Dar al-Hedayah | The movement of the claimant Yamani claims that in some narrations pointing to the place of birth of “the Mahdi,” the city of Medina is mentioned as this place of birth. However, Imam al-Zaman (aj) was born in Samarra. They attempt, by raising this doubt, to present the intended meaning of “Medina” as a city in Basra, Iraq, and align this narration with Ahmad Ismail al-Basri. This article seeks to critique and examine this claim.

 The Claim of the Mahdi’s Birth in Medina

Ahmad al-Basri’s followers, relying on the following narration, say: The intended meaning of “the Mahdi” whose birth is in “Medina” is Ahmad al-Basri, because Imam al-Mahdi (aj) was born in Samarra.

How the narration is cited by Ahmad al-Basri’s followers:

From Ali bin Abi Talib, he said: “Al-Mahdi, his birth is in al-Madinah.”

Al-Tashrif bi al-Minan fi al-Ta’rif bi al-Fitan, P. 154

They claim that Ahmad al-Basri’s place of birth is the village of “al-Huwair”, affiliated with the district of “Medina” in the province of “Basra”.

Furthermore, Ahmad al-Basri claims that the Imams (as) introduced the envoy of Imam al-Mahdi (aj) by name, place of residence, attributes, and that his name is “Ahmad” and from “Basra”. This statement of Ahmad al-Basri is nothing but a claim and an example of fabricating lies against the Imams (as).

To try to prove that the Imams (as) pointed to Ahmad al-Basri’s place of residence, his followers, with foolish deception, rely on the following narration. They send this text to each other and to those who ask them about the place of birth of their imaginary Imam. However, people without sufficient literacy do not recognize what is sent and do not know what the complete narration is to understand the intended meaning of the Infallible Imam’s words.

Now, we narrate the complete narration to reveal the deception and fraud of this group:

Nua’im narrated to us, he said: Abdullah bin Marwan narrated from al-Qasim bin Abd al-Rahman from someone who narrated it to him from Ali bin Abi Talib, he said: “Al-Mahdi, his birth (mawliduhu) is in al-Madinah, from the Household of the Prophet (pbuh), and his name is the name of a Prophet. His migration (hijrah) is to Bayt al-Maqdis. He has a thick beard, kohl-lined eyes, gleaming front teeth, a mole on his face, an aquiline nose, a bright countenance. On his shoulder is the mark of the Prophet. He will emerge with the banner of the Prophet (pbuh)—a black, square, velvet banner containing a stone (hajar). It has not been unfurled since the Messenger of Allah (pbuh) passed away, and it will not be unfurled until al-Mahdi emerges. Allah will aid him with three thousand angels who strike the faces and backs of those who oppose them. He will be sent when he is between thirty and forty years old.”

Al-Tashrif bi al-Minan fi al-Ta’rif bi al-Fitan, Vol. 1, P. 154

Chapter Title: “What the Author Transcribed from the Book Al-Fitan by Ibn Hammad > Chapter 161, What Nua’im Mentioned as an Addition in the Description of the Mahdi”

 Important Points About the Narration of the Mahdi’s Birth

 First Point: The Mahdi is the Twelfth Imam!

The narration speaks about the Twelfth Imam, not someone else. The original book, the chapter title, and the narrations present in it are all contextual clues (qara’in) that the intended meaning is the Twelfth Imam.

 Second Point

This hadith is exclusively narrated from the general populace (Sunni), and only by “Nua’im bin Hammad,” who himself has no credibility among them. It is completely solitary in content. Moreover, it does not say “born in Medina” but says “mawliduhu bi al-madinah,” which could mean “his place of upbringing/being brought up is in the city (madinah).” Consider the following Shi’a narration:

Muhammad bin Yahya from Ahmad bin Ishaq from Abu Hashim al-Ja’fari. He said: I said to Abu Muhammad (as): “Your majesty prevents me from asking you, so will you permit me to ask you?” He (as) said: “Ask.” I said: “My master, do you have a child?” He (as) said: “Yes.” I said: “If something happens to you, where should I ask about him?” He (as) said: “In al-Madinah.”

Al-Kafi, Vol. 1, P. 328
This indicates that “al-Madinah” in the context of the Imams (as) refers to the well-known city where the Imam resided.

 Third Point: Linguistic and Contextual Analysis

The narration mentions the Mahdi is from “المدينة” (without diacritics/vowel markings). Therefore, it is unclear if the word is “al-Madīnah” (with fathah on the mim) or “al-Mudīnah” (with dammah on the mim). With “al-Madīnah” (with fathah), it is about a specific city. With “al-Mudīnah” (with dammah), it is a diminutive form (tasghir), meaning a small town.

The definite article “al-“ (the) could be generic (meaning “the city”—any city) or for “specification” (al-‘ahd). Since there is no previous mention (‘ahd dhikri) or present, shared understanding (‘ahd huduri), the likely meaning is “mental specification (‘ahd dhihni),” referring to something in the mind of the original listener, which is unknown to us. Therefore, the strong probability is that it refers to “the city of Samarra” where Imam al-Mahdi (aj) was born, not a city in Basra. This aligns with other narrations about the Twelfth Imam’s birthplace.
Note: People in Iraq pronounce it as “al-Mdaynah” not “al-Madīnah.”

 Fourth Point: The “Mark of Prophethood” on the Shoulder

The narration states the Mahdi has “the mark of the Prophet on his shoulder,” which is a physical mark on the body. However, Ahmad al-Basri admits he does not have this mark on his back and absurdly claims it is in the “spirit.” This is laughable because “shoulder” clearly indicates a physical body part. What use is a mark that cannot be seen? Claiming it exists in the spirit is also pointless. The reason for this denial is the absence of this mark on Ahmad al-Basri, so he chooses to deny it altogether to avoid being asked for it, even denying its existence on the Prophet (pbuh) himself.

 Fifth Point: The Banner

The narration says this banner was unfurled (nushira) in the time of the Messenger (pbuh). We certainly know the banner unfurled at that time did not have “Al-Bay’ah Lillah” (Allegiance to Allah) written on it. Ahmad al-Basri’s banner does not resemble the one raised during the Prophet’s time; he invented and made it. Therefore, the features mentioned in the narration certainly do not match Ahmad al-Basri’s banner.

 Sixth Point: Timing of the Banner’s Unfurling

Even if we accept and say this is the same banner from the Prophet’s time, it will be raised upon the emergence (khuruj) of Imam al-Mahdi (aj). According to his own assumption, Ahmad al-Basri has not yet emerged; he is currently in the phase of “appearance and propagation,” and then he will emerge and kill his opponents. This part also contradicts what he claims, as he has already unfurled the banner before his supposed “emergence,” which invalidates his claim.

An interesting point: On their official website, Ahmad al-Basri’s followers have transcribed this narration with diacritics as “بِالْمَدِينَةِ” (bi al-Madīnati), making their deception and forgery even more apparent.