The Twelfth Imam
The Twelfth Imam
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Article ID: 6
Article Date: 2020-07-14
Writer: A group of religious scholars
The twelfth infallible leader, Imam Mahdi (peace be upon him), was born on the 15th of Sha'ban in the year 255 AH, which corresponds to August 2, 869 CE, in the city of Samarra in Iraq. He shares the same name as the Prophet of Islam (Muhammad) and the same kunya (patronymic) as him (Abu al-Qasim).. However, the infallible Imams have advised against publicly mentioning his actual name. Among his well-known titles are: Hujjat (the Proof), Qa’im (the One Who Will Rise), Khalaf al-Salih (the Righteous Successor), Sahib al-Zaman (Master of the Time), and Baqiyyat Allah (the Remaining Sign of God)—though the most common title used is Mahdi.
His father was the eleventh Imam, Imam Hasan al-Askari (peace be upon him), and his mother was the noble lady Narjis. She is also known by other names such as Rayhana, Susan, and Sayqal. Her spiritual status and moral excellence were so high that Lady Hakima, the sister of the tenth Imam (Imam al-Hadi and the paternal grandfather of Imam Mahdi), who herself was a noblewoman of the Ahl al-Bayt, used to regard Narjis as the most honorable lady of the family and considered herself her servant.
Imam Mahdi (peace be upon him) experienced two periods of occultation: the first, known as the Minor Occultation, lasted from his birth until the end of the era of his special deputies. The second, called the Major Occultation, began after that and will continue until his divinely ordained reappearance and uprising.
Due to the oppressive Abbasid government’s intense surveillance of Imam Hasan al-Askari’s household—aimed at locating and killing his son—Imam Mahdi’s birth was kept entirely secret. This secrecy was part of a carefully planned strategy that had been set in place in advance by his father, the eleventh Imam.
The most well-documented account of his birth comes from Lady Hakima, the aunt of Imam Hasan al-Askari, who was present and witnessed the birth firsthand.
It is important to note, however, that this secrecy did not mean that no one saw Imam Mahdi during the first five or six years of his life while his father was still alive. On the contrary, several trusted Shi‘a companions were granted the opportunity to meet him at various times. These encounters allowed them to be certain of his existence so they could inform other believers when necessary.
Shi‘a scholars have widely reported these meetings, but perhaps the most significant among them is the meeting involving four companions of Imam Hasan al-Askari. The story goes as follows:
Hasan son of Ayyub son of Nuh narrates:
"We went to Imam Hasan al-Askari to ask him about his successor. There were forty people present in the gathering. Among us was Uthman son of Sa‘id al-‘Amri (who later became one of the special deputies of Imam Mahdi). He stood up and said, ‘I want to ask you something that only someone more knowledgeable than me can answer.’
The Imam replied, ‘Sit down.’
Uthman, feeling upset, wanted to leave the room.
The Imam said, ‘No one should leave the room.’
So everyone stayed. After a while, the Imam called out to Uthman. He stood up.
The Imam then said, ‘Do you want me to tell you why you have come here?’
Everyone said, ‘Yes, please.’
The Imam said, ‘You have come to ask about the Proof and Imam after me.’
They all responded, ‘That’s right.’
At that moment, a radiant young boy—whose face shone like the moon and who looked very much like Imam Hasan al-Askari—entered the room.
The Imam pointed to him and said..."
This is your Imam after me and my successor among you. Obey his command and do not differ after me, lest you perish and your religion be corrupted.
There is no doubt that the leadership of divinely appointed Imams is intended to guide humanity toward spiritual perfection. However, this goal can only be achieved if people are willing and prepared to benefit from this divine guidance. When such readiness is lacking in society, the physical presence of an Imam among the people will serve little purpose.
Unfortunately, beginning especially from the time of the ninth Imam, Imam al-Jawad (peace be upon him), the pressure, persecution, and intense restrictions placed upon the Imams escalated significantly. These severe conditions reduced the activities of the tenth and eleventh Imams to a minimum, clearly demonstrating that society no longer possessed the necessary environment to benefit from their leadership.
Therefore, divine wisdom necessitated that the twelfth Imam enter into occultation until the time comes when society is truly prepared to receive and follow his guidance.
Of course, the full reasons behind the occultation are not completely known to us. However, what has been mentioned may represent a key part of the wisdom behind it.
In the narrations of the Imams (peace be upon them), three major reasons are emphasized regarding the causes of the occultation:
The occultation (ghaybah) of Imam Mahdi (peace be upon him) is divided into two phases: the Minor Occultation and the Major Occultation.
The Minor Occultation lasted from the year 260 AH (874 CE), the year of the martyrdom of the eleventh Imam, until the year 329 AH (941 CE), which marks the passing of the Imam’s last special deputy. This period spanned approximately 69 years. During the Minor Occultation, the Imam's communication with the Shi‘a community was not completely severed. Rather, it continued in a limited and indirect manner.
