Imam Muhammad b. al-Hasan al-Mahdi (a): Difference between revisions

  |titles = [[Al-Qa'im]] <small>(rising one)</small>, Wali al-'Asr <small>(guardian of the age)</small>, Imam al-Zaman <small>(Imam of the time)</small>

'''Muḥammad b. al-Ḥasan al-'Askarī''' (Arabic:{{iarabic| محمد بن الحسن العسکری}}) (born in [[255]]/869), also known as '''Imam al-Mahdi (a)''' ({{iarabic| إمام المهدی}}), is the twelfth [[Imam]] in [[Twelver Shi'ism]]. He is the promised savior, who will rise one day and fill the earth with peace and justice. Imam al-Mahdi (a) has been in [[occultation]] from the early years of his life. Shi'as regard him as the Imam of the present age. Among his well-known titles are Imam al-Zaman (the Imam of the time) and Wali l-'Asr (the guardian of the age).

Imam al-Mahdi (a) became the Imam after martyrdom of his father [[Imam al-Hasan al-'Askari (a)]] in the year [[260]]/874, when he was five. From that time until the year [[329]]/940, he was in contact with his followers through his [[Four Deputies]]. After that, his [[Major Occultation]] started, in which period the direct guidance and leadership of the [[Shi'a]] community rests with religious scholars.

In Shi'a hadiths, the Twelfth Imam (a) is referred to by names such as Muhammad, Ahmad, and 'Abd Allah. However, among the Shi'as he is most famously referred to as al-Mahdi which is one of his titles.<ref>Riyshahrī, ''Dānishnāma-yi Imām Mahdī'', vol. 2, p. 283.</ref>

There are many hadiths in Shiite sources according to which it is forbidden to mention the Twelfth Imam's (a) real name.<ref>Ṭabasī, ''Tā ẓuhūr'', vol. 1, p. 44.</ref> There are two well-known theories about these hadiths: the first view, which is propounded by scholars such as [[al-Sayyid al-Murtada]], [[al-Fadil al-Miqdad]], [[al-Muhaqqiq al-Hilli]], and others, restricts the ban to the period in which the Shi'as had to practice [[Taqiyya]] (dissimulation). However, [[Mir Damad]] and [[al-Muhaddith al-Nuri]] take the ban to be in force before the [[Reappearance]].<ref>Riyshahrī, ''Dānishnāma-yi Imām Mahdī'', vol. 2, p. 311.</ref>

In different sources, supplications, and [[ziyaras]], the Twelfth Imam of the Shi'as is characterized with different [[kunyas]] and titles, the best-known of which are: al-Mahdi ({{ia|المَهدی}}, guided), Ṣāḥib al-Zamān ({{ia|صاحب الزمان}}, the owner of the time), Muntaẓar ({{ia|مُنتَظَر}}, expected), Baqīyyat Allāh ({{ia|بَقیّة الله}}, what remains with [[Allah]]), Muntaqim ({{ia|مُنتَقِم}}, avenger), Maw'ūd ({{ia|مَوعود}}, promised), Khātam al-Awṣīyā' ({{ia|خاتَم الأوصیاء}}, the last successor), Ghā'ib ({{ia|غائب}}, hidden), Ma'mūl ({{ia|مأمول}}, hoped), and Muḍṭarr ({{ia|مُضطرّ}}, distressed). Another well-known title of Imam al-Zaman (a) is "Qa'im" ({{ia|قائم}}, upriser or standing) upon the hearing of which the Shi'as stand up and put their hands on their heads, as practiced by [[Imam al-Rida (a)]].<ref>Ṭabrisī al-Nūrī, ''al-Najm al-thāqib'', vol. 1, p. 165-269.</ref>

The names and titles of the Twelfth Shiite Imam (a) are mentioned in Sunni sources as well. In these source, "al-Mahdi" is the mostly mentioned title. The title "Qa'im" is rarely found in Sunni sources.<ref>Ṭabasī, ''Tā ẓuhūr'', vol. 1, p. 492.</ref>

