Misplaced Pages

Revision as of 17:58, 14 May 2019

The Mahdi (Template:Lang-ar, ISO 233: al-mahdī, meaning "the guided one") is an eschatological redeemer of Islam who, according to some Islamic traditions, will appear and rule for five, seven, nine or nineteen years (according to differing interpretations) before the Day of Judgment (yawm al-qiyamah, also known as "the Day of Resurrection") and rid the world of evil.

There is no direct reference to the Mahdi in the Quran, only in the hadith (the reports and traditions of Muhammad's teachings collected after his death). In most traditions, the Mahdi will arrive with 'Isa (Jesus) to defeat Al-Masih ad-Dajjal ("the false Messiah", or Antichrist). Although the concept of a Mahdi is not an essential doctrine in Sunni Islam, it is popular among both Sunni and Shia Muslims. Both agree that he will rule over Muslims and establish justice; however, they differ extensively on his attributes and status.

Throughout history, various individuals have claimed to be the Mahdi. These have included Muhammad Jaunpuri, founder of the Mahdavia sect; the Báb (Siyyid Ali Muhammad), founder of Bábism; Muhammad Ahmad, who established the Mahdist State in Sudan in the late 19th century; Mirza Ghulam Ahmad, founder of the Ahmadiyya movement; and Riaz Ahmed Gohar Shahi.

Shi'ites have alternate views on which descendant of the Islamic Nabi (Prophet) Muhammad is the Mahdi. Twelvers, who form the majority of Shi'ites today, believe that Muhammad ibn Al-Hasan al-Askari is the current occulted Imam and Mahdi. Tayyibi Isma'ili Shi'ites, including the Dawoodi Bohrah, believe that At-Tayyib Abu'l-Qasim is the current occulted Imam and Mahdi.

Historical development

The term mahdi does not occur in the Quran. It is derived from the Arabic root h-d-y (Template:Lang-ar), commonly used to mean "divine guidance". The term al-Mahdi was employed from the beginning of Islam, but only as an honorific epithet and without any messianic significance. As an honorific it has been used in some instances to describe Muhammad (by Hassan ibn Thabit), as well as Abraham, al-Hussain, and various Umayyad rulers (hudāt mahdiyyūn). During the second civil war (680-692), after the death of Muʾawiya, the term acquired a new meaning of a ruler who would restore Islam to its perfect form and restore justice after oppression. In Kufa during the rebellion in 680s, Al-Mukhtar proclaimed Muhammad al-Hanafiyyah as the Mahdi in this heightened sense. Among the Umayyads, caliph Sulayman ibn Abd al-Malik encouraged the belief that he was the Mahdi, and other Umayyad rulers, like Umar II, have been addressed as such in the panegyrics of Jarir and al-Farazdaq.

Early discussions about the identity of al-Mahdi by religious scholars can be traced back to the time after the Second Fitna. These discussions developed in different directions and were influenced by traditions (hadiths) attributed to Muhammad. In Umayyad times, scholars and traditionists not only differed on which caliph or rebel leader should be designated as Mahdi, but also on whether the Mahdi is a messianic figure and if signs and predictions of his time have been satisfied. By the time of the Abbasid Revolution in the year 750, Mahdi was already a known concept. Evidence shows that the first Abbasid caliph As-Saffah assumed the title of "the Mahdi" for himself.

In Shia Islam, it seems likely that the attribution of messianic qualities to the Mahdi originated from two of the groups supporting al-Hanafiyyah: southern Arabian settlers and local recent converts in Iraq. They became known as Kaysanites, and introduced what later became two key aspects of the Shia's concept of the Mahdi. The first was the notion of return of the dead, particularly of the Imams. The second was that after al-Hanafiyyah's death they believed he was, in fact, in hiding in the Razwa mountains near Medina. This later developed into the doctrine known as the Occultation. The Mahdi appeared in early Shi'ite narratives, spread widely among Shi'ite groups and became dissociated from its historical figure, Muhammad al-Hanafiyyah. During the 10th century, based on these earlier beliefs, the doctrine of Mahdism was extensively expanded by Al-Kulayni, Ibrahim al-Qummi and Ibn Babawayh. In particular, in the early 10th century, the doctrine of the Occultation, which declares that the Twelfth Imam did not die but was concealed by God from the eyes of men, was expounded. The Mahdi became synonymous with the "Hidden Imam" who was thought to be in occultation awaiting the time that God has ordered for his return. This return is envisaged as occurring shortly before the final Day of judgment. In fact, the concept of the "hidden Imam" was attributed to several Imams in turn.

