Imam Mehdi is born
Imam al-Mahdi (a.s.) in Sunni Books
The belief that Muhammad ibn al-Hasan al-Askari (a.s.) was born is not found only in Shia literature. A number of Sunni historians, genealogists, scholars and Sufi authors recorded the birth or existence of Muhammad ibn al-Hasan al-Askari. Some went further and identified him with the awaited Imam al-Mahdi (a.s.), while others stated that he remains alive and will reappear at the end of time.
It is important to distinguish these claims. A Sunni historian recording his birth does not necessarily mean that the historian accepted the entire Twelver doctrine of his Imamate and occultation. Nevertheless, these reports are important evidence that the historical claim of his birth was not confined to Shia books.
The Quran's Promise
Quran 24:55
Allah says:
“Allah has promised those of you who believe and do good that He will certainly make them successors in the land, as He did with those before them; and will surely establish for them their faith which He has chosen for them.”
Quran 28:5
“But it was Our Will to favour those who were oppressed in the land, making them leaders and making them inheritors.”
Quran 21:105
“And We have already written in the Psalms, after the Reminder, that the land shall be inherited by My righteous servants.”
These verses establish the Quranic theme of the eventual inheritance and establishment of Allah's righteous servants upon the earth.
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Sunni Scholars Who Recorded the Birth or Existence of Muhammad ibn al-Hasan al-Askari
1. Ibn Khallikan — Wafayat al-A'yan
Ibn Khallikan records Muhammad ibn al-Hasan al-Askari and writes concerning his birth:
كانت ولادته يوم الجمعة منتصف شعبان سنة خمس وخمسين ومائتين
“His birth was on Friday, in the middle of Sha'ban, in the year 255 AH.”
Source: Ibn Khallikan, Wafayat al-A'yan, biography of Muhammad ibn al-Hasan al-Askari.
This is particularly significant because Ibn Khallikan was a prominent Sunni historian and judge. His recording of the birth should not be confused with an endorsement of every Twelver belief concerning the Imam, but it establishes that the birth itself was recorded outside Shia historical literature.
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2. Ibn Hajar al-Haytami — Al-Sawa'iq al-Muhriqa
Ibn Hajar al-Haytami mentions Imam Hasan al-Askari and states that he left a son:
ولم يخلف غير ولده أبي القاسم محمد الحجة، وعمره عند وفاة أبيه خمس سنين، لكن آتاه الله فيها الحكمة، ويسمى القائم المنتظر
“He left no one besides his son Abu al-Qasim Muhammad al-Hujja. He was five years old at the death of his father, but Allah granted him wisdom at that age. He is called al-Qa'im al-Muntazar.”
He further mentions his occultation.
Source: Ibn Hajar al-Haytami, Al-Sawa'iq al-Muhriqa, section concerning Imam Hasan al-Askari.
Thus, Ibn Hajar explicitly records Muhammad as the son of Imam Hasan al-Askari.
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3. Al-Dhahabi — Tarikh al-Islam
Al-Dhahabi writes:
وأما ابنه محمد بن الحسن الذي يدعوه الرافضة القائم الخلف الحجة، فولد سنة ثمان وخمسين، وقيل سنة ست وخمسين. عاش بعد أبيه سنتين ثم عدم، ولم يعلم كيف مات. وأمه أم ولد.
“As for his son Muhammad ibn al-Hasan, whom the Rafida call al-Qa'im, al-Khalaf and al-Hujja, he was born in 258 AH, and it is also said in 256 AH. He lived for two years after his father and then disappeared, and it is not known how he died. His mother was a slave woman.”
Source: Al-Dhahabi, Tarikh al-Islam, vol. 19, p. 113, according to the cited edition.
Al-Dhahabi clearly does not endorse the Twelver doctrine here. This makes his statement useful for a narrower historical point: he nevertheless acknowledges Muhammad ibn al-Hasan as the son of Imam Hasan al-Askari and records reports concerning his birth.
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4. Al-Dhahabi — Al-'Ibar fi Khabar man Ghabar
Al-Dhahabi also mentions:
Muhammad ibn al-Hasan al-Askari, Abu al-Qasim, from the descendants of Imam Ja'far al-Sadiq.
