There are two approaches to prove the birth of Imam al-Mahdī (may Allah hasten his reappearance):
The First Approach: Proving the Birth of the Imam Through Established Principles
This approach is sometimes based solely on rational principles—as will be discussed when citing the statements of scholars—and other times on rational and textual principles combined.
The second method can be outlined as follows:
If it is established that [1] the earth is never devoid of an Imam, and [2] that the Imamate continues through direct lineage and does not alternate between brothers after Imam al-Ḥasan and Imam al-Ḥusayn (upon them both be peace), then it follows that Imam al-Mahdī [may Allah hasten his reappearance] exists and is the son of Imam al-ʿAskarī (upon him be peace).
Evidence for the first principle is provided by numerous narrations, including:
al-Kulaynī has narrated via a ṣaḥīḥ chain of transmission: A number of our companions, from Aḥmad b. Muḥammad b. ʿĪsā, from Muḥammad b. Abī ʿUmayr, from al-Ḥusayn b. Abī al-ʿAlāʾ, [who] said:
“I asked Abū ʿAbdullah (upon him be peace): ‘Can the earth exist without an Imam?’ He said: ‘No.’ I asked: ‘Can there be two Imams?’ He said: ‘No, unless one of them is silent.’” [1]
al-Kulaynī has also narrated via a ṣaḥīḥ chain of transmission: ʿAlī b. Ibrāhīm, from Muḥammad b. ʿĪsā, from Yūnus, from Ibn Muskān, from Abū Baṣīr, from one of the two (upon them both be peace), [who] said:
“Indeed, Allah has not left the earth without a scholar. Had it not been for this, truth could not be distinguished from falsehood.” [2]
Additionally, this principle can be established rationally, and the details of this argument are available in their own respective context.
Evidence for the second principle is also provided by numerous narrations, including:
al-Kulaynī has narrated via a ṣaḥīḥ chain of transmission: ʿAlī b. Ibrāhīm, from Muḥammad b. ʿĪsā, from Yūnus, from al-Ḥusayn b. Thuwayr b. Abī Fākhita, from Abū ʿAbdullah (upon him be peace), [who] said:
“The Imamate does not revert to two brothers after al-Ḥasan and al-Ḥusayn, ever. Rather, it proceeds from ʿAlī b. al-Ḥusayn, as Allah (Blessed and Exalted is He) says: {But kindred by blood are nearer to one another in the decree of Allah.} [Q8:75] Thus, this shall not be after ʿAlī b. al-Ḥusayn, and it will only be in the direct lineage and the lineage of the lineage.” [3]
al-Kulaynī has narrated via a ṣaḥīḥ chain of transmission: Muḥammad b. Yaḥyā, from Muḥammad b. al-Ḥusayn, from ʿAbd al-Raḥmān b. Abī Najrān, from Sulaymān b. Jaʿfar al-Jaʿfarī, from Ḥammād b. ʿĪsā, from Abū ʿAbdullah (upon him be peace), [who] said:
“The Imamate does not reside in two brothers after al-Ḥasan and al-Ḥusayn. It is only in the lineage and the lineage of the lineage.” [4]
It is also reported that Imam al-ʿAskarī (upon him be peace) used this approach to demonstrate his Imamate.
al-Ṣadūq has narrated via a ṣaḥīḥ chain of transmission: Muḥammad b. al-Ḥasan (may Allah be pleased with him) narrated from ʿAbd Allāh b. Jaʿfar al-Ḥimyarī, from Aḥmad b. Isḥāq, [who] said:
“A letter came from Abū Muḥammad (upon him be peace) to one of his men, stating: ‘None of my forefathers has suffered as much doubt from this faction regarding me. If this matter is something you have believed in and followed until now, why is there doubt? If it is continuous as long as Allah’s commands endure, then what is the meaning of this doubt?’” [5]
The Second Approach: Proving the Birth of the Imam Through Narrations Indicating His Sightings
Numerous narrations have been transmitted to establish this, including:
al-Kulaynī has narrated via a ṣaḥīḥ chain of transmission: Muḥammad b. ʿAbdillah and Muḥammad b. Yaḥyā together, from ʿAbdullah b. Jaʿfar al-Ḥimyarī, [who] said:
“I and Shaykh Abū ʿAmr (may Allah have mercy upon him) met with Aḥmad b. Isḥāq. Aḥmad signalled for me to ask him about the successor. I said to him: ‘O Abū ʿAmr, I want to ask you about something, not out of doubt regarding what I am asking, for I believe and know that the earth is never devoid of a Proof (Ḥujja) until forty days before the Day of Judgement. When that occurs, the proof will be lifted, repentance will be closed, and faith will not benefit anyone who has not previously believed or done good through their faith. These will be the worst of Allah’s creations, upon whom the Hour shall be established. But I have desired to increase in my certainty, just as Ibrāhīm (upon him be peace) asked his Lord to show him how He revives the dead: {Do you not believe?’ He replied: ‘Yes, but to make my heart content.’} [Q2:260].”
