Marriage of Imam al-Mahdi (a): Difference between revisions

'''Marriage of Imam al-Mahdi (a)''' is one of the disputed matters about the [[Twelfth Imam (a)]]. Those who believe the [[marriage]] has taken place, cite some [[Hadith|narrations]] wherein [[Imam al-Mahdi (a)|Imam al-Mahdi's (a)]] children are mentioned. They also believe marriage is a stressed element in the [[Sunna|Prophet's (s) Sunna]], therefore the Imam (a) must have practiced it. Those who disagree, consider his marriage inconsistent with the philosophy of his [[occultation]], which is to be hidden from people. Some believe although the marriage of Imam al-Mahdi (a) is probable we cannot have any final opinion about it.  

As and extensive analysis, this matter first appeared in the book ''[[Tarikh al-Ghaybat al-Kubra (book)|Tarikh al-Ghaybat al-Kubra]]'' (History of the Major Occultation) by [[Sayyid Muhammad al-Sadr]]''.''

Shia scholars disagree over the marriage of Imam al-Mahdi (a) during occultation. As reported in the book ''[[Danishnama-yi Imam Mahdi|Danishnama-yi Imam Mahdi (a)]]'' (Encyclopedia of Imam al-Mahdi (a)), this topic has been seriously brought up since late fourteenth/twentieth century,<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', p. 56.</ref> and the first book to discuss the marriage of Imam al-Mahdi (a) analytically was ''Tarikh al-Ghaybat al-Kubra'' (History of the Major Occultation) by Sayyid Muhammad al-Sadr (d. 1419/1999).<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', p. 45.</ref> However, before that and in the books ''[[Al-Najm al-thaqib (book)|al-Najm al-thaqib]]''<ref>Nūrī, ''Najm al-thāqib,'' p. 402-407.</ref> by [[Mirza Husayn Nuri]] (d. 1320/1902) and ''al-'Abqari al-Hisan''<ref>Nahāwandī, ''al-ʿAbqarīyy al-ḥisān'', vol. 6, p. 537.</ref> by 'Ali Akbar Nahawandi (d. 1369/1949) contributions had been made to this discussion. Also in ''[[Bihar al-Anwar]]'' there is a chapter entitled "Successors to Mahdi and His Children and What Happens After Him, peace be upon him and his forefathers"<ref>Majlisī, ''Biḥār al-anwār'' ,vol. 53, p. 145.</ref>

There are three opinions about the marriage of Imam al-Mahdi (a):

[[Al-Sayyid Muhammad al-Sadr|Sayyid Muhammad al-Sadr]]<ref>Ṣadr, ''Tārīkh al-ghayba'' ,vol. 2, p. 64.</ref>, Mirza Husayn Nuri<ref>Nūrī, ''Najm al-thāqib,'' p. 403.</ref> and Ali Akbar Nahawandi<ref>Nahāwandī, ''al-ʿAbqarīyy al-ḥisān'' ,vol. 6, p. 537.</ref> believe the [[Twelfth Imam (a)]] is married. Also, in the book ''Danishnama-yi Imam Mahdi (a)'' (Encyclopedia of Imam al-Mahdi (a)) this position is attributed to [[Muhammad Baqir al-Majlisi]].<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', p. 46.</ref> The arguments they present in favor of their position are as follows:

*Marriage is the [[Sunna of the Prophet (s)]] and Imam al-Mahdi (a) is the worthiest and the most deserving of the [[Sunna]]; therefore, it is safe to conclude he has practiced this particular aspect of the Sunna during [[Occultation of Imam al-Mahdi (a)|occultation]].<ref>Nūrī, ''Najm al-thāqib,'' p. 403.</ref>