Some historians suggest that the term itself was probably introduced into Islam by southern Arabian tribes who had settled in Syria in the mid-7th century. They believed that the Mahdi would lead them back to their homeland and reestablish the Himyarite kingdom. They also believed that he would eventually conquer Constantinople. It has also been suggested that the concept of the Mahdi may have been derived from messianic Judeo-Christian beliefs. Accordingly, traditions were introduced to support certain political interests, especially Anti-Abbassid sentiments. These traditions about the Mahdi appeared only at later times in hadith collections such as Jami' at-Tirmidhi and Sunan Abi Dawud, but are absent from the early works of Bukhari and Muslim.

Sunni Islam

Since Sunnism has no established doctrine of Mahdi, compositions of Mahdi varies among Sunni scholars. While some scholars like Ibn Khaldun even disputed the authenticity of references concerning the Mahdi in hadith literature, others like Ibn Kathir elaborated a whole apocalyptic scenario which included prophecies about Mahdi, Jesus and Dajjal during the endtime. Some Sunni beliefs deny the Mahdi as a separate figure, accordingly Jesus will fulfill this role and judge over mankind, thus Mahdi is considered as a title for Jesus, when he returns. However the more common opinion among Sunni Muslims is, that the Mahdi is an expected ruler sent by God before the endtime to reestablish righteousness, coincides with the Second Coming of Jesus Christ (Isa), but, unlike most Shia traditions, Sunni Islam often do not believe the Mahdi has already been born. Sunnis in general reject the Twelver Shi'ite principle of the Mahdi's occultation. Sunnis do, however, rely on traditionally canonical collections of narrations for derivations of the Mahdi's attributes and lineage. According to Sunan Abi Dawud, one of the six canonical books of Hadith in Sunni Islam, narrated by Umm Salamah, "The Prophet said: The Mahdi will be of my family, of the descendants of Fatimah."

In heavy contrast with Shia Islam, Sunnis have a much more human view of the Mahdi, who they believe will be nothing less than the most rightly guided Muslim of his time. He will be rectified in a single night (which is taken to mean that the provisions for his leadership and rule will be made in a single night). According to Sunan Ibn Majah, one of the six canonical collections of Hadith, narrated by 'Ali, "Mahdi is one of us, the people of the Household. Allah will rectify him in a single night." Whereas much of the Shi'ite belief ascribes divine faculties—in some circles of Shi'ite Islam it is even believed that the Mahdi can mentally control the wind and vegetation by God's permission—and transcendent status to the Mahdi, Sunnis believe he will be altogether human but will have sagacity, especially as it pertains to leading other people and ruling a nation. Sunnis believe he will rise and be recognized by his continued philanthropy, charity, piety, facial features, name, and sense of justice, not through direct divine intervention. It is not unreasonable to suspect, based on these narrations, that the Mahdi may not be known to the people immediately, even after being born and living for quite some time without the title of Mahdi (hence, being rectified by God). According to Sunan Abi Dawud, "The Prophet said: The Mahdi will be of my stock, and will have a broad forehead a prominent nose. He will fill the earth with equity and justice as it was filled with oppression and tyranny, and he will rule for seven years."

References interpreted in ahadith

This article relies excessively on references to primary sources. Please improve this article by adding secondary or tertiary sources. Find sources: "Mahdi" – news · newspapers · books · scholar · JSTOR (November 2017) (Learn how and when to remove this message)

The Mahdi is frequently mentioned in Sunni hadith as establishing the caliphate. Among Sunnis, some believe the Mahdi will be an ordinary man. The following Sunni hadith make references to the Mahdi:

• Muhammad is quoted as saying about the Mahdi:

  His name will be my name, and his father's name my father's name

  Even if the entire duration of the world's existence has already been exhausted and only one day is left before Doomsday, Allah will expand that day to such length of time as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by my name. He will fill out the earth with peace and justice as it will have been full of injustice and tyranny (by then).

