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The Birth of the Savior
The Muslims, especially the followers of the school of the Ahl al-Bayt, peace be upon them, have always eagerly listened to the chronicles and the narrations about the 12th Imam of the Household of the Holy Prophet. They know his attributes and characteristics, and they also know very well that he is the Savior of the whole world. The consensus of many great Muslim scholars is that it is clear and definite that the Holy Imam has already been born. The followers of the Ahl al-Bayt (A.S.)during the lifetimes of the Infallible Imams(A.S.)had been always awaiting the birth of Imam al- Mahdi(A.S.), and since then many Muslim scholars have acknowledged that his birth occurred in 255 A.H. His auspicious birth is an important issue related to the question of al- Mahdi, for admitting or denying his birth could substantially affect one’s belief in his reappearance. The present article discusses the birth of Imam al- Mahdi(A.S.) and the events following it and attempts to prove his birth on the basis and authority of valid Islamic sources.
The Date of his Birth
According to the traditions related in Shi’i and Sunni books, the exact date of the birth of that Divine Light was on the 15th of Sha‘ban, 255 A.H. . It is for this very reason that the anniversary of his auspicious birth has been celebrated for hundreds of years with great happiness in all Shi’i communities on the 15th of Sha‘ban. On this day mosques, universities, homes, and seminaries and other religious centers hold splendid and joyful ceremonies commemorating the luminous event. The event has also been discussed by Sunni scholars in their books to which we will refer later.
The Birth of Imam al-Mahdi(A.S.)
Sheikh al-Saduq in his invaluable book Kamal al-Din1 writes that Hakimah, the dear daughter of Imam al-Jawad, peace be upon him, has narrated that: "One day, the eleventh Imam of light, Imam al-Askari, peace be upon him, sent a messenger to me and called me to his house. When I entered his house he said, "My dear aunt! Have your dinner with us tonight, for tonight is the blessed night of the fifteenth of Sha‘ban. On such a night God will illuminate the world by the light of his Evidence." After this conversation I went to Narjis’s house. The dear woman welcomed me and showed me great respect and reverence and tried to help me take off my shoes. In response to her veneration, I said, "from now on you are my lady and the sovereign of my household." She was astonished at my speech and said, "My dear aunt! How should that be possible when you are the daughter, the sister and the aunt of Imams in addition to being a scholar and a pious and wise lady? I am only your servant" At that moment Imam al-Askari heard our dialogue and said, "My dear aunt! May Allah grant you a good reward." Then I entered into a conversation with the lady of the ladies, and told her, "My daughter! At this very night Allah will bless you with a great son, a son who will be the Lord of this world and the Hereafter." On hearing this happy news, Narjis blushed, and sat in a corner. I stood in prayer, and after saying my prayers I broke my fast and went to bed to rest. It was past midnight when I woke up to perform my supererogatory night prayers. After saying my prayers, I saw that Narjis was still sleeping and nothing had happened. I followed my prayers with supplication and then I went back to bed. After a while, I woke up and again I saw that she was still asleep. At that moment she woke up to perform her supererogatory night prayers which she engaged in with great devotion and sincerity. Then with indescribable love and enthusiasm she engaged in supplication. I began to hesitate about the realization of the promise and the happy news given by Imam al-Askari, peace be upon him, when the Imam addressed me from his room and said to me, "Dear aunt! Do not hurry, for the promise of Allah is near."
In another narration these events have been related as follows:
"Then suddenly I saw Sausan stood up with fear, she performed the ritual ablution and stood to say her supererogatory night prayers. She was making the last genuflection of her prayers when I felt the dawn approaching, but still there was no news of the birth of that divine child. Again I thought that the night was nearly at an end and the dawn was about to rise, why had the divine promise not yet been realized? The voice of Imam al-Askari rang out, saying, "Dear aunt! Do not let doubt enter your heart." I was ashamed of myself and of the doubt I let enter my heart. In that state I went to look at the horizon. On coming back to my chamber I saw that Narjis had finished her prayers and had begun then to suffer from great pains. I met her at the door when she wanted to leave the room, and asked her, "Do you feel the coming of the expected one?" She said, "Yes! Dear aunt…" I said then, "May Allah help and preserve you. Make yourself ready and trust Him, and do not worry, for the fulfillment of that auspicious promise is near." Then I fetched a cushion, made the lady sit on it in the center of the room, and with a skilful and compassionate aid—which is what ladies need at the time of labor—girded my loins to help her. She took my hand, squeezed it, and out of severe pain started crying and writhing." Imam al-Askari, peace be upon him, came out of his chamber and bid me to recite the holy Sura ‘al-Qadr’ to her. I started doing that by the order of Imam. "In the Name of Allah, the Beneficent, the Merciful, indeed We sent the Qur'an down on the Night of Ordainment. What will show you what the Night of Ordainment is?..." Then, most miraculously, I saw the child was delivered and along with me, started reciting the Holy Qur'an and read the Sura ‘al-Qadr’ to the last word. Overcome by fear on hearing his enchanting voice reciting the Qur'an, Imam al-Askari called me and said, "Dear aunt! Are you astonished by the Divine Power? What a wonder it is that He gives us the power to speak with knowledge and wisdom in childhood, and in adulthood he assigns us as his Proofs on the earth?" No sooner had Imam al-Askari finished speaking than Narjis vanished from my sight as if there were a veil between her and me which had separated us from each other."