He states that the Imamiyya call him:
al-Hujja, al-Mahdi, al-Muntazar and Sahib al-Zaman
and identifies him as the last of their Twelve Imams.
Source: Al-Dhahabi, Al-'Ibar fi Khabar man Ghabar, p. 92, according to the cited edition.
Again, al-Dhahabi is reporting the Imami belief rather than necessarily accepting it, but his testimony still acknowledges Muhammad ibn al-Hasan as a historical individual.
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5. Sibt ibn al-Jawzi al-Hanafi — Tadhkirat al-Khawas
Sibt ibn al-Jawzi gives his lineage as:
Muhammad ibn Hasan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Husayn ibn Ali ibn Abi Talib.
He mentions his kunyah as Abu al-Qasim and discusses him as the Imam associated with the end of time.
His mother is mentioned as Saqil.
Source: Sibt ibn al-Jawzi, Tadhkirat al-Khawas, p. 204, according to the cited Egyptian edition.
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6. Kamal al-Din ibn Talha al-Shafi'i — Matalib al-Su'ul
Kamal al-Din ibn Talha al-Shafi'i discusses:
Abu al-Qasim Muhammad ibn al-Hasan al-Khalis
and traces his lineage through the Imams to Imam Ali ibn Abi Talib (a.s.).
He identifies him with the awaited Imam and mentions among his titles:
al-Hujja, al-Khalaf al-Salih and al-Muntazar.
Source: Ibn Talha al-Shafi'i, Matalib al-Su'ul, p. 89, according to the cited Egyptian edition.
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7. Ibn al-Sabbagh al-Maliki — Al-Fusul al-Muhimma
The Maliki scholar Ibn al-Sabbagh discusses:
Abu al-Qasim Muhammad al-Hujja ibn al-Hasan al-Askari
and presents him as the twelfth of the Imams of Ahl al-Bayt.
Source: Ibn al-Sabbagh al-Maliki, Al-Fusul al-Muhimma, pp. 291–292, according to the cited edition.
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8. Mu'min al-Shablanji — Nur al-Absar
Al-Shablanji gives his lineage as Muhammad ibn Hasan through the Imams of Ahl al-Bayt to Imam Ali ibn Abi Talib (a.s.).
He records the names of his mother as:
Narjis, and according to other reports Sawsan or Saqil.
He mentions his titles:
Abu al-Qasim, al-Qa'im, al-Hujja, al-Mahdi and al-Khalaf al-Salih.
He also records his birth in 255 AH.
Source: Mu'min al-Shablanji, Nur al-Absar, p. 382, according to the cited edition.
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9. Abdullah al-Shabrawi al-Shafi'i — Al-Ithaf bi Hubb al-Ashraf
Al-Shabrawi records that the awaited Mahdi, Muhammad ibn al-Hasan al-Askari, was born in Sha'ban 255 AH, approximately five years before the death of his father.
He states that Imam Hasan al-Askari concealed the birth because of fear of the rulers.
Source: Abdullah al-Shabrawi al-Shafi'i, Al-Ithaf bi Hubb al-Ashraf, p. 189, according to the cited edition.
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10. Muhammad ibn Mu'tamad Khan al-Badakhshani — Nuzul al-Abrar
While discussing the descendants of the Prophet (s), al-Badakhshani traces the lineage through Imam Husayn (a.s.) and the succeeding Imams until Imam Hasan al-Askari (a.s.), after whom he mentions:
his son, the awaited Abu al-Qasim Muhammad al-Mahdi.
Source: Al-Badakhshani, Nuzul al-Abrar, pp. 174–175, according to the cited edition.
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11. Husayn al-Diyarbakri — Tarikh al-Khamis
Al-Diyarbakri discusses Muhammad ibn al-Hasan and identifies him as the twelfth Imam according to the Imamiyya.
He records traditions concerning his birth and reports concerning his disappearance, while also relating the wider traditions about the coming of the Mahdi from the Ahl al-Bayt.
Source: Husayn al-Diyarbakri, Tarikh al-Khamis, vol. 2, pp. 288–290, according to the cited Beirut edition.
