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Continue ٰ ,th Imam of Shia IslamMuhammad al-Mahdi's name in Islamic calligraphyBornMuhammad15 Sha'ban 255 AH[1](c. (869-07-29)July 29, 869 CE) ُﺣ ﺠﺔ ﻟﻠﻪ ﻟْ َﻤﻬْﺪِيFor the Fatimid caliph, see al-Kaim (Fatimids). For other purposes, see Twelfth and last Imam in Shia Twelver of Hujjat Allah al-Mahdi 12ّ Abbasid EmpireDisappearedMinor c. 5 January 874 (aged 4) c. 941Samarra, IraqStatusDisappeared, believed by Twelver to be due to The OccultationMonumentsAl-Sahlah Mosque, IraqMaqam e Ghaybat, IraqJamkaran Mosque, IranAgent The Four Deputies UthmanAbu ﺻﺎ ِﺣﺐ)Imam of Our Time)[2] Ṣāhib az-Zamān)(إ َﻣﺎم ﻟْﻌَﺼﺮ)The Proof of the House of Muhammad)[1] ʾImām al-ʿAsr)(ﻟْ ُﺤ ﺠﺔ آل ُﻣ َﺤ ﻤﺪ)The Hidden)[1] al-Ḥujjah ʾĀl Muḥammad)(ﻟْﻐَﺎﺋِﺐ)The Riser)[1] al-Ghāʾib)(ﻟْ َﻘﺎﺋِﻢ)The Guided)[1] al-Qāʾim)(ﻟْ َﻤﻬﺪِي)JafarAbul QasimAbul Hasan Known forLast Twelver ImamTitle al-Mahdiy َ ِ ْ ْ ّ َ The Comforter of Hearts) Term874 CE – presentPredecessorHasan al-AskariMovementTwelver Shia IslamOpponent(s)Shaytan , Sufyani, DajalParent (s)Hasan al-Askari)(دﻻور)The Awaited)[3] Delāvar)(ﻟْﻤﻨﺘﻈَﺮ)Master of the Obligation)[1] al-Muntaẓar)(ﺻﺎ ِﺣﺐ ْﻷﻣﺮ)Master of the Era)[1] Ṣāhib al-ʾAmr)(ﻟﺰﻣﺎن ُ ْ َ ٰ َ ْ َ Ujjat All'h ibn al-Asan al-Mahdiy) is considered the Twelve Shia Mahdi, the eschatological redeemer of Islam and the last imam of who will appear with Isa (Jesus Christ) in order to fulfill his mission of , ُﺣ ﺠﺔ ﻟﻠﻪ ﺑْﻦ ﻟْ َﺤ َﺴﻦ ﻟْ َﻤﻬْﺪِيّ :father)Nargis (mother) Hujat Allah ibn al-Hasan al-Mahdi () ensuring world peace and justice. Twelve Shiites believe that al-Mahdi was born on the 15th of Shabana in 869 AD/ 255 AD and adopted the Imamate at the age of almost 5 years after the murder of his father Hassan al-Askari. It is believed that in the early years of his imam he had contact with his followers only through and lasted from 873-941 AD, a few days before the death of his fourth deputy, Abu al-Hasan Ali ibn Muhammad al-Samarra, in 941, he is believed to have sent a letter to his followers. In this letter, which was handed over to al-Samarry, he (ﻟْﻐَﻴْﺒَﺔ ﻟ ﺼﻐْ َﺮىٰ) four deputies. This period was known as the Small Occultation .during which Mahdi was not to be in contact with his followers directly, but instructed them to follow the pious high priests for whom he mentioned some Dignity. Most Sunni Muslims reject that he was Mahdi, and believe that Mahdi was not yet born ,(ﻟْﻐَﻴْﺒَﺔ ﻟْﻜُﺒْ َﺮىٰ) announced the beginning of the Major Occultization They believe that his exact identity is known only to Allah, except for the idea that he should be from the descendants of Muhammad. In addition to Mahdi's precise genealogy, Sunnis accept many of the same that Shiites accept about the predictions about Mahdi's appearance, his actions and his universal caliphate. Sunnis also have many hadiths about Mahdi, which are in their collections. Muhammad ibn al-Hasan and Al-Tayib Abu'l-Kasim ibn al-Mansour are descendants of the Islamic Nabi (Prophet) Muhammad, who are considered by various Shia groups (respectively Twelve and Taibi Ismaili-Mustaili-Ismaili) to be occult imams and . Attributes According to the Shiites, Mahdi belongs to Beit Muhammad (Households), being a descendant of Ali, Fatima and Ali ibn Hussein zaine al-Abidine, and, according to the Twelve, is the son of Al-Askari, and therefore the twelfth Imam of the Twelve Imams of Bayt. It is believed that his life and the occult will be extended, and then, with his appearance, he will fill the earth with justice and righteousness, and allow Islam to rule it. Abdulaziz Sachedin describes him as a victorious imam of the Shiites, who will restore the purity of the Faith and bring true and incorruptible leadership to all mankind, creating a fairly just public order and a world free from tyranny and wickedness. The birth and family of the Al-Askari Mosque in Samarra, Iraq, 2017. Twelve imams, Ali al-Hadi and al-Hasan al-Askari, who are considered the grandfather and father of the Twelve Mahdi, are buried here. According to twelve Shiites, because of the Abbasid suppression of Alid's uprisings, fearing the expected liberator from Ali's offspring, al-Askari kept the birth of the child secret 255/868 and informed only close associates of the existence of his successor. Al-Mahdi's mother was reportedly named as Nargis. There are several stories about the origin of his mother. One is that Nargis was a Byzantine slave. Another story says she was a black slave from Africa. Mohammad Ali Amir-Moezzi claims that names such as Savsan, Nargis or Raihana were common names of slaves at the time, and his mother's name supports this narrative. Another story states that she was a Byzantine princess who pretended to be a slave to travel from her kingdom to Arabia. Mohammad Ali Amir-Moezzi suggests in Iranica that the latest version is undoubtedly legendary and hagiographic. Sheikh Tusi says his mother's name was Malika, daughter of Yashua, the son of Caesar of Rome. Her mother was from the descendants of the Disciples of Jesus, and her lineage returned to Jesus' successor, Simon Peter. She adopted herself. when she came to Arabia. Apart from