The Eyewitnesses of the Birth
It is quite obvious that in most places and in Muslim communities in particular, the birth of an infant is attested to by the women of the household or the midwife who were present at the delivery of the child. In the case of Imam al-Mahdi’s birth, the lady who confirmed it was the honorable daughter of Imam al-Jawad, and the dear sister of Imam al-Hadi, the wise and pious aunt of Imam al-Askari, peace be upon them. Could there be anyone more trustworthy in speech, purer and truer in language and discourse, or more dependable in faith, deed and piety than her? Indeed she was an honorable, devoted, righteous and religious woman. How could one doubt the truth of the speech and discourse of a lady with such qualifications? Along with her, a few other women helped her in the delivery such as Mariah, the maid servant of Imam al-Askari, and Nasim, the maid servant of Abu Ali al-Kheizarani, who had presented her as a gift to Imam al-Askari, peace be upon him2.
The Public Banquet Aqiqah in Arabic means the sacrifice of a sheep, a cow, or a camel following the birth of an infant. On the importance of aqiqah, the Holy Prophet said in a tradition: "The child that is born is pledged to his aqiqah."3 Imam al-Mahdi(A.S.) not only was not an exception to this practice, but his aqiqah had such a quality that it was different from the aqiqah of any other Imams or other people. It is reported that Imam al-Askari, peace be upon him, following the birth of his dear son ordered three hundred sheep to be sacrificed. The Physical Characteristics of the Infant
Hakimah Khatun says:
"On the seventh day I went to Imam al-Askari’s house. I greeted him and took my seat. He asked me to bring his son so I fetched my lord wrapped in a yellow cloth. Then he laid him on his right leg and supported his back with his left leg; then he put his tongue into his mouth and with his blessed hand rubbed his back, ear and joints, and said, "My son, speak!" The infant then began to speak: "I bear witness that there is no god save Allah; and Allah’s blessings and greetings be on Muhammad, peace be upon him and his household, and the Commander of the Faithful." Then he named the Imams one by one until he came to his father’s blessed name. Finally, he started reciting the Holy Quran:
"In the Name of Allah, the Beneficent, the Merciful. And We desired to show favour to those who were abased in the land, and to make them imams, and to make them the heirs, and to establish them in the land.. ."4
After forty days I went to the Imam’s house, and suddenly I saw my lord al-Mahdi walking in the house. I had seen no face more beautiful than his nor had I heard more eloquent speech than his. Imam al-Askari said, “This child is favored by God." I said, “My lord! He is only forty days old and I see him doing supernatural acts.” Imam al-Askari then said, "My dear aunt! Do you not know that we, the divine vicegerents, grow in a day as much as others grow in a week, and grow in one week as much as others grow in one year. I stood then and kissed his blessed head."5
The Countenance of al-Mahdi(A.S.)
According to the traditions and narrations, Imam al-Mahdi, peace be upon him, is the Imam most similar to the Messenger of Allah, peace be upon him and his household. A line of green hair is said to extend from his neck to his navel; he has a tanned complexion, a bright forehead, stretched and long eyebrows, and a delicate body. His teeth are white and gapped and are much like scattered pearls. On his right cheek there is a bright Hashemite mole. His hair and beard are long and darkish brown in color, and he wears an Arabic turban. The contemporary Syrian genealogist Muhammad Wais al-Haidari in the margin of his book on the countenance of al-Mahdi writes: "He was born in the middle of Sha‘ban from a mother called Narjis, and he is described as follows. He has a white complexion, a broad bright forehead, symmetrical and beautiful eyebrows, delicate cheeks, a fine, narrow, and straight nose; and he has such beauty as to fill the observer with wonder. His stature is like the sapling of the Ben tree, and his forehead is like a bright star. There is a mole on his right cheek which is like a tiny bit of musk on raw silver. His hair is black and uncurled, which extends to his ears but does not cover them. The eyes of men have not seen a more beautiful, more upright, calmer, or more modest person than him."6
Names and Titles
Imam al-Mahdi, peace be upon him, has several names and titles which are given to him on different occasions. This is indeed a characteristic of great personalities because of their numerous attributes, qualities and multidimensional characters. The titles of the Imam are al-Mahdi (the Rightly Guided), al-Qa’im (the One that Rises Up), al-Muntazar (the Awaited One), Sahib al-Amr (the Owner of the Command), al-Khalaf al-Salih (the Righteous Successor), and al-Hujjah (the Proof), and his nickname is Abu al-Qasim.