===Imam al-Zaman's (a) Mother===

Imam al-Zaman's (a) mother is referred to in different ways: Narjis, Susan, Saqil or Sayqal, Haditha, Hakima, Malika, Rayhana, and Khamt.<ref>Khudāmurād Sulaymān, ''Farhangnāma-yi mahdawīyyat'', p. 371.</ref> In general, there are four accounts of her life and characteristics. According to a [[hadith]] cited by [[al-Shaykh al-Saduq]] in his ''[[Kamal al-din wa tamam al-ni'ma]]'',<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 417.</ref> Imam al-Zaman's (a) mother was a Roman princess. And in other hadiths, her life story is not mentioned and it is only said that she was trained and raised in the house of [[Hakima bint Imam al-Jawad (a)|Hakima]], the daughter of [[Imam al-Jawad (a)]].<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', 1390 AH, vol. 2, p. 424.</ref> According to a third group of hadiths (cited by [[al-Mas'udi]] in his ''[[Ithbat al-wasiyya li l-Imam 'Ali b. Abi Talib (al-Mas'udi)|Ithbat al-wasiyya]]''),<ref>Masʿūdī, ''Ithbāt al-waṣīyya'', p. 272.</ref> Imam al-Zaman's (a) mother was not only raised in the house of [[Imam al-Hasan al-'Askari (a)]]'s paternal aunt, but was also born there. The last group of hadiths has a fundamental difference with these three groups. According to these hadiths, Imam al-Zaman's (a) mother was a black bondwoman.<ref>Nuʿmānī, ''al-Ghayba'', p. 163.</ref> The first three groups of hadiths can be considered as complementary, but the last one cannot be reconciled with them. However, some scholars have tried to reconcile the last group of hadiths with others by taking it to be concerned with Imam al-Zaman's (a) nurse.<ref>Majlisī, ''Biḥār al-anwār'', vol. 51, p. 219.</ref>

There is also a disagreement about the month in which the Imam (a) was born. The majority of scholars take it to be [[Sha'ban]] as is evidenced by many old Shiite sources.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 424, 430, 432; Kulaynī, ''al-Kāfī'', vol. 1, p. 514; Mufīd, ''al-Irshād'', p. 339.</ref> However, some Shiite<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 417; Ṭūsī, ''Kitāb al-ghayba'', p. 238.</ref> and Sunni sources<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 437.</ref> take it to [[Ramadan]], and some Sunni sources<ref>Ibn Khalkān, ''Wafayāt al-aʿyān'', vol. 4, p. 176.</ref> take it to be [[Rabi' I]] or [[Rabi' II]].

Historians who talked about the issue agree that Imam al-Zaman (a) was born in the house<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 424; Ṭūsī, ''Kitāb al-ghayba'', p. 238.</ref> of his father, Imam al-Hasan al-'Askari (a), in [[Samarra]]. The house is now part of the [[shrine of 'Askariyyayn|shrine]] of [[Imam al-Hadi (a)]] and Imam al-'Askari (a).<ref>Muqaddasī, ''Bāzpazhūhī-yi tārīkh'', p. 605.</ref> Imam al-Hadi (a) and Imam al-'Askari (a) were summoned to Samarra, the center of the [[Abbasid]] [[Caliphate]], years before the birth of Imam al-Zaman (a) and lived there until they were martyred.<ref>Mufīd, ''al-Irshād'', p. 334; Ibn Khalkān, ''Wafayāt al-aʿyān'', vol. 2, p. 94-95; Jaʿfarīyān, ''Ḥayāt-i Fikrī wa Sīyāsī-yi Imāman-i Shīʿa'', 537-538.</ref>

The birth of Imam al-Zaman (a) was hidden from people. The secrecy of his birth and its reasons are mentioned in some hadiths.<ref>See: Khudāmurād Sulaymān, ''Farhangnāma-yi mahdawīyyat'', p. 184.</ref> According to a hadith from [[Imam al-Sajjad (a)]], "our [[Qa'im]] bears some traditions of the [[prophets]]. A tradition from [[Abraham (a)]] is the secrecy of his birth and his isolation from the people".<ref>Khudāmurād Sulaymān, ''Farhangnāma-yi mahdawīyyat'', p. 184; Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 567.</ref> And according to a hadith from [[Imam al-Sadiq (a)]], "the birth of [[Sahib al-Amr]] is hidden from the people until he reappears. This is in order for him not to have to pledge allegiance to anyone".<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 479.</ref>

Some Sunni scholars have reported the birth of Imam al-Hasan al-'Askari's (a) son, but they are silent about the son being the promised Mahdi: some examples are Ibn Athir (d. 630/1232) in his ''al-Kamil fi l-tarikh'',<ref>Ibn Athīr, ''al-Kāmil fī al-tārīkh'', vol. 7, p. 274.</ref> Ibn Khallikan (d. 681/1282) in his ''Wafiyyat al-a'yan'',<ref>Ibn Khalkān, ''Wafayāt al-aʿyān'', vol. 4, p. 176.</ref> and al-Dhahabi (d. 748/1347) in his ''al-'Ibar''. Other Sunni scholars have, in addition to reporting his birth, pointed to his being the promised Mahdi as well, such as Ibn Talha al-Shafi'i (d. 652/1254) in his ''Matalib al-su'ul''<ref>Shāfiʿī,''Maṭālib al-Suʿūl'', vol. 2, p. 79.</ref> and Ibn Sabbagh al-Maliki (d. 855/1451) in his ''al-Fusul al-muhimma''.<ref>Mālikī, ''al-Fuṣūl al-muhimma'', p. 287.</ref>