During this time, certain individuals—known as the Special Deputies—maintained contact with the Imam. Through these deputies, the Shi‘a were able to submit their religious questions and issues, receive responses, and sometimes even meet the Imam in person.
This phase served as a preparatory period for the Major Occultation. In the Major Occultation, all such communication ceased entirely, and the Muslim community was instructed to refer to the general representatives of the Imam—qualified Islamic scholars (fuqaha’)—in religious and legal matters.
If the Major Occultation had occurred suddenly and without preparation, it could have caused confusion or deviation among believers. However, thanks to the wise planning of the previous Imams and the gradual mental and spiritual preparation during the Minor Occultation, the community was made ready. Additionally, the existence of the Special Deputies and the rare opportunities some believers had to meet the Imam in that time served to further confirm his birth and continued life.
With the end of the Minor Occultation came the beginning of the Major Occultation—a long period that continues to this day. It will remain in effect until God grants permission for the Imam to reappear and begin his mission.
Interestingly, this dual-occultation was foretold many years before the birth of the twelfth Imam. These prophecies were preserved and transmitted by narrators and scholars, and recorded in collections of hadith.
Here are some examples:
During the Minor Occultation of Imam Mahdi (peace be upon him), there were four trusted individuals among the companions of earlier Imams who acted as his special deputies (Nawwāb KhāSS). These four, known as the Four Deputies (Nawwāb al-Arba‘a), were respected scholars and devout figures of the Shi’a community. In chronological order, they were:
1. Abu ‘Amr ‘Uthman son of Sa‘id al-‘Amri
2. Abu Ja‘far Muhammad son of ‘Uthman son of Sa‘id al-‘Amri
3. Abu al-Qasim Husayn son of Ruh al-Nawbakhti
4. Abu al-Hasan ‘Ali son of Muhammad al-Samari
In addition to these four main deputies, Imam Mahdi had regional representatives (wakīls) in various cities such as Baghdad, Kufa, Ahwaz, Hamadan, Qom, Rey, Azerbaijan, and Nishapur, among others. These agents often reported to and operated under the authority of the Four Deputies, relaying the concerns of the Shi‘a to the Imam and communicating his responses and rulings back to the community.
Some scholars suggest that the Four Deputies had full and general authority from the Imam, while other agents had limited and specific roles. Examples of these secondary representatives include:
• Muhammad son of Ja‘far al-Asadi
• Ahmad son of Ishaq al-Ash‘ari al-Qummi
• Ibrahim son of Muhammad al-Hamadani
• Ahmad son of Hamza son of al-Yasa‘
• Muhammad son of Ibrahim son of Mahziyar
• Hajiz son of Yazid
• Muhammad son of Salih
• Abu Hashim Dawud son of al-Qasim al-Ja‘fari
• Muhammad son of ‘Ali son of Bilal
• ‘Umar al-Ahwazi
• Abu Muhammad al-Jana’i
‘Uthman son of Sa‘id belonged to the Banu Asad tribe. Among the Shi‘a, he was known as al-Sammān (the oil-seller), since he used the profession of oil selling as a cover for his secret activities. For example, he would hide the money entrusted to him by the Shi‘a for the Imam inside oil containers, and then deliver it discreetly to Imam Hasan al-‘Askari (the 11th Imam and father of Imam Mahdi).
‘Uthman son of Sa‘id was highly trusted and respected by the Shi‘a. He had previously served as a deputy and close companion of both Imam al-Hadi (10th Imam) and Imam al-‘Askari.
Ahmad son of Ishaq, a prominent Shi‘a figure, said:
“One day I asked Imam al-Hadi: ‘Sometimes I am present here, and sometimes I am away. Even when I am present, I may not be able to see you. Whose words should I follow and obey?’
The Imam replied: ‘The son of Abu ‘Amr (i.e., ‘Uthman son of Sa‘id) is trustworthy and reliable. Whatever he tells you and delivers to you is from me.’”
Ahmad continues:
“After the martyrdom of Imam al-Hadi, I repeated the same question to Imam Hasan al-‘Askari. He responded just as his father had, saying: ‘The son of Abu ‘Amr is trustworthy and reliable. He was the trusted agent of the previous Imam and is also my trusted agent in my lifetime and after my death. Whatever he tells you is from me, and whatever he brings to you is on my behalf.’”
After the passing of Imam al-‘Askari, it was ‘Uthman son of Sa‘id who performed the funeral rites—the washing, shrouding, and burial of the Imam. He also once received financial contributions brought by a group of Yemeni Shi‘a, directly under the instructions of Imam al-‘Askari. When others present remarked that this indicated the Imam’s increased trust in ‘Uthman, the Imam said:
“Bear witness that ‘Uthman son of Sa‘id is my agent, and his son Muhammad will be the agent of my son Mahdi.”