And Abū ʿAlī Aḥmad b. Isḥāq had reported to me, from Abū al-Ḥasan (upon him be peace), he (i.e. Aḥmad) said: ‘I asked him: From whom should I take? Whose statement should I accept?’
He said to him: ‘al-ʿAmrī is my trusted one. Whatever he conveys to you from me, it is from me. Whatever he says to you on my behalf, he speaks truthfully. Listen to him and obey him, for he is trustworthy and reliable.’
Abū ʿAlī also reported to me that he asked Abū Muḥammad (upon him be peace) the same thing, and he said to him: ‘al-ʿAmrī and his son are my trusted ones. Whatever they convey to you from me, it is from me. Whatever they say to you on my behalf, they speak truthfully. Listen to them and obey them, for they are trustworthy and reliable.’
This is the statement of two Imams about you. Abū ʿAmr fell into prostration, weeping, and said: ‘Ask what you wish.’ I said: ‘Have you seen the successor after Abū Muḥammad (upon him be peace)?’ He replied: ‘Yes, by Allah. His neck is like this’, gesturing with his hand.
I said: ‘Then one question remains.’ He said: ‘Ask.’ I said: ‘What is his name?’ He said: ‘It is forbidden for you to ask this. This is not my command but his (upon him be peace). For the authorities claim that Abū Muḥammad (upon him be peace) passed without leaving a successor. They divided his inheritance and seized it. His family roams in fear. If the name were revealed, pursuit would ensue. Fear Allah and withhold from this.’” [6]
The Scholars’ Use of These Two Approaches
al-Sayyid al-Murtaḍā (d. 413 AH) said: “This conclusion can be clarified: [1] Rational reasoning proves the necessity of Imamate. Every era in which morally accountable individuals exist—those capable of both what is rationally good and abhorrent, obedience and sin—cannot be devoid of an Imam. The absence of an Imam would compromise their ability to be guided and undermine the justice of their moral accountability.
[2] Rational reasoning also establishes that the Imam must be infallible, protected from error and sin, and protected from engaging in every rationally abhorrent action.
After establishing these two principles, the Imamate of the individual pointed to by the Imāmiyya follows, as the attributes reason demonstrates to be essential only exist in him. None other claimed to possess them, and thus the argument extends to the occultation, and leaves no doubt regarding it.
This approach is the clearest for establishing the Imamate of Ṣāḥib al-Zamān (the Master of this Age), and it avoids ambiguity. Although the narrations among the Shiʿa are widespread and mutawātir (mass-transmitted), their authenticity and abundance could still be doubted. Resolving such doubts requires effort, whereas this rational approach is clear, free from ambiguities, and readily comprehensible.” [7]
al-Muḥaqqiq al-Ḥillī (d. 676 AH) stated: “It has been established that [1] every era requires an Imam, and [2] that the Imam must be infallible. Everyone who accepts this acknowledges the Imamate of the one pointed to by us.
Moreover, mutawātir narrations from the Prophet and the Imams (upon them be peace) explicitly mention his name, lineage, and existence. Thus, there is no need for further elaboration on the evidence.” [8]
And All-Praise is due to God, the Lord of the Worlds.
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[1] Muḥammad b. Yaʿqūb al-Kulaynī, al-Kāfī, Vol. 1, pg. 433, Hadith 451.
[2] Ibid, Vol. 1, pg. 435, Hadith 455.
[3] Ibid, Vol. 1, pg. 713, Hadith 754.
[4] Ibid, Vol. 1, pg. 714, Hadith 756.
[5] Muḥammad b. ʿAlī Ibn Bābawayh al-Qummī, Kamāl al-Dīn wa-Tamām al-Niʿma, pg. 222
[6] Muḥammad b. Yaʿqūb al-Kulaynī, al-Kāfī, Vol. 2, pg. 125, Hadith 869.
And al-Ṣadūq has narrated it in Kamāl al-Dīn wa-Tamām al-Niʿma, pg. 441 via a ṣaḥīḥ chain of transmission from al-Ḥimyarī.
[7] ʿAlī b. al-Ḥusayn al-Mūsawī, al-Muqniʿ fī al-Ghayba (which is found in the Compiled Works of al-Sharīf al-Murtaḍā, Vol. 18), pg. 100-101.
[8] Jaʿfar b. Ḥasan al-Ḥillī, al-Maslak fī Uṣūl al-Dīn, pg. 266.
