Muharraqah" [15].

  11. Al-Shabrawi Al-Shafi’i (d. 1171 AH) in "Al-Ithaf Bi Habbab Al-Ashraf" [16].

  12. Al-Qanduzi al-Hanafi (d. 1293 AH) in "Yanabi’ al-Mawaddah" [17].

  13. Mu’min bin Hassan Al-Shiblangi (d. 1308 AH) in "Nour Al-Absar" [18].

  14. Khair al-Din al-Zirakli (d. 1396 AH) in "Al-A`lam" [19].
     

These references highlight the extensive acknowledgment of Imam Mahdi’s birth across different schools of thought in Islam.
References

  1. The Secret of the Al-Silsilah Al-Alawiyah

  2. Al-Majdi fi Ansab Al-Talibeen: 130

  3. The Treasurer in the Genealogy of the Student

  4. Al-Saba’iq Al-Dhahab fi Ma’rifat Qubil Al-Arab

  5. Al-Usul fi Dhariyat al-Badha’ah al-Batul

  6. Al-Kamil fi al-Tarikh 7:274

  7. History of the Births of the Imams: 6

  8. Matalib al-Sa’ul fi Manaqib of the Family of the Messenger: 88

  9. Al-Bayan fi Akhbar Sahib al-Zaman: 336

  10. Deaths of Notables 176:4, No. 562

  11. Lessons, The History of Islamic Countries, The Biographies of Noble Figures [Al-Ibr 31:3. History of Islamic Countries 113 in the events of the years (251-260 AH). Biography of Noble Figures 119:13, No. 60]

  12. The History of Ibn al-Wardi

  13. Al-Fusul al-Imhamah: 273

  14. Al-Yawaqit wal-Jawahir 145:3

  15. Al-Sawa’iq Al-Muharraqah: 207

  16. Al-Ithaf Bi Habbab Al-Ashraf: 68

  17. Yanabi’ al-Mawaddah 3:301-306, Chapter 79

  18. Nour Al-Absar: 186

  19. Al-A`lam 80:6

The Marital Status and Offspring of Imam Mahdi (May God Hasten His Appearance)

The Argument for Marriage
Some followers of Imam Mahdi (may God bless him and grant him peace) believe that he is married because marriage is a well-established Sunnah. The Prophet Muhammad (may God’s prayers and peace be upon him and his family) emphasized marriage as a practice, and those who avoid it are seen as deviating from the Sunnah. Given that the Imam is expected to adhere to the Sunnah, it is plausible to conclude that he is married. If this is true, it would be natural for him to have children, as the inability to have children would indicate a deficiency in character, and the Imam is perfect in his character.

Counterarguments and Concerns
However, this reasoning is flawed. Abandoning marriage does not necessarily imply deviation from the Sunnah. More critical matters could necessitate refraining from marriage, such as concealing the Imam’s conditions and private affairs to protect him from oppressors. Given the secrecy surrounding Imam Mahdi's (peace be upon him) life, we do not know if he is married or has children. Even if he were married, it is unknown whether he has offspring. The assumption of his marriage and children requires sound evidence, which currently does not exist. Divine wisdom may require that the Imam does not have children to maintain his secrecy and protection.

Examination of Narratives
Some suggest that certain narrations indicate the existence of the Imam's wife and children, but these claims lack solid evidence. Notable scholars such as Al-Mufid and Al-Tabarsi did not accept these claims due to insufficient evidence.

Narration from Sheikh Al-Tusi
Sheikh Abu Jaafar Muhammad bin Al-Hasan Al-Tusi (d. 460 AH) narrated in "Al-Ghaybah" a hadith from Al-Mufaddal bin Omar, stating: "... His place is unknown to anyone except his children and the master who follows his command" [1]. The term "his children" suggests that Imam Mahdi (peace be upon him) might have children. However, Sheikh Muhammad bin Ibrahim bin Jaafar Al-Numani, an earlier scholar, narrated the same hadith in his book "Al-Ghaybah" with a variation: "...no one knows his location, neither his guardian nor anyone else" [2]. The absence of "his son" in Al-Numani's version casts doubt on the validity of the claim.

The Green Island Story
The story of the Green Island is often cited as evidence of the Imam's family. Scholar Al-Majlisi first reported this story in "Bihār al-Anwar," stating that he found a famous treatise about it but did not verify it against established principles [3]. Many scholars, including Al-Fayd and Al-Hurr, merely repeated Al-Majlisi's account without independent verification.

Doubts About the Green Island Story
The character Ali bin Fadel, central to the Green Island story, is inconsistently described and not documented by contemporaries like Al-Hilli and Ibn Dawud, raising questions about the story's authenticity. Additionally, the narrative mentions a group of scholars hearing the story, but none documented it, further weakening its credibility [4].

The Five Cities Narration
This narration, recorded by Ahmad bin Muhammad bin Yahya Al-Anbari and mentioned in "Al-Bihar," has been criticized and rejected by scholars [5].

Supplication of Imam Al-Rida
In his supplication, Imam Al-Rida (peace be upon him) mentions blessings for the family and descendants of Imam Mahdi, which some interpret as evidence of his offspring. However, this supplication, made more than half a century before Imam Mahdi's birth, does not specify the timing of his children's birth [6].

Conclusion
The existing texts and narrations do not provide conclusive evidence of Imam Mahdi's marriage and children. While it is possible that he may have a family, there is no definitive proof. We pray for the hastening of Imam Mahdi’s appearance and for us to be among his supporters and helpers.

References:

  1. Sheikh Al-Tusi, "Al-Ghaybah," p. 102

  2. Al-Numani, "Al-Ghaybah," p. 176

  3. Al-Majlisi, "Bihār al-Anwar," 52/159

  4. Study in the Signs of Appearance and Al-Jazeera Al-Khadra by Sayyid Jaafar Murtada Al-Amili

  5. "Al-Dhari’ah to the Shiite Classifications," 5/1, 107-108; "The Intrusive News," 1/146-152

  6. Al-Tawus, "The Beauty of the Week," 510-516

The Prophecy and Legacy of the Awaited Imam Mahdi

Preaching the cause of the Awaited Imam Mahdi (may God bless him and grant him peace) began with the Holy Qur'an and was emphasized by the Prophet Muhammad (may God’s prayers and peace be upon him and his family), and then by Imam Al-Murtada Ali bin Abi Talib (peace be upon him) in over two hundred texts.

​

Among the epic narratives attributed to him is the following:

​

Prophecies of Imam Ali (peace be upon him)

​

  1. Governance and Justice:

    • Imam Ali (peace be upon him) spoke of a future governor who will select workers from different parts of the world despite their faults, the earth will yield its best, and he will rule by the Book and the Sunnah (1).

  2. Preference for Guidance:

    • He described a leader who favors divine guidance over personal desire and the Qur’an over individual opinion (2).

  3. Transmission of Knowledge:

    • Imam Ali (peace be upon him) mentioned that all knowledge will be revealed, and secrets will be sealed by the Qa’im (3).

  4. Completion of Religion:

    • He highlighted that through the Mahdi, religion will be sealed as it was opened, and hearts will be united in faith, removing enmity (4).

  5. Universal Peace:

    • Imam Ali (peace be upon him) prophesied that when the Qa’im rises, rain will fall, plants will grow, and animals will be at peace, allowing safe travel (5).

​

Predictions of Imam Hassan Al-Mujtaba (peace be upon him)

​

  1. Pledge of Allegiance:

    • After making peace with Muawiyah, Imam Hassan (peace be upon him) reassured his followers that the Qa’im would be hidden, with no allegiance to any tyrant, and will emerge in youthful form (6).

  2. Divine Support:

    • He predicted a man at the end of times supported by God, who will fill the world with fairness and justice (7).

​

Predictions of Imam Hussein (peace be upon him)

​

The prophetic glad tidings of the occultation and emergence of Imam Mahdi were affirmed by the Imams from his family, emphasizing the fulfillment of divine promises.

​

  1. Lineage and Leadership:

    • Imam Hussein (peace be upon him) reported from the Prophet that nine Imams would come from his lineage, with the ninth being the leader, all equally virtuous (8).

  2. Justice:

    • He mentioned that the Mahdi would fill the world with justice as it was filled with injustice (9).

  3. Two Occultations:

    • He described two occultations for the Mahdi, with the first being long, causing some to believe he died or was killed (10).

  4. Ultimate Justice:

    • Even if only a day remained in the world, God would extend it until the Mahdi fills it with justice (11).

  5. Signs of the Mahdi:

    • The Mahdi will be heralded by five signs: the Sufyani, the Yamani, a heavenly shout, an eclipse, and the killing of the pure soul (12).

  6. Youthful Appearance:

    • Upon his emergence, the Mahdi will be a young man, which will surprise many expecting an older figure (13).