In a significant moment after a group of forty Shi‘a were granted an audience with Imam Mahdi, the Imam told them:
“Whatever ‘Uthman (the son of Sa‘id) says to you—accept it. Obey him. Take heed of his words. He is my representative and has full authority on my behalf.”
The exact date of ‘Uthman son of Sa‘id’s passing is unclear. Some believe he died between 260–267 AH, while others suggest 280 AH.
Muhammad son of ‘Uthman, like his father, was one of the most respected figures among the Shi‘a. He was well known for his piety, justice, and integrity, and had earned the trust of Imam Hasan al-‘Askari (the 11th Imam).
When Ahmad son of Ishaq asked Imam al-‘Askari who he should turn to for guidance, the Imam said:
“Both al-‘Amri (i.e., ‘Uthman son of Sa‘id) and his son are trustworthy and reliable. Whatever they convey to you is from me, and whatever they tell you is on my behalf. Listen to them and follow their guidance, for they are both my trusted agents.”
After the death of his father ‘Uthman, a letter from the Hidden Imam was received, expressing condolences and officially appointing Muhammad as his successor.
Abdullah son of Ja‘far al-Himyari said:
“When ‘Uthman son of Sa‘id passed away, we received a letter written in the same handwriting the Imam used in earlier correspondences. In it, Abu Ja‘far (Muhammad son of ‘Uthman) was appointed as his father's successor.”
In another letter—sent in response to a question from Ishaq son of Ya‘qub—the Imam wrote:
“May God be pleased with ‘Uthman son of Sa‘id and his father. They were both trustworthy. His writings are my writings.”
Muhammad son of ‘Uthman is also said to have authored works on Shi‘a jurisprudence, which were later passed on either to the third deputy (Husayn son of Ruh) or the fourth (Ali son of Muhammad al-Samari) after his death.
He served as the Imam’s deputy for approximately forty years. During this time, he organized the regional representatives, oversaw their work, and managed the affairs of the Shi‘a community.
Numerous letters and edicts from the Imam were sent through him to the followers.
He passed away in the year 304 or 305 AH (917 or 918 CE). Remarkably, he predicted the exact date of his own death, and he died precisely on that day.
In the final days of Abu Ja‘far (Muhammad son of ‘Uthman), a group of Shi‘a elders visited him. He told them:
“If I pass away, by the order of the Imam, my successor and the Imam’s next deputy will be Abu al-Qasim Husayn son of Ruh al-Nawbakhti. Refer to him and trust him in your affairs.”
Husayn son of Ruh had long served as a close aide to the second deputy and had already been preparing the community for the transition of leadership. He was the intermediary between ‘Uthman son of Sa‘id and the wider Shi‘a community, and often received funds and messages on behalf of the Imam.
He also authored a book on Shi‘a jurisprudence called “al-Ta’dīb” (The Discipline), which he sent to the jurists of Qom (a major religious center in Iran) for review. After examination, the scholars replied:
“Except for one issue, all his opinions are in full agreement with the rulings of Shi‘a jurists.”
Contemporaries—both supporters and critics—praised Husayn son of Ruh’s intelligence and sharp judgment. He was often described as one of the wisest men of his time.
During the reign of the Abbasid caliph al-Muqtadir, he was imprisoned for five years. He was released in 317 AH, and after 21 years of service as the Imam’s deputy, he passed away in the year 326 AH (938 CE).
By the order of the Hidden Imam (Imam al-Mahdi) and with the recommendation of Husayn son of Ruh al-Nawbakhti (the third deputy), ‘Ali son of Muhammad al-Samarri became the fourth and final special deputy of Imam al-Mahdi.
Al-Samarri was a known companion of Imam Hasan al-‘Askari (the 11th Imam), and he held the position of deputy until his death in 329 AH (941 CE).
A few days before his passing, a letter (called a tawqi‘) was received from Imam al-Mahdi addressed to him. It read:
In the name of God, the Most Merciful, the Most Compassionate
O ‘Ali son of Muhammad al-Samarri!
May God reward your fellow believers for the loss they will suffer with your passing.
You will die in six days. Prepare your affairs, but appoint no one as your successor.
The period of the Major Occultation (Ghaybat al-Kubra) has now begun.
I will only reappear with the permission of God, and that will be after a long time,
when hearts have hardened and the earth is filled with injustice.
From now on, anyone who claims to see me (as my special deputy)
before the rise of the Sufyani and the heavenly cry is a liar and a deceiver.
There is no power or strength except through God, the Almighty.
On the sixth day after this letter, Abu al-Hasan al-Samarri passed away—just as foretold in the letter. Before his death, he was asked:
“Who will succeed you as deputy?”
He replied:
“I have not been given permission to appoint anyone.”
With his death, a new era began in the history of the Shi‘a, known as the Major Occultation (Ghaybat al-Kubra).