After Imam al-Zaman's (a) birth, some Shi'as who were close and reliable companions of Imam al-Hasan al-'Askari (a) saw Imam al-Zaman (a). [[Al-Shaykh al-Mufid]] mentions some Shi'as who saw Imam al-Zaman (a) during the life of Imam al-'Askari (a): Muhammad b. Isma'il b. Musa b. Ja'far (a), Hakima bt. al-Imam al-Jawad (a), Abu 'Ali b. Mutahhar, 'Amr al-Ahwazi, and Abu Nasr al-Turayf, the servant of Imam al-'Askari (a).<ref>Mufīd, ''al-Irshād'', p. 339; Qundūzī, ''Yanābīʿ al-mawadda'', p. 461.</ref>

For example, according to a hadith, [[Muhammad b. 'Uthman al-'Amri]] and 40 other people were in Imam al-Hasan al-'Askari's (a) house. The Imam (a) showed his son to them and said: "this is your Imam after me and my successor among you. Obey him and do not dispute about your religion. Otherwise you will be disorganized and you will never see him again".<ref>Ṣāfī Gulpāyigānī, ''Muntakhab al-athar'', p. 355.</ref>

Al-Shaykh al-Mufid also refers to other people, such as Abu 'Umar [['Uthman b. Sa'id]] al-Samman and his son, Abu Ja'far [[Muhammad b. 'Uthman]], who saw Imam al-Zaman (a) during the life of his father. Imam al-Zaman (a) was also seen during the life of Imam al-Hasan al-'Askari (a) by people from Banu al-Rahba family from Nusaybin, Banu Sa'id, Banu Mahziyar from [[Ahvaz]], Banu al-Rukuli from [[Kufa]], Banu Nawbakht from [[Baghdad]], and a group of people from [[Qazvin]], [[Qom]], and Jibal.<ref>Mufīd, ''al-Fuṣūl al-ʿashra'', p. 80.</ref>

When the caliph of the time, al-Mu'tamid al-'Abbasi, learned about Imam al-Hasan al-'Askari's (a) illness, he sent 5 of his reliable officers to the Imam's (a) house in order to monitor him. Also, al-Mu'tamid ordered his Grand Judge to commission 10 reliable people to monitor Imam al-Hasan al-'Askari (a).<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', p. 474; Mufīd, ''al-Fuṣūl al-ʿashra'', p. 80.</ref>

In his will, Imam al-Hasan al-'Askari (a) gave all his property to his mother, [[Hudayth]], although the Abbasids did not allow the whole property to be given to Hudayth. They gave half of the property to [[Ja'far b. 'Ali b. Muhammad]], Imam al-Zaman's (a) uncle.<ref>Mufīd, ''al-Fuṣūl al-ʿashra'', p. 69-72.</ref>

After Imam al-Hasan al-'Askaris (a) demise, the Abbasid caliph sent a group of agents to his house. They shut down the house and confiscated the Imams (a) property. They looked for the Imam's (a) son, examined the Imam's (a) wives and bondwomen for pregnancy,<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 514; Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', p. 43.</ref> and arrested a heavy bondwoman who was suspected to be pregnant. She was monitored for 2 years and was released after that.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', p. 473-476.</ref>

Imam al-Zaman (a) was born in 255/869 about 12 centuries ago. This longevity is not comparable to that of ordinary people. Shiite [[kalam|theologians]] have provided different replies to questions about the extraordinary longevity of Imam al-Zaman (a), Shiite [[kalam|theologians]].

Biologists take it possible for human beings to live long lives. [[Lutf Allah Safi Gulpayigani]] has cited many western scientists who have claimed that, biologically speaking, a human organism can live 800 to 1000 years.<ref>Ṣāfī Gulpāyigānī, ''Amīn wa amān'', p. 167-205.</ref>

Miracle: Imam al-Zaman's (a) long life is a [[miracle]] and an extraordinary event.