  7. Miraculous Preparation:

    • His affairs will be set in one night, akin to Yusuf and Musa (peace be upon them) (14).

  8. Conflict with Quraysh and Arabs:

    • The Mahdi’s emergence will lead to conflict with Quraysh and Arabs, bringing harsh conditions (15).

​

References

  1. Nahj al-Balagha, Sermon 138.

  2. Nahj al-Balagha, Sermon 138.

  3. Bishara Al-Mustafa: 24-31.

  4. Ibn Tawus’ epics: 84-85.

  5. Khasal al-Saduq: 2/418.

  6. Dictionary of Hadiths of Imam Mahdi (peace be upon him): 3/165.

  7. Dictionary of Hadiths of Imam Mahdi: 3/167.

  8. Encyclopedia of the Words of Imam Hussein: 659.

  9. Encyclopedia of the Words of Imam Hussein: 660.

  10. Encyclopedia of the Words of Imam Hussein: 134.

  11. Encyclopedia of the Words of Imam Hussein: 661.

  12. Encyclopedia of the Words of Imam Hussein: 662.

  13. Encyclopedia of the Words of Imam Hussein: 665.

  14. Encyclopedia of the Words of Imam Hussein: 317.

  15. Encyclopedia of the Words of Imam Hussein: 663.

The Twelfth Imam of the Family of Muhammad

Lineage and Birth
Imam Mahdi (may God hasten his appearance) is the twelfth Imam from the family of Muhammad (may God’s prayers and peace be upon them all). His father is Imam Hassan Al-Askari, son of Imam Ali Al-Hadi, son of Imam Muhammad Al-Jawad, son of Imam Ali, son of Musa Al-Rida, son of Imam Musa, son of Jaafar Al-Kadhim, son of Imam Jaafar, son of Muhammad Al-Sadiq, son of Imam Muhammad, son of Ali Al-Baqir, son of Imam Ali, son of Al-Hussein Al-Sajjad, son of Imam Hussein, son of Ali Al-Shaheed, son of Imam, Commander of the Faithful, and their guardian, Abu Al-Hasan Al-Murtada Ali bin Abi Talib, be upon them all (may God’s prayers be upon him).

His mother, may God be pleased with her, is known by several names, the most famous being “Narjis.” She is the granddaughter of Caesar, King of Rome, and her mother's lineage goes back to Simeon, the guardian of Christ (peace be upon him). Sheikh Al-Saduq mentioned that her name is Malika, daughter of Joshua bin Caesar, King of the Romans.

Titles and Birth
Among his titles are Al-Hujjah, Al-Mahdi, the Righteous Successor, Al-Qa’im, Al-Awaited, The Owner of the Age, Al-Qa’im of the Family of Muhammad, and the Baqiyat of God, with the most famous being Al-Mahdi. He was named because he guides people to something that people have gone astray from and was called Al-Qaim because he stands for the truth.

His birth was in the year 255 or 256 AH. He was five years old when his father died, during which God gave him wisdom just as He had given it to Yahya as a boy, and God Almighty made him an Imam at this age just as He made Jesus, son of Mary, a prophet in the cradle.

Imamate and Absence
His imamate was stated by his grandfather, the Prophet Muhammad (may God’s prayers and peace be upon him and his family), as narrated by both Shiites and Sunnis. His imamate was also declared by his father, Imam Hassan Al-Askari, to his trustworthy and elite Shiites.

The news of his absence was transmitted by narrators from the beginning of Islam before his birth, as well as the news of his appearance after his long absence, and of his rule that will fill the earth with equity and justice after it was filled with injustice and oppression.

The Concept of the Reformer in Other Religions
The idea of a reformer emerging at the end of time exists in religions other than Islam. Shakib Arslan says, “The Jews are still waiting for the Messiah who will renew their kingdom before the extinction of the world, and the Christians see in Jesus, peace be upon him, the Messiah whom the prophets heralded, and they say that he will return at the end of time to annihilate the Antichrist that John foretells, and Muslims have the Mahdi who will appear before the Hour of Judgment to fill the earth with equity and justice as it was filled with injustice and oppression” [1].

Belief in the Mahdi Across Islamic Sects
The belief in the appearance of a person at the end of time known as the Mahdi from the descendants of Fatima (may God’s peace be upon her) and from the descendants of Imam Hussein (peace be upon him) is something accepted by all Sunni scholars. Many Sunni scholars have written separate books about him, detailing his appearance, rule, and biography.

While Shiites believe that he has already been born, Sunnis generally believe that he has not been born yet. However, many eminent Sunni scholars declare his honorable birth and blessed lineage in a way that matches what is found in Shiite books. This suggests that objective scientific research based on Sunni sources leads to the belief in the idea of the Mahdi and his long life. It is now a part of Sunni belief, without dispute, that a person named Mahdi will emerge at the end of time and that Prophet Jesus will pray behind him.

References:

  1. Shakib Arslan, "The Jews are still waiting for the Messiah," [1].

The Life of Imam Mahdi and the Necessity of His Caution

The life of Imam Mahdi (may God bless him and grant him peace) has been threatened with death, necessitating caution and protection during his absence. The Imam, in facing dangers, must protect himself from the hostility of oppressors who know he will undermine their thrones, demolish their structures, and remove their kingdoms. This awareness leads oppressors to be hostile toward him, attempting to kill him, thus requiring the Imam to exercise caution and reservation.

​

Drawing a parallel to the story of Moses, peace be upon him, when Pharaoh, upon learning from the priests that Moses would undermine his throne, exterminated all children to protect his throne from being annihilated. Similarly, when oppressors realize someone threatens their power, they will certainly try to eliminate that threat.

​

All oppressors are aware that Imam Mahdi will fill the earth with fairness and justice as it was filled with oppression and injustice. This knowledge is supported by the Torah, the Gospel, the Psalms, and the Messenger of God (may God bless him and grant him peace) [1]. Despite their denial, their souls are certain of it. Consequently, the oppressors' knowledge of Imam Mahdi’s mission prompts them to attempt his assassination, making caution essential. This caution is not a sign of cowardice but a necessary measure against a definite threat.

​

Caution in the face of danger is a rational, customary, and legitimate measure. Every rational person understands the need for caution in the presence of danger; otherwise, they would be considered foolish. Therefore, the Imam’s caution during his absence is a protective measure against a definite danger.

​

The noble narrations also highlight this wisdom. For instance, Aban’s hadith on the authority of Imam al-Sadiq (peace be upon him) quotes the Messenger of God (may God bless him and grant him peace) saying: “The boy must have an occultation. He was asked: Why, O Messenger of God? He said, ‘He fears being killed. The occultation is due to fear of being killed’” [2]. Similarly, the hadith of Zurara on the authority of Imam al-Sadiq (peace be upon him) states: “The boy has an absence before he rises. I asked: Why? He said: ‘He fears slaughter for himself’” [3]. These narrations make it clear that the Imam’s absence is due to a rational and necessary fear of being killed.

​

This wisdom has been elaborated by scholars such as Sheikh Al-Mufid and Sheikh Al-Tusi. Sheikh Al-Mufid explains in his book "The Treatise of Occultation" that if Ibn Al-Hasan (peace be upon him) appeared, people would shed his blood, making his disappearance necessary for his protection [4]. Sheikh Al-Tusi similarly states that if a person, like the Mahdi (peace be upon him), fears for his life, his absence becomes necessary [5].

​

Preserving oneself through concealment is a rational, customary, and legitimate measure accepted by every rational person. Denying this is considered reckless and foolish. Therefore, the first wisdom behind Imam Mahdi’s occultation is caution, which necessitates his absence to preserve himself and to reappear at the appropriate time, showing a superior hand that will prevail over all religions on Earth, God willing.

​

References

  1. The Torah, the Gospel, the Psalms, and the Messenger of God (may God bless him and grant him peace)

  2. Aban’s hadith on the authority of Imam al-Sadiq (peace be upon him)

  3. The hadith of Zurara on the authority of Imam al-Sadiq (peace be upon him)

  4. Sheikh Al-Mufid, "The Treatise of Occultation"

  5. Sheikh Al-Tusi, "His Absence"

Informing the Masses about the Birth of Imam Mahdi

If the security conditions required the disappearance of Imam Mahdi during his pregnancy and on the first day of his birth, even from his aunt Hakima who witnessed the moments of birth, then how can the masses of believers, who are preoccupied with thinking about the future of the message and worried about the fate of the dangerous movement for awareness and change, be reassured?

​

They yearn and burn with longing for the arrival of the Twelfth Imam, who was confirmed by hadiths and heralded by heavenly messages.

Imam Hassan Al-Askari (peace be upon him) had to reconcile the two important matters: concealing the matter and hiding it from the authority and its eyes, and informing the believing masses about the birth of their expected leader.