the Shia works, almost nothing is known about the life of this imam. In Mahdi's biographies, written by the Shiites themselves, it is difficult to draw a line between hagiographic and historical works. In Shia sources, even in the historical works of , the birth of the Imam was a miracle that should be considered as hagiography. According to Jaan Richard, some even question his real existence. The main article of the occult: Occultization (Islam) Twelve Shiites believe that the imam did not suffer death, but that, for various reasons, was hidden by Allah from humanity. This event is known as the Occult. From 329 (around 940 AD) the occult was divided into two periods. The Koran states that there are two kinds of saints of God among people: explicit and hidden. Hidden saints live among people and know about them, but people do not know them. Sura Kahf 18:65-66 implies that although people do not know the hidden saints, they benefit from them like the sun hidden behind the clouds. Shiites tend to believe that at every age there is an imam, either visible or hidden. But at a time when there are dangers that threaten the life of the Imam, he hides by God's order, hence the occultization of the twelfth Imam. Al-Numani claims two reasons for the occult, in particular: (a) a test for the followers of the Imam and their faith, b) the salvation of the Imam from Bay (loyalty) to repressive leaders. For all that is said, Hadith states that the real cause of the Occultation will be known only when the imam reappears, as in the history of Musa and Hidra, where the causes of Hidra's actions were not immediately disclosed to Musa. When Jabir asked Muhammad about the benefits of a hidden imam, he replied that people would benefit from his authority (Valaya) because they benefit from the sun when it is covered with clouds. Sharif al-Murtaza, a classical Shiite scholar, argues that the reason for the imam's occultation was to protect his life after the creation of a simple state became impossible for his enemies. But the Shiites will still benefit from the Imam, because the belief in his hidden presence keeps them from committing evil in their lives. Since the Shia believe that the primordial light of prophecy continues to shine over the centuries in the character of the imams, whether hidden or obvious, no idea has ever been raised regarding the inaccessibility of the Hidden Imam in a state of occultism. According to Baha'i scholar Mujan Momen, there are many stories about the hidden imam, showing themselves in front of prominent members of the ulema (Muslim religious figures). Publishers close to Lebanon's Shiite militant organization Hezbollah have published Hezbollah accounts of how Mahdi intervened on the battlefields at critical moments during the conflict between Israel and Hezbollah in 2006 to help them fight against the Israeli army. The main articles on the small occult: Small Occultization and Four deputies of Gaybat al-Sugra or Small Occultation (874-941), consist of the first few decades of the Imam's disappearance, when communication with him was maintained through his deputies. Tusi and al-Mofid are thrust that the occult has resumed on the third or seventh day after his birth. The main occult main article: The basic occult of Gaibat al-Kubra or Major Occultization began in 941 AD and is believed to continue until the time accepted by Allah, when Mahdi reappears to bring absolute justice to the world. According to the last letter of al-Mahdi Ali ibn Muhammad al-Samarri, from the day of your death (the last deputy) the period of my great occult (al-Gajbatul Kubra) will begin. From now on, no one will see me unless Allah makes me appear. Another view is that the Hidden Imam is on the ground among the bodies of The Shia but incognito. The consequences of the Occultization of the 12th Imam left a significant gap in Shia leadership. According to Shiite beliefs, the imam was both the spiritual and the political head of the community. Although during the lesser occultation the network of Imam deputies (the vicar) claimed to have the right to deal with the problems of the Shiite communities, this system was not continued during the Great Occult. After greater occultism, the role of the Imam as head of the community remained vacant, which theoretically did not matter at the beginning of the Occultization, because the Shiites had no political power at the time. However, when The Shiite States emerged in later centuries, since the hidden imam was alive and was the leader of Muslims, the role of Shiite states among Shiite communities was in question. The problem has caused continuing tensions between the government and religion throughout Shia history. The occult led to many people claiming that they had returned Mahdi. According to seminary expert Mehdi Ghafari, more than 3,000 fake Mahdis were in prison in in 2012. In the last letter, Muhammad al-Mahdi wrote to Ali ibn Muhammad al-Samari, the last deputy: He who claims to have seen me before the rise of the necessary Sufya-ni, and the call, he is a liar and a slanderer. Appearance Main articles: The appearance of Muhammad al-Mahdi and Signs of the appearance