Some hadiths have also pointed to the long life of Imam al-Zaman (a). For example, there is a hadith from [[Imam al-Sajjad (a)]] according to which: "our [[Qa'im]] bears traditions from the [[prophets]]. His tradition from [[Adam]] and Noah is his long life."<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 1, p. 323.</ref> [[Imam al-Sadiq (a)]] has also assimilated Imam al-Zaman (a) to [[Ibrahim (a)]] who lived for 120 years, but was like a 30-year-old young man.<ref>Ṭūsī, ''Kitāb al-ghayba'', p. 420.</ref> According to a hadith from [[Imam al-Hasan (a)]], "God will give a long life to the ninth child from my brother [[Imam al-Husayn (a)|Husayn]]'s progeny. And then with His power, he will reappear as a young man looking younger than 40 years."<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 1, p. 316.</ref>

After his uprising in [[Akhir al-Zaman]], Imam al-Zaman (a) will rule the world. According to hadiths, the period of his reign is from 7 to 303 years. In most of the Sunni hadiths, the period is 7 years,<ref>Ṭabarī, ''Dalāʾil al-imāma'', p. 469-480.</ref> and in Shiite hadiths, it is mostly over 10 years. According to some Shiite hadiths, his reign will be 7 years with each year being equal to 10<ref>Ṭūsī, ''Kitāb al-ghayba'', p. 474.</ref> or 20 years.<ref>Fattāl al-Nīshābūrī, ''Rawḍat al-wāʿiẓīn'', p. 264.</ref> According to other hadiths, the length of the reign depends on the Divine Will, and so it is not known. The most popular view among the Shi'as is 19 years.<ref>Nuʿmānī, ''al-Ghayba'', p. 353-354.</ref>

There is no hadith about how Imam al-Zaman (a) will die or be martyred.<ref>Qazwīnī, ''al-Imām al-Mahdī'', p. 638.</ref> Some scholars appeal to the well-known view that all the Imams (a) are martyred (based on a hadith according to which, "all of us will either be killed or poisoned",<ref>Majlisī, ''Biḥār al-anwār'', vol. 27, p. 217.</ref> and thus, argue that Imam al-Zaman (a) will be martyred at the end of his government. According to the [[Imamiyya]], after the demise of Imam al-Zaman (a), there will be a [[Raj'a]] (return of the dead). [[Imam al-Husayn (a)]] will be the first person who will return to this world. He will say the [[Funeral Prayer]] for Imam al-Mahdi (a), and [[ghusl al-mayyit|wash]] and [[Kafn|enshroud]] his corpse.<ref>Kulaynī, ''al-Kāfī'', vol. 8, p. 250.</ref>

===Place of Birth and Residence before the Occultation===

Since his birth until the beginning of the [[Minor Occultation]], Imam al-Mahdi (a) lived in his place of birth, [[Samarra]]. In this period, he lived and worshipped in the cellar (sardab). According to some reports, he was frequently seen in this place during his father's life.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 407.</ref> Some researchers believe that he attended the [[hajj]] rituals together with his father in the last years of his life, and then he hid in [[Medina]].<ref>Jāsim, ''Tārīkh-i sīyāsī-yi Imām dawāzdahum'', p. 124.</ref> This view is not consonant with Shiite historical sources.<ref>Khudāmurād Sulaymān, ''Farhangnāma-yi mahdawīyyat'', p. 145-146.</ref>

===Place of Residence in the Period of Occultation===

According to some hadiths, the place of Imam al-Zaman's (aj) residence during the [[Occultation]] is unknown. However, some other hadiths point to places such as [[Mount Dhi Tuwa]],<ref>Nuʿmānī, ''al-Ghayba'', p. 182.</ref> [[Mount Radwi]],<ref>Ṭūsī, ''Kitāb al-ghayba'', p. 163.</ref> and [[Tayba]] ([[Medina]])<ref>Ṭūsī, ''Kitāb al-ghayba'', p. 162.</ref> as places in which Imam al-Zaman (a) lives during the Occultation. Since his [[Four Deputies]] had contacts with him during the [[Minor Occultation]], it can be said that in at least some parts of the Minor Occultation, the Imam (a) lived in [[Iraq]].

Ibn Qayyim al-Jawzi and Ibn Khaldun have attributed to the Shi'as the belief that Imam al-Zaman (a) lives in the cellar during his Occultation and will reappear from there.<ref>Ibn Qayyim, ''al-Manār al-munīf'', p. 152-153.</ref> However, such a belief cannot be found in Shiite books. They do sanctify the cellar because Imam al-Zaman (a) lived and worshipped there during his father's life.

