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What are the commonalities in the depiction of Imam Mahdi (AJTF) in Shia and Sunni narrations? The concept of Mahdism is a fundamental principle among both Shia and Sunni Muslims, and numerous narrations describe Imam Mahdi (AJTF) in Islamic sources. There are many commonalities between Shia and Sunni narrations. Here are some of the most important shared aspects in the depiction of Imam Mahdi (AJTF). For brevity, one reference from Sunni sources and one from Shia sources will be mentioned. Name and Lineage of Imam Mahdi (AJTF): Numerous narrations from both Shia and Sunni sources state that Imam Mahdi (AJTF) is a descendant of the Prophet Muhammad (SAW);[1] he shares the same name and title as the Prophet (SAW),[2] is a descendant of Imam Ali (AS),[3] and from the lineage of Fatimah (SA).[4] Physical Appearance of Imam Mahdi (AJTF): His forehead is broad and radiant, and his nose is thin and elongated. [5] In another narration, it is said that his appearance is like the shining moon, which is described in Sunni sources as his face being luminous.[6] It is mentioned that Imam Ali (AS) described him as having a beautiful face, which can be found in Sunni narrations.[7] Reappearance: Some common teachings between Shia and Sunni sects include the certainty of his reappearance,[8] his reappearance before the age of forty,[9] and the location of his reappearance in Mecca,[10] indicating a shared belief in Mahdism. Social Conditions of Reappearance: Both Shia and Sunni agree that before his reappearance, there will be widespread hardship[11] and oppression.[12] Signs of Reappearance: The signs of his reappearance are divided into two categories: some are certain, and some are uncertain. The certain signs include the emergence of Yamani, Sufyani, a caller from the sky, the swallowing up of an army in the desert, and the killing of a pure soul.[13] Government of Imam Mahdi (AJTF): Regarding the period of Imam Mahdi’s (AJTF) government, both Shia and Sunni agree that his rule will be marked by the spread of justice and fairness throughout his govern [1] . Man La Yahduruhu Al-Faqih: Al-Shaykh Al-Saduq, Vol: 4, P: 177 / Jami’ Al-Ahadith: Al-Suyuti, Jalal Al-Din, Vol: 18, P: 162. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 67 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 326. [3] . Al-Ghaybah: Shaykh Tusi, Vol: 185, Hadith: 144 / Al-Uruf Al-Wardi Fi Akhbar Al-Mahdi (printed in Al-Rasa’il Al-Ashar): Al-Suyuti – 105. [4] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Irbili, Ali Ibn Isa, Vol: 2, P: 438 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 601 / Al-Urf Al-Wardi Fi Akhbar Al-Mahdi: Al-Suyuti, Jalal Al-Din, Vol: 1, P: 42. [5] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 90 / Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol: 4, P: 107. [6] . Muntakhab Al-Athar Fi Al-Imam Al-Thani Ashar Alayhi Al-Salam: Al-Safi, Al-Shaykh Lutfallah, Vol: 2, P: 137 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [7] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 36 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [8] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Muhaddith Al-Irbili, Vol: 2, P: 1108 / Al-Tanwir Sharh Al-Jami’ Al-Saghir: Al-San’ani, Abu Ibrahim, Vol: 9, P: 177. [9] . Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 316 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 124. [10] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 477 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 285 / Kanz Al-Ummal: Al-Muttaqi Al-Hindi, Vol: 14, P: 265. [11] . Al-Ghaybah Lil-Nu’mani: Al-Nu’mani, Muhammad Ibn Ibrahim, Vol: 1, P: 285 / Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1340. [12] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 465 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600. [13] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 437 / Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 7, P: 514.