• Umm Salama, a wife of Muhammad, is quoted as saying that;

  His aim is to establish a moral system from which all superstitious faiths have been eliminated. In the same way that students enter Islam, so unbelievers will come to believe.

  When the Mahdi appears, Allah will cause such power of vision and hearing to be manifested in believers that the Mahdi will call to the whole world from where he is, with no postman involved, and they will hear and even see him.

• Abu Sa‘id al-Khudri is quoted as saying:

  The Messenger of Allah said: "He is one of us".

  The Messenger of Allah said: "The Mahdi is of my lineage. He will fill the earth with fairness and justice as it was filled with oppression and injustice, and he will rule for seven years.

  The Messenger of Allah said: "At the end of the time of my ummah, the Mahdi will appear. Allah will grant him rain, the earth will bring forth its fruits, he will give a lot of money, cattle will increase and the ummah will become great. He will rule for seven or eight years.

• At-Tirmidhi reported that Muhammad said:

  The Mahdi is from my Ummah; he will be born and live to rule five or seven or nine years. (If) one goes to him and says, "Give me (a charity)", he will fill one's garment with what one needs.

• At-Tirmidhi reported that Muhammad said:

  The face of the Mahdi shall shine upon the surface of the Moon.

• At-Tabarani reported that:

  His forehead will be broad and his nose will be high, his face will shine like a star and he will have a black spot on his left cheek.

Modern views

A typical modernist in his views on the Mahdi, Abul Ala Maududi (1903–1979), the Pakistani Islamic revivalist, stated that the Mahdi will be a modern Islamic reformer/statesman, who will unite the Ummah and revolutionise the world according to the ideology of Islam, but will never claim to be the Mahdi, instead receiving posthumous recognition as such.

Some Islamic scholars reject Mahdi doctrine, including Allama Tamanna Imadi (1888–1972), Allama Habibur Rahman Kandhalvi, and Javed Ahmad Ghamidi (1951- ).

Javed Ahmad Ghamidi writes in his book Mizan:

Besides these, the coming of the Mahdi and that of Jesus from the heavens are also regarded as signs of the Day of Judgment. I have not mentioned them. The reason is that the narratives of the coming of the Mahdi do not conform to the standards of hadith criticism set forth by the muhaddithun. Some of them are weak and some fabricated; no doubt, some narratives, which are acceptable with regard to their chain of narration, inform us of the coming of a generous caliph; (Muslim, No: 7318) however, if they are deeply deliberated upon, it becomes evident that the caliph they refer to is Umar ibn Abd al-Aziz who was the last caliph from a Sunni standpoint. This prediction of the Prophet has thus materialized in his personality, word for word. One need not wait for any other Mahdi now.

Ahmed Hulusi interpreted the Mahdi as a part of the inner self. Therefore, the Mahdi awakes in a person to defeat the inner Dajjal. The Mahdi stands for attaining selflessness and realizing a person's own existence as a part of God.

Shia Islam

Ahadith

This article relies excessively on references to primary sources. Please improve this article by adding secondary or tertiary sources. Find sources: "Mahdi" – news · newspapers · books · scholar · JSTOR (November 2017) (Learn how and when to remove this message)

• Muhammad is reported in hadith to have said:

  The Mahdi is the protector of the knowledge, the heir to the knowledge of all the prophets, and is aware of all things.

  The dominion (authority) of the Mahdi is one of the proofs that God has created all things; these are so numerous that his proofs will overcome (will be influential, will be dominant) everyone and nobody will have any counter-proposition against him.

  People will flee from him as sheep flee from the shepherd. Later, people will begin to look for a purifier. But since they can find none to help them but him, they will begin to run to him.