The selection of special deputies by the 12th Imam (al-Mahdi) was actually a continuation and development of a network of representatives that began during the time of the 9th Imam (Imam al-Jawad) and expanded greatly during the times of the 10th and 11th Imams. This network reached its peak during the era of Imam al-Mahdi.
The most important responsibilities of these special deputies can be summarized as follows:
Example of Loyalty and Secrecy: During the time of Husayn son of Ruh, someone asked the well-known scholar Abu Sahl al-Nawbakhti:
“Why weren’t you appointed as the deputy instead of Husayn son of Ruh?”
He replied:
“Those who chose him knew best. My strength is in debates with opponents. If I had known the Imam’s location and was under pressure, maybe I would have revealed it. But if the Imam were hiding under Husayn son of Ruh’s cloak, even if they cut him into pieces, he would never lift that cloak!”
With the passing of the fourth Special Deputy of the Twelfth Imam, the era of the Major Occultation began. During this period, qualified scholars hold the General Deputyship from Imam Zaman. As we have seen, the Special Deputyship involves the Imam specifically identifying a particular person by name and lineage as his deputy. However, the General Deputyship is when the Imam outlines general conditions and criteria, so that over time, anyone who meets those criteria is recognized as a deputy and serves as a reference for the Shia in matters of religion and worldly affairs, on behalf of the Imam. The Infallible Imams, especially Imam Mahdi, have stated these conditions in numerous narrations and have obligated Muslims during the period of the Major Occultation to refer to those who meet the aforementioned criteria and act according to their instructions. Some of these narrations include:
1 - Umar ibn Hanzalah says: I asked Imam Ja'far al-Sadiq (the Sixth Imam), 'If a dispute arises between two of our Shia over a debt or inheritance, and they refer it to the (contemporary) government and judiciary, is it permissible?' The Imam replied: 'Whoever refers to them for a matter of right or wrong has in fact referred to taghut_, and whatever they take by their judgment, they take it unlawfully, even if it is their established right, because they have taken it by the judgment of _taghut_, whom God has commanded to be disbelieved and rejected, as He says in verse 60 of Surah An-Nisa: "They wish to seek judgment from _taghut_, while they have been commanded to reject it." (4:60)'
I asked, 'Then what should they do?'
He replied: 'They should look for someone among you who narrates our traditions, has studied our lawful and unlawful matters, and has become a jurisprudent, recognizing our laws and regulations. They should accept him as a judge and decision-maker, for I have appointed him as a ruler over you. If he rules according to our command, and someone rejects it, he has belittled God's command and rejected us. And whoever rejects us has rejected God, and this is like associating others with God Almighty...'
This command from Imam Ja'far al-Sadiq is a general and universal command, and its meaning includes all qualified jurists. If the Imam is not pleased with referring to the judgment of the _taghuti government for a minor dispute, he certainly would not be pleased for other matters of Muslims to be under the supervision of oppressors. Rather, he has placed the administration of these affairs under the supervision of just Shia jurists.
2 - Is'haq ibn Ya'qub says: I asked Muhammad ibn Uthman (the second Special Deputy of Imam Mahdi) to deliver my letter to the Imam. In that letter, I had asked about difficult matters. The Imam had replied in his own handwriting.
Among my questions was: 'To whom should I refer in the events of the era of Occultation?' In response to this question, he had stated:
'As for the incidents that occur, refer to the narrators of our traditions. They are my proof over you, and I am God's proof (over you).'
Although Is'haq ibn Ya'qub inquired about his duty in this letter, the Imam responded generally, defining the duty for all Shia.
There are numerous narrations and traditions reported from the Prophet Muhammad (PBUH) and each of the Shi‘a Imams regarding the birth, occultation, reappearance, and global uprising of Imam Mahdi, along with his distinct characteristics. In fact, long before his birth, various predictions and descriptions had already been shared—such as:
• He would be from the household of the Prophet,
• A descendant of Lady Fatimah,
• From the lineage of Imam Husayn,
• And with his global rise, he would fill the earth with justice and equity, just as it had been filled with injustice and tyranny.
The number of these narrations is so vast that few Islamic topics have been addressed in as many hadiths as this one.
First, we will point to the quantity of narrations from the Shi‘a Imams regarding Imam Mahdi, as well as the titles of books that Shi‘a scholars have independently authored about him. Then, we will also review narrations transmitted by Sunni scholars and their sources concerning Imam Mahdi.
It is worth noting that despite the fact that each Imam lived in a unique historical context and had to deal with specific challenges of their time, the subject of Imam Mahdi remained a constant focus in their teachings. On various occasions, the Imams shared many statements and prophecies about him.