What evidence is there to prove the birth of Imam Mahdi (may Allah hasten his reappearance)? There are several reasons to prove the birth of Imam Mahdi (AJTF): Imam Hasan al-Askari’s (AS) explicit statement about the birth of Imam Mahdi (AJTF).[1] Testimonies of midwives: Hakimah Khatun, the sister of Imam Hadi (AS) and the aunt of Imam Hasan al-Askari (AS), assisted Lady Nargis Khatun during the birth of Imam Mahdi (AJTF).[2]She, along with other women such as Maria and Nasim, servants of Imam Hasan al-Askari (AS),[3]and the former maid of Abu Ali Khizrani,[4]witnessed and repeatedly confirmed this blessed birth. Testimonies of the companions of the Imams (AS): The companions and followers of Imam Hadi and Imam Hasan al-Askari (AS) testified to the existence of Imam Mahdi (AJTF), both during the lifetime of Imam Hasan al-Askari (AS) and after his martyrdom.[5] Testimonies of the deputies of Imam Mahdi (AJTF) and those aware of his miracles: Miracles performed by Imam Mahdi (AJTF) for certain individuals after the martyrdom of Imam Hasan al-Askari (AS) and their encounters with him serve as further evidence of his birth and existence.[6] Testimonies of servants, maids, and slaves who saw Imam Mahdi (AJTF):Numerous servants and other individuals who frequented the house of Imam Hasan al-Askari (AS) testified to seeing his son.[7] The approach of the ruling government: The actions of the Abbasid government itself serve as evidence of the birth and existence of Imam Mahdi (AJTF). After the martyrdom of Imam Hasan al-Askari (AS), the ruler ordered a search of his house to capture Imam Mahdi (AJTF). This indicates that certain news and statements among the people and Shia indicated the existence of Imam Mahdi, which greatly alarmed the government, leading to the search of Imam Hasan al-Askari’s (AS) house by government agents.[8] Other reasons: Other evidence for the birth of Imam Mahdi (AJTF) includes the acknowledgment of Sunni scholars such as Ibn Khallikan (d. 681 AH)[9]and Dhahabi (d. 748 AH)[10]of the existence of a son for Imam Hasan al-Askari (AS). Genealogists like al-Umari (d. around 460 AH)[11]and Ibn Anbah (d. 828 AH)[12]also acknowledged the birth of Imam Mahdi (AJTF) in their books. [1] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, P: 328. [2] . Al-Ghaybah: Sheikh Tusi, Vol. 1, P: 234, Hadith 204 - Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 331, Hadith 3 - Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 424, Hadith 1 and Hadith 2. [3] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 430, Hadith 5 - Al-Ghaybah:Sheikh Tusi, Vol. 1, P: 244, Hadith 211. [4] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 431, Hadith 7. [5] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 76, P: 329, Hadith 4 – Ibid: Vol: 1, Chapter 77, P: 329, Hadith 1 – Ibid:Vol: 1, Chapter 77, P: 331, Hadith 4 – Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 63, P: 441– Ibid: Vol. 2, Chapter 43, P: 435– Ibid: Vol. 2, Chapter 45, P: 502. [6] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 442, Hadith 16. [7] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 332, Hadith 13 – Ibid:P: 331, Hadith 6 –Ikmal al-Din:Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 441, Hadith 12 – Ibid: Vol. 2, Chapter 43, P: 475– Ibid: Vol. 2, Chapter 42, P: 431, Hadith 8 – Al-Irshad:Sheikh Mufid, Vol. 2, p. 354 – Ibid: p. 352 – Al-Ghaybah: Sheikh Tusi, Vol. 1, p. 246 – Ibid: p. 268. [8] . Al-Irshad: Sheikh Mufid, Vol. 2, p. 336. [9] . Wafayat al-A’yan:Ibn Khallikan, Vol. 4, p. 176. [10] . Siyar A’lam al-Nubala: Dhahabi, Vol. 13, p. 119. [11] . Al-Majdi fi Ansab al-Talibiyyin: Ali ibn Muhammad al-Alawi al-Umari (Mashhoor be Ibn al-Sufi), p: 130. [12] . Umda al-Talib fi Ansab Aal Abi Talib:Jamal al-Din Ahmad ibn Anbah, p: 199.

What are the Moral Characteristics of Imam Mahdi (AJTF)? Imam Mahdi (AJTF) embodies all virtues and perfections because, he is the only sacred being who, in the position of the infallible, has no defects or shortcomings. Some of his moral characteristics are highlighted in hadiths; here are a few examples: Extensive Knowledge: Imam Ali (AS) said about him: “He is the most knowledgeable among you.”[1] Imam Baqir (AS) said: “Knowledge of the Book and the Sunnah grows in the heart of our Mahdi just as the best crops grow.”[2] Asceticism and Indifference to the World: It is narrated about his simplicity and asceticism: “His clothing is rough, and his food is simple.”[3] Justice: Numerous narrations state: “He will fill the earth with equity and justice.” The Prophet (SAW) said: “Mahdi of this nation is the ninth Imam from the progeny of Hussein and the most similar to me.” [4] Generosity: The Prophet (SAW) said: “Mahdi will give wealth without counting or measuring.” [5] Adherence to the Quran and the Sunnah of the Prophet (SAW): The Prophet (SAW) said: “He acts according to my Sunnah.”[6] In the end, it is necessary to mention that the Imams (AS) are all from one light and have common moral qualities; But sometimes, according to the conditions of time, place, etc., some of the attributes of the Imams (AS) become more evident. The attributes listed above for Imam Mahdi (AJTF) become more tangible due to the establishment of a global government. He will spread knowledge and justice across the world, perfect intellects, detach people from worldly attachments, and connect them to true perfections. In the Mahdavi government, society will take on a divine color, and the Quran and the Sunnah of the Prophet (SAW) and the Imams (AS) will be fully implemented. [1] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 335 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 214. [2] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 334 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 2, P: 653. [3] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 329 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 233. [4] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 1, P: 141 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 1, P: 258. [5] . Bihar al-Anwar: Allamah al-Majlisi, Vol: 51, P: 105. [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 132.