Those Who Saw Him during His Childhood
There are many narrations indicating that some of the companions of Imam al-Askari used to come to Samarra to ask him questions. They used to inquire about Imam al-Mahdi, peace be upon him, and who would be the Imam after Al-Askari. Imam al-Askaril would give a clear and direct answer to the reputable and trustworthy persons. One of these visitors was Ahmad ibn Ishaq, whose story has been related by Sheikh al-Saduq in Kamal al-Din (‘The Perfection of Religion’) where the author discusses the traditions narrated by Imam al-Hasan al-Askari, peace be upon him, about the occultation of Imam al-Mahdi (A.S.).
Ahmad ibn Ishaq says:
"I went to Abu Muhammad al-Hasan ibn Ali, peace be upon him, to ask him about his successor and the Imam after him. Before I could say anything or ask my question Imam said, "O Ahmad ibn Ishaq, Allah, the glorified, since the creation of Adam, has not left the earth without a ‘proof’ (hujjat) and it will also not be without one up until the Day of Resurrection."
Then he says,
"I said, "O son of the Messenger of Allah, who will be the Imam and successor after you?" The Imam quickly stood up, went into the room and, then came out carrying a child of three whose face was like the full moon in brightness on his shoulder. Then he said, "Were you not honored and cherished by Allah the exalted and His Imams I would not have shown you this son of mine."
In short, during those five years some of the companions of Imam used to come to him now and then and relate some of his speeches. On some occasions as well, when Imam al-Askari, peace be upon him, was asked about the Imam succeeding him, he tended to give a general answer.
Sheikh al-Saduq in Kamal al-Din, chapter 43, in his discussion of those who have seen Imam al-Mahdi(A.S.) and spoken to him, makes a few points. He reports, on the basis of what was related by Muhammad ibn Ayyub, Mu’awiyah ibn al-Hakim, and Muhammad ibn Uthman al-Umari, may God be pleased with them, that they said: They were once in the house of Imam al-Askari, peace be upon him, along with forty other people when the Imam came to them. The Imam pointed at Imam al-Mahdi, peace be upon him, and said, "This is your Imam after me and he will be my successor among you. Obey him and do not differ in your religion, or you will perish. Know that after this day, you will not see him." The people said they then left the Imam and before long Imam al-Askari, peace be upon him, left this world for the other world.
Al-Saduq also relates that Yaqub ibn Manqush said:
"I went to see Imam al-Askari, peace be upon him. He was sitting in the terrace of his house; beside him there was a room and a curtain on the door. Then I said, "My lord! Who will be the Imam after you?" The Imam said, "Pull the curtain aside." At that moment I saw a boy of eight or ten, with a broad forehead and white of countenance, the whiteness of his eyes was beautiful… the palm of his blessed hand was broad and solid and on his right cheek he had a mole and a part of his forelock was curled. He sat on the leg of Imam al-Askari, and then the Imam said, "He is your lord." Then he turned to him and said, "My son! Go into the house for a while." Then he entered the house while I was looking at him. At that moment Imam said, "O Yaqub! Look at the person who is in the house." Then I withdrew the curtain, but I saw no one."7
Al-Mahdi in the Shade of His Father One of the clear points in the life of Imam al-Mahdi(A.S.) is that he lived the first five years of his childhood in the city of Samarra with his noble father, Imam al-Askari(p.b.u.h.), and until the last moments of his father's life he was blessed with his love and affection. During that period Imam al-Askari showed him to some of his trustworthy companions. While introducing him as the Twelfth Infallible Imam and the Promised al-Mahdi, he honored them with meeting him. The narrations also show that when Imam al-Askari was fatally poisoned by the treacherous and tyrannical Abbasid regime, and was in the last moments of his life, once the multitude of spies and outsiders were sure that the poison had been effective and the martyrdom of Imam was near, they left his house. At that time Imam al-Mahdi appeared in his father’s house and sat beside his deathbed. He helped his father take his medicine by holding the bowl that was hitting the blessed teeth of his father, who was shaking due to the effect of the poison. This was his last meeting with his father, soon afterwards Imam al-Askari departed for the other world.8 The Reason for the Concealment of his Birth As mentioned before, the Imam was born on the eve of the middle of Sha‘ban, and Imam al-Askari(p.b.u.h.) had recommended that no one should speak about his birth. From A.H. 255 Imam al-Mahdi(A.S.) lived for five years in the house of his father without attracting the attention of the public. The secret of the concealment of his birth, however, will only be clear when the cause of the occultation is understood. The Control and Surveillance of the Regime Both Shi’i and Sunni books of history mention that when the Abbasid Mu’tamid heard that a son was born to Imam al-Askari, he sent his agents to the Imam’s house and arrested all the wives of the Imam to ascertain to which of them he belonged. Of course, some historical books relate that the actions of Mu’tamid had been carried out in compliance with Ja‘far, the uncle of Imam al-Mahdi(A.S.). However, the control and surveillance of the regime is clear evidence of the birth of Imam al-Mahdi(A.S.), for there would be no reason for all that strict supervision.9 Genealogists' Admission of the Birth of Imam al-Mahdi(A.S.) It goes without saying that consulting specialists and authorities in their relevant fields and professions counts as an important issue. It is obvious that genealogists are more entitled to give judgment concerning the birth of Imam al-Mahdi (A.S.). Now let us take a look at the judgments made by some of them.