Some details and dates transmitted in this work differ from the standard Imami account. It should therefore be cited as evidence that Muhammad ibn al-Hasan was known to Sunni historians, rather than treating every detail in the report as an endorsement of the Shia position.
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12. Ibn Tulun al-Hanafi — Al-Shadharat al-Dhahabiyya
Ibn Tulun records Muhammad ibn al-Hasan as the twelfth Imam in the line descending from Imam Ali ibn Abi Talib (a.s.).
He gives his birth as:
Friday, 15 Sha'ban 255 AH
and states that he was five years old when his father died.
His mother is mentioned as Khamat, also called Narjis.
He also records alternative dates transmitted by earlier historians.
Source: Ibn Tulun al-Hanafi, Al-Shadharat al-Dhahabiyya, p. 117, according to the cited Beirut edition.
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13. Ahmad al-Qirmani — Akhbar al-Duwal
Al-Qirmani discusses:
Abu al-Qasim Muhammad ibn Hasan al-Askari
and states that he was five years old when his father died.
He reports that Allah granted him wisdom at a young age, drawing a comparison with Prophet Yahya (a.s.).
He also records the Shia belief concerning his occultation and then discusses traditions concerning the future appearance of the Mahdi and his establishment of justice.
Source: Ahmad al-Qirmani, Akhbar al-Duwal, p. 118, according to the cited Baghdad edition.
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14. Muhammad al-Zarandi al-Shafi'i — Ma'arij al-Wusul
Al-Zarandi writes:
وكان مولده عليه السلام كما نقلت الشيعة ليلة الجمعة للنصف من شعبان سنة خمس وخمسين ومائتين بسر من رأى
“His birth, peace be upon him, as transmitted by the Shia, was on the night of Friday, in the middle of Sha'ban, in the year 255 AH, in Samarra.”
Source: Muhammad al-Zarandi al-Shafi'i, Ma'arij al-Wusul, p. 181, according to the cited edition.
Notice that al-Zarandi explicitly says “as transmitted by the Shia.” Therefore, this is evidence that he recorded the report, not necessarily that he independently authenticated every part of it.
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15. Hisham Khidr — Ahl al-Bayt wa Ahfad al-Nabi
The author writes:
ولد الإمام محمد بن الحسن سنة 255 هجرية وبالتحديد يوم الجمعة 15 شعبان
“Imam Muhammad ibn al-Hasan was born in 255 AH, specifically on Friday, 15 Sha'ban.”
Source: Ahl al-Bayt wa Ahfad al-Nabi, p. 139, according to the cited Egyptian edition.
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Sunni Scholars Who Identified Muhammad ibn al-Hasan With the Awaited Mahdi
Recording his birth is one matter. Identifying him specifically as the promised Mahdi is a stronger claim. A number of Sunni and Sufi authors went further than merely recording his existence.
16. Khawaja Muhammad Parsa Naqshbandi — Fasl al-Khitab
Khawaja Muhammad Parsa discusses Muhammad ibn al-Hasan as the son of Imam Hasan al-Askari and identifies him with the awaited Mahdi.
He states that Imam Hasan al-Askari left his son:
Abu al-Qasim Muhammad, the awaited one
and gives his birth as 15 Sha'ban 255 AH.
His mother is identified as Narjis, and he is said to have been five years old when his father died.
Parsa further discusses traditions concerning his future establishment of justice and the relationship between the Mahdi and Prophet Isa (a.s.).
Source: Khawaja Muhammad Parsa, Fasl al-Khitab, including p. 443 and pp. 448–449 according to the cited Tashkent edition.
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17. Abd al-Rahman Jami — Shawahid al-Nubuwwa
Jami discusses Muhammad ibn al-Hasan as the twelfth Imam and mentions his well-known titles:
Abu al-Qasim, al-Hujja, al-Qa'im, al-Mahdi, al-Muntazar and Sahib al-Zaman.
He also records the reports concerning his disappearance in Samarra and the expectation of his return.
Source: Abd al-Rahman Jami, Shawahid al-Nubuwwa, p. 198, according to the cited edition.