  When matters are entrusted to competent , Almighty God will raise the lowest part of the world for him, and lower the highest places. So much that he will see the whole world as if in the palm of his hand. Which of you cannot see even a single hair in the palm of his hand?

  In the time of the Mahdi, a Muslim in the East will be able to see his Muslim brother in the West, and he in the West will see him in the East.

• Muhammad al-Baqir, the Fourth (Isma'ili) or Fifth (Twelver) Imam said of the Mahdi:

  The Master of the Command was named as the Mahdi because he will dig out the Torah and other heavenly books from the cave in Antioch. He will judge among the people of the Torah according to the Torah; among the people of the Gospel according to the Gospel; among the people of the Psalms in accordance with the Psalms; among the people of the Qur'an in accordance with the Qur'an.

• Ja'far al-Sadiq, the Sixth Imam, made the following prophecies:

  Abu Bashir says: When I asked Imam Ja'far al-Sadiq, "O son of the Messenger of God! Who is the Mahdi (qa'im) of your clan (ahl al-bayt)?", he replied: "The Mahdi will conquer the world; at that time the world will be illuminated by the light of God, and everywhere in which those other than God are worshipped will become places where God is worshiped; and even if the polytheists do not wish it, the only faith on that day will be the religion of God.

  Sadir al-Sayrafi says: I heard from Imam Abu Abdullah Ja'far al-Sadiq that: Our modest Imam, to whom this occultation belongs , who is deprived of and denied his rights, will move among them and wander through their markets and walk where they walk, but they will not recognize him ().

  Abu Bashir says: I heard Imam Muhammad al-Baqr say: "He said: When the Mahdi appears he will follow in the path of the Messenger of God. Only he can explain the works of the Messenger of God.

  The face of the Mahdi shall shine upon the surface of the Moon.

Quran

According to some interpretations of the Quran, throughout the history of human life, the earth has never been without divine leaders and Allah has selected an appropriate man for every nation. There are two types of Quranic verses which have been interpreted as referring to the existence and advent of the Mahdi:

1. Ja'far al-Sadiq interpreted the 7th verse of Surat Ar-Ra'd as: "there is a leader from our family at any time and guides people to the straight path."

   And the disbelievers say: "Why is not a sign sent down to him from his Lord?" You are only a warner, and to every people there is a guide.

   — Quran (13:7).

2. The creation of a government for Muslims:

   Certainly We wrote in the Zabur (Psalms), after the Tawat (Torah): "Indeed, My righteous servants shall inherit the earth."

   — Quran (21:105).

Doctrine regarding longevity

Shia strongly believe that the prolonged lifespan of Mahdi is thoroughly justified according to rational, Quranic, traditional, research-based and historical accounts. In this regard, some reasons will be expressed:

1. The Quran includes verses that can show the Shia claim regarding the possibility of the prolonged lifespan of the Mahdi such as the fourteenth verse of chapter Al-Ankabut (29). In this verse, Prophet Noah invited his people to God for 950 years. Some Hadiths say that he lived for 2500 years. Twenty-fifth verse of chapter Al-Kahf is the other one. This verse states that the People of the Cave lived for 309 years asleep in the cave.
2. Narrations from Imams allege the feasibility of a long-lasting life span in humans. For instance, Shia sources have been emphasized the longevity of Khizr; besides, the meeting of Ali and Khizr is stated in Shia sources.

Twelver

According to Twelvers, the main goal of the Mahdi will be to establish an Islamic state and to apply Islamic laws that were revealed to Muhammad. The Mahdi is believed to be the Twelfth Imam, Muhammad al-Mahdi. they believe that the Twelfth Imam will return from the Occultation as the Mahdi with "a company of his chosen ones," and his enemies will be led by Antichrist and the Sufyani. The two armies will fight "one final apocalyptic battle" where the Mahdi and his forces will prevail over evil. After the Mahdi has ruled Earth for a number of years, Isa will return.

For Twelvers, the Mahdi was born but disappeared, and would remain hidden from humanity until he reappears to bring justice to the world, a doctrine known as the "Occultation". For them, this "hidden Imam" is Muhammad al-Mahdi, the Twelfth Imam. According to Shia Quran commentators, implicit references to the Mahdi can be found in the Quran.