of Muhammad al-Mahdi Twelve Shia lead various references from the Koran and reports, or Hadi, from Imam Mahdi and the Twelve Imams in connection with the appearance of al-Mahdi, which, according to the command of Allah, will bring justice and peace to the world. The Shiites believe that Ses (Jesus) will also come (after the re-emergence of Imam Mahdi) and follow him Imam destroy tyranny and lies and bring justice and peace to the world. It will also be accompanied by the Raja (return) of several other personalities for the retribution of the previously oppressed against the oppressor. The Shiites also believe that Imam Mahdi will appear on Friday, and that he will come out to speak Arabic (probably all languages like him Allah as an interpreter). Visits to the Shia works of the twelfth imam usually included a chapter or two about those who saw or met with Sahib al-Saman (Master of the Era). The condition after the death of al-Askari Kak al-Askari died in 260 AD (874 AD) in Samarra, he left no obvious son, because the situation was difficult, and Mu'tamid was looking for a successor to the Imam; The imam did not reveal his son, and the Shiites were embarrassed by the Imam's successor. The turbulent situation of the Abbasid caliphs made people think that Muhammad's descendant would rise with a sword (Kaim bi'lsaf) and destroy injustice on earth, which served as a consolation for the oppressed people who were waiting for God's will to be established on earth. The historical existence of the twelfth imam has long been discussed since the death of the eleventh Imam. Although Shiite scholars believe that the twelfth Imam is a real man, the eleventh Imam, Hassan al-Askari, was held more or less captive by the Abbasids at the Samarra camp, about 100 kilometers (62 miles) north of Baghdad, and died there in 874 AD at the age of 20. It seems that none of the Shiite nobles knew about the existence of the son of the eleventh imam. The only possible case in which the son of the eleventh Imam is said to have made a public appearance was as a child at the time of the death of the eleventh Imam, after which the boy was no longer seen. It was believed that the twelfth Imam was connected to his community through four agents, giving his commands a letter; Mujan Momen, a much-regarded Baha'i historian, questioned the historical accuracy of the reports, mentioning that there was no indication that the number of agents was limited to four, and some others mentioned. It seems likely that after the death of the eleventh imam, during the natural life expectancy (i.e. seventy years), this system continued to work. The brother of the eleventh imam, Jafar ibn Ali, remained firm in his assertion that his brother had no offspring and there were legal disputes over the possession of his brother's property with alleged agents. Henry Corbyn, on the other hand, believed that the question of history was irrelevant, acknowledging that the idea of a hidden imam was shaped by a man of the twelfth and considering a vast amount of literature about him, saw the birth and its occultism as archetypal and symbolic, describing it as a sacred story. In his Islamic philosophy He writes: The simultaneousness of these (birth and occultism) is rich in meanings from a mystical point of view... here, above all, our approach should be phenomeological: we must discover the goals of Shia awareness.... There was a hadith that was already present in the Orthodox Sunni collections, in which Muhammad claims that he will be followed by twelve caliphs (alternative versions have qayyims) from his descendants of all of his tribe, Kuraish. Hadith is manifested both in Buhari (as emirs al-Isthahlaf, 7062) and in Muslim (both caliphs, Bab al-nas taba al-Kuraish, 4667). The statement was in circulation long before 874 AD. Examples of this include the cases of Muhammad ibn al-Hanafiyi (according to the Shia Kaisanites), Muhammad al-Nafs al-Zaqiya, Musa al-Kadim (according to the Shia Waqifs), Muhammad ibn Kasim (al-Alavi), Yah ibn Umar and Muhammad ibn Ali al-Hadi (according to the Muhammadi). According to Jassem Hossein, the traditions of Mahdi's occult were collected by various Shiite sects. Until 874, traditions existed in the books of Ujsifi, Zaidi, Yarudi and Imamita. In Waqifis, Achmati Ibrahim ibn Salih Kufi, a student of the fifth imam, wrote a book called Occultization. Ali ibn Hossein Tai Tatari and Hassan ibn Mohammad ibn Samaa wrote a book called The Book of the Occultism and presented the seventh Imam as an imam who would go to the Occultism. Among zaidis, Abussaid Ibada ibn Yaqub Rawajini Asfari, in a book called Abusaid Asfari collects traditions of the occult and the twelve imams and the end of the Imams in twelve without naming them all. Of the Twelve, Ali ibn Mahziar Ahwazi, who died on or until 874 AD wrote two books titled, Kitab al-Malachem and Kitab Alqaem as the occult and the rise of the Imam with a sword. Hossein ibn Mahboob Sarad wrote a book called Al-Mashha about the occult. Fazl ibn Shazan Nisaburi wrote an al-qaeda account from Al-Mashikh. He died two months before the 11th Imam and declared the twelfth Imam Zaem. Jaan Richard