​

Therefore, Imam Al-Askari (peace be upon him) played the role of calm and wise media, according to the following means:

​

Distribution of Food:

  • He assigned one of his trustworthy companions to distribute a large quantity of bread and meat to the figures of Bani Hashem and the notables of the believing group, in an unexciting manner, to announce the birth of the Awaited Imam.

  • It was reported on the authority of Abu Jaafar Al-Amri that he said: When Al-Sayyid was born (referring to Imam Mahdi), Abu Muhammad Al-Askari said: Send to Abu Amr, so he sent to him and he became the Imam.

  • Imam Al-Askari (peace be upon him) said to him: Buy ten thousand pounds of bread and ten thousand pounds of meat, divide it as a deductible from Banu Hashim, and pay an aqeeqah on his behalf for such-and-such a sheep [1].

  • On the authority of Muhammad ibn Ibrahim al-Kufi: Abu Muhammad al-Hasan al-Askari sent a slaughtered sheep to someone whom he named for me and said: This is from the aqeeqah of my son Muhammad [2].

  • On the authority of Al-Hasan bin Al-Mundhir, on the authority of Hamza bin Abi Al-Fath, he said: One day he was sitting and he said to me: The good news was born yesterday, born to my father Muhammad (peace be upon him), and he ordered it to be kept secret, and he ordered that three hundred sheep be sacrificed for him. So I said: What is his name? He said: He is called Muhammad [3].

  • Ibrahim, the companion of Imam Al-Askari (peace be upon him), speaks and says: My master Abu Muhammad sent four rams to me and wrote to me: (In the name of God, the Most Gracious, the Most Merciful. This is on the authority of my son Muhammad al-Mahdi. Eat well and feed whomever you find among our Shiites [4]).

​

Informing Trusted Companions:

  • Some of his trusted companions were verbally informed of the birth of Imam Mahdi. He informed Abu Hashim al-Jaafari, as he informed Abu Taher al-Bilali. As for Ahmad bin Ishaq bin Saad, he declared: Praise be to God who did not expel me from this world until he showed me the successor after me. People are more like the Messenger of God in character and character. God will protect him during his absence, and will make him appear and fill the earth with fairness and justice, just as it was filled with injustice and injustice [5].

​

Writing Letters:

  • He (peace be upon him) wrote letters to the leaders of Islamic societies that owe allegiance to the Ahl al-Bayt, informing them of the birth of the Awaited Imam, in their various countries and regions.

  • He wrote a letter to Musa bin Jaafar bin Wahb Al-Baghdadi in which he said: (They claimed that they wanted to kill me, so they would cut off this lineage, and God Almighty has denied their saying, and praise be to God [6]).

  • He (peace be upon him) sent a letter to the chief scholar of Qom - Iran - Ahmed bin Ishaq, in which he said to him: (A newborn has been born to us, so let it be hidden from you, and hidden from all people, for we have not revealed to him except those closest to his kinship and the guardian of his guardianship. We loved informing you so that God may please you with him, such as what we are pleased with, and peace [7]).

  • On the authority of Ali bin Bilal: Abu Muhammad al-Hasan bin Ali al-Askari came out to me once two years before he passed away, informing me of the successor after him, then he came out to me once three days before he passed away, informing me of the successor after him [8].

  • He (peace be upon him) also wrote to his mother informing her of the birth of Al-Qaim [9].

​

Introducing Imam Mahdi to His Followers:

  • He (peace be upon him) would take advantage of the opportunity of the presence of his elite followers or deliberately gather them in his council to introduce them to Imam Mahdi directly and confirm to them that he is their twelfth Imam.

  • Muawiyah bin Hakim, Muhammad bin Ayyub bin Nuh, and Muhammad bin Uthman al-Amri say: They said: Abu Muhammad al-Hasan bin Ali (peace be upon him) presented his son to us while we were in his house, and we were forty men. He said: This is your imam after me and my successor over you. Obey him and do not disperse after me in your religions will be destroyed, but you will not see him after this day of yours.

  • They said: So we left him, and only a few days passed until Abu Muhammad passed away [10].

  • On the authority of Omar Al-Ahwazi, he said: Abu Muhammad showed me his son and said: This is your imam after me [11].

  • Abu Ghanem Al-Khadim speaks about one of these situations, saying: A child was born to Abu Muhammad (peace be upon him), so he named him Muhammad, so he presented him to his companions on the third day and said: This is your friend after me and my successor over you, and he is the one who stands before whom necks are stretched out in expectation. If the earth is filled with injustice and injustice, he will come out and fill it with fairness and justice [12].

​

Thus, the news spread among the believing masses, planting hope in their hearts about the bright future of the message at the hands of the Twelfth Imam, and dispelling the clouds of anxiety and doubt from their souls.

​

References:

  1. Muntakhab Al-Athar, p. 341.

  2. Same source, p. 343.

  3. Same source, p. 343.

  4. Imam Mahdi, p. 126.

  5. Muntakhab Al-Athar, p. 342.

  6. Previous source, p. 342.

  7. Previous source, p. 344.

  8. Imam Mahdi, p. 127.

  9. Previous source, p. 127.

  10. Muntakhab Al-Athar, p. 355.

  11. Previous source, p. 356.

  12. Imam Mahdi, p. 132.

Differences Between the Awaited Mahdi and the Messiah

Sheikh Muhammad Baqir Al-Ilahi Al-Qummi in his book "Al-Rawd Al-Fasih" discusses the distinctions between the Mahdi and the Messiah:

​

Key Differences

​

Lineage and Nation:

  • The Mahdi is from this nation, descended from Fatima and Hussein (peace be upon them) [1][2][3][4].

  • Jesus, son of Mary, is from the prophets of the children of Israel, not born of Fatima.

​

Name, Title, and Surname:

  • The Mahdi is named Muhammad, with the surname Abu al-Qasim. His titles include: Al-Hujjah, Al-Mahdi, Al-Qa’im, and others [5].

  • Jesus is named Isa, with titles like Christ, God's Spirit, and His Word.

​

Symbolic Items:

  • The Mahdi will possess the banner of the Messenger of God, his shirt, and his sword. The banner bears the inscription: "Allegiance is to God" [6].

  • Jesus does not possess these items.

​

Companions:

  • The Mahdi's companions will number like the people of Badr [7].

  • Jesus will descend after the Mahdi with a different number of followers.

​

Role in Facing Opponents:

  • The Antichrist and the Sufyani will emerge before the Mahdi, while Al-Qahtani will appear afterward.

  • Jesus will assist in killing the Antichrist at Bab Ludd.

​

Religious Leadership:

  • Jesus will follow the Mahdi in prayer, making the Mahdi the imam and Jesus the led [8][9].

​

References:

  1. Al-Musannaf 11|371-372 H 20770.

  2. Sunan Ibn Majah 2|1366 H. 4083.

  3. Sunan Ibn Majah 2|1367 H. 4085.

  4. Al-Fitan: 254 H. 996, Musnad Ahmad Ibn Hanbal 1|84, Al-Musannaf by Ibn Abi Shaybah 15|197 H. 19490.

  5. Ahmad and Abu Dawud al-Tirmidhi narrated on the authority of Ibn Masoud.

  6. Kitab Al-Fitan: 213, Al-Arf Al-Wardi fi Akhbar Al-Mahdi, printed within Al-Hawi for Al-Fatawa 2|71.

  7. Al-Mu’jam Al-Awsat 9|288 H 9459, Al-Mustadrak ‘ala Al-Sahihayn 4|431.

  8. Fath Al-Bari 6|611, the chapter on the descent of Jesus bin Maryam, peace be upon them.

  9. Sahih Al-Bukhari 4|325 h 245.

Security Measures for Imam Mahdi’s Birth

In the context of the oppressive Abbasid regime, Imam Al-Askari (peace be upon him) faced the critical task of concealing the birth of Imam Mahdi while simultaneously affirming his existence and future role to his followers. This dual task required meticulous planning and strategic execution.

​

Concealing the Birth

Imam Al-Askari took extreme measures to hide the birth of Imam Mahdi from the Abbasid authorities. Given the regime's genocidal tendencies towards the descendants of the Prophet (peace be upon him), it was essential to ensure the newborn's safety. This necessitated secrecy even from close family members, such as his aunt Hakima, who was only informed post-birth. Imam Al-Askari instructed those privy to the birth to maintain utmost secrecy. For instance, he told Ahmed bin Ishaq: “A baby has been born to us, so let it be hidden from you and from all people” [1].

​

Proving the Birth

Despite the need for secrecy, it was equally crucial to validate the birth of Imam Mahdi to the Shiite community. This was necessary to establish his future role as the Imam. Imam Al-Askari accomplished this by discreetly informing a select group of trusted Shiites and presenting the newborn to them three days after his birth [2]. He also presented the young Imam to a larger group of forty followers, confirming his imamate [3]. Individual presentations and miraculous events further solidified the belief in his existence [4]. These actions provided historical evidence, as noted by Sheikh Al-Mufid [5].