1. The well-known genealogist Abu Nasr Sahl ibn Abd Allah Dawud ibn Sulayman al-Bukhari was one of the great scholars of the fourth century A.H. In A.H. 341 he was still alive and was one of the most reputable authorities in genealogy living at the time of the minor occultation of the Imam al-Mahdi (ended in A.H. 329). In this regard he says:
"Ali ibn Muhammad al-Taqi had a son by the name of al-Hasan ibn Ali al-Askari from his wife Rayhanah known as Um Walad al-Nuwbiyyah 260 A.H. This child was born in (231 A.H.) and died in. (260A.H.) at the age of 29 in Samarra. Ali ibn Muhammad al-Taqi had another son called Ja‘far, called by the Shiites Ja‘far the Liar, for he claimed to be the heir of his brother, al-Hasan ibn Ali al-Askari, and did not acknowledge his nephew, namely Imam al-Mahdi, to be his father’s heir. In short, there is no obscurity or any problem with his lineage.10
2. Sayyid al-Umary, the well-known genealogist of the fifth century A.H. writes:
"Abu Muhammad (Imam al-Askari) died and his son, from Narjis, was known and familiar to his close companions and trusted friends. In tracing the events of his birth, we will relate the news reported on this subject. God will test all the believers, or rather, all people with his occultation. Ja‘far ibn Ali, tempted by the wealth and position of his brother, denied that his brother had a son, and some oppressors and wicked people helped him find the servants and the maids of Imam al-Askari."11
3. Fakhr al-Razi (d. 606 A.H.) writes:
"Imam al-Hasan al-Askari had two sons and two daughters. One of those two sons was Imam al-Mahdi(A.S.) and the other was called Musa who died when his father was still alive. His two daughters were Fatimah who died when her father was alive, and the other is Umm Musa who also died."12
4. Al-Marwazi al-Azurqani (d. after 614 A.H.) also calls Ja‘far ibn al-Hadi the Liar, for he had denied the existence of his brother’s son.13 This furnishes a strong proof of the author’s belief in the birth of Imam al-Mahdi(A.S.).
5. The genealogist Sayyid Jamal al-Din ibn Ali al-Husayni, nicknamed ibn ‘Anbah (d. 828 A.H.) writes:
"Ali al-Hadi was nicknamed al-Askari, for he lived in Samarra which was called Askar. His mother was Umm Walad, a very virtuous and noble lady. Al-Mutawakkil sent him to Samarra, and he lived there until his death. Ali ibn Muhammad al-Hadi left two sons, one is Imam Abu Muhammad al-Hasan al-Askari, who attained a high level of piety and knowledge who is the father of Muhammad14 al-Mahdi, the Twelfth Imam of the Shiites’ and ‘the Awaited One who will Rise Up’. He (Imam Mahdi) was born to a lady whose name was Narjis and whose nickname was also Umm Walad. The other is Abu Abd Allah Ja‘far, also called the Liar, for he claimed the imamate following the death of his brother, Imam al-Hasan al-Askari."15
In another occasion he writes in his book:
"The Abbasid al-Mutawakkil arrested Abu Muhammad al-Hasan, called al-Askari (attributed to Askar, which was another name for Samarra), banished him from al-Madinah to Samarra, and then put him in prison. He was the eleventh Imam among the Twelve Imams, and he was the father of Muhammad al-Mahdi(A.S.), the Twelfth Imam."16
6. The Zaydi genealogist Sayyid Abu al-Hasan Muhammad al-Husayni al-Yamani al-Sana’ni was one of the great scholars of the eleventh century. In the genealogical tree he compiled for the sons of Imam Abu Ja‘far Muhammad ibn Ali al-Baqir, peace be upon him, beneath the name of Imam Ali al-Naqi, known as al-Hadi, he mentions the names of five of his sons, namely Imam al-Askari, Husayn, Musa, Muhammad and Ali. Under the blessed name of Imam al-Askari he directly mentions the name of Imam al-Mahdi(A.S.) and writes: "Muhammad—the Awaited Man of the Shiites’ ".17
7. Muhammad Amin al-Siwidi (d. 1246 A.H.) writes:
"Muhammad al-Mahdi, at the time of his father’s death, was five years old. He was of medium stature and had a beautiful countenance and hair. He had a fine narrow nose and a high, broad forehead."18
8. The contemporary genealogist Muhammad Weis al-Haydari al-Suri, about the children of Imam al-Hadi, peace be upon him, also writes:
"He had five sons: Muhammad, Ja‘far, Husayn, Imam al-Hasan al-Askari, and Ayishah. Al-Hasan al-Askari left one son called Muhammad al-Mahdi, the Owner of the Cellar."19
Immediately, under the title Imam al-Mahdi and Imam al-Hasan al-Askari, he writes: "Imam al-Hasan al-Askari was born in al-Madina in(260 A.H.) and died in Samarra, but for Imam Muhammad al-Mahdi no children or progeny has been reported."20
The foregoing are examples of the views of genealogists on the birth of Imam al-Mahdi(A.S.). Among them we see the Sunni and the Zaydi having the same opinion with the Twelve-Imam Shi’a. In short, it is proverbial that "the people of Mecca are more familiar with their groups."