suggests that the occult was a convenient solution to justify their silence by the last imams. However, according to Sachedina, the idea of an eschatological zaim, which will rise after the occult, was mentioned by the fifth and sixth imam, i.e. Muhammad al-Bakir and Jafar al-Sadiq at different times, when they were approached by their followers and they were confident in their support if they wanted to rebel against the existing regime. Hassan al-Askari's estate was divided between his brother Jafar and his mother. Mujan Moman writes: Jafar remained unwavering his assertion that his brother (Hasan al-Askari) had no offspring. According to Sachadina, sources describe Jafar as a worldly and pleasure-loving man who, to become an imam, used various repressive means in the presence of al-Mutamid and repeatedly tried to slander those who supported the imam of baby al-Askari in hiding. During the al-Mu caliphate, Tamida al-Muqtadir, agents of the deceased imam believed that Hassan al-Askari had left a son who would appear at Allah's will. This group of people was under attack and against others. Al-Mutamid, the Caliph of Abbasids, ordered the imam's house to be examined and whether the imam's wives were pregnant. During these investigations, Nargis was jailed for failing to report her child's whereabouts. In order to facilitate the dispute in the Imam's family, they supported Jafar, al-Askari's brother and the complainant in the Imamat's office. The situation changed when political unrest caused by the zang and provincial leaders in Iran, Egypt and Syria. According to Jassim M. Hussain, most imams denied his birth or even existence and renounced their faith in the hidden imam, with the exception of a small minority belonging to the circles of storytellers, such as Ibn zubba and al-Numani, who based their faith on the traditions of the Imams (i.e. the Hadiths of about twelve imams). Jassim Hussain points out that several books were written before a minor occult, predicting the event of the twelfth Imam, being Mahdi and his transition to the occult. By the third and fourth decades of the 10th century (i.e. the final years of the Little Occultism), most Shiites were agreed upon by the Twelve Imams. Non-Twelver considers Sunnis and Sufis historically, Sunnis often used his 'Mahdi' to the four caliphs after the Prophet, who were named al-Hulafa al-Rashidun al-Mahdiyun, a fairly governed caliph. Suleiman B. Surd called al-Hussein after the martyrdom of Mahdi b. al-Mahdi. Most Sunni Muslims do not consider Hassan al-Askari Mahdi's son or occult. However, they believe that Mahdi will come from the family of Muhammad. Sunnis believe that Mahdi was not yet born, and therefore his true identity is known only to Allah. Aside from Mahdi's precise genealogy, Sunnis take many of the same Hadith Shiites to take on predictions about mahdi's appearance, his actions, and his universal Khfatila. The Sunnis also have several Mahdi hadiths that are not in The Shiite Collections. The Sunnis also believe that Jesus will return with Mahdi, with the only difference being that they disagree with the Shiites as to who exactly Mahdi is. Many other Sunnis, Ismailis and zaidia claim that Al-Askari don't have a son. Twelve Shiites say his birth was hidden. Others argue that even if he had a son, Muhammad ibn al-Hasan could not have lived for more than a thousand years. The existence of any descendant of Al-Askari is disputed by many people. However, according to the Twelve Shiites and some Sunnis, al-Askari had a son who would be a redeemer of Islam. The genealogical trees of Middle Eastern and Central Asian families, mainly from Persia, Khorasan, Samarkand and Bukhara, show that Imam Hassan al-Askari also had a second son named Sayyid Ali Akbar, but his existence is rejected by Shiite historians. Saeed Ali is sultan Saadat (Sodot), who died in Termez. His burial site is located in the sultan Saadat's main memorial complex in Termez, which clearly indicates that Imam al-Askari had children, and this also confirms the existence of the Imam. In addition to the presence of other Shiites, the reason imam al-Askari had children may be disputed because of political conflicts between followers of the Twelve Imam and the Abbasid leadership and the Gulat Shia who did not believe Imam Hassan. Famous descendants of Sayyid Ali Akbar are Sufi saints such as Bahauddin Naqshband, a descendant of 11 generations, Hwaja Hawand Mahmud, known as Hazrat Ishaan, a descendant of 18 generations, and Sayyid ul Sadaat Sayyid Mir Jan, a descendant of Imam Hassan al-Ashar and Hazrat Ishaan. In his book Pain and Grace: The Study of Two Mystical Writers of Muslim of the Eighteenth Century by Dr. Annemarie Schimmel writes: The Hwaji Mir Dard family, like many nobles, are from Bukhara; returned to Bahauddin Nakshband, after whom the Order of Naqshbandi is named and was a descendant of the 11th generation of the 11th-generation 11th Shiite Imam al-Hasan al-Askari. Although Shiite historians generally reject the assertion of Hassan al-Askari, the father of children other than Muhammad al-Mahdi, the Shiite Hadith book of Usula al-Kafi in Bab-Maulid Abi Muhammad