Below is a statistical summary of narrations from the Imams regarding Imam Mahdi:
1 - Imam ‘Alī (Amir al-Mu’minīn) 51 Hadiths
2 - Imam Hasan 5 Hadiths
3 - Imam Husayn 14 Hadiths
4 - Imam Zayn al-‘Ābidīn 11 Hadiths
5 - Imam Bāqir 63 Hadiths
6 - Imam Sādiq 124 Hadiths
7 - Imam Kāzim 6 Hadiths
8 - Imam Riḍā 19 Hadiths
9 - Imam Jawād 6 Hadiths
10 - Imam Hādī 6 Hadiths
11 - Imam Askarī 22 Hadiths
As an example, we will suffice with quoting a few hadiths:
The belief in Imam Mahdi’s occultation and global mission was so certain and widespread that several books were written on this subject long before his birth. For instance:
• Hasan son of MaHbūb Zarrād, a well-known and trustworthy Shi‘a scholar, compiled the book al-Mashyakha 100 years before the Major Occultation, including narrations about Imam Mahdi's disappearance.
• Ṭabarsī states that many Shi‘a traditionists from the time of Imam al-Bāqir and Imam al-Sādiq included reports about the occultation in their writings.
Some notable authors and their time periods:
Ibrāhīm son of SāliH al-Namāṭī Companion of Imam Bāqir
Hasan son of MuHammad son of Samā‘a Companion of Imam Mūsā al-Kāzim
MuHammad son of Hasan son of Jumhūr Associate of Imam al-Riḍā
‘Alī son of Mahzīyār Disciple of Imam al-Jawād
Faḍl son of Shādhān al-Nīshābūrī Student of Imams Riḍā, Jawād, and Hādī
The belief in the existence of the Mahdi and his advent is not exclusive to the Shia sect. Rather, great traditionists of the Ahl al-Sunnah have also narrated hadiths concerning him through a large group of Companions and Successors in their books.
Consequently, apart from Shia books, the works and writings of other schools of Ahl al-Sunnah (Hanafi, Shafi'i, Maliki, and Hanbali) are also replete with prophetic narrations that have reached us regarding the Mahdi and his advent.
Based on the research of some prominent scholars, Ahl al-Sunnah traditionists have narrated hadiths related to Imam Mahdi from 33 of the Prophet Muhammad's Companions in their books. A total of 106 prominent scholars of Ahl al-Sunnah have included reports of the advent of the Hidden Imam in their books, and 32 of them have independently written books about Imam Mahdi.
Musnad Ahmad Hanbal (d. 241 AH) and Sahih al-Bukhari (d. 256 AH) are among the famous books of Ahl al-Sunnah written before the birth of the Qa'im Imam, which contain narrations related to him.
Among the hadiths narrated by Ahmad Hanbal is the saying of the Prophet Muhammad: 'If not more than one day remained of the life of the world, Allah would surely raise a person from us—the Family—on that day, and he will fill the earth with justice and fairness just as it had been filled with oppression.'
The prophetic hadiths surrounding Imam Mahdi, his attributes, and his signs are so numerous in the old books and sources of Ahl al-Sunnah that the scholars of hadith and great Sunni memorizers have considered the hadiths related to the Mahdi to be mutawatir (transmitted by a large number of narrators, rendering its authenticity certain). Based on a general review, 17 prominent scholars of Ahl al-Sunnah have explicitly stated the mutawatir nature of the hadiths about the Mahdi in their works.
Mutawatir* is a technical term in hadith studies referring to narrations transmitted by such a large number of narrators in each generation that their falsehood is impossible.
Al-Shawkani wrote a book titled 'Al-Tawdhih fi Mutawatir ma Ja'a fi al-Muntadhar wal-Dajjal wal-Masih' (The Clarification on the Mutawatir Narrations concerning the Expected One, the Antichrist, and the Messiah) to prove the mutawatir nature of these narrations.
Here, as an example, the statements of a few renowned Sunni scholars on this matter are presented:
1- Shawkani, in the aforementioned book, after narrating the hadiths related to Imam Mahdi, says: 'All the hadiths we have brought reach the level of mutawatir_, as is not hidden from those who are aware. Therefore, based on all the hadiths we have narrated, it has become certain that the narrations concerning the Expected Mahdi are _mutawatir_... What has been stated should suffice for those who have a particle of faith and a little fairness!
2- Hafiz Abu Abdullah Ganjî al-Shafi'i (d. 658 AH), in his book 'Al-Bayan fi Akhbar Sahib al-Zaman' (The Explanation in the Reports of the Lord of the Age), states: 'The hadiths of the Prophet Muhammad concerning the Mahdi have reached the level of _mutawatir due to the large number of narrators.
3- The famous Hafiz Ibn Hajar al-'Asqalani al-Shafi'i, in his book 'Fath al-Bari', which is a commentary on Sahih al-Bukhari (one of the reference books for Sunni Muslims), says: 'There are mutawatir hadiths indicating that the Mahdi is from this Ummah, and that Jesus will descend from the sky and pray behind him.