Admission by Sunni Scholars of the Birth of Imam al-Mahdi(A.S.)
A substantial number of the Sunnis have referred to their scholars’ admission of the Imam’s birth, and some tried to cite these admissions in their discussions. These admissions have been linked to each other throughout the ages so that one can always find a link joining two acknowledgements given by two different scholars. This chain of admissions began in the time of the Minor Occultation (260-329 A.H.) and has continued until today.
We mention only a few of them here. (Those who seek more information can refer to sources on this subject).21 The names of some of those who made such acknowledgements are as follows:
1. Abu al-Hasan Ali ibn al-Husayn al-Mas‘udi (d. 346 A.H.) recounts the demise of Imam al-Askari among the events of the year 260 A.H., and speaks clearly of the birth of Imam al-Mahdi(A.S.). Thus he writes:
"And in 260 A.H. Abu Muhammad al-Hasan ibn Ali ibn Musa ibn Ja‘far ibn Muhammad ibn Ali ibn al-Husayn ibn Ali ibn abi Talib, peace upon them, died in the reign of Al-Mu’tamid when he was twenty nine years old. He is the father of al-Mahdi al-Muntazar (the Awaited One) and the Twelfth Imam among the Imamis who constitute the majority of the Shiites." 22
He also writes:
"In 260 A.H. Abu Muhammad al-Hasan al-Askari died when he was only 29 years old, and he is the father of the Awaited al-Mahdi and the Twelfth Imam in the view of the Twelver Shiites."23
It should be noted that the Shiites believe al-Masudi is a Shiite and the Sunnis hold he is a Sunni. Haj Khalifah in Kashf al-Dunun (‘Eliminating the Doubts’) discusses his book. In any case, his speech is both accepted by the Shiites and Sunnis. Here there is no space for further elaboration. It suffices to know that this well-known historian also holds that the birth of Imam al-Mahdi(A.S.) is definite and certain.
2. ‘Izz al-Din ibn al-Athir (d. 630 A.H.) concerning the events of 260 A.H. writes:
"In that year Abu Muhammad al-Alawi al-Askari died; he is one of the Twelve Imams in the opinion of the Imami school, and he is the father of Muhammad, whom they believe is the Awaited One in the Cellar in Samarra. He was born in (232 A.H.)."24
This well-known historian speaks clearly about the birth of Imam al-Mahdi(A.S.) and holds that he and his father are among the Twelve Imams in the view of the Imami school, and is called the Awaited One.
3.Ibn Khallikan (d. 681 A.H.) writes:
"Abu al-Qasim Muhammad ibn al-Hasan al-Askari ibn Ali al-Hadi ibn Muhammad al-Jawad, who has already been mentioned, is the Twelfth Imam among the Imams of the Twelver Shi‘a. His well-known title is al-Hujjah (the Evidence)… He was born on Friday, the fifteenth of Sha‘ban (255A.H.).
Then he quotes the widely travelled historian Ibn al-Azraq al-Fariqi (d. 577 A.H.) who, about the history of the Miafarqin, mentions:
"With regard to the birth of the aforementioned al-Hujjah (the Proof) it was said that it was on the ninth of Rabi al-Awwal 258 A.H., but it was also reported that it happened on the eighth of Sha‘ban 256 A.H., which I believe is the more correct view."25
However, the correct view is the one given by Ibn Khallikan himself, that is, the birth of the Imam was on Friday, the fifteenth of Sha‘ban 255 A.H.. All the Shiites also unanimously accept this view and, in this regard, there is a sound tradition which the great Shi’ite scholars have confirmed.
Thiqat al-Islam al-Kulayni, who lived during the time of the Minor Occultation, asserts that the mentioned date is definite and prefers it to other views. On the birth of Imam al-Mahdi (A.S.) he writes: "The Imam, peace be upon him, was born in the middle of Sha‘ban (255A.H.).”26
Shaykh al-Saduq (d. 381 A.H.), on the authority of his master Muhammad ibn Isam al- Muhammad ibn Kulayni through Yaqub al-Kulayni through Ali ibn Muhammad ibn Bindar, writes: "Imam al-Mahdi(A.S.) was born in the middle of Sha‘ban (255 A.H.)".27 Al-Kulayni based his statement on the authority of Ali ibn Muhammad because he was well-known, credited, and trusted by all.