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18. Sulayman al-Qunduzi al-Hanafi — Yanabi' al-Mawadda
Al-Qunduzi devotes extensive discussion to the Twelve Imams and Muhammad ibn al-Hasan al-Mahdi.
He transmits material from earlier Sunni and Sufi authorities identifying Muhammad ibn al-Hasan as the twelfth Imam and the awaited Mahdi.
He also cites figures such as Khawaja Muhammad Parsa and other Sufi authorities in connection with the Twelve Imams.
Source: Sulayman al-Qunduzi al-Hanafi, Yanabi' al-Mawadda, relevant chapters concerning the Twelve Imams and Imam al-Mahdi; pp. 731–735 according to the cited Urdu edition.
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19. Mulla Ali al-Qari — Mirqat Sharh Mishkat
Mulla Ali al-Qari records the Twelve Imams recognized by the Imamiyya:
Ali, Hasan, Husayn, Zayn al-Abidin, Muhammad al-Baqir, Ja'far al-Sadiq, Musa al-Kazim, Ali al-Rida, Muhammad al-Taqi, Ali al-Naqi, Hasan al-Askari and Muhammad al-Mahdi.
He notes that Khawaja Parsa discussed them in Fasl al-Khitab and that Jami also discussed their virtues in Shawahid al-Nubuwwa.
Source: Mulla Ali al-Qari, Mirqat Sharh Mishkat, vol. 11, pp. 260–261, according to the cited Multan edition.
This passage should be understood primarily as al-Qari reporting the recognized Imami succession and the writings of earlier scholars.
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Sunni and Sufi Scholars Who Said He Remained Alive
A still stronger category consists of scholars who did not merely record the birth of Muhammad ibn al-Hasan but transmitted or accepted the view that he remained alive.
20. Abd al-Wahhab al-Sha'rani — Al-Yawaqit wa al-Jawahir
Al-Sha'rani discusses the signs preceding the Hour and identifies the awaited Mahdi as being from the descendants of Imam Hasan al-Askari.
The famous passage attributed to the work gives his birth as:
15 Sha'ban 255 AH
and states that he remained alive until the author's time and would meet Prophet Isa ibn Maryam (a.s.).
Source: Abd al-Wahhab al-Sha'rani, Al-Yawaqit wa al-Jawahir, p. 127 according to the cited second edition.
This is one of the clearest Sunni/Sufi texts used in support of the continued life of Muhammad ibn al-Hasan.
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21. Al-Sha'rani — Tabaqat al-Kubra / Lawaqih al-Anwar
Al-Sha'rani relates the account of Shaykh Hasan al-Iraqi, who claimed that he had personally met the Mahdi.
According to the account, Hasan al-Iraqi spent a long period praying that Allah would allow him to meet the Mahdi. He then encountered a man who identified himself as the Mahdi and remained with him for a period, instructing him in worship.
Source: Abd al-Wahhab al-Sha'rani, Lawaqih al-Anwar fi Tabaqat al-Akhyar / al-Tabaqat al-Kubra, vol. 2, p. 139 according to the cited Egyptian edition.
This is a Sufi encounter narrative rather than ordinary historical documentation, so it should be presented as such.
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22. Muhammad ibn Yusuf al-Ganji al-Shafi'i — Al-Bayan fi Akhbar Sahib al-Zaman
Al-Ganji al-Shafi'i argues for the possibility of the prolonged life of Imam al-Mahdi.
He compares his continued life with the long lives attributed to figures such as Prophet Isa (a.s.), Khidr and Ilyas.
Source: Muhammad ibn Yusuf al-Ganji al-Shafi'i, Al-Bayan fi Akhbar Sahib al-Zaman, chapter concerning the continued life of the Mahdi.
Al-Ganji is particularly important because his work is devoted specifically to traditions concerning Imam al-Mahdi.
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23. Abd al-Aziz al-Farhari — Al-Nibras
Al-Farhari transmits the view associated with al-Sha'rani that the awaited Mahdi is Muhammad ibn al-Hasan al-Askari, born on 15 Sha'ban 255 AH, and that he remained alive awaiting his appearance with Prophet Isa (a.s.).