4- Mu'min Shablanji writes: 'Mutawatir reports have reached us from the Prophet indicating that the Mahdi is from his progeny, and he will fill the earth with justice and fairness.
5- Shaykh Muhammad Sabban writes: 'Mutawatir reports have been narrated from the Prophet stating that the Mahdi will (eventually) rise, and that he is from the Prophet's progeny, and he will fill the earth with justice and fairness...
6- Shaykh Mansur Ali Nasif, one of the great contemporary scholars of Al-Azhar University (the most prestigious Sunni Muslim university) and the author of the book 'Al-Taj al-Jami' li al-Usul' (The Crown, Comprehensively Arranged for Fundamentals), writes: 'It is famous among past and present scholars that at the end of time, a man from the Household of the Prophet, whose name is Mahdi, will certainly and surely appear. He will dominate all Islamic countries. Muslims will all follow him, and he will act justly among them and strengthen the religion. Then the Dajjal (Antichrist) will appear.
Jesus Christ will descend from the sky and kill the Dajjal, or cooperate with the Mahdi in killing the Dajjal. The sayings and hadiths of the Prophet concerning the Mahdi have been narrated by a group of the righteous Companions of the Prophet. Great traditionists such as Abu Dawud, Tirmidhi, Ibn Majah, Tabarani, Abu Ya'la, Bazzaz, Ahmad Hanbal, and Hakim Nishapuri have narrated these hadiths in their books.
Ibn Abi al-Hadid, one of the most meticulous scholars of the Ahl al-Sunnah, writes in this regard: 'All Islamic sects agree that the end of the world and the obligation of humanity (to implement divine rulings) will not come to pass except after the appearance of the Mahdi.
The well-known Sunni scholar son of Abī al-Hadīd, known for his deep research and commentary on Nahj al-Balāgha, writes:
“All Islamic sects are in agreement that the world and the era of religious responsibility will not come to an end until after the advent of Imam Mahdi.”
Official Statement from the Muslim World League (Rābiṭat al-‘Ālam al-Islāmī)
This section concludes with an official statement from the Muslim World League, headquartered in Mecca. It is widely recognized as one of the largest and most influential Wahhabi-affiliated institutions— The dominant sect in Saudi Arabia is a branch of the four Sunni Muslim schools of thought.
The importance of this declaration lies in the fact that:
• Even Wahhabi authorities—despite their theological opposition to Shi‘ism—have accepted and defended the belief in Imam Mahdi.
• They consider it among the established and indisputable doctrines of Islam, due to the overwhelming number of supporting narrations and authentic reports.
• Furthermore, the Muslim World League functions as a global center, acting as a liaison between the Islamic nations.
The Response of the Muslim World League and Scholarly Endorsement of Imam Mahdi’s Emergence
In 1976, a man named Abu Ahmad from Kenya sent a question to the Muslim World League (Rābiṭat al-‘Ālam al-Islāmī) inquiring about the emergence of Imam Mahdi.
In response, the Secretary General of the League not only confirmed the belief in Mahdi, but also reminded him that son of Taymiyyah (The founder of the Wahhabi movement) had acknowledged the hadiths regarding Imam Mahdi.
The reply also included a short treatise jointly prepared by five prominent scholars from Hijaz (a region in modern-day Saudi Arabia), which stated:
“At the time of widespread global corruption, disbelief, and oppression, Allah will send al-Mahdi, who will fill the earth with justice and equity just as it was filled with tyranny and injustice.”
They emphasized:
“He is the final of the twelve rightly guided caliphs whom the Prophet foretold in the authentic collections (al-SiHāH**). Numerous companions of the Prophet reported hadiths about him, including:
• ‘Uthmān son of ‘Affān
• ‘Alī son of Abī Ṭālib
• ṬalHah son of ‘Ubayd Allāh
• ‘Abd al-RaHmān son of ‘Awf
• ‘Abdullāh son of ‘Abbās
• ‘Ammār son of Yāsir
• ‘Abdullāh son of Mas‘ūd
• Abū Sa‘īd al-Khudrī, and others.
Some Sunni sources mistakenly state that Imam Mahdi’s father is named ‘Abdullāh, while Shi‘a and many Sunni narrations affirm that his father’s name is al-Hasan (referring to Imam Hasan al-ʿAskarī).
This discrepancy originates from certain Sunni hadiths that state:
“His name is my name, and his father’s name is my father’s name.”
However, strong evidence suggests that the second part of the statement—“his father’s name is my father’s name”—was added later, either deliberately or mistakenly, by narrators. The authentic version only said:
“His name is my name.”
The renowned Sunni scholar Shafe`i confirms:
“al-Tirmidhī narrated this hadith, but the latter phrase is not found in his version.”
“AHmad son of Hanbal also narrated it multiple times in his Musnad without mentioning the phrase about the father’s name.”