There is no precise information about the place of the [[Reappearance]] of Imam al-Zaman (a). According to a hadith, he will reappear in Dhi Tuwa area. And then he and 313 of his companions will go to [[Mecca]], he will lean towards the [[Black Stone]], and will shake his flag.<ref>Nuʿmānī, ''al-Ghayba'', p. 315.</ref> According to this hadith as well as some others,<ref>Nuʿmānī, ''al-Ghayba'', p. 313.</ref> Imam al-Zaman (a) will begin his uprising from [[Masjid al-Haram]] and his companions will pledge their allegiance to him between the [[Rukn]] and [[Maqam]].<ref>Ṣadr, ''Tārīkh mā baʿd al-ẓuhūr'', vol. 3, p. 212-224.</ref> According to some hadiths, Tihamah is where Imam al-Zaman (a) will begin his uprising. "Tihamah" also refers to Mecca (which is part of it).<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 1, p. 63.</ref>

According to some other hadiths, the center of Imam al-Zaman's (a) government will be [[Kufa]],<ref>Majlisī, ''Biḥār al-anwār'', vol. 53, p. 11.</ref> the center of his judiciary will be the [[Mosque of Kufa]],<ref>Majlisī, ''Biḥār al-anwār'', vol. 53, p. 11.</ref> and the [[Mosque of Sahla]] will be the place where he will reside<ref>Kulaynī, ''al-Kāfī'', vol. 3, p. 495; Majlisī, ''Biḥār al-anwār'', vol. 52, p. 318.</ref> and distribute the [[Treasury|Bayt al-Mal]].<ref>Majlisī, ''Biḥār al-anwār'', vol. 53, p. 11.</ref>

According to different hadiths, [[the Prophet (s)]] has characterized Imam al-Mahdi (a) as being the most similar person to him.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 1, p. 534-535.</ref> Imam al-Hasan al-'Askari (a) also said that Mahdi's look and moral character are the most similar to the Prophet's (s).<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 118.</ref> According to a hadith from [[Imam 'Ali (a)]]: "when al-Mahdi (a) begins his uprising, his age will (seem to) be between 30 to 40".<ref>Shūshtarī, ''Iḥqāq al-ḥaq'', vol. 19, p. 654.</ref>

[[Imam al-Hasan al-Mujtaba (a)]] characterized him as a young person of at most 40 years old with an endless power.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 1, p. 315.</ref> [[Imam al-Sadiq (a)]] describes him as a perfect middle-aged (mu'tadil) young man.<ref>Majlisī, ''Biḥār al-anwār'', vol. 52, p. 287.</ref> In a comment on this hadith, [['Allama Majlisi]] said: "mu'tadil" in this hadith means a person in his middle ages or late young ages. In response to [[Abu Salt al-Hirawi]]'s question about the signs of the Reappearance of Imam al-Mahdi (a), [[Imam al-Rida (a)]] said: "the sign is that he is very old but he looks young. An observer thinks that he is 40 years old or even younger".

In the book, ''[[Mikyal al-makarim]]'', Imam al-Mahdi (a) is characterized as being handsome, his face shining like the moon.<ref>Mūsawī al-Iṣfahānī, ''Mikyāl al-makārim'', vol. 1, p. 132.</ref> In different hadiths, the details of Imam al-Mahdi's (a) face are mentioned. According to a hadith from the Prophet (s): "Mahdi is from me; he has a broad forehead and a long nose".<ref>Majlisī, ''Biḥār al-anwār'', vol. 36, p. 90.</ref> According to another hadith, the Prophet (a) has characterized Imam al-Mahdi (a) as having an Arabian complexion and an Israelite body, with a mole on his right cheek which shines like a star.<ref>Majlisī, ''Biḥār al-anwār'', vol. 36, p. 95.</ref>

[[Imam al-Baqir (a)]] has quoted his father and ancestor as saying that Imam 'Ali (a) once said on his [[minbar]]: "from my progeny in [[Akhir al-Zaman]], a man will appear whose face is reddish white, whose chest is broad, with strong shoulders and two moles on his back, one with the color of his skin, and the other like that of the Prophet (s)".<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 560.</ref>

# Given the hadiths in which he is taken to be the most similar person to the Prophet (s) and given the moral characteristics of the Prophet (s) as described in the [[Qur'an]] and the hadiths, the moral and religious characteristics of Imam al-Mahdi (a) can be described accordingly.