He also refers to the account of Shaykh Hasan al-Iraqi meeting him.
Source: Abd al-Aziz al-Farhari, Al-Nibras Sharh Sharh al-Aqa'id, p. 524 according to the cited edition.
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24. Abd al-Rahman al-Mashhur — Bughyat al-Mustarshidin
Al-Mashhur transmits statements concerning Muhammad ibn al-Hasan and the reports of his continued life, including material connected with al-Sha'rani, Shaykh Hasan al-Iraqi and Ali al-Khawwas.
Source: Abd al-Rahman al-Mashhur, Bughyat al-Mustarshidin, p. 296 according to the cited edition.
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Ibn Arabi and the Awaited Mahdi
Al-Futuhat al-Makkiyya
Ibn Arabi's famous discussion of the Mahdi states that the appearance of the Mahdi is certain and that he will appear when the earth has become filled with oppression and injustice, after which he will fill it with justice.
He describes the Mahdi as belonging to the Ahl al-Bayt and as being from the descendants of Sayyida Fatima (a.s.).
He also discusses his companions, rule, justice, distribution of wealth and other features of his appearance.
Source: Ibn Arabi, Al-Futuhat al-Makkiyya, section concerning the Mahdi.
Important textual qualification
Some later scholars, particularly al-Sha'rani and writers quoting earlier versions of the passage, transmit wording that explicitly identifies the awaited Mahdi as:
Muhammad ibn al-Hasan al-Askari
and traces his lineage through the Imams of Ahl al-Bayt.
However, this explicit wording is disputed because it is absent from commonly circulated printed versions of Al-Futuhat al-Makkiyya.
Therefore, the careful formulation is:
A version of Ibn Arabi's Mahdi passage transmitted by later scholars explicitly identifies him as Muhammad ibn al-Hasan al-Askari, while the wording of currently available editions differs.
This textual issue should be acknowledged rather than concealed.
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What Does This Evidence Actually Prove?
The sources should not all be treated as if they make exactly the same claim.
They establish several different levels of testimony:
First: Sunni historians such as Ibn Khallikan and al-Dhahabi recorded Muhammad ibn al-Hasan as the son of Imam Hasan al-Askari and transmitted dates for his birth.
Second: A number of Sunni and Sufi scholars went further and explicitly associated Muhammad ibn al-Hasan with the awaited Mahdi.
Third: Some scholars, especially within the Sufi tradition, transmitted or accepted the belief that he remained alive and would eventually reappear.
Therefore, it would be inaccurate to claim that every Sunni scholar who recorded his birth also accepted the entire Twelver doctrine concerning his Imamate and occultation.
But it would be equally inaccurate to say that the historical existence and birth of Muhammad ibn al-Hasan al-Askari is found only in Shia books.
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Conclusion
The birth of Muhammad ibn al-Hasan al-Askari (a.s.) is recorded in a significant body of non-Shia literature.
Sunni scholars belonging to different schools and periods recorded Muhammad ibn al-Hasan as the son of Imam Hasan al-Askari (a.s.), and several supplied dates for his birth.
Among the names appearing in this literature are:
Ibn Khallikan, al-Dhahabi, Ibn Hajar al-Haytami, Sibt ibn al-Jawzi, Ibn Talha al-Shafi'i, Ibn al-Sabbagh al-Maliki, al-Shablanji, al-Shabrawi, al-Zarandi, Ibn Tulun, al-Qirmani, Khawaja Muhammad Parsa, Abd al-Rahman Jami, Sulayman al-Qunduzi and others.
These scholars did not all hold the same theological position.
Some merely recorded his birth or existence.
Others identified Muhammad ibn al-Hasan with the awaited Imam al-Mahdi.
And some maintained or transmitted the belief that he remained alive and would reappear at the end of time.
Thus, the historical claim that Muhammad ibn al-Hasan al-Askari was born is not confined to Twelver Shia sources. It is also recorded by numerous scholars writing within the Sunni tradition.
The disagreement begins primarily over what happened afterward: whether he died, disappeared, or remains alive in occultation awaiting the command of Allah.
But the claim of his birth and historical existence itself has substantial testimony outside Shia literature.