Twelver Shi'ites (as the main branch of Shia, which consists of 85% of all Shia Muslims) claim that their twelfth Imam, Muhammad b. al-Hasan al-Askari, who went into occultation around 256/873-874, is the promised Mahdi, who will appear before the day of Judgement, to restore justice and equity on earth. In Shia Islam, the Mahdi is associated with the belief in the Occultation, that the Mahdi is a "hidden Imam" who has already been born and who will one day return alongside Jesus to fill the world with justice. The promised Mahdi, who is usually mentioned in Shia Islam by his title of Imam-Al-Asr (the Imam of the "Period") and Sahib al-Zaman (the Lord of the Age), is the son of the eleventh Imam. His name is the same as that of the Prophet of Islam. According to Shia Islam, Mahdi was born in Samarra in 868 and until 872 when his father was martyred, lived under his father's care and tutelage. He was hidden from public view and only a few of the elite among the Shi’ah were able to meet him.

By Shi'ism, belief in the messianic Imam is not a part of their creed but it is the foundation of their creed. Shias believe that after the martyrdom of his father he became Imam and by Divine Command went into occultation (ghaybat). Thereafter he appeared only to his deputies (na’ib) and even then only in exceptional circumstances.

In Shias' perspective, Mahdi chose as a special deputy for a time Uthman ibn Sa’id ’Umari, one of the companions of his father and grandfather who was his confidant and trusted friend. Through his deputy Mahdi would answer the demands and questions of the Shias. After Uthman ibn Sa’id, his son Muhammad ibn Uthman Umari was appointed the deputy of him. After the death of Muhammad ibn Uthman, Abu’l Qasim Husayn ibn Ruh Nawbakhti was the special deputy, and after his death Ali ibn Muhammad Simmari was chosen for this task.

A few days before the death of Ali ibn Muhammad Simmari in 939 an order was issued by Mahdi stating that in six days Ali ibn Muhammad Simmari would die. Henceforth the special deputation of the Imam would come to an end and the major occultation (ghaybat-i kubra) would begin and would continue until the day God grants permission to the Imam to manifest himself.

In Shia view, the occultation of Mahdi is, therefore, divided into two parts: the first, the minor occultation (ghaybat-i sughra) which began in 872 and ended in 939, lasting about seventy years; the second, the major occultation which commenced in 939 and will continue as long as God wills it. In a hadith upon whose authenticity Shia and Sunni agree, Muhammad has said, "If there were to remain in the life of the world but one day, God would prolong that day until He sends in it a man from my community and my household. His name will be the same as my name. He will fill the earth with equity and justice as it was filled with oppression and tyranny."

Shias believe that the arrival of the Mahdi will be signalled by the following portents:

• The vast majority of people who profess to be Muslim will be so only in name despite their practice of Islamic rites, and it will be they who will make war with the Mahdi.
• Before his coming will come the red death and the white death, killing two thirds of the world's population. The red death signifies violence and the white death is plague. One third of the world's population will die from the red death and the other third from the white death.
• Several figures will appear: the Al-Harth, Al-Mansur, Shuaib bin Saleh and the Sufyani.
• There will be a great conflict in the land of Syria, until it is destroyed.
• Death and fear will afflict the people of Baghdad and Iraq. A fire will appear in the sky and a redness will cover them.

Shia traditions also state that the Mahdi be "a young man of medium stature with a handsome face" and black hair and beard. "He will not come in an odd year will appear in Mecca between the corner of the Kaaba and the station of Abraham and people will witness him there.