Ganjavi adds: In most of the narrations that reliable Sunni hadith keepers and muhaddithun (scholars of hadith) have reported on this matter, this last phrase is absent. It only appears in a hadith narrated by a person named Za'idah from 'Asim. Since Za'idah added things of his own to the hadith, his narration is not considered credible. The evidence for this is that the narrator of this hadith is a person named 'Asim, and Hafiz (Abu Nu'aym) in his book 'Manāqib al-Mahdī' has named thirty-one narrators of this hadith who all heard it from 'Asim. In none of their narrations is this last phrase present. It only appears in Za'idah's narration, which, naturally, is without credibility compared to all those other narrations.
A look at Islamic history reveals that throughout time, ambitious and opportunistic individuals have claimed to be the Mahdi, or groups of common people have mistaken certain individuals for the Mahdi. This demonstrates that the concept of the Mahdi and the belief in the appearance of a hidden savior were established and accepted among Muslims. Because the name or some of the characteristics of the Mahdi matched those of some of these claimants, they exploited this to declare themselves as the Mahdi.
Alternatively, perhaps these individuals themselves did not make such claims, but some of the common folk, due to ignorance, the severity of oppression by governments, their eagerness for the Mahdi's appearance, or other reasons, and without carefully considering all the signs of the Mahdi, mistakenly believed them to be the promised Mahdi.
For example: A group of Muslims believed Muhammad son of Hanafiyyah to be the Mahdi because he shared the same name and kunya (patronymic) as the Prophet. They believed he had not died but was in occultation and would eventually appear and rule the world.
Some from the Ismaili sect believed that Ismail, a son of Imam Ja'far al-Sadiq, had not died, but his death was announced for strategic reasons. They believed he would not die, was the promised Qaim (the one who rises), and would appear to rule the world. Muhammad, known as "Nafs al-Zakiyyah" (The Pure Soul), son of Abdullah son of al-Hasan, revolted during the time of the Abbasid Caliph al-Dawaniqi. His father, capitalizing on his name, claimed he was the promised Mahdi and thus gathered followers for him.
During the uprising of Nafs al-Zakiyyah, Muhammad son of 'Ajlan, a jurist and devout worshipper from Medina, came to his aid. When Muhammad was defeated and killed, Ja'far son of Sulayman, the governor of Medina, summoned son of 'Ajlan and asked him, 'Why did you join forces with that liar?' He then ordered his hand to be cut off.
The jurists and nobles of Medina who were present interceded for son of 'Ajlan with Ja'far son of Sulayman, saying, 'Commander! Muhammad son of 'Ajlan is a jurist and worshipper of Medina. The matter was ambiguous to him, and he mistakenly thought that Muhammad son of Abdullah was the promised Mahdi mentioned in the narrations.
The same statement was made by Abdullah bin Ja'far, who was also a prominent scholar and hadith narrator from Medina. In response to the inquiry of the governor of Medina, he said:
'I collaborated with Muhammad bin Abdullah because I was certain that he was the promised Mahdi mentioned in our narrations. As long as he was alive, I had no doubt about this. When he was killed, I realized he was not the Mahdi, and from now on, I will not be deceived by anyone again.'
Mansur, whose name was Abdullah and his son's name was Muhammad, gave his son the title of Mahdi, claiming that the promised Mahdi was his son, not the 'Nafs al-Zakiyyah'! We also see that some sects believed in the Mahdism of certain previous Imams. For example, the Nawasiyah (or 'Sārimiyah', one of the Imamiyyah branches of Shia) believed Imam Ja'far al-Sadiq to be the living, absent Mahdi. The Waqifiyyah (a group of Shia who refused to acknowledge the Imamate of Imam Reza) held the same belief regarding Imam Musa bin Ja'far. They believed that he would not die until he ruled the East and West of the world and filled the earth with justice and fairness, just as it had been filled with oppression, and that he was the Qaim, the Mahdi. Finally, some groups, after the passing of Imam Hasan Askari, denied his death, saying: 'He is alive and in occultation, and he is the Imam Qaim.'
These are examples that show the issue of Mahdism was an established matter during the time of the Prophet Muhammad (peace be upon him) and after him. The Islamic Ummah has always been awaiting someone to rise up, fight against oppression and injustice, and raise the banner of justice throughout the world.
Obviously, the exploitation of the Mahdi issue by some manipulators in certain periods can never justify denying the principle of Mahdism itself. This is because throughout history, many truths have been misused by manipulative and opportunistic elements. Claimants of divinity, prophethood, or other spiritual statuses have not been few in the world. So have fabricated religions. But these never serve as a reason for someone to deny the very existence of God or the prophethood of the prophets.
Science, knowledge, and industry have also been misused in our time and are used for anti-human purposes. But does this mean we should deny the principle of science and industry itself?!