al-Hasan b. Ali supports the Sufi's assertion that Hassan al-Askari had several wives, in addition to the slaves with whom he had a relationship. In his Usula al-Kafi writes: When the Caliph received the news of Imam Hassan Askari's illness, he instructed his agents to constantly monitor the imam's house... he sent some of these midwives to examine the imam's slave to determine whether they were pregnant. If a woman was found pregnant, she was detained and imprisoned... In 648 AD / 1250-1 CE, the Syrian Shafi writer Musammad b. Yusuf al-Ganji al-Kurashi wrote K. al-Bayan fi Akhbar Sahib al-Saman in evidence of the Twelfth Imam's Mahdiship, a Sunni tradition. In 650/1252 Kamal-Din Musammad b. Talha al-ʿAdawi Al-Nisibini, a Shafi scholar, composed his makalib al-suʾul fi al-Rasool, responding to Sunni objections to the belief that the Twelfth Imam was Mahdi. Sibt ibn al-Jawzi wrote Tadhkirat khawasss al-umma bi-dhikr khasaʾis al-aʾimma, collecting hadith from Sunni sources about the virtues of ʿAli and his descendants, and in the end confirmed that the twelfth imam was the expected Qaʾim al-Mahdi. Among Sufi circles, Abu Bakr al-Bayhaḳī (d. 458/1066) noted that some Sufi Gnostic (djamaʿa min ahl al-Kashf) had agreed with the Doctrine of the Twelve on Mahdi's personality and his gaiba (occultism). Persian Sufi Sadr al-Din Ibrahim al-Hammuy (late 7th/13th century) supported the doctrine of the Twelve about Mahdi in Faraʾid al-Simtein. The Egyptian Sufi al-Shaʿrani, generally showing no sympathy for the Shiʿism, confirmed in his al-Yawaḳit wa ʾl-dj̲ awahir (written in 958/1551) that Mahdi was the son of Imam al-Hassan al-ʿAskari, born in 255/869, and would remain alive with Jesus. Baha'i Abdu'l-Bahe interpreted the Book of Revelation 11:3: And I will give power to my two witnesses, and they will prophesi a thousand and two hundred and sixty days, dressed in a burlap. The two witnesses are Muhammad and Imam Ali ibn Abi Talib. 1260 years are the lunar years, which date back to 1260 AD, when Syyed ʿAli Muhammad Shirazi proved himself to be the return of Muhammad al-Mahdi on May 23, 1844. The historical social impact of the Messianic faith in Mahdi has helped the Shiites endure unbearable situations to the point where without it the Shiite religion would not have been able to survive persecution throughout history. It has also acted as a deterrent among them, postponing political activity until the future arrival of the expected Mahdi. Faith also inspired social movements against political repression. The sense of responsibility for paving the way for Mahdi's emergence also led the Shiites to reconsider their social circumstances and shortcomings in their lives and to seek to build their interim Islamic government in anticipation of Mahdi's promised rule. The modern influence of the Shia millennial vision of history continues to be expressed, even today, through radical social protest against political oppression. Abdulaziz Sachedina writes: Without a deep feeling, paving the way for the emergence of the Imam, the Shiites would not feel the need to reassess their social circumstances and the shortcomings of their present life. Thus, Mahdi's Gaiba (occultization) acted as a creative force in their lives, which not only helped them with patience to endure difficult times, but also prepared them to fulfill their historical responsibility for establishing true Islamic rule, even before the imam takes over the leadership of the Shiites after its final The Shia Mahdi doctrine was a key element in inspiring the 1979 Islamic Revolution in Iran, led by Ruhollah Khomeini, who argued as part of his theory of legal rule that the supreme and most scholarly Muslim lawyer could legally run the government on God given a mandate to prepare the world for the return of the hidden imam. Khomeini was able to use powerful concepts of Shi'eschatology and theododicy, such as Shia notions of struggle against injustice and worldly oppression, to mobilize the masses for revolutionary goals. Islamic traditions believe that until the final return of the Muslim messiah, its influence is manifested in the world in different ways. Throughout history, extensive and deeply personal literature has emerged in the Shia world, which seems to illustrate this influence in the form of revelations, dreams, healings, visions and other phenomena related to Mahdi's personal intervention. In particular, in recent years there has been a growing expectation of Mahdi's imminent return to the general public, which has led to the dissemination of widely available literature on predictions and prophecies concerning Mahdi and his imminent appearance, which include more information on where, when and how Mahdi will appear, to abolish the modern order and establish an honest state. For example, under the influence of the Lebanese Hezbollah, the Lebanese press has published literature containing classical traditions as well as interpretations of contemporary events in the light of Mahdi's return. A book has been published, including wonderful events, including stories by Hezbollah fighters about how Mahdi intervened on the battlefield during the 2006 Israeli-Hezbollah