THE RESIDENCE OF IMAM MAHDI (AJTF)

[Taqavi]

What is the Quranic and Narrational Perspective on the Residence of Imam Mahdi (AJTF)?

 

In authoritative Shia sources, no specific and fixed location is determined for the residence of Imam Mahdi (AJTF). The Quran emphasizes only the necessity of the existence of a "guide" in every era; as it states in Surah Ar-Ra’d: "You are only a warner, and for every person is a guide".[1] Based on authentic narrations, this "guide" is the living Imam of each era. [2] This refers to the very existence of the Imam and makes no reference to the place of residence of this divine proof.

Authentic narrations also do not point precisely to his place of residence. [3] Below, we refer to some of these narrations concerning the location of the presence and residence of Imam Mahdi (AJTF):

1.    The Imam’s Presence on Mount Ridwa [4]

Abdal-A’la said: "We were traveling with Imam Sadiq (AS). When we arrived Rawha, the Imam looked at a mountain overlooking that place and said: 'This mountain is called Ridwa, and it will be the refuge of Imam Mahdi (AJTF).'"[5]

2.    The Imam’s Presence on Mount Dhi Tuwa [6]

Imam Baqir (AS) said: "Our Qaim (the Awaited) awaits the uprising with 313 of his companions in 'Dhi Tuwa', until such time that the Imam leans on the Black Stone and raises the flag of uprising." [7] The mention of these two locations in Dua al-Nudba is for this reason, [8] as they are mentioned in the narrations. 

3.    The Imam Moves Among People but Remains Unrecognized

Imam Sadiq (AS) said: "The Master of the Command walks in their markets and treads upon their carpets, while they do not recognize him." [9]

4.    The Imam’s Presence During the Hajj Season

Imam Sadiq (AS) said: "The Master of this Command attends the Hajj season, sees the people, and they do not see him." [10]

5.    Allah Conceals His Place of Residence

Imam Sadiq (AS) said: “The servants are closest to Allah, and He is most pleased with them, when they lose sight of Allah’s Proof (Imam Mahdi) — when He is hidden from them and they do not know where He is.” [10] [11]

These narrations indirectly indicate that Imam (AJTF) does not have a fixed and accessible location. Mentioning these two places in Dua al-Nudba does not contradict the Imam’s presence in other locations. 

The Story of Living on the Isle of Khadra

The story of the "Isle of Khadra," which is sometimes introduced as the place of residence of the Imam, is considered unreliable by great Shia Hadith scholars. Allamah Majlisi considered this story unreliable when narrating it in Bihar al-Anwar.[12] Therefore, there is no reliable narrational evidence for the existence of such an island or attributing it to Imam Mahdi (AJTF).

Furthermore, authentic narrations state that the reason for the concealment of the Imam’s residence is "the preservation of the life of the Divine Proof and divine wisdom during the Occultation," as Imam Sadiq (AS) said: "The master of this affair must go into occultation, and during his occultation he must live in seclusion."[13]

Conclusion:

From the perspective of the Quran and authentic narrations, the residence of Imam Mahdi (AJTF) is not only unspecified but is also hidden by divine wisdom. Authentic narrations indicate only his unknown presence among people and his occasional presence in holy sites. No reliable document supports the existence of an island named "Isle of Khadra," and this story holds no credibility among Shia researchers.

 

 

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[1] . Ar-Ra’d: 7 «إِنَّما أَنتَ مُنذِرٌ وَلِکُلِّ قَومٍ هادٍ»

[2] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 191.

[3] . Al-Ghayba by Al-Nu’mani, Al-Nu’mani, Muhammad ibn Ibrahim, p. 170.

[4] . "Ridwa" is the name of a mountain seven farsakhs away from Medina, near the city of Yanbu. This mountain is mentioned in narrations as one of the refuges of the Imam (AJTF).

[5] . Al-Ghayba, Sheikh Al-Tusi, p. 163.

[6] . "Dhi Tuwa" is the name of a mountain near Mecca. This mountain is also mentioned in narrations as one of the refuges of Imam Mahdi (AJTF).

[7] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 52, p. 306.

[8] . al-Mazār, Muḥammad b. al-Mashhadī, p.581. «لَیتَ شِعْرِی أَینَ اسْتَقَرَّتْ بِک النَّوَی بَلْ أیُّ أَرْضٍ تُقِلُّک أَوْ ثَرَی، أَ بِرَضْوَی أَوْ غَیرِهَا أَمْ ذِی طُوًی»

[9] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 337. «أَنْ يَمْشِيَ فِي أَسْوَاقِهِمْ وَ يَطَأَ بُسُطَهُمْ»

[10] . Kamal al-Din wa Tamam al-Ni’mah, Sheikh Al-Saduq, Vol. 2, p. 440. «يَفْقِدُ النَّاسُ إِمَامَهُمْ فَيَشْهَدُ الْمَوْسِمَ فَيَرَاهُمْ وَ لَا يَرَوْنَهُ» / Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 338.

[11] . Al-Ghayba, Sheikh Al-Tusi, p. 457. «إِذَا افْتَقَدُوا حُجَّةَ اللَّهِ فَلَمْ يَظْهَرْ لَهُمْ وَ لَمْ يَعْلَمُوا بِمَكَانِهِ»

[12] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 52, p. 159.

[13] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 340 / Al-Ghayba, Sheikh Al-Tusi, p. 337 / Kamal al-Din wa Tamam al-Ni’mah, Sheikh Al-Saduq, Vol. 2, p. 360.