Isma'ili

The Ismāʿīlī developed their own theory of the Mahdi with select Ismāʿīlī Imams representing the concept of Mahdi or Al-Qa'im (person) at various times. For the Sevener Ismāʿīlī, the Imāmate ended with Isma'il ibn Ja'far, whose son Muhammad ibn Ismail was the expected Mahdi that Ja'far al-Sadiq had preached about. However, at this point the Ismāʿīlī Imāms according to the Nizari and Musta'li found areas where they would be able to be safe from the recently founded Abbasid Caliphate, which had defeated and seized control from the Umayyads in 750 CE. During the period of Ja'far, the Abbasid Caliphate replaced the Umayyads and began to aggressively oppose belief in an Imamate. Due to strong suppression by the Abbasids, the seventh Ismāʿīlī Imam, Muhammad ibn Ismail, went into a period of Occultation. During this period his representative, the Dāʿī, maintained the community. The names of the eighth, ninth, and tenth Imams are considered by some traditions to be "hidden", known only by their nicknames due to threats from the Abbasids.

The 11th Imam, Abdullah al-Mahdi Billah, founded the Fatimid Caliphate in 909 CE in Ifriqiya (which includes present Tunisia in North Africa), ending the first occultation. In Ismāʿīlī eyes this act again united the Imamate and the Caliphate in one person. The Fatimids then extended up to the central Maghreb (now including Morocco, Algeria and Libya). They entered and conquered Egypt in 969 CE during the reign of the fourteenth Imam, al-Mu'izz li-Din Allah, and made Cairo their capital. After the eighteenth Imam, al-Mustansir Billah, the Nizari sect believed that his son Nizar was his successor, while another Ismāʿīlī branch known as the Mustaali (from whom the Dawoodi Bohra would eventually form), supported his other son, al-Musta'li. The Fatimid dynasty continued with al-Musta'li as both Imam and Caliph, and that joint position held until the 20th Imam, Al-Amir bi-Ahkami'l-Lah (1132 CE). At the death of 20th Imam Amir, one branch of the Mustaali faith claimed that he had transferred the Imamate to his son At-Tayyib Abu'l-Qasim, who was then two years old. Tayyeb's claim to the imamate was endorsed by the Hurrah al-Malika ("the Noble Queen") Arwa al-Sulayhi, the Queen of Yemen, who created the office of the Dai al-Mutlaq to administer the community in the Imam's absence. Zoeb bin Moosa (d.546 AH/1151 CE) was the first Dai-ul-Mutlaq, and lived and died in Haus, Yemen. Tayyibis (which include the Dawoodi Bohra) believe the second and current period of occultation (satr) began after Imam Tayyeb went into seclusion and Imam from his progeny is very much present as Mahdi on earth every time.

The Nizari Ismailis maintain that the Shi‘a Ismaili Imams and Ismaili Muslim thinkers have explained that al-Mahdi is not a single person but actually a function undertaken by some of the hereditary Shi‘a Ismaili Imams from the progeny of Prophet Muhammad and Imam ‘Ali ibn Abi Talib. Throughout history, only a certain number of Imams have had the practical means to undertake such a grand mission of establishing justice and equity and removing oppression and injustice from the world because most of the Ismaili Imams have been heavily persecuted. For example, the founder of the Fatimid Caliphate, Imam ‘Abdullah al-Mahdi, and the Fatimid-Imam Caliphs each performed the function or mission of the Mahdi. The Mahdi is therefore a mission carried out by several Shi‘a Ismaili Imams and not a specific individual. Today, the 49th hereditary Ismaili Imam, Shah Karim al-Husayni Aga Khan IV, is undertaking the “Mahdi-ist” mission – the functions of the Mahdi – through the work of his institutions in the Aga Khan Development Network.

Other sects

Ahmadiyya

In Ahmadiyya belief the terms "Messiah" and "Mahdi" are synonymous terms for one and the same person. Like the term Messiah which, among other meanings, in essence means being anointed by God or appointed by God the term "Mahdi" means guided by God, thus both imply a direct ordination or commissioning and a spiritual nurturing by God of a divinely chosen individual. According to Ahmadiyya thought the prophesied eschatological figures of Christianity and Islam, the Messiah and Mahdi, were in fact to be fulfilled in one person who was to represent all previous prophets. The prophecies concerning the Mahdi or the Second Coming of Jesus are seen by Ahmadis as metaphorical and subject to interpretation. It is argued that one was to be born and rise within the dispensation of Muhammad, who by virtue of his similarity and affinity with Jesus, and the similarity in nature, temperament and disposition of the people of Jesus' time and the people of the time of the promised one (the Mahdi) is called by the same name.