conflict to help them fight the Israeli army. Another example of the current Shiite messianic trend was evident in the discourse and policy of former Iranian President Mahmoud Ahmadinejad, who believed that Mahdi's return was inevitable. He combined messianic rhetoric with populist nationalism at home, and in his speeches at the UN he combined references to Mahdi with a violent third world ideological attack on Western imperialism and zionism designed to appeal to some Middle Eastern audiences. He and his supporters also sought to portray Iran as an elected nation and superpower, uniquely blessed with the special favors of the Lord of the Century (Hidden Imam) to lead a global mission to combat injustice. In Iraq, where many have deep suspicions about the United States, apocalyptic literature often learns that the U.S.-led invasion was aimed at finding and killing Mahdi as part of an apocalyptic war against the Shiite world. Political controversy May 3, 2017, then Deputy Crown Prince of Saudi Arabia Mohammed bin Salman Al Saud, in an interview MBC has repeatedly invoked the Iranian state's Shiite ideology, rejecting the possibility of dialogue with Iran to resolve regional rivalries between the two countries. He argued that it was impossible to engage in dialogue with the organization with an extremist ideology which believed that its policy was divinely aimed at preparing the conditions for the return of Imam Mahdi, fearing the spread of twelve Shiite or Iranian influences on the land of the holy site of Islam. Syed Hassan Nasrallah, secretary general of the Iranian-backed Lebanese resistance organization Hezbollah, reacted to bin Salman's remarks by accusing him of wanting to turn the political struggle in the region into a religious one. He added that the Mahdi doctrine was not specific to the Shia and that, in addition to the question of his actual birth, there was a consensus among all Muslims that Imam Mahdi was the then Prophet Muhammad and that he would rise from and that when he rose he would get rid of all corrupt rulers and fill the Earth with justice. Addressing bin Salman directly, Nasrallah remarked, Neither you, nor your children, nor your grandchildren can change this Divine destiny. Muhammad al-Mahdi's birthday is celebrated every year in Iran. Every year in the evening, on their birthdays, millions of people in the country celebrate by handing out food, often sucking containers of juice and candy into passing cars. In addition, people picnic and enjoy fireworks. The city of Kum is decorated with bright lights and flags. The date of the celebration is based on the Islamic calendar and changes from year to year: Islamic Year Iran 1440 April 21, 2019 1441 April 9 2020 1442 29 March 2021 1443 19 March 2021444 March 8, 2023 1445 February 25, 2024 1446 February 14, 2025 See also The Shiite Islamic portal Islam portal Theology of The Twelve Holy Places in Islam (Shiites) Fatimid Empire Al-Hafiz Sefevid Dynasty Ismail I People claim that Mahdi Criticism Twelve Shia Islam Signs the appearance of Muhammad al-Mahdi in the Islamic traditions of Nafs-e-zakiya (Pure References - b d d d e f a Brief ( ُﻣ َﺤ ﻤﺪ ﺑْﻦ ﻟْ َﺤ َﺴﻦ) and Musammad ibn al-Sazan ( ُﺣ ﺠﺔ ﺑْﻦ ﻟْ َﺤ َﺴﻦ) Imam of Time), zjat ibn al-sasan , ْﻹ ِ َﻣﺎم ﻟْ َﻤﻬْﺪِيّ إِ َﻣﺎم ﻟ ﺰ َﻣﺎن) Soul) Princess Rima Occultism (Islam) Signed letter Muhammad al-Mahdi (Tauki) Dua i Ahad Dua Nuba Dua al-Faraj Moyuddin Hassan Chisht Imam al-Saman History of . Kum: Ansariyan Publications. 2004. 159. A brief history of the fourteen infallible. Kum: Ansariyan Publications. 2004. page 160. Al-Kurasi, Bakir Shareef (2006). On the life of Imam al-Mahdi. Kum: Ansariyan Publications. page 40. a b c Abdulazeez (1981). Islamic messianism. Albany, Ny: New York State University Press. 72-74, 78. ISBN 0873954424. a b Annemarie Schimmel (1976). Pain and Grace: Exploring two mystical writers of eighteenth-century Muslim India Brill, page 32 ISBN missing Ibn Abi L-Talj (d.322 hijrah) Majmuat nafisa fi tarikh al-a'imma, page 21-22 - Ali Al-Arbali (d.693 h.) Siraj al- The Great Shiite Scholar Abu Jafar Mohammad ibn Usman al-Amri - Imam Reza (A.S.) Network. www.imamreza.net - (اﻟﻨﺠﻒ اﻷﺷﺮف) اﻟﺴﻴﺪ ﻣﺤﻤﺪ ﻣﻬﺪي اﻟﺴﻴﺪ ﻣﺤﻤﺪ اﺻﻔﻬﺎﻧﻲ اﻟﻤﻮﺳﻮي اﻟﻜﺎﻇﻤﻲ دواﺋﺮ اﻟﻤﻌﺎرف ﻓﻲ اﻷﺳﻤﺎء اﻟﺤﺴﻨﻰ Ansab, p. 222 - Shajar-e-Nasab lines descendants of Imam Hassan al-Askari r.a. - page 41 archive from the original dated September 29, 2017. The return of al-Mahdi. P11 - Sobhani 2001, page 116 harvnb error: no goal: CITEREFSobhani2001 (help) - Sachedina, Abduzlaziz Abdulhussein (1981). Islamic messianism: Mahdi's idea of twelve Shiites. SANI Press. page 182. ISBN 978-0873954426. Sachedina 1981, page 40 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - b Amir-Moezzi, Ali Mohammad. Islam in Iran vii. Mahdi's concept in Twelve Shiʿism. Encyclopedia iranica. Archive from the original on April 29, 2011. Received on July 24, 2011. Expected Mahdi Archive 3 September 2011 in Wayback Machine - Online Islamic Courses. Archive from the original on May 13, 2016. Received on April 9, 2017. Book of occultism Biharul Anwar, Alam Muhammad Bakir Majalisi, page 11-13, a b c Richard, Yaan (1995). Shiite