# Another way is to consult hadiths which provide independent characterizations of the moral characteristics of Imam al-Mahdi (a). In general, according to Shiite and Sunni hadiths about the moral characteristics of Imam al-Mahdi (a), he is the most modest person towards God<ref>Ibn Ṭāwūs, ''Malāḥim wa l-fitan'', p. 73.</ref> and the wisest and the most knowledgeable person.<ref>Majlisī, ''Biḥār al-anwār'', vol. 46, p. 372.</ref>

According to a hadith from [[Imam al-Husayn (a)]], "Mahdi can be known with his solemnity and his knowledge of [[halal]] and [[haram (fiqh)|haram]], as well as people's needing him and him not needing anyone".<ref>Kāmil Sulaymān, ''Yawm al-Khalāṣ'', p. 52.</ref>

[[Imam al-Sadiq (a)]] has characterized him as an extremely ascetic person whose clothes are rough and his food is oat bread.<ref>Majlisī, ''Biḥār al-anwār'', vol. 41, p. 159; vol. 47, p. 55.</ref> He is hard on the agents of his government, generous to people, and kind to the poor.<ref>''Muʿjam aḥādīth al-imām al-Mahdī'', vol. 1, p. 242.</ref>

[[Imam al-Rida (a)]] describes Imam al-Mahdi's (a) character as follows: "he deserves people more than they deserve themselves and is more passionate for people than their parents. He is more modest than other people towards God, and more hard-working in acting upon his own orders, avoiding his own prohibitions more than others".<ref>Ḥāʾirī al-Yazdī, ''Ilzām al-nāṣib'', p. 24.</ref> Also, Imam al-Rida (a) has characterized him as the wisest, the most knowledgeable, the most pious, the most patient, the most generous, and the greatest worshipper who talks with angels.<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 4, p. 418.</ref>

Believing in a savior is not exclusive to the [[Shi'a]] or Muslims. Many religions and sects also maintain similar beliefs. The difference between [[Twelver Shi'ism]] and the other religious traditions is the belief in a specific person, who was born in 255/869 and is still alive, as the awaited savior.

"Mahdi is from my family, from the descendants of [[Fatima]].'"

"Mahdi is from us, [[Ahl al-Bayt]]."

===Narrations from the Imams (a)===

==The Circumstances of the Shi'as after Imam al-'Askari's (a) Martyrdom==

===Uncertainty about the Existence of Imam al-'Askari's (a) Having a Child===

It was widely believed in the period of [[Imam al-Hasan al-'Askari (a)]] that the Shi'as were expecting the uprising of his son.<ref>Mufīd, ''al-Irshād'', p. 336. </ref> However, the [[Abbasid]] government was looking for the Imam's (a) son to arrest him.<ref>Khudāmurād Sulaymān, ''Farhangnāma-yi mahdawīyyat'', p. 186; Ṣāfī Gulpāyigānī, ''Muntakhab al-athar'', p. 353.</ref> Thus, Imam al-'Askari (a) did not publicly show his son to anyone, even his followers, except for a few of his close companions and relatives.<ref>Jāsim, ''Tārīkh-i sīyāsī-yi Imām dawāzdahum'', p. 102.</ref> Thus, when the Imam (a) was martyred, no one knew that the Imam (a) had a child (except those few). (More about this in section regarding the secrecy of his birth and the reactions of the Abbasids.)<ref>Mufīd, ''al-Irshād'', p. 336; Nawbakhtī, ''Firaq al-Shīʿa'', p. 105.</ref>

Moreover, Imam al-Hasan al-'Askari (a) only mentioned his mother, [[Hudayth]], in his will because of the political circumstances. Thus, in the two years after the Imam's (a) martyrdom, some Shi'as believed that in the absence of Imam al-Zaman (a), Hudayth is a surrogate for the position of [[imamate]].<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 507.</ref>

Immediately after Imam al-'Askari's (a) martyrdom, his close companions under the leadership of [['Uthman b. Sa'id al-'Amri]] (d. 265/878 or 280/893) announced to the Shiite community that Imam al-'Askar (a) had a son who is now his successor as the Imam.<ref>Nawbakhtī, ''al-Tanbīh'', p. 92-93.</ref> [['Abd Allah b. Ja'far al-Himyari]] said: I asked 'Uthman b. Sa'id al-'Amri about the name of Imam al-'Askari's (a) successor. Al-'Amri replied: "you are prohibited from asking his name, because the King (the Caliph) thinks that Imam al-'Askari (a) has left no son and his heritage is divided (between his mother, brother, and sister). If his name is mentioned, they will try to find him. So, do not ask his name."<ref>Ṭūsī, ''Kitāb al-ghayba'', p. 359-361.</ref>