These prophecies according to Ahmadi Muslims have been fulfilled in the person of Mirza Ghulam Ahmad (1835–1908), the founder of the Ahmadiyya Movement, who claimed to be divinely appointed as the second coming of Jesus and the Mahdi in 1891 around the same point in time after Muhammad as Jesus had appeared after Moses (thirteen centuries). Contrary to mainstream Islam, the Ahmadis do not believe that Jesus is alive in heaven, but claim that he survived the crucifixion and migrated towards the east where he died a natural death and that Ghulam Ahmad was only the promised spiritual second coming and likeness of Jesus, the promised Messiah and Mahdi.

Mahdavia

The Mahdavia sect, founded by Muhammad Jaunpuri commonly known as Nur Pak claimed to be the Mahdi in Mecca, in front of Kaaba (between rukn and maqam) in the Hijri year 901(10th Hijri), and is revered as such by Mahdavia. He was born in Jaunpur, traveled throughout India, Arabia and Khorasan, where he died at the town of Farah, Afghanistan at the age of 63. The Mahdavi regard Jaunpuri as the Imam Mahdi, the Caliph of Allah and the second most important figure after the Islamic prophet Muhammad.

Other religions

Bábí and Bahá'í Faiths

Alí Muḥammad Shírází (20 October 1819 – 9 July 1850), claimed to be the Mahdi on 24 May 1844, taking the name Báb (Template:Lang-ar / Template:Lang-en) and thereby founding the religion of Bábism. He was later executed by firing squad in the town of Tabriz. His remains are buried in a tomb at the Bahá'í World Centre in Haifa, Israel.

The Báb is considered the forerunner of Bahá'u'lláh (Template:Lang-ar / Template:Lang-en), and both are considered as Manifestations of God.

Persons claiming to be the Mahdi

The following individuals (or their adherents on their behalf) have claimed to be the Mahdi:

• The first historical reference to a movement using the name of Mahdi is al-Mukhtar's rebellion against the Umayyad caliphate in 686 CE, almost 50 years after Muhammad's death. Al-Mukhtar claimed that Muhammad ibn al-Hanafiyyah, a son of the fourth caliph, Ali, was the Mahdi and would save the Muslim people from the rule of the Umayyads. Ibn al-Hanifiyyah himself was not actively involved in the rebellion, and when the Umayyads successfully quashed it, they left him undisturbed.
• Al-Hakim bi-Amr Allah (985 – 13 February 1021), founder of the Druze sect.
• Ibn Tumart (1080-1130) founder and religious leader of the Almohad Caliphate in Morocco and Al-andalus
• Muhammad Jaunpuri (1443–1505), founder of the Mahdavi sect. (See above.)
• Ahmed ibn Abi Mahalli (1559–1613), from the south of Morocco, was a Qādī and religious scholar who proclaimed himself mahdi and led a revolution (1610–13) against the reigning Saadi dynasty.
• The Báb, (Siyyid `Alí Muḥammad Shírází) claimed to be the Mahdi in 1844 A.D (in the year 1260 A.H), thereby founding the religion of Bábism. He was later executed by firing squad in the town of Tabriz. His remains are currently kept in a tomb at the Bahá'í World Centre in Haifa, Israel. The Báb is considered the forerunner of Bahá'u'lláh, and both are considered prophets of the Bahá'í Faith. The declaration by the Báb to be the Mahdi is considered by Baha'is to be the beginning of the Bahá'í calendar.
• Muhammad Ahmad (1845–1885), a Sudanese Sufi sheikh of the Samaniyya order, declared himself Mahdi in June 1881 and went on to lead a successful military campaign against the Turko-Egyptian government of Sudan. Although he died shortly after capturing the Sudanese capital, Khartoum, in 1885, the Mahdist state continued under his successor, Abdallahi ibn Muhammad, until 1898, when it fell to the British army following the Battle of Omdurman.
• Mirza Ghulam Ahmad (1835–1908) claimed to be both the Mahdi and the second coming of Jesus in the late nineteenth century in British India and founded the Ahmadiyya religious movement in 1889. (See above.)
• Muhammad bin abd Allah al-Qahtani was proclaimed the Mahdi by his brother-in-law, Juhayman al-Otaibi, who led over 200 militants to seize the Grand Mosque in Mecca in November 1979. The uprising was defeated after a two-week siege in which at least 300 people were killed.
• Muhammad ibn Abdullah al-Aftah ibn Ja'far al-Sadiq
• Musa al-Kadhim (according to the Waqifite Shia)
• Muhammad ibn Qasim (al-Alawi)
• Yahya ibn Umar
• Muhammad ibn Ali al-Hadi
• Riaz Ahmed Gohar Shahi (according to Messiah Foundation International)
• Wallace Fard Muhammad, founder of the Nation of Islam
• Seydina Imamou lah Al Mahdi, founder of the Layene community in Dakar Senegal in 1883. He ruled for 40 years and was replaced by Insa Ibn Mariam at the age of 33. Insa ruled for 40 years.