​

Preparing for Occultation

Another significant challenge was preparing the believers for Imam Mahdi's future occultation. Imam Al-Askari initiated this by instructing his followers to turn to his general ambassador, Uthman bin Saeed, in his absence. He explicitly stated: “This is your Imam after me and my successor over you. Obey him and do not disperse after me, lest you perish in your religions. Indeed, you will not see him after this day of yours until he completes his lifespan, so accept from Uthman what he says and follow his command and accept his words, for he is the successor of your Imam and the matter is up to him” [6].

​

Furthermore, Imam Al-Askari implemented practices to acclimate the Shiites to indirect communication with the Imam. He often spoke to his followers from behind a curtain, preparing them for the upcoming period of occultation [7]. He also established a network of representatives and supported the documentation of hadiths for reference during the era of occultation [8].

​

References

  1. Kamal al-Din: 434.

  2. Kamal al-Din: 431.

  3. Al-Ghaybah by Sheikh Al-Tusi: 217, Ithbat Al-Hidaya by Al-Hurr Al-Amili: 415, Yanabe’ Al-Mawaddah by Al-Hafiz Suleiman Al-Hanafi: 460.

  4. See their stories in the book The Guardian’s Insight by Sayyed Al-Bahrani and the chapters on the hadiths of “Whoever saw him during his father’s life” from the books of backbiting.

  5. The Ten Chapters on Backbiting, printed in the book Several Messages by Sheikh Al-Mufid: 353.

  6. Ghaibat al-Tusi: 217.

  7. Proof of the Will by Al-Masoudi: 262.

  8. See Rijal al-Kashi: 481, 451, Rijal Ibn Dawud: 272-273, Wasa’il al-Shi’a: 18/72, Falah al-Sa’il by Sayyid Ibn Tawus: 183 and others.

Analysis of the Hadith on the Name of Imam Mahdi

Abu Dawud in his Sunan, Ibn Hibban in his Sahih, Al-Hakim in his Mustadrak, and others have narrated with their chains of transmission on the authority of Ibn Mahdi, on the authority of Sufyan, on the authority of Asim, on the authority of Zurr ibn Hubaysh, on the authority of Abdullah ibn Masoud, who said: The Messenger of God (may God bless him and grant him peace) said: "If only a day remained in this world, God would lengthen that day, until He sent in it a man from me, or from my household, whose name would be the same as my name, and whose father’s name would be the same as my father’s name, who would fill the earth with fairness and justice as it was filled with oppression and injustice" [1].

The coincidence of the name of the Mahdi and his father’s name with the name of the Prophet (PBUH) and his father’s name means that the name of the Mahdi is: Muhammad bin Abdullah, not Muhammad bin Al-Hassan, as the Shiites call him.

​

Response:

Authenticity of the Hadith: This hadith was reported in different forms, and it was narrated by various sources, which makes it not an absolute argument for us. It is not considered authentic within Shiite traditions. Moreover, the hadith did not reach the level of absolute authenticity; it is mostly classified as a "good hadith." Thus, it is insufficient to override the rational and transmitted evidence that supports the belief that the Mahdi (peace be upon him) is Imam Muhammad bin Al-Hasan Al-Askari. Ignoring all the problems arising from denying this fact is unjustifiable.

 

Reliability of Asim ibn Abi al-Nujood: The hadith’s reliability is questionable as it traces back to Asim ibn Abi al-Nujood, known for his poor memorization. Here are some scholarly opinions about him:

​

Given Asim’s questionable reliability, his narration cannot be heavily relied upon for such an important issue.

​

  • Al-Dhahabi: "It is proven in the recitation, but it is in the hadith without being proven; it is reliable but not solid."

  • Yahya Al-Qattan: "I never found a man named Asim except that I found him to be of poor memory."

  • Al-Nasa’i: "He is not a hafiz."

  • Al-Daraqutni: "There is something about Asim’s memorization."

  • Ibn Kharash: "His hadith is indecent."

  • Shu’bah: "Asim ibn Abi al-Nujoud told us about what is in the soul."

  • Ibn Saad: "He is trustworthy, except that he makes many mistakes in his hadith."

  • Abu Hatim: "It is not appropriate to be called trustworthy" [2].

  • Yaqoub bin Sufyan: "There is confusion in his hadith, but he is trustworthy."

  • Ibn Aliyah: "Everyone named Asim had poor memory."

  • Al-Uqaili: "There was nothing in it except poor preservation" [3].

​

​

Variation in Narrations: The narration on the authority of Asim differs in mentioning: (And his father’s name is my father’s name). Various narrations by credible sources omit this addition. For example:

​

  • Al-Tirmidhi narrated on the authority of Sufyan bin Uyaynah, without the addition [4].

  • Several other narrators also omitted this addition, including Muhammad bin Ibrahim Abu Shihab, Othman bin Shubrama, Hamid bin Abi Ghania, and more. Some narrators who included this addition in one narration, excluded it in others [5].

​

Alternative Chains of Transmission: There are chains of transmission that do not include Asim bin Abi al-Nujood, devoid of the phrase: (And his father’s name is my father’s name). For instance:

  • Al-Bazzar narrated a version that did not include this phrase [6].

  • Al-Haythami narrated another similar version [7].

​

Interpretation of the Name: If the authenticity of this narration is accepted, it can be interpreted that the name referred to in it is a nickname. Bukhari narrated that the Prophet (PBUH) called Ali "Abu Turab," which was a beloved nickname despite its literal meaning [8][9][10]. The phrase (And his father’s name is my father’s name) can thus be seen as ambiguous, intended to protect the identity of Imam Mahdi (PBUH) from oppressive authorities.

​

References

  1. Sunan Abi Dawud 4/106-107.

  2. See these sayings in Mizan al-Itidal 4/13-14.

  3. Tahdheeb al-Tahdheeb 5/35-36.

  4. Sunan al-Tirmidhi 4/505. Al-Tirmidhi said: This is a good and authentic hadith.

  5. Al-Mu’jam Al-Kabir by Al-Tabarani 10/135.

  6. Musnad Al-Bazzar 8/258.

  7. Musnad al-Harith (Zawa’id al-Haythami) 8/258. Ithaf Al-Khaira Al-Mahra 10/281.

  8. Sahih Al-Bukhari 4/1976.

  9. Sahih Muslim 4/1874.

  10. Fath al-Bari 11/58.

Belief in the Promised Leader among Shiites and Sunnis

The Shiites believe that the promised leader is Muhammad bin Al-Hasan Al-Askari, who was born in the year 256 AH, and his father Al-Hasan Al-Askari appointed him for his imamate. Then Al-Mahdi disappeared, God Almighty willing, for two occultations, a minor and a major occultation, similar to the two occultations of Jesus.

​

The Minor Occultation:

The minor occultation began when God Almighty saved him from the deception of the Abbasid authority. He had been living in a state of disappearance since his birth, as his father hid him. After his father’s death in the year 261, he began directing his father’s Shiites through his four representative deputies, whose responsibilities lasted approximately sixty-nine years (261-329).

​

The Major Occultation:

The major occultation began after the death of the fourth representative, Ali bin Muhammad al-Samri. The Shiites were informed upon his death that there would not be a special representative after him until God Almighty appeared as his guardian at the end of time.

​

Sunni Belief:

The Sunnis believe that the Mahdi has not been born yet, but rather will be born at the end of time.

​

The final say on what the Shiites differed from the Sunnis regarding the promised leader: was he really born, and is he the son of Hassan al-Askari, or will he be born in the future? It will be through investigating the issue of the existence of infallible guardians of the Prophet (PBUH), and that the Shiites of these guardians are trustworthy in transmitting from their imams, just like the followers of other sects when they transmit from their imams issues of jurisprudence and issues of their own history.

 

Since ancient times, the majority of Shiites have unanimously agreed that their imams were designated by the Prophet (PBUH), and their number was stated, and that the earlier imams among them were prescribed by the later ones. Al-Hasan Al-Askari was informed that he had a son and that he was his guardian and the Awaited Mahdi.

​

The Shiites have inferred the issue of the text from the Prophet (PBUH) regarding the divine imamate of his household with the hadith of the two weighty things and the hadith of the ship. They have inferred their number with the hadith of the twelve. They have inferred that the first divine imams are Ali, then Al-Hussein, then Al-Hussein, with the hadith of Al-Ghadir, the hadith of status, the hadith of Al-Kisa, and the hadith of Al-Hasan and Al-Hussein are two leaders. All of them are narrated in recognized Sunni hadith.

​

As for the imamate of the nine descendants of Al-Hussein, they supported it with hadiths about the will in the respected Shiite books, such as the words of Imam Al-Baqir (peace be upon him): (There will be nine imams from the descendants of Al-Hussein bin Ali, the ninth of whom will be their Qa’im.) Narrated by Al-Kulayni.