4. ‘Imad al-Din Abu al-Fida Isma’il ibn Nur al-Din al-Shafi’i (d. 732 A.H.) writes:
"Ali al-Hadi (the Tenth Imam, peace be upon him) died in Samarra in 254 A.H.. He was the father of al-Hasan al-Askari, the Eleventh Imam among the Twelve Imams, and he was the son of Ali al-Zaki, the son of Muhammad al-Jawad, the son of Ali al-Rida, the son of Musa al-Kadim, the son of Ja‘far al-Sadiq, the son of Muhammad al-Baqir, the son of Ali Zayn al-Abidin, the son of Husayn, the son of Ali ibn Abi Talib, who was mentioned before, may Allah be pleased with them all. The birth of al-Hasan al-Askari was in 230 A.H., and he died in ‘Surra man Ra’a’ [Samarra] in Rabi‘ al-Awwal 260 A.H., and was buried beside the grave of his father, Ali al-Zaki."
Then he adds:
"And the aforementioned al-Hasan al-Askari is the father of Muhammad the Awaited One, the Owner of the Cellar. Muhammad is the Twelfth Imam in the opinion of the Imami School and is called al-Qa‘im, al-Muntazar, al-Mahdi, and al-Hujja. The Awaited One mentioned above was born in 255 A.H. …." 28
This well-known historian also holds that the birth of al-Mahdi(A.S.) is certain and calls him the true Twelfth Imam of the Shiites. Moreover, in the second volume of his History, on page 49, while describing the life of Mu’tamid, the Abbasid ruler and the events of the year 260 A.H., during which Imam al-Askari, peace be upon him, died, he speaks clearly of the birth of the promised al-Mahdi and writes:
"In that year al-Hasan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja‘far ibn Muhammad ibn Ali ibn Husayn ibn Ali ibn Abi Talib, may Allah be pleased with them, died. He is known as Al-Askari, and he is one of the Twelve Imams in the opinion of the Imami School. In their opinion, he is the father of Muhammad whose appearance they expect to be in the Cellar of Samarra. According to what was mentioned in the year 254 A.H. his birth was in 232 A.H..
5. Al-Dhahabi (d. 748 A.H.) also acknowledges the birth of Imam al-Mahdi(A.S.) in three of his books. We think that these books are a definitive proof and therefore we have not consulted his other books.
A. In al-‘Ibar fi Khabar man Ghabar (‘The Admonitions in the History of Those Who have Departed’) he writes:
"In this year (i.e., 256 A.H.) the Alawi and the Husayni Muhammad ibn al-Hasan ibn Ali al-Hadi ibn Muhammad al-Jawad ibn Ali al-Rida ibn Musa al-Kadim ibn Ja‘far al-Sadiq was born. He is the same ‘Abu al-Qasim’ whom the Shiites call ‘al-Khalaf’ (the Successor) and ‘al-Hujjah’ (the Proof), and is nicknamed al-Mahdi, al-Muntazar, and Sahib al-Zaman. He is the last Imam of the Twelve Imams."29
B. In Tarikh Duwal al-Islam (‘The History of Muslim States’), on the biography of Imam al-Hasan al-Askari, he writes:
"The Hashimite and the Husayni Abu Muhammad al-Hasan ibn Ali ibn Muhammad ibn Ali al-Rida ibn Musa ibn Ja‘far al-Sadiq is one of the Shiite Imams whom they believe to be infallible. He is called al-Askari on the account of his settling in Samarra which was then called Askar. He is the father of the Awaited One of the Shiites. He died in Samarra on the eighth of Rabi‘ al-Awwal 260 A.H. at the age of 29, and was buried beside his father. His son is Muhammad ibn al-Hasan, born in 258 A.H. or, according to another view, (260 A.H.). He is called by the Shiites al-Qa‘im, al-Khalaf, and al-Hujjah."30
C. In Siyar A‘lam al-Nubala’ (‘The Biography of the Landmarks among the Nobles’), he writes:
"The Awaited Noble One is Abu al-Qasim Muhammad ibn Al-Hasan al-Askari ibn Ali al-Hadi ibn Muhammad al-Jawad ibn Ali al-Rida ibn Musa al-Kadim ibn Ja‘far al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin, Ali ibn al-Husayn, the martyred son of Imam Ali ibn Abi Talib, was an Alawi and Husayni, and is the Seal of those Twelve Leaders."31
6. Ibn al-Wardi (d. 749 A.H.), at the end of his compendium known as Tarikh Ibn al-Wardi (‘The History of Ibn al-Wardi’), writes: "Muhammad ibn al-Hasan, the Pure, was born in 255."32
7. Ibn al-Sabbagh, Nur al-Din Ali ibn Muhammad ibn Al-Sabbagh al-Maliki (d. 855 A.H.), concerning Imam al-Askari, peace be upon him, writes:
"The period of Imam al-Hasan al-Askari’s Imamate was two years… He left his son known as the Proof and the One Who Rises Up, and who is Awaited to establish the just government. His father kept his birth secret and hidden, and that was due to difficulties and fear of the ruler then, who used to look for the Shiites and arrest them."33
He also discusses the lineage, birth and the mother of al-Mahdi thus saying:
"Abu al-Qasim, Muhammad al-Hujjah ibn al-Hasan, the Pure, was born in Samarra on the eve of the middle of Sha‘ban 255 A.H.. With regard to his lineage, he is Abu al-Qasim Muhammad al-Hujjah ibn al-Hasan ibn Ali al-Hadi ibn Muhammad al-Jawad ibn Ali al-Rida ibn Musa al-Kadim ibn Ja‘far al-Sadiq ibn Muhammad al-Baqir ibn Ali Zayn al-Abidin ibn Husayn ibn Ali ibn Abi Talib. His mother was a slave maid, named Narjis who was the best slave maid. She was also known by other names. His nickname is Abu al-Qasim, and he was titled al-Hujjah, al-Mahdi, al-Khalaf al-Salih, al-Qa‘im, al-Muntazar, Sahib al-Zaman; the most well known among these is al-Mahdi."34
8. Ibn Hajar al-Haythami al-Makki Al-Shafi‘i (d. 974 A.H.) in al-Sawa‘iq al-Muhriqah (‘The Burning Thunderbolts’) speaks of the lives of the Imams, peace be upon them. Concerning Imam al-Hasan al-Askari he writes:
"He died in Samarra and was buried beside his father and uncle. He was 28 years old when he died, and it was also said that he was poisoned. He left only one son, Abu al-Qasim Muhammad al-Hujjah, who was five years old at the time of his father’s death, but Allah granted him wisdom. He is called al-Qasim (al-Qa‘im) al-Muntazar."