See also

• Al-Qa'im (the Shi'a expectations)
• Islamic eschatology
• Last Roman Emperor
• Moshiach
• List of Islamic terms in Arabic
• Mahdaviat
• Masih ad-Dajjal
• People claiming to be the Mahdi
• Parousia
• Sufyani
• Du'a al-Faraj

References

1. "Hadith - Chapters on Al-Fitan - Jami` at-Tirmidhi - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. Retrieved 3 March 2017. {{cite web}}: Cite has empty unknown parameter: |dead-url= (help)
2. Martin 2004: 421
3. ^ Glassé, Cyril, ed. (2001). Mahdi. Walnut Creek, CA: AltaMira (Rowman & Littlefield). p. 280. ISBN 0-7591-0190-6. {{cite encyclopedia}}: |work= ignored (help)
4. ^ Momen, Moojan (1985). An introduction to Shiʻi Islam : the history and doctrines of Twelver Shiʻism. G. Ronald. pp. 75, 166–168. ISBN 9780853982005.
5. ^ Madelung,, Wilferd (1986). "al-Mahdī". Encyclopaedia of Islam. Vol. 5 (2nd ed.). Brill Academic Publishers. pp. 1230–8. ISBN 90-04-09419-9.{{cite encyclopedia}}: CS1 maint: extra punctuation (link)
6. ^ Sonn (2004) p. 209
7. Shahzad Bashir Messianic Hopes and Mystical Visions: The Nūrbakhshīya Between Medieval and Modern Islam Univ of South Carolina Press 2003 ISBN 978-1-570-03495-4 page 24
8. last=Merat|first=Arron|date=2018-11-09|work=The Guardian|access-date=2018-11-10|language=en-GB|issn=0261-3077}}
9. ^ Arjomand, Said Amir (December 2007). "Islam in Iran vi., the Concept of Mahdi in Sunni Islam". Encyclopaedia Iranica. XIV (Fasc. 2): 134–136.
10. ^ Kohlberg, Etan (24 December 2009). "From Imamiyya to Ithna-ashariyya". Bulletin of the School of Oriental and African Studies. 39 (03): 521–534. doi:10.1017/S0041977X00050989.
11. Henry, Corbin (1993). History of Islamic philosophy (Reprinted. ed.). Kegan Paul International. p. 68. ISBN 9780710304162.
12. ^ Arjomand, Amir (2000). "Origins and Development of Apocalypticism and Messianism in Early Islam: 610-750 CE". Oslo: Congress of the International Committee of the Historical Sciences. {{cite journal}}: Cite journal requires |journal= (help)
13. Reza, Saiyed Jafar. The essence of Islam. Concept Pub. Co. p. 57. ISBN 9788180698323.
14. Hong Beom Rhee Asian Millenarianism: An Interdisciplinary Study of the Taiping and Tonghak Rebellions in a Global Context Cambria Press 2006 ISBN 978-1-934-04342-4 page 230
15. Oddbjørn Leirvik Images of Jesus Christ in Islam: 