Islam. Oxford UK, Cambridge USA: Blackwell. (Sachedina 1981, p. 70) harv error: several goals (5×): CITEREFSachedina1981 (help) - b Sachedina 1981, page 84 harvnb error: several goals (5×): CITEREFSachedina1981 (help) 116-117 harvnb error: no goal: CITEREFSobhani2001 (help) - Sachedina 1981, page 23 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - b Sachedina 1981, page 104 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - Sachedina 1981 , p. 105 harvnb error: multiple goals (5×) : CITEREFSachedina1981 (help) - Sachedina 1981, p. 138 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - Sachedina 1981, page 134 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - b Sachedina, Abdulaziz Abdulhayneus (1981). Islamic messianism: Mahdi's idea of twelve Shiites. SANI Press. page 181. ISBN 978-0873954426. Moman, Mujan, Introduction to Shiite Islam, Yale University Press Office, 1985, p. 199, b c d e Cook, David. Messianism in the Shiite crescent. Received on May 19, 2017. Sachedina 1981, page 82 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - Seeing Mehdi?. Archive from the original on March 23, 2016. April 9, 2017. a b c Momen, Moojan (1985). Introduction to Shiite Islam. Yale University Press. page 170. ISBN 978-0-300- 03531-5. Iran's many messiahs: You're a fake. Economist. Archive from the original on May 11, 2013. Received on May 14, 2013. Book of the occult Biharul Anwar, Alam Muhammad Bakir Majalisi, page 186 - Sahih Muslim, Baba Nuzul 'Isa, Volume 2; Sahich Buhari, kitab bad al-halk wa nuzul 'isa, Tom. 4 and Sachedina 1981, page 39-40 harvnb error: several goals (5×): CITEREFSachedina1981 (help) - Goldzicher, Ignatz. An introduction to Islamic theology and law. page 200. B Moman, Mujan. Introduction to Shiite Islam. 161-66. a b Henry Corbyn. History of Islamic philosophy. 69-70 - Crisis and Reconciliation, page 99- 100, Hossein Modarrsessi, 1993, Darwin Press - Jesus, Syum and the End of the World, Gabriel Said Reynolds, Rivista delli Studios Oriental, Tom. 75, Fasc. 1/4 (2001), page 75 - Consolation of theology: The absence of an imam and the transition from Chileasma to the law in Shiʿism, Saeed Amir Arjomand In the journal religion No 76, No. 4 (October 1996), page 552 - Assassins: Radical sect in Islam, Bernard Lewis, page 23, 35, 49. a b Hussain, Jassim M. Occultization of the Twelfth Imam: Historical background. An archival copy. Archive from the original on October 1, 2008. Received September 3, 2008.CS1 maint: archival copy as title (link): Law Book Co Australia, 1985. ISBN 0710301588. (Sachedina 1981, p. 15-16) harv error: several goals (5×): CITEREFSachedina1981 (help) - Momen, Moojan. Introduction to Shiite Islam. London, 1985, page 162. a b (Sachedina 1981, p. 41) harv error: multiple goals (5×): CITEREFSachedina1981 Archive from the .اﻟﻤﻬﺪي وﻋﻴﺴﻰ واﻟﺪﺟﺎل ^ .help) - Hussein, Jassim M. (1986). Occultization of the twelfth Imam: Historical background. Routledge. Archive 3 September 2013 on Wayback Machine ISBN 0-7103-0158-8. Introduction to Shiite Islam. Archive from the original march 4, 2016. Received on April 9, 2017) original march 4, 2016. Received on April 9, 2017. Abu Dawood, Sahih, Volume 2, p. 208; Fusul al-Muhimma, page 275 - Muhammad Bakir al-Mazhlisi (2003). Hassan Allahyari (The Book of the Occult (Kitab al-Ghaiba; Bihar al-Anwar, Volume 51) (1st place). ISBN 964-438-478-4. Archive from the original on January 5, 2011. The Handbook on Religion and Security, edited by Chris Seiple, Dennis R. Hoover, Pauletta Otis, 60, and Voices of Islam: Voices of Tradition by Vincent Cornell Page 223 - Madelung, Wilferd. Al-Mahde. In the encyclopedia of Islam. Vol. 5, K-Mahi. 2nd o. Leiden: E.J. Brill, 1986. 1231–38. ISBN 90-04-07819-3. An archival copy. Archive from the original on February 2, 2017. Received January 31, 2017.CS1 maint: archival copy as (link) Sayyid Ahmed Amiruddins Bloodline and Family Line History - Archive Copy. Archive from the original January 19, 2017. Received January 31, 2017.CS1 maint: archival copy as headline (link) Pakistan Sayyida - Dastur al-Mulk (Guide to Kings) (17th century) Hwaja Samandar Muhammad ibn Baki al-Termizi, Translator Professor of History Jabbor Esonov, Shark, Tashkent 2001, page 22 - book Byrdonahoy Nasr, Adeeb, Dushanbe 1985, page 375 - Sayidlar Shajaraci, Islamic University, Tashkent 2017, page 14 - Sulton Sodota Amir Saeed Ali Akbar. Hajara. - Archive Naqshbandiya shajarasi izidan Archived August 3, 2017 by wayback Machine - Ҳазрат Баҳоуддин Naishband Archive August 3, 2017 by wayback machine - b Tazkare Khwanadane Hazrat Eshan (Hazrat Eshan family genealogy) (author and researcher:Muhammad Yassin Kaswari Naqshbandi Company:Edara Talimat Nakkshbandia Lahore) page 63 - Archive copy. Archive from the original on October 22, 2016. Received September 22, 2016.CS1 maint: archived copy as headline (link) of ziaIslamic Gulzar auliya and al-Kafi, Muhammad Yaqub Kuleini. Translated by Muhammad Sarwar. Ch. 124, birth of Abi Muhammad al-, page 705 - ziaIslamic Gulzar Aulia. Archive from the original on October 22, 2016. - Madelung, Wilfred (1986). Al-Mahde. Encyclopedia of Islam. 