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Imam Al-Sadiq (peace be upon him) said: (Do you see that the testator among us bequeaths to whomever he wants? No, by God, but it is a customary covenant made by the Messenger of God (may God bless him and grant him peace) to one man, then another, until it reached himself.)

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In another narration: (Until it reaches the owner of this matter) [1]. And by the historical reality that characterized the biography of these nine, from the inheritance of the university and the jafr that Ali (peace be upon him) wrote about from the Prophet (peace be upon him) in their private meetings, and what happened at their hands of the news of the unseen and the miracles that God Almighty does not transmit to the hands of His chosen ones who are supported by His special support.

​

The Sunni brothers tried to refute the idea of ​​a text from the Prophet (PBUH) to the Imams (PBUH) and to the first of them, Ali, by preventing the evidence or weakening the chains of transmission of the prophetic texts that the Shiites cite for their claim. The Shiite scholars met with them by discussing their responses and pointing out their errors.

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Some Shiite sects, especially the Zaidi ones, tried to refute the idea of ​​Twelver Shiites, and Shiite scholars responded to them by responding to them. Some contemporary writers tried to refute the idea of ​​the birth of the Mahdi, claiming that those who said so were one of the twelve sects into which the Shiites of Hassan al-Askari were divided, based on my two books, "Sects of the Shiites," by Al-Nubakhti, and "Al-Maqalat wal-Furq," by Al-Ash’ari Al-Shiites. We answered that in detail in our book about the Imamate of the Ahl al-Bayt and the existence of the Mahdi (peace be upon him).

​

References

  1. Al-Kafi, vol. 1, p. 277, narratives 1-4. Also, Basa’ir al-Darajat by al-Saffar, p. 470, narrations 1-10, 12.

The Attribution of Imam Mahdi to Al-Abbas in Sunni Hadiths

Imam Mahdi was attributed in a group of hadiths to Al-Abbas, the uncle of the Prophet (PBUH). This review will demonstrate that these hadiths do not conflict with the established fact that the Mahdi is a descendant of Fatima Al-Zahra, peace be upon her, and a descendant of the martyr’s grandson (PBUH).

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These hadiths do not hold up as reliable evidence when scrutinized according to the standards of hadith criticism applied by Sunni scholars. These scholars have demonstrated the weakness of these hadiths and questioned the reliability of some of their narrators.

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Hadiths on the Black Flags:

Ahmad's Narration: Ahmad narrated in his Musnad, on the authority of Waki`, on the authority of Sharik, on the authority of Ali bin Zaid, on the authority of Abu Qilabah, on the authority of Thawban, who said: "The Messenger of God (may God bless him and grant him peace) said: If you see the black banners coming from Khurasan, go to them, even if they crawl on the snow, for there is a caliph there." Allah is the Mahdi [1].

  • There is nothing in this hadith that indicates that (the Caliph of God, the Mahdi) is the son of Abbas.

  • The Abbasid Mahdi (d. 169 AH) does not fit the description of the promised Mahdi, who will come at the end of time and fulfill the signs agreed upon between the two groups.

  • The hadith was weakened by Ibn al-Qayyim, who pointed out issues with the reliability of Ali bin Zaid [2].

 

Hadith about Erecting the Black Flags in Ilia: This hadith was narrated by Al-Tirmidhi in his Sunan with his chain of transmission, on the authority of Abu Hurairah: "Black banners will emerge from Khorasan, and nothing will stop them until they are set up with Ilia [4]."

  • Ibn Katheer responded to this hadith, noting that it refers to banners different from those of Abu Muslim Al-Khorasani, suggesting the Mahdi's emergence from the East [5].

​

Hadith Attributing the Mahdi to the Descendants of Al-Abbas:

​

Hadith: Al-Mahdi is from the Descendants of Abbas, my Uncle:

  • Narrated by Ka’b Al-Ahbar, Othman bin Affan, and Abdullah bin Omar.

  • Ka’b al-Ahbar's Hadith: Narrated by Ibn Hammad, with ambiguous wording and a broken chain of transmission [6].

  • Uthman's Hadith: Rejected by Sunni scholars, with issues in its chain of transmission, including narrators accused of fabricating hadiths [7].

  • Ibn Omar's Hadith: Also problematic in its chain of transmission and does not clearly declare the Mahdi [8].

​

Hadith of Umm al-Fadl:

 

This hadith was narrated by Al-Khatib Al-Baghdadi in “The History of Baghdad,” and Ibn Asakir in “The History of Damascus,” with their chain of transmission: "...O Abbas! If it is the year one hundred and thirty-five, then it is for you and your children. Among them is al-Saffah, among them is al-Mansour, and among them is al-Mahdi [12]."

  • The chain of transmission includes Ahmad bin Rashid Al-Hilali, who is considered unreliable [13].

  • The text contains a historical inaccuracy regarding the start of the Abbasid rule.

​

Other Hadiths Attributing the Mahdi to Al-Abbas:

  1. Hadith of Abdullah bin Abbas: This hadith, like the hadith of Umm al-Fadl, attributes the Mahdi to the descendants of Al-Abbas but is deemed fabricated by Al-Suyuti [14].

  2. Another Hadith by Ibn Abbas: Al-Khatib Al-Baghdadi narrated this hadith, which was deemed weak by Al-Dhahabi due to issues with its chain of transmission [15][16].

​

Conclusion

The hadiths attributing Imam Mahdi to Al-Abbas do not hold up under scrutiny and are considered weak or fabricated. These hadiths cannot contradict the well-established and widely accepted hadiths that identify Imam Mahdi as a descendant of Fatima Al-Zahra, peace be upon her. The authenticity and multiplicity of paths of these latter hadiths provide a stronger basis for their acceptance.

​

References

  1. Musnad Ahmad 5:277.

  2. Al-Manar Al-Munif: 137, tail of Hadith 338.

  3. Same source.

  4. Sunan al-Tirmidhi 4:531 No. 2269.

  5. The End in Trials and Epics 1:55.

  6. Epics and Temptations: 103.

  7. Al-Uqabi Relics: 206.

  8. Kharida al-Ajaib wa Farida al-Gharaib: 199.

  9. Introduction by Ibn al-Salah and the Merits of the Term: 144.

  10. Al-Jami’ al-Saghir 2:672 No. 9242.

  11. Fayd al-Qadir Sharh al-Jami’ al-Saghir 6:278 No. 9242.

  12. Tarikh Baghdad 1:63, and Tarikh Damascus 4:178.

  13. Mizan al-Itidal 1:97.

  14. Al-La’ali Al-Ma’ni’ in Al-Hadith Al-Mawdoo’ah 1:434-435.

  15. Tarikh Baghdad 3:323.

  16. Mizan Al-Itidal 1:89 No. 328.

Virtues of Awaiting Imam Mahdi

In this chapter, we will mention a summary of the lights of their words and examples of the virtues of their sayings - all of which are enlightening and all of which are good - in explaining the merit and reward of the one who waits with God Almighty:

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On the authority of Ammar al-Sabati: Ammar al-Sabati said: I said to Abu Abdullah (peace be upon him): Which is better: worship in secret with the imam from among you who is hidden in the state of falsehood or worship during the appearance of the truth and its state with the apparent imam from among you?

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He said: “O Ammar, charity in secret, by God, is better than charity in public. Likewise, by God, your worship in secret with your hidden Imam in a state of falsehood, and your fear of your enemy in a state of falsehood and a state of truce, is better than one who worships God (Glory be to Him) mentioned in the manifestation of the truth with the apparent Imam of the truth.” In the state of truth, worship with fear in the state of falsehood is not the same as worship and security in the state of truth, and know that whoever of you today prayed an obligatory prayer in a group concealed from his enemy at its time and completed it, God has written for him fifty obligatory prayers in a group, and whoever of you prayed an obligatory prayer alone, concealing himself with it from his enemy at its time, so he completed it, God (Almighty and Majestic) recorded for him twenty-five obligatory prayers of oneness, and whoever of you prayed a voluntary prayer at its appointed time and completed it, God recorded for him ten voluntary prayers for it, and whoever of you did a good deed, God (Almighty and Majestic) recorded for him twenty good deeds, and God (Almighty and Majestic) will multiply the good deeds of the believer among you if he does good deeds and adheres to piety for his religion, his imam, and himself, and refrains from his tongue many times over. Indeed, God (Almighty and Majestic) is Generous.”

I said: May I be your ransom, by God you have encouraged me to work and urged me to do it, but I would like to know how we today have become better in deeds than the companions of the Imam al-Zahir among you in the state of truth and we are of the same religion?