*There are certain [[Hadiths]] and [[Ziyara-text|Ziyara-texts]] with reference to the children of Imam al-Mahdi (a). In the book ''Danishnama-yi Imam Mahdi (a)'' (Encyclopedia of Imam al-Mahdi (a)) fourteen such Hadiths have been complied.<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', p. 46-51.</ref> Among them is a Hadith famously known as the [[Hadith al-Wasiyya]] according to which, twelve persons from the progeny of Imam al-Mahdi (a), all called Mahdi, will rule after him.<ref>Ṭūsī, ''al-Ghayba'' , p. 150.</ref> However, according to [[Muhammad Baqir al-Majlisi]] this Hadith is against Mashhur (a generally accepted Hadith or belief). Moreover, the twelve Mahdis are probably other eleven Imams (a) in addition to the [[Prophet Muhammad (s)|Prophet (s)]] who are Mahdis (lit. the guided ones).<ref>Majlisī, ''Biḥār al-anwār'' ,vol. 53, p. 148-149.</ref> Another Hadith cited by this group is a narration by [[Imam al-Sadiq (a)]] which mentions the residence of Imam al-Mahdi (a) and his family in [[al-Sahla Mosque]].<ref>Ibn al-Mashhadī, ''al-Mazār al-kabīr'' , p. 134-135.</ref> According to those who deny the marriage of Imam Mahdi (a), these hadiths, if authentic, are about his wife and children after his [[Reappearance of Imam al-Mahdi (a)|reappearance]].<ref>Ṣāfī Gulpāyigānī, ''Pāsukh-i Dah Pursish'' , p. 54.</ref>

*There is a report about the residence of Imam al-Mahdi’s family in [[Al-Jazira al-Khadra'|Khadra island]]<ref>Nūrī, ''Najm al-thāqib,'' p. 405.</ref> too. However, some Shia scholars consider Khadra island a fabricated legend.<ref>Kāshif al-ghitāʾ, ''al-Haqq al-mubīn'' , p. 87.</ref>

*Inconsistency with the wisdom and philosophy of occultation: the philosophy of Imam Mahdi's (a) occultation is for him to be hidden from people, and marriage is inconsistent with such philosophy, for marriage reveals a person's identity.<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', vol. 3, p. 52-53.</ref>

*It is understood from some Hadiths that the Imam (a) does not have any children.<ref>Ṭūsī, ''al-Ghayba'' , p. 224.</ref>

*Lack of reference by the [[Four Deputies|four deputies]]: had the Imam (a) been married, his special deputies during [[Minor Occultation|minor occultation]] would have mentioned his wife or children.<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', vol. 3, p. 53.</ref>

As illustrated in the book ''Danishnama-yi Imam Mahdi (a)'' (Encyclopedia of Imam al-Mahdi (a)), the [[marriage]] of [[Imam Muhammad b. al-Hasan al-Mahdi (a)|Imam al-Mahdi (a)]] is an antinomic issue, with equally reasonable arguments for either side. Therefore, such arguments cannot be cited to yield definite conclusion in a historical matter. <ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', vol. 3, p. 55-56.</ref>Researcher in the history of Islam, [[Sayyid Ja'far Murtada al-'Amili]] (d. 1441/2019) is of the opinion that the marriage of Imam al-Mahdi (a) is an uncertain matter about which one cannot have any final opinion.<ref>Muḥammadī Reyshahrī, ''Dānishnāma-yi Imām Mahdī'', p. 55.</ref> Also, the [[Marja']], [[Lutf Allah Safi Gulpayigani]] (d. 2022) says he could not find any reliable and authentic hadith in this matter, although the marriage is probable in itself.<ref>Ṣāfī Gulpāyigānī, ''Pāsukh-i dah pursish'', p. 54.</ref>  

The book ''Tahlil-i Mas'ala-yi Izdiwaj-i Imam Mahdi (a)'' (The Analysis of the Marriage of Imam al-Mahdi (a)) by Muhammad Rida Fu'adiyan, discusses different opinions and their respective arguments on the marriage and children of Imam al-Mahdi (a). the research department of Mahdawiyya and Futurism in Islamic Sciences and Culture Academy has published the book in 2020.<ref>[https://www.hawzahnews.com/news/909662/%D8%A2%DB%8C%D8%A7-%D8%A7%D9%85%D8%A7%D9%85-%D8%B2%D9%85%D8%A7%D9%86-%D8%B9%D8%AC-%D8%A7%D8%B2%D8%AF%D9%88%D8%A7%D8%AC-%DA%A9%D8%B1%D8%AF%D9%87-%D9%88-%D9%81%D8%B1%D8%B2%D9%86%D8%AF-%D8%AF%D8%A7%D8%B1%D8%AF Reviewed by Mohammad Reza Fu'adiyan; Is Imam Zaman (a) married and has children?(Persian)]</ref>