5 Leiden: E. J. Brill. p. 1231-1238. ISBN 90-04-07819-3. Abdu'l-Baha, Abbas Effendi. Some answered questions. bahai.org. received on April 20, 2017. Holy Bible. biblegateway.com archive from the original on June 19, 2013. Received on April 20, 2017. Basiti, Moradi, Akhundali. Twelve principles. Received April 22, 2017.CS1 maint: several names: list of authors (link) - Effendi, Shogi. God passes by. bahai.org. received on April 20, 2017. (Sachedina 1981, p. 181-183) error harv: several goals (5×): CITEREFSachedina1981 (help) - b Sachedin, Abdulaziz Abdulhussein (1981). Islamic messianism: Mahdi's idea of twelve Shiites. SANI Press. 182-183. ISBN 978-0873954426. And b Kaussler, Bernd. Is the end of the واﮐﻨﺶ ﺳﯿﺪﺣﺴﻦ ﻧﺼﺮاﻟﻠﻪ ﺑﻪ اﻇﻬﺎرات اﺧﯿﺮ ﻣﺤﻤﺪ .Nigh for the Islamic Republic?. Received on May 22, 2017. Saudi Prince Mohammed bin Salman's warning to Iran. National (Abu Dhabi). Received on May 24, 2017. Syed Nasrallah Al Saud: Imam Mahdi (P) will certainly appear to root out tyrants. Al-Manar. May 12, 2017 The era of the defeat of peoples and | ﻧﺼﺮ اﻟﻠﻪ: دوران ﺷﮑﺴﺖ ﻣﻠﺖ ﻫﺎ و ﻣﻘﺎوﻣﺖ ﺑﻪ ﭘﺎﯾﺎن رﺳﯿﺪه اﺳﺖ/ ﺑﻦ ﺳﻠﻤﺎن ﺑﺪاﻧﺪ ﮐﻪ ﻇﻬﻮر اﻣﺎم ﻣﻬﺪی(ع) از ﻣﮑﻪ ﻗﻄﻌﯽ ﺳﺖ ^ .in Persian). May 12, 2017. Received on May 24, 2017) اﯾﺴﻨﺎ .(Seyed Hassan Nasrallah to Muhammad ibn Salman's statements about Iran (ﺳﻠﻤﺎن درﺑﺎره اﯾﺮان resistance is over / The rise of Imam Mahdi from Mecca to a certain Fars news agency. May 11, 2017. Syed Nasrallah's full speech on the memorial ceremony of martyr-leader Mustafa Badreddine. Alahed News. Received on May 24, 2017. Joan Richter (2005). Iran, culture. New York: Crabtree Pub. Co. p. 14. ISBN 978-0778793175. celebrating the birthday of Imam Mahdi. Staff wit. Iran is celebrating the anniversary of the birth of Imam Mahdi. en.alalam.ir archive from the original dated June 24, 2016. Received on May 19, 2016. Slackman, Michael (August 30, 2007). For Iranian Shiites, a holiday of faith and expectation. The New York Times. Archive from the original on June 5, 2015. Received on May 19, 2016. Imam Mahdi's birthday in Iran. Archive from the original on February 22, 2017. Received on April 9, 2017. Sources of encyclopedia Kitab al-Irshad, Muhammad b. Muhammad b. Numan (Al-Sheikh al-Mufid), 4th year AD/10 The Kitab al- Irshad al-Mufid Review, by Dr. I.K.A. Howard Kiṫâbu-l-Kefe, compiled by Muhammad Ya'kab Kulaine, published by the Islamic Seminary, translated by Mushammad Yaqub Kulain, published by the Islamic Seminary. Al-Bahraani, Hashim Suleiman (2006). A loan in the Koran. Al Milani. Miami, Florida: Shiabooks.ca. ISBN 0978147804. Books al-Sadr; Mutahhari (1986). Expected Savior (5th Accra: Islamic Seminary Publications. ISBN 0-941724-20-4.CS1 maint: ref'harv (link) Kazvini, Muhammad Kazim (2009). Imam Mahdi of Veladat ta Sohur. Kum: al-Hadi. ISBN 978-9644000126.CS1 maint: ref'harv (link) Sachedin, Abdulaziz Abdulhussein (1981). Islamic messianism: The idea of Mahde in Twelvesism. The solar press. ISBN 978-0873954426.CS1 maint: ref'harv (link) Sobhani, Jafar; Shah Kazemi, Reza (2001). Doctrines of Shiite Islam : a collection of imem beliefs and practices (Online-Ausg. ed.). London: I.B. Tauric (u.a.) ISBN 978-1- 86064-780-2. Further reading by al-Karasi, Bakir Sharif (2006). The Life of Imam Al-Mahdi, translated by Sayed Atar Hussain S.H. Rizvi. Ansariyan Publications. ISBN 964-438-806-2. Al-Sadr, Muhammad Bakir (1983). Expected Savior. Imam Al-Hoei Islamic. ISBN 0-686-90398-6. Ameni, Ibrahim (1996). Al-Imam al- Mahdi: The Simple Leader of Humanity, translated by Abdulaziz Abdulhussein Sachedin. Islamic Educational and Information Center. ISBN 0-9680717-0-8. Corbyn, Henry (1993). History of Islamic Philosophy, translated by Liadine Sherrard and Philippe Sherrard. Kegan Paul International in collaboration with Islamic publications for the Institute of Ismaili Studies. ISBN 0-7103-0416-1. Hussein, Jassim M. (1986). Occultization of the twelfth Imam: Historical background. Routledge. ISBN 0-7103-0158-8. Nasr, Seyed hossein; Hamid Dabashi (1989). Waiting for the millennium: Shi'ism in history. SANI Press. ISBN 0-88706-843-X. Tabatabae, Sayyid Mohammad Hossein (1979). Shiite Islam. Seyedou Nasr (translator). The solar press. ISBN 0-87395-272-3. External Communications Muhammad al-Mahdiat Wikipedia sister projectsMedia from The Commons quotes from Wikiquote Data from Wikidata Mahdi MPs Verena Klemm, Article encyclopedia Iranian Imam Mahdi Biography Twelfth Imam Al-Islam.org Main article: Ahlul Bayte Digital Islamic Library Project Special Specifications Imam Al-Mahdi (as) Expected Savior Ayatullah Muhammad Bakir al-Sadr and Ayatullah Murtaha Mutahhari Discussion about Mahdi, Ayatullah Muhammad Bakir al-Sadr Days Encyclopedia Britannica Main article: Encyclopedia Britannica Muhammad al-Mahdi al-Hujjah article Encyclopedia Britannica Internet Ghaybah Mahdi ghaybah (Occultation) Shiite Islam titles Preceded by Hassan al-Askari 12th Imam Twelve Shiite Islam874 imam mahdi in urdu pdf free download. imam mahdi in urdu . imam mahdi in urdu books free download. imam mahdi in urdu pdf. imam mahdi in urdu 2020. books on imam mahdi in urdu. history of imam mahdi in urdu. books on imam mahdi in urdu pdf

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