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He said: “You preceded them in entering the religion of God (Glory be to Him), and to prayer, fasting, and Hajj, and to all goodness and understanding, and to worshiping God Almighty in secret from your enemy with your hidden Imam, obedient to him, patient with him, waiting for the state of truth, fearing for your Imam and yourselves from the kings.” The oppressors look at the right of your imam and your rights are in the hands of the oppressors. They have prevented you from doing so and forced you to till the world and seek a livelihood while being patient with your religion and worship, obeying your imam and fearing your enemy. Thus, God (the Almighty and Majestic) has multiplied your deeds, so congratulations to you.

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I said: May I be made your ransom, then what do you think that we will be among the companions of the Qaim and the truth will be revealed, and today, in your imamate and obedience, we are better in deeds than the companions of the state of truth and justice?

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He said: “Glory be to God. Would you not like God, Blessed and Most High, to reveal truth and justice in the land, for God to unite the word, for God to unite different hearts, and for them not to disobey God (Glory be to Him) on His earth, for His limits to be established in His creation, and for God to return the truth to its people and make it apparent, so that nothing of the truth is concealed? Fear of any of the people, but by God, Ammar! Not one of you dies in the state you are in except that he is better in the sight of God than many of the martyrs of Badr and Uhud, so rejoice” [1].

​

In this noble narration, he (peace be upon him) mentioned eight reasons for preference:

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  1. He preceded you in believing in God and His Messenger and entering into and acknowledging the religion of God Almighty.

  2. He preceded you in implementing the rulings such as prayer, fasting, Hajj, and other good deeds.

  3. Worship in secret with the hidden Imam and obey him as well for fear of enemies.

  4. Your patience with the hidden Imam in times of adversity.

  5. Your waiting for the emergence of the state of truth is an act of worship.

  6. Your fear for your Imam and yourselves from the unjust kings and their defeat.

  7. You look with regret and regret at the right of your imam, which is the imamate and the ransom, and your rights, which are the money in the hands of the usurping oppressors who prevented you from disposing of it and forced you to till the world, earn it, and seek livelihood in arduous ways.

  8. Your patience with these afflictions and calamities on your religion, your worship, obedience to your Imam, and fear of your enemy’s killing, capture, plunder, and honor. The companions of the Mahdi (peace be upon him) after his appearance have none of these matters, so God Almighty will multiply your deeds.

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On the authority of Umayyah bin Ali: On the authority of a man, who said: I said to Abu Abdullah (peace be upon him): Which is better, us or the companions of Al-Qaim (peace be upon him)?

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He said: “You are better than the companions of the Qaim, because you are afraid for your imam and for yourselves from the unjust imams. If you pray, then your prayer is in piety, and if you fast, then your fasting is in piety, and if you perform Hajj, then your Hajj is in piety, and if you testify, your testimony will not be accepted.., and counted things like this. I said: What do we wish for the Qaim (peace be upon him) if he is like this? He said: “Glory be to God. Would you not like justice to be demonstrated, safe paths, and justice for the oppressed?” [2].

​

On the authority of the Commander of the Faithful (peace be upon him): “The one who waits for our command is like one who is clothed with his blood for the sake of God” [3].

 

On the authority of Abu Abdullah (peace be upon him): “Whoever among you dies in this matter while waiting for it will be like someone who was in the tent of Al-Qaim (peace be upon him)” [4].

 

Also from him (peace be upon him): “Whoever dies while waiting for this matter will be like someone who was with Al-Qaim in his camp. Rather, he will be like someone striking in front of the Messenger of God (may God bless him and his family and grant them peace) with a sword” [5].

 

On the authority of Al-Sindhi, on the authority of his grandfather: He said: I said to Abu Abdullah (peace be upon him): What do you say about someone who died in this matter waiting for it? He (peace be upon him) said: “He is in the position of someone who was with the Qa’im (peace be upon him) in his camp,” then he remained silent for a while, then he said: “He is like someone who was with the Messenger of God (may God bless him and his family and grant them peace)” [6].

 

In a hadith on the authority of Imam al-Sadiq (peace be upon him): “O Abu Basir, blessed are the Shiites of our Qaim who await his appearance during his absence, and who are obedient to him during his appearance. These are the saints of God upon whom there is no fear nor do they grieve” [7].

 

On the authority of Imam Zayn al-Abidin (peace be upon him): “O Abu Khaled, the people of the time of his occultation, those who believe in his imamate, and those who wait for his appearance are better than the people of every era, because God, Blessed and Most High, gave them minds, understandings, and knowledge such that absence became to them the status of witnessing, and He placed them in that time. In the status of the Mujahideen in the presence of the Messenger of God (may God bless him and his family and grant them peace) with the sword, those who are truly sincere and truly our Shiites, and callers to the religion of God (Glory be to Him) secretly and publicly” [8].

​

References

  1. Al-Kafi 1: 333-335 / A rare chapter on the state of absence / H. 2.

  2. Jurisdiction: 20 and 21.

  3. Kamal al-Din: 645/ Chapter 55/ H6.

  4. Al-Mahasin by Al-Barqi 1: 173/H 147.

  5. Imamate and Insight: 122/H 118.

  6. Al-Mahasin by Al-Barqi 1: 173/H 146.

  7. Kamal al-Din: 357/Chapter 33/H 54.

  8. Kamal al-Din: 320/Chapter 31/H 2.

The Timing of Imam Mahdi's Emergence

There is a question here, which is: Is there a specific time for the day of departure in which circumstances have no role in achieving it, or are circumstances extraneous in achieving that day?

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Here are two directions:

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First Direction:

It is that the day of the emergence of the Qa’im, like the day of the Hour, has a specific time that does not advance or delay, and circumstances have nothing to do with its realization. The proponents of this trend cite several narrations as evidence, including what was stated in the interpretation of Al-Qummi on the authority of Imam Al-Sadiq (peace be upon him) in interpreting the Almighty’s saying: “And We certainly sent Moses with Our signs, saying: Bring out your people from darkness into light and remind them of the days of Allah.” (Qur'an 14:5) These are three days that come at a specific time [1].

​

Among them: what was reported on the authority of the Imam, Commander of the Faithful (peace be upon him), on the authority of the Prophet (may God’s prayers and peace be upon him and his family) that he said: “The Mahdi is from among us, the People of the House. God will set right his affairs in one night” [2], Ahmed bin Hanbal also mentioned it in his Musnad. It is strange to find some people trying to interpret this narration by saying that the Mahdi was an unrighteous man and became righteous in one night, as if he meant by this that the Imamate is not linked to infallibility, and the Mahdi could be corrupt, God forbid, but God will accept his repentance and reform him in one night, but the narration about Imam Al-Sadiq (peace be upon him) explained this.

​

He (peace be upon him) said: “Be more hopeful of what you do not hope for than of what you hope for. For Musa bin Imran went out to bring fire to his people, so he returned to them while he was a messenger of a prophet, so God, Blessed and Most High, set right the affairs of His servant and prophet Musa (peace be upon him) in one night” meaning He made him a messenger in one night, “And this is what God, Blessed and Most High, does to the Twelfth Imam of the Imams (peace be upon them), correcting his affairs in one night just as he corrected the affairs of his Prophet Moses (peace be upon him) and bringing him out of confusion and backbiting to the light of relief and reappearance” [3], which is that God gathers His supporters and companions for Him in Mecca on one night, which is Friday night, and none of them is left behind.

​

Among them: what was reported on the authority of Abu Basir, on the authority of Imam al-Sadiq (peace be upon him): “The Qaim will not emerge except in an odd number of years” [4], meaning one, three, or five.

​

Among them: What was also reported on the authority of Ibn Abi Umair, on the authority of more than one person, on the authority of Al-Sadiq (peace be upon him), who said: “Saturday is for us, Sunday is for our Shiites, Monday is for our enemies, Tuesday is for the Umayyads, Wednesday is the day for taking medicine, Thursday is when needs are fulfilled, and Friday is for cleaning and applying perfume. It is the Eid of the Muslims and it is better than Al-Fitr and Al-Adha, and the Day of Ghadir is the best of the holidays, and it is the eighteenth of Dhul-Hijjah and it was a Friday, and our Qaim, Ahl al-Bayt, comes out on Friday...” [5].

​

This is the first appearance because the Imam has an appearance and he has the right to announce his appearance. The appearance is on Friday in the Sacred Mosque between the Corner and the Maqam, but his appearance is not announced except on the Saturday that coincides with the day of Ashura, as stated in other narrations [6].

​

So, it may be understood from these narrations that the Qaim (peace be upon him) has a time like the Day of Resurrection, which neither advances nor delays, and that circumstances have nothing to do with it.