Although the close companions of Imam al-'Askari (a) had clarified about his successor, the Shiite community—many Shi'as in [[Iraq]] and [[Transoxiana]]—were confused.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 426, 429, 487.</ref> For instance, after the martyrdom of Imam al-'Askari (a), they sent someone to [[Medina]] to inspect about the existence of the Imam's (a) son, because they had heard that Imam al-'Askari's (a) son was sent by his father to Medina.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 328.</ref> It is also reported that Abu Zayd [[Ahmad b. Sahl al-Balkhi]], a scholar in the period of the [[Minor Occultation]], went from [[Khorasan]] to Iraq to look for the Imam's (a) son. He looked for him for years.<ref>Ḥamawī, ''Muʿjam al-udabāʾ'', vol. 3, p. 73-74.</ref>

Shi'as serving in high-ranking governmental positions were also divided in this regard. For instance, the [[Nawbakht Family]] supported the existence and the imamate of Imam al-'Askari's (a) son, recognizing [['Uthman b. Sa'id]] and his [[Muhammad b. 'Uthman|son]] as [[Special Deputies]] of Imam al-Zaman (a).<ref>Mudarrisī Ṭabāṭabāyī, ''Maktab dar farāyand-i takāmul'', p. 161-162.</ref>

The leadership crisis in this period was so serious that some people abandoned the [[Imamiyya]] and joined other Shiite and non-Shiite sects.<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 520; Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 408.</ref> Some people denied the death of Imam al-'Askari (a) and took him to be the Mahdi, and some others believed in the [[imamate]] of Sayyid [[Muhammad b. 'Ali al-Hadi|Muhammad]], the son of [[Imam al-Hadi (a)]] and denied the imamate of Imam al-'Askari (a).<ref>Ṣābirī, ''Tārīkh firaq al-Islāmī'', vol. 2, p. 197.</ref>

Still others believed in the imamate of [[Ja'far b. 'Ali b. Muhammad|Ja'far]].<ref>Nawbakhtī, ''Firaq al-Shīʿa'', p. 107-109; Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 408.</ref> Ja'far tried hard to propagate himself as the Imam. After the demise of Imam al-Hasan al-'Askari (a), he claimed the heritage of his brother although their mother was still alive,<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 437; Mufīd, ''al-Irshād'', p. 345. </ref> and this was against the rulings of inheritance in Islam. He also encouraged the rulers of the time to search the Imam's (a) house to find his son, and with Ja'far's cooperation, one of Imam al-Hasan al-'Askari's (a) bondwomen was arrested and closely monitored to see if she was pregnant.<ref>Irbilī, ''Kashf al-ghumma'', vol. 3, p. 205; Mufīd, ''al-Irshād'', p. 345. </ref> Moreover, Ja'far offered to annually pay 20,000 [[dinars]] as a bribe to an Abbasid agent so that he confirms Ja'far's imamate.<ref>See: Irbilī, ''Kashf al-ghumma'', vol. 3, p. 199-205; Mufīd, ''al-Irshād'', p. 345. </ref>

: Of the sects we mentioned, in our time, that is in 373/983, only the Twelver Imamiyya has survived, that is, those who believe in the imamate of Hasan's son who is the Prophet's (s) namesake, and are certain about his life and survival until the day in which he will begin an uprising with his sword.<ref>Sayyid Murtāḍā, ''al-Fuṣūl al-mukhtāra'', vol. 2, p. 321.</ref>

===The Role of the "Tawqi'at" in the Establishment of Shiism===

In this period, some [[Letters of Imam al-Mahdi (a)|tawqi'at]] (letters) were issued by Imam al-Mahdi (a) some of which were concerned with proofs for his imamate. The argument made by the Imam (a) for his imamate was based on the continuity of the divine guidance since the time of [[Adam (a)]] until that of Imam al-Hasan al-'Askari (a) and the Earth not being void of the [[Hujja]]. He also introduced three criteria for telling the Imam (a) from false claimants of the imamate: [[infallibility]], knowledge, and divine verification.

Ibn Abi Ghanim al-Qazwini and a group of the Shi'as disagreed about the successor of Imam al-Hasan al-'Askari (a). Ibn Abi Ghanim said: "Abu Muhammad (a) has passed away and has no successor." The Shi'as wrote a letter in this regard and sent it to the [[Nahiya]] (Imam al-Zaman) and let him know about the disagreement. The Imam (a) wrote back with his own handwriting:

