THE BIOGRAPHY OF IMAM AL-MAHDI (AJTF)

[Taqavi]

Who is Imam al‑Mahdi (AJTF)? Describe his biography?

 

The promised savior, known by various names across different cultures and religions, is—according to Shi‘a belief—Muhammad ibn al‑Hasan al‑‘Askari (AS). Among Shi ‘a Muslims, he is also referred to as al‑Mahdi, Imam al‑Zaman (the Imam of the Age), and Hujjat ibn al‑Hasan. He is the twelfth and final Imam of Shi‘ism, born in the year 255 AH (869 CE). [1] His period of Imamate began after the martyrdom of his father, Imam Hasan al‑‘Askari (AS), in 260 AH (874 CE). [2] He is the promised Mahdi (AJTF) whose long occultation will be followed by his Advent, through which justice will be established.

Regarding his mother, various names have been mentioned, the most famous being Narjis. [3] There are three theories concerning the multiple names of Imam al‑Mahdi’s mother: 

First, Imam al‑‘Askari (AS), out of deep affection for this noble lady, may have chosen several good names for her.

Second, in order to ensure her safety under a tyrannical government and to conceal her identity as the mother of Imam al‑Mahdi, different names were used so that enemies would not realize they referred to one person.

Third, since slave women were brought from distant lands and their owners were unfamiliar with their languages, different names were given to them over time. [4]

There are four distinct reports regarding the mother of Imam al‑Mahdi (AJTF):

The first describes her as a Roman princess captured during a war between Muslims and Romans, who became a slave and eventually reached the service of the Imam through a special divine arrangement. [5]

The second report, without addressing her origins, only mentions her upbringing in the household of Hakima, daughter of Imam al‑Jawad (AS). [6]

The third states that Lady Narjis was not only raised in the home of Imam al‑‘Askari’s aunt but was also born there. [7]

The fourth report identifies her as a Black slave woman. [8]

The late scholar ‘Allama Majlisi believed that the fourth report contradicts many other traditions and that the description may refer to a foster mother or caretaker rather than his actual mother. [9] Therefore, the first narrative seems closer to reality.

During the lifetime of Imam al‑‘Askari (AS), the ‘Abbasid government was actively searching for his son; hence, the eleventh Imam kept the birth of Imam al‑Mahdi concealed, except from a few close companions who were aware of it. [10] After Imam al‑‘Askari’s martyrdom, some Shi’as fell into doubt, and groups diverged within the community. [11] During those difficult times, the letters (tawqi‘at) from Imam al‑Mahdi (AJTF), addressed publicly to the Shi’a through his designated deputies, [12] reaffirmed and stabilized Shi’ism.

During the Minor Occultation (Ghaybat al‑Sughra), Imam al‑Mahdi (AJTF) communicated with the Shi’a through four specific deputies. [13] In the year 329 AH, this form of contact ended, marking the beginning of the Major Occultation (Ghaybat al‑Kubra). [14]

It is reported that during the lifetime of his noble father, the Imam was seen several times at their blessed residence and the sacred cellar (sardab), living in his father’s home. After the martyrdom of Imam al‑‘Askari (AS), no definite information about his place of residence is available.

Several Shi’a traditions describe his circumstances and way of life during the occultation: that He is the fugitive, the outcast, the solitary[15] signifying the difficult and hidden conditions of his existence during this period.

 

 

 

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[1] . Al-Irshad, Sheikh Mufid, vol.2, p.339.

[2] . Al-A’immah al-Ithna‘ashar, Ibn Tulun, p.113.

[3] . Al-Irshad, Sheikh Mufid, vol.2, p.339. 

[4] . Tarikh al-Ghaybah, al-Sadr, Sayyid Muhammad, vol.1, p.242.

[5] . Al-Ghaybah, Sheikh Tusi, p.208.

[6] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh Saduq, vol.2, p.426.

[7] . Ithbat al-Wasiyyah, al-Mas‘udi, Ali ibn al-Husayn, p.275.

[8] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh al-Saduq, vol.1, p.329.

[9] . Bihar al-Anwar, al-‘Allamah al-Majlisi, vol.51, p.219.

[10] . Al-Irshad, Sheikh Mufid, vol.2, p.351.

[11] . Firaq al-Shi‘ah, Nawbakhti, Hasan ibn Musa, p.96.

[12] . Al-Ihtijaj, al-Tabrasi, Abu Mansur, vol.2, p.281.

[13] . Nuvvab Arba‘ah, Davani, Ali, p.5–6.

[14] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh al-Saduq, vol.2, p.516.

[15] . Mu‘jam Ahadith al-Imam al-Mahdi, al-Kurani al-‘Amili, Sheikh Ali, vol.3, p.43.