It is important to note a few points here. First, Ibn Hajar al-Makki is one of those who acknowledged the successive transmission of the Prophetic tradition that:
"After me there will be twelve successors, all of them are from Quraysh." However, he has neither succeeded in identifying them nor could he find whom they represented, though he elaborates on the life of Ali, peace be upon him, and his eleven sons.
Second, in the phrase "beside his father and uncle", the word ‘aunt’ should come instead of the word ‘uncle’, for in Samarra four noble people are buried beside each other: Imam al-Hadi, Imam al-Askari, Narjis Khatun, the mother of the promised al-Mahdi, and Hakimah, the aunt of Imam al-Hasan al-Askari, and no one else known as the uncle of the Imam was buried there.
Third, his saying, concerning al-Mahdi(A.S.), that "Allah granted him wisdom" is an admission on his part of the imamate of Imam al-Mahdi(A.S.), as is said of John,
"And We gave him judgement while still a child."35 Jesus, peace be upon him, also spoke in the cradle:
"I am a servant of Allah; He has given me the Book and made me a Prophet."36 Thus, besides speaking of the birth of al-Mahdi, he has hinted at his Imamate. Perhaps, there was something in his mind but the circumstances did not allow him to express it. God knows best.
9. Muhammad ibn Yusif al-Ganji al-Shafi‘i, on page 336 of his book al-Bayan fi Akhbar Sahib Al-Zaman (‘The News of the Lord of the Time’), writes:
"Al-Mahdi, peace be upon him, is the son of Hasan al-Askari. That noble being is alive and is in perfect health and spirits. From the time of his occultation until now he has lived in this world."
10. Sibt ibn al-Jawzi al-Hanafi in a chapter entitled "On al-Hujjah al-Mahdi", from his book, writes about the children of Imam al-Askari:
"His well-known name is Muhammad, the son of al-Hasan al-Askari, and his nickname is Abu al-Qasim; he is also called al-Khalaf al-Hujjah, Sahib al-Zaman, and al-Qa‘im al-Muntazar. He is the last of the Imams."
11. Al-Shabrawi al-Shafi‘i (d. 1171 A.H.) also declares that the birth of Imam al-Mahdi ibn al-Hasan al-Askari was on the eve of the middle of Sha‘ban 255 A.H..37
12. Mu‘min ibn al-Hasan al-Shablanji (d. 1308 A.H.), after elaborating on the name of al-Mahdi(A.S.), his noble lineage and blessed nickname and titles, at the end of a long chapter writes: "According to the view of the Shiites, he is the last of the Twelve Imams." Then he quotes the statement already quoted (in No. 4) from the History of Ibn al-Wardi.38
13. Khayr al-Din al-Zarkali (d. 1396 A.H.), in his biography of Imam al-Mahdi, writes:
Abu al-Qasim Muhammad ibn al-Hasan al-Askari, the Pure, is the son of Ali al-Hadi and is the last link in the chain of the Twelve Shiite Imams … He was born in Samarra, and when his father died he was five years old… About the date of his birth, it was said that he was born on the eve of the middle of Sha‘ban 255 A.H.; it was also reported he went into occultation in 265 A.H..39
Conclusion
After pondering and investigating the narrative sources of the scholars and traditionists from all Islamic schools of thought, we can conclude that Imam al-Mahdi(A.S.), the very savior at the end of the time, who is expected by all religions and sects, had actually been born. He is the only son of Imam al-Hasan al-Askari(p.b.u.h.) and, up to today has been alive for 1170 years. He is waiting for God’s permission to rise up against oppression and injustice. Consequently, it is wrong to believe that the savior of the world has not yet been born and his birth and rising must be expected. At the present, he is the leader and Imam of the Muslims just as if he is living among them. We pray to God for his rising, though we are deprived of his meeting.