: In the Name of God the Most Compassionate, the Most Merciful. I learned that a group of you have disputed about the religion and are confused about the guardians of your affairs (that is, the Imams). Have you not seen how God selected guardians for you since the time of Adam, peace be upon him, until the previous Imam so that you can refuge to them? God has raised flags with which you could be guided. Whenever a flag disappears, another appears, and whenever a star goes down, another rises. When God took him (that is, Imam al-'Askari) to Himself, you thought that the Exalted God has annihilated His religion and cut off the link between Him and His creatures. It has never been like this, and it will never be like this until the [[Resurrection]] when God’s affair shows itself. The previous Imam, peace be upon him, has passed away. And his will and his knowledge and his succession lie in us, and no one disputes us about his position except a sinful unjust person.<ref>Ṭūsī, ''Kitāb al-ghayba'', p. 286.</ref>

There are disagreements over when the [[Minor Occultation]] began. Some people believe that it began with the birth of Imam al-Zaman (a) in [[255]]/869, and thus, it lasted for 74 years. But some others believe that it began since the [[martyrdom]] of Imam al-Hasan al-'Askari (a) in [[260]]/874 in which case the Minor Occultation lasted for 69 years.

[[Al-Shaykh al-Mufid]] (d. 413/1022) in his ''[[al-Irshad]]''<ref>Mufīd, ''al-Irshād'', 1372Sh, vol. 2, p. 340. </ref> and [[al-Tabrisi]] (d. 1154) in his 'Kitāb al-ghayba'[[A'lam al-wara]]'',<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 2, p. 259.</ref> and some other prominent Shiite [[fuqaha]] (jurisprudents) and [[muhaddiths]] as well as many historiographers have subscribed to the first view, taking the Minor Occultation to be 74 years.

Since the beginning of his [[imamate]] in 260/874, Imam al-Mahdi (a) had interactions with the Shi'as only through his Special Deputies. The last deputy, [['Ali b. Muhammad al-Samuri]] passed away on [[Sha'ban]] 15, [[329]] (May 15, 941). A week before his death, Imam al-Mahdi (a) issued a letter to him as follows:

: O 'Ali b. Muhammad al-Samuri! You will die within 6 days. So, finish your works and do not recommend anyone as your successor, because the second Occultation has now started, and there will be no Reappearance until God permits.<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 530; Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 516.</ref>

After al-Samuri's death, the connection through Special Deputies came to an end and the Occultation entered a new phase. This phase of the Occultation came to be known in recent sources as the [[Major Occulation]]. According to most Shiite sources, the 4th deputy died in 329/941, but [[al-Shaykh al-Saduq]] and [[Fadl b. al-Hasan al-Tabrisi]] take it to be in 318/930.<ref>Ṣadūq, ''Kamāl al-Dīn wa tamām al-niʿma'', vol. 2, p. 503.</ref>

* ''Arba' risalat fi al-ghayba''

* ''Al-Ghayba li l-Hujja

* ''Mu'jam ahadith al-Imam al-Mahdi''

There are many Shiite hadiths about the place and significance of Imam al-Zaman (a). These hadiths are concerned with the character of Imam al-Zaman (a), the character of people who expect him, the virtues of expecting the [[Faraj]] ([[Reappearance]]), [[Sings of Reappearance]], as well as events occurring at the time of his Reappearance, and the world after the Reappearance.

*Ibn Khalkān, Aḥmad b. Muḥammad. ''Wafayāt al-aʿyān''. Edited by Iḥsān ʿAbbās. Qom: al-Sharīf al-Raḍī, [n.d].

*Jāsim, Ḥusayn. ''Tārīkh-i sīyāsī-yi Imām dawāzdahum''. Translated to Farsi by Maḥmūd Riḍā Iftikhārzāda. Tehran: Rūzigār, 1386 Sh.

*Mufīd, Muḥammad b. Muḥammad al-. ''Al-Irshād fī maʿrifat ḥujaj Allāh ʿalā l-ʿibād''. Second edition. Edited by Muʾassias-yi Āl al-Bayt. Beirut: Dār al-Mufīd, 1413 AH.

*Group of Authors. ''Muʿjam aḥādīth al-imām al-Mahdī''. Qom: Muʾassisat al-Maʿārif al-Islāmīyya, 1411 AH.

*Ṣadūq, Muḥammad b. ʿAlī al-. ''Kamāl al-Dīn wa tamām al-niʿma''. Edited by ʿAlī Akbar Ghaffārī. Tehran: Islāmīyya, 1395 AH.

*Ṣadūq, Muḥammad b. ʿAlī al-. ''Kamāl al-Dīn wa tamām al-niʿma''. Edited by ʿAlī Akbar Ghaffārī. Qom: Nashr al-Islāmī, 1359 Sh.

*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Kitāb al-ghayba''. Edited by ʿAbd Allāh Tihrānī & ʿAlī Aḥmad Nāṣiḥ. Qom: Dār al-Maʿārif al-Islāmīyya, 1411 AH.

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