​

Second Direction:

It is that circumstances are extraneous to the emergence of the Qaim (peace be upon him). Even though the narrations indicate that the day of emergence is a specific day, this day is linked to specific circumstances, meaning that there are circumstances that contribute to the preparation for his exit on that specific day, so his exit is inseparable from the circumstances. Rather, it is a day subject to the beginning. It can be advanced and it can be delayed depending on the fulfillment of certain circumstances, such as the deadline. People think that the term does not change, but what is true is that death has a beginning. It can be preceded by suicide, and it can be delayed by good deeds. It is subject to the beginning, and for this reason it was mentioned. On the authority of Imam al-Kadhim (peace be upon him): “The servant is the one who continues his ties of kinship and has three years left for him, so God makes them thirty years.

​

Therefore, death is a day that depends on certain circumstances and causes. Likewise, his departure (peace be upon him) is a day that depends on certain circumstances, and therefore it is accepted as being preceded or delayed, and it can be inferred in two ways:

​

First Side:

The narration of Abu Hamza Al-Thumali said: I heard Abu Jaafar (peace be upon him) saying: “O Thabit, God, Blessed and Most High, was the time of this matter in the seventy years. When Al-Hussein, may God’s prayers be upon him, was killed, the anger of God Almighty became intense against the people of the earth, so he delayed it until one hundred and forty.” So we spoke to you, and you broadcast the hadith, so you removed the mask of concealment, and after that God did not give him a time with us. And “God erases what He wills and establishes, and with Him is the Mother of the Book” [Qur'an 13:39]” [7], so the time of his exit is subject to certain circumstances, and if they are achieved and accomplished, he will emerge.

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Second Side:

The triumphant supplications that include a request to hasten relief, including the correct and reliable supplication that is stated: “O God, hasten his relief, support him with victory, support his supporters, and let down those who betray him...” [8]. If his exit has a specific time that does not advance or delay, then there is no meaning for us to say: “O God.” He hastened his relief.”

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This supplication itself is evidence that the time of its coming out can be brought forward and accelerated. If the circumstances are met and the reasons are fulfilled, it will come out. Therefore, it is not correct to say: What is the benefit of the supplication? As it is one of the reasons for hastening his appearance, as the supplication of the believers has a great effect in hastening his appearance.

​

So the imam’s exit depends on certain circumstances.

If you say: The emergence of the Mahdi (peace be upon him) is one of the inevitable matters, then there is no reason to link it to optional circumstances and reasons, because that contradicts the inevitability of his emergence.

​

I said: The fact that the matter is inevitable does not contradict the conditioning of its occurrence by God (Almighty and Majestic) on optional matters, since the Creator (Almighty and Majestic) knew that these optional matters would be fulfilled in their circumstances. For example, the mission of the Prophet (may God’s prayers and peace be upon him and his family) was an inevitable matter, and yet it was entrusted to God (Almighty and Majestic) accepted human voluntary matters such as his (may God’s prayers and peace be upon him and his family) birth from two venerable parents by their choice and will, and likewise the term of man as we mentioned.

​

References

  1. Tafsir al-Qummi 1: 367.

  2. Kamal al-Din: 152/Chapter 6/H 15; Musnad Ahmad 1: 84.

  3. Kamal al-Din: 151 and 152.

  4. Al-Ghaybah by Al-Tusi: 453/h 460.

  5. Al-Khasal: 394/H 101.

  6. On the authority of Abu Basir, he said: Abu Abdullah (peace be upon him) said: “The name of the Qaim (peace be upon him) will be called on the night of the twenty-third, and he will rise on the day of Ashura, which is the day on which Al-Hussein bin Ali (peace be upon them both) was killed. It is as if I With him on the tenth Saturday of Muharram, standing between the Corner and the Maqam, Gabriel (peace be upon him) on his right hand, calling: Pledge of allegiance to God, so his Shiites will come to him from the ends of the earth and will come to him in a fold until they pledge allegiance to him, so God will fill the earth with justice as it was filled with injustice and oppression. (Al-Irshad 2: 379).

  7. Al-Kafi 1: 368 / Chapter on hatred of timing / H. 1.

  8. Misbah Al-Mutahjadid: 414/No. (536/146).

The Minor Occultation and the Roles of the Ambassadors

The minor occultation represented a temporary transitional phase in order to prepare for the phase of the major occultation. It is natural for it to have its own features, circumstances, and requirements, and for the qualifications and roles of the ambassadors to be consistent with the aforementioned goal. Despite the few accounts that have reached us about that period, we can record the following points about the features of that period, the stage, and the roles of ambassadors in it:

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Special Status of the Ambassadors: Since the occultation of the Imam (may God hasten his return) was a severance from direct connection with society, the ambassadors had to have a special status among the believers and a source of their trust and reliance, in order to preserve their psychological stability and the firmness of their faith (first), and to cut off the traces of pretenders and charlatans (second). Therefore, they were among the most prominent features of the ambassadors and their characteristics: the Shiite community’s confidence in them and their piety, especially the first ambassador with whom that stage began, as he was specifically documented and confirmed by the Imams al-Hadi and al-Askari (peace be upon them). This was also included in some of the earlier narrations regarding him (may God be pleased with him), as well as the documentation of Imam Hassan Al-Askari (peace be upon him) and his son Muhammad bin Othman—the second representative—and some narratives have been presented indicating that the second ambassador, Muhammad bin Othman, returned the people to the third ambassador, Al-Hussein bin Ruh, during his lifetime, to confirm his authentication and approval.

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Wisdom and Balanced Behavior: The same advanced point requires that the ambassador be very wise and balanced in his positions and behavior so as to preserve the peace and stability of the Shiite community away from emotional positions. Al-Safadi said on the authority of Al-Hussein bin Ruh (may God be pleased with him): “His entourage increased until princes, ministers, those isolated from the ministry, and notables were riding to him, and people described his intelligence. Abu Al-Qasim remained in this state until Hamid bin Al-Abbas took over the ministry, and he had many affairs and long engagements with him. He explained it, and he was arrested and imprisoned for five years, and he was released from prison in the year 312 AH, and it was said in the year 313 AH when Al-Muqtadir (the Abbasid Caliph) was deposed. When he was returned to the caliphate, they consulted with him about it. He said: Leave him, for because of his sin, what happened happened to us, and his sanctity remained as it was” [1].

​

Sheikh Al-Tusi (may God have mercy on him) said: “Abu Al-Qasim (Al-Hussein bin Ruh (may God have mercy on him)) was one of the wisest people among those who disagreed and agreed, and used taqiyya,” and he cited some narrations for that, including:

​

This text reveals to us the harsh conditions and suffering that the ambassadors and Shiites were going through at that time. What confirms what we have mentioned about the necessity of the ambassador being characterized by wisdom, solidity, and strength of personality is what was mentioned previously on the authority of Abu Sahl al-Nubakhti in his evaluation of Hussein bin Ruh and his toughness, that if he had been embarrassed in front of the opponents and Imam Mahdi (may God hasten his appearance) was under his garment, he would not have lifted his garment and his matter would not have been revealed to them.

​

  • The narration of Abu Abdullah bin Ghalib, who said: “I have not seen anyone wiser than Sheikh Abu Al-Qasim Hussein bin Ruh, and I met him one day in the house of Ibn Yasar (Bashar), and he had a place with the Sayyid (peace be upon him)” [2]. Al-Muqtadir was great, and the common people also venerated him, and Abu al-Qasim used to attend out of piety and fear [3].

  • Abu Nasr Hibatullah said: Abu Ahmad Daranawayh the leper—whose house was in Darb Al-Qaratis—told me: He said to me: “I and my brothers used to go to Abu Al-Qasim Al-Hussein bin Ruh (may God be pleased with him) and deal with him—he said: And they were vendors. For example, we are ten, nine of us cursing him and one of us doubting him, so we leave him after we entered him, nine of us approaching God with his love, and one of us is standing, because he used to match us in the virtue of the Companions, what we have narrated and what we have not seen, so we write about him because of his goodness (may God be pleased with him)” [4].

​

Providing the Shiite Community with the Signatures of the Imam: The ambassadors provided the Shiite community with the signatures of the Imam (may God hasten his return), which are of three types:

​

As for the first category: We have previously reviewed examples that included the appointment of some ambassadors and their successors. Among that signature appeared from the Imam (may God hasten his return) cursing Muhammad bin Ali bin Abi Al-Azaqir, known as (Al-Shalmaghani), and we will address that, God Almighty willing.

​

As for the second category: which includes answering their questions and solving their problems that they face in their daily lives, the narrative sources have been exposed to many of these signatures, including:

​

(It is noted that this answer includes a secondary jurisprudential ruling and sheds light on the role of the jurist in understanding the nature of the ruling contained in the legal texts and the necessity of distinguishing between the primary ruling and the secondary ruling that changes with its subject and the circumstances surrounding the taxpayer and society, and that the lack of clarity of that at the time necessitated disagreement among the Shiites in the aforementioned ruling).