Notes
1 Kamal al-Din, p.424
2 Ibid,p,vol,2, p.441; al-Ghaybah, by al-Tusi
3 Al-Tahthib, vol. 7, p.447.
4 Surat al-Qasas/ 5-6
5 Bihar al-Anwar, vol.51, p.27.
6 Hashiyat al-Durar al-Bahiyyat,by Muhammad Haydari al-Suri
7 Kamal al-Din, p.437
8 Imam Mahdi az wiladat ta Zuhur, p.237
9 Wafayat al-A’yan, vol, 4, p.176
10 Sirr al-Silsilat al-alawiyyat, by Abu Nasr Bukhari, p.39
11 Al-Mujdi fi Ansab al-Talibin, by umari, p.130
12 Al-Shajarah al-Mubarakan fi Ansab al-Talibiyyan, by Fakhr al-Razi, pp.78-79
13 Al-Fakhri fi Ansab Al-Talibiin, by Marozi, p.7
14 Let it not remain unsaid that the name of the 12th Imam is Muhammad. Al-Saduq and some other scholars have declared that mentioning the name of the Imam during his occultation is forbidden. Sheikh Baha’i and Sayyid Muhsin al-Amin believe that mentioning the Imam’s name is religiously allowed. However, in quoting material from the Sunnis we inevitably mention their exact words.
15 Umdat al-Talib fi Ansab Al Abi Talib, by Jamal al-Din Ahmad ibn ‘Anbah, p.199
16 Al-Usul al-Fakhriyyah, Nassabat Jamal al-Din Ahmad ibn ‘Anbah, pp.134-135
17 Rawdat al-Albab li Ma‘rifat al-Ansab, Nassabat al-Ziydi Abu al-Hasan San‘ani, p.105
18 Saba’ik al-Dhahab fi Ma‘rifat Qabail al-‘Arab, by Sawiydi, p. 346
19 There was a cellar in the house of Imam Ali al-Naqi in which he and Imam Hassan Askari devoted themselves to the worship of God. At present this cellar is preserved in the shrine of the two Imams and Shi’ites visit it. The place is sacred because it was a place of worship of the Imams’. Shi’ites do not believe in the commom mistake that Imam Mahdi disappeared in this place and will come out of it. Great Shi‘i scholars declare this in their books. So, by “the Owner of the Cellar”, if the writer means this common mistake, it is definitely wrong.
20 Al-Durar al-Bahiyya fi al-Ansab al-Haydariyya wa al-Owasiyya, Muhammad Haydari al-Suri
21 See: Al-Iman al-Sahih, by Seyyed Qazwini; Al-Imam Mahdi fi Nahj al-Balagha, by Mehdi Faqih Imani; Man Huwa al-Imam al-Mahdi, by Tajlil Tabrizi; Ilzam al-Nasib, by Ali Yazdi Haeri; Al-Imam al-Mahdi; by Ali Muhammad Dakhil; Difa‘ an al-Kafi; vol. 1, pp. 568-592; in the latter book the author mentions 128 names of Sunni scholars who admitted the birth of Imam al-Mahdi. He begins in a chronicle with Abu Bakr Muhammad ibn Harun Ruyani [d. A.H. 307], the author of al-Musnad, and ends it with Yunis Ahmad Samerrii, the author of Samarra fi Adab al-Qarn al-Thalith al-Hijri; also in the book al- Mahdi al-Maw‘ud al-muntazar enda Ahl al-Sunna, vol. 1, p. 220, the writer mentions the names of forty Sunni scholars who all admitted the birth of Imam al-Mahdi in their books.
22 Muruj al-Dhahab, vol.2, p.441, in a chapter about the biography of Mu’tamid al-Abasi
23 Al-Sawa‘iq Muhriqa, chapter 11, chapter 3, p. 206
24 Al-Tarikh al-Kamil, vo. 5, p. 373
25 Wafayat al-A’yan, Ibn Khallikan,vol. 4, p.176
26 Al-Kafi, vol. 1, Section 125, p.514
27 Kamal al-Din, vol. 2, Section 42, p.430
28 Al-Mukhtasar fi Akhbar al-Bashar, its famous name is Tarikh Abu al-Fida, vol.2, p.45
29 Al-‘Ibar fi Khabar Man Ghabar, by Thahabi, vol. 3, p.31
30 Tarikh Duwal al-Islam, by Thahabi in a section about events of years 251-260 A.H. p. 113, no.159
31 Siyar A’lam al-Nubala, by Thahabi, vol. 13, p.119, the biography of no. 60
32 Mu‘men ibn al-Hasan Shablanji Shafi‘i narrated this statement in Nur al-Absar, p.186
33 Al-Fusul al-Muhimma fi Ma‘rifat al-A’imma, Chapter 11, p. 307
34 Ibid, Chapter 12, p. 310
35 Surat Maryam /12
36 Surat Maryam / 30
37 Al-Ithaf Bihub al-Ashraf, by Shabrawi, p.68
38 Nur al-Absar, Shablanji, p. 186
39 Al-A’lam, by Zarkali, p. 80
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