The Holy Quran, like many other subjects, discusses the emergence and uprising of the Mahdi in a general and principled manner, without delving into specifics. It speaks of the establishment of a global government of justice and the ultimate, complete victory of the righteous on Earth. Islamic commentators, based on hadith and interpretive evidence, have linked these verses to Imam Mahdi, his appearance, and his uprising. For brevity, we will examine two verses from the Quran that scholars consider relevant and more explicit regarding this topic:
In this section, a portion of the sayings and hadiths of Imam Mahdi are presented:
1. 'We do not neglect your affairs, nor do we forget you. If it were not so, calamities would have befallen you, and your enemies would have extirpated you. Fear Allah and support us.'
2. 'Each of you should act upon that which brings you closer to us (through our love). And stay away from that which is displeasing to us and incurs Our wrath. For Allah may suddenly seize a person at a time when repentance will not benefit him, and remorse will not save him from Our punishment for his sin.'
3. 'Fear Allah and surrender to us, and entrust your affairs to us. It is upon us to lead you to drink from the spring, just as it was from us that you were led to the spring. Do not seek to uncover what is hidden from you. Set your destination towards us with your love, on a path that is clear.'
4. 'Allah has decreed that the truth shall reach its final completion and that falsehood shall be vanquished, and He is witness to what I have stated.'
5. 'Allah the Almighty did not create creation in vain, nor did He leave them to be neglected. Rather, He created them with His power and bestowed upon them hearing, sight, hearts, and intellect. Then He sent prophets, who are givers of glad tidings and warners, to them, so that they might command obedience to Him and prevent disobedience. They were to explain to them what they did not know of His command and religion. He sent down books to them and sent angels to them so that they would be intermediaries and obedient servants between God and the prophets.
6. "Whenever Allah permits us to speak, the truth will become evident, falsehood will be eradicated, and the oppression against you will be lifted."
7. "There is no reappearance except by the permission of Allah, the Almighty, and that will be after a long time, the hardening of hearts, and the earth being filled with injustice and tyranny."
8. "I am the remnant of Adam, the stored provision of Noah, the chosen one of Abraham, and the essence of Muhammad (may God's blessings be upon all of them)."
9. "The oppressors thought that the proof of Allah had been eliminated. However, if we were allowed to speak, we would undoubtedly remove all doubts."
10. "Nothing crushes the nose of Satan like prayer. So, pray and crush the nose of Satan."
11. "Indeed, the truth is with us and among us. If anyone claims such a right other than us, they are a great liar and slanderer."
12. "However, the appearance of relief (the final victory) is dependent on the will of Allah, the Almighty. Anyone who sets a time for our appearance is a liar."
13. "Allah is with us. We have no need for anything other than our Lord. The truth is with us, and we are never afraid of others not being with us. We are the nurtured ones of our Lord, and the people are the nurtured ones of us."
14. "If our Shi'as – whom Allah guides to His obedience and worship – had unity and agreement in fulfilling the covenant and promise of Allah, and respected the covenant, the happiness of seeing us would not have been delayed, and they would have attained the happiness of seeing us sooner.
15. "Prostration upon a grave is not permissible."
16. "My existence is a cause of safety and security for the people of the earth, just as the stars are a cause of security for the sky."
17. "As for the cause and philosophy behind what has happened during the era of occultation (which is difficult for you to comprehend), it is because Allah says in the Quran: 'O you who have believed, do not ask about things which, if they are shown to you, will distress you.' (Quran 5:101)"
18. "Pray a lot for the hastening of the relief (Faraj), for indeed, your prayer itself is your relief and opening."
19. "I am the last of the successors . Allah removes calamities from my family and my Shi'as through me."
20. "The earth is never devoid of God's love; it is either manifest or hidden."
* Tawatur & mutawātir : This is a term from the science of Hadith. A narratively transmitted report (Hadith) is considered mutawatir (transmitted by tawatur) if it is reported by a group of people whose agreement on falsehood is impossible, thus leading to certain knowledge of the report's content. Tawatur can be described as definitive proof, and a mutawatir hadith is a proven and certain hadith. It is a hadith that has many narrators, is narrated in many books, and has been transmitted from one generation to another, from chest to chest and record to record, by muhaddithun and chains of narration. The certainty of its issuance by the Prophet Muhammad (peace be upon him) or the infallible Imams is absolute.
** Al-Sahih Books : The term "Sahih Books" refers to the most authentic and important hadith collections among Ahl al-Sunnah (Sunnis), known as the Six Sahihs. These books are considered the most important religious sources for Sunnis after the Quran and contain the hadiths of the Prophet of Islam as narrated by Sunni scholars. They are: 1. Sahih al-Bukhari 2. Sahih al-Muslim 3. Sunan Abi Dawud 4. Sunan al-Tarmadhi 5. Sunan al-Nasa'i 6. Sunan son of Majeh