​

  • The first category: What included directing the Shiites, starting with (may God hasten his return), such as appointing an ambassador or exposing the condition of deviants and impostors.

​

  • The second category: What includes answering the various questions of his Shiites (may God hasten his return), whether those that include legal rulings and teachings or those related to solving their problems, guiding them, and advising them.

  • The third category: What includes the texts of some supplications and recommended matters.

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What Al-Saduq (may God have mercy on him) mentioned. He said: Muhammad bin Ahmad Al-Shaybani, Ali bin Muhammad Al-Daqqaq, Al-Hussein bin Ibrahim bin Ahmed bin Hisham Al-Muaddeb, and Ali bin Abdullah Al-Warraq (may God be pleased with them) narrated to us. They said: Abu Al-Hussein bin Muhammad bin Jaafar Al-Asadi (may God bless him) narrated to us. He said: It was in what was reported to me from Sheikh Abu Jaafar Muhammad bin Othman (may God sanctify his secret) in the answer to my questions to the owner of the time:

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  • “As for what you asked about regarding the matter of the endowment on our part and what is made for us and then its owner needs it, everything that is not handed over, the owner has the choice in it, and everything that is handed over, the owner has no choice, whether the owner needs it or does not need it, whether he lacks it or does not need it. As for what you asked about regarding the matter of the praying person, the fire, the image, and the lamp in his hands, is it permissible for him to pray? People differed about that before you. It is permissible for someone who is not one of the children of idol worshipers or fire worshippers, while the image and the lamp are in his hands, and that is not permissible for someone who is one of the children of idol worshipers and fire” [5].

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  • “As for what you asked about regarding the matter of the man who makes a work for our neighborhood and hands it over to a custodian who will carry it out and populate it and pay its tax and supplies from its income and give what remains of the income to our neighborhood, that is permissible for the one whom the owner of the estate has appointed as its custodian, but it is not permissible for anyone else. As for what you asked about regarding fruits from our wealth that a passerby passes by, takes some of it and eats it, is that permissible for him? It is permissible for him to eat it and forbidden for him to carry it” [6]. (This answer refers to what jurists call (the right of passers-by) and they have discussed its ruling in detail in jurisprudential sources.)

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What was narrated in the signatures of the answers to the well-known questions of the people of Qom, including:​

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  • Signature: “Graduation at his funeral.”

  • Is it permissible for her, while she is in her waiting period, to visit her husband’s grave or not?

  • Signature: “She visits her husband’s grave, and does not stay away from her home overnight.”

  • And about farewell to the month of Ramadan, when will it be? Our companions differed about it. Some of them say: It is recited on the last night of it, and some of them say: It is on the last day of it when the crescent of Shawwal is sighted.

  • Signature: “Working during the nights of Ramadan. The farewell occurs on the last night of it, so if he fears that it will decrease, he may do so in two nights” [7].

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About a woman whose husband dies. Is it permissible for her to go out to his funeral or not?

Another book which contains:

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  • “We have magicians who eat dead meat and do not wash themselves from ritual impurity, and they weave clothes for us. Is it permissible to pray in them [from] before they are washed?

  • The answer: “There is no harm in praying in it.”

  • And on the authority of a man from the endowment steward who considers what is in his hand permissible and does not care [8] from taking his money. I may stay in a village while he is there, or I enter his house and his food has been prepared and he invites me to him. If I do not eat of his food, he opposes me to him, and says: So-and-so is not permissible for me to eat. He eats our food, so is it permissible for me to eat his food and give charity? How much is the charity? If this agent gives a gift to another man, and he comes and invites me to get it, and I know that the agent is not afraid to take what is in his hand, is (I) owed anything to him if I get it?

  • The answer: “If this man has money or a livelihood other than what is in his hand, eat his food and accept his righteousness, otherwise no” [9].

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Moreover, the wording of some of the narrated signatures may have been on the part of the ambassador himself, if he was certain of the answer to the question presented to him, even because of his counterpart’s previous response and the response of the Imam (may God hasten his appearance) on his behalf at that time, as is the case in fatwa committees in the offices of religious authorities in our time, where Returning the referendum to the same authority is limited to the case that they do not know the answer, but this applies if the signature is not in the imam’s handwriting (may God hasten his return) or is attributed to him personally.

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References:

  1. Al-Wafi bi al-Wafiyat: 12/226.

  2. It was said that she was: the mother of Al-Mutawakkil, who was influential in the Abbasid court at that time.

  3. Al-Ghaybah by Al-Tusi: 384.

  4. Source: 386.

  5. Perfection of religion and completion of grace: 520-521.

  6. Al-Ghaybah by Al-Tusi: 377-378.

  7. Al-Ghaybah by Al-Tusi: 381-383.

  8. Pious, terrified of piety. See: Lisan al-Arab: 15/272.

  9. Al-Ghaybah by Al-Tusi: 381-383.

Explanation of the Covenant and Allegiance to Imam Mahdi

The passage begins with a supplication:

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"O God, I renew for him this morning, and the days by which I have lived, a covenant, a contract, and a pledge of allegiance to him that is on my neck, from which I will never change or be removed."

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This raises two primary questions:

  1. What does this pledge of allegiance mean?

  2. What do this covenant and contract mean?

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The Meaning of the Pledge of Allegiance

The pledge of allegiance here signifies a firm commitment to the path of truth and a determination to continue on it unwaveringly. This means:

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  • Staying True to the Path: You remain steadfast on the path of truth, refusing to deviate or seek alternatives.

  • Acknowledging True Leadership: You recognize and adhere to your true leadership.

  • Commitment to the Desired Truth: You are on the path to the desired truth.

  • Resisting Deviant Currents: You stand firm against currents of deviation and misguidance.

  • Rejecting Strange Calls: You reject any call that does not align with the front of truth.

  • Rejecting False Leadership: You do not acknowledge any leadership other than the rightful one.

  • Rejecting Forces of Evil: You reject the forces of evil and aggression that disguise themselves.

  • Exclusive Loyalty: You pledge allegiance only to your wise leadership.

  • Alignment with the Quran: You belong to the front aligned with the Quran.

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The Significance of the Covenant and Contract

This covenant and contract symbolize your unyielding commitment to a noble cause. It represents:

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  • Unwavering Loyalty: You are bound by a pledge of allegiance that you will not break or change.

  • Unity with Leadership: You are part of a group under divine leadership.

  • Certainty in the Path: You follow a path that is the only truth, with no room for doubt.

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"I bear witness that you and the Imams from your fathers are my Imams and my followers, in the life of this world and on the Day the witnesses stand."

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This affirmation emphasizes your loyalty and the continuity of your allegiance.

Prayer for the Islamic State

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The supplication continues:

"O God, bless your guardian and the son of your guardians, whose obedience you have made obligatory, whose rights you have imposed, and whose impurity you have removed, and which you have purified with a thorough purification."

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This supplication reinforces your vow and renews your resolve, emphasizing the desire for an Islamic state:

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  • Fulfillment of Promises: "O God, bless Muhammad and his family, and fulfill for your guardian what you promised him."

  • Victory and Clarity: "Oh God, make his word known, make his call clear, and grant him victory over his enemy and your enemy, O Lord of the Worlds."

  • Establishment of Justice: "Oh God, and strengthen religion through it after inactivity... Oh God, fill the earth with justice and justice, just as it was filled with injustice and injustice."

  • Desire for a Noble State: "Oh God, we desire for You a generous state in which you honor Islam and its people, and in which you humiliate hypocrisy and its people."

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This supplication is more than just a prayer; it connects you to Islam and strengthens your relationship with it.

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Connecting to Islam Through the Supplication

By seeking rational Islamic leadership, represented by the expected leader, you:

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  • Seek Justice and Goodness: The noble state embodies justice, human ideals, and all that is good.

  • Reject Injustice: You desire a world filled with fairness and justice, free from the nightmare of injustice.

  • Yearn for the Noble State: This state represents the embodiment of God's word on earth, where justice and goodness prevail.

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The Virtue of the Covenant During Absence

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Ibn al-Mashhadi mentions in al-Mazar a narration from Jaafar bin Muhammad al-Sadiq:

"Whoever calls to God for forty mornings with this covenant is one of the supporters of Our Qaim (peace be upon him). If he dies before him, God Almighty will bring him out of his grave, and God will bestow upon him a thousand good deeds for every word, and erase a thousand bad deeds from him..."

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References:

  • Al-Mazar by Ibn Al-Mashhadi (pp. 663-666)

  • Al-Mazar by Ibn Al-Mashhadi (p. 590)

  • Misbah al-Mutahajjid (p. 405)

  • Al-Mazar by Ibn Al-Mashhadi (p. 589)

  • Misbah al-Mutahajjid (p. 581)

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These references emphasize the significance and rewards of maintaining and renewing the covenant and allegiance to Imam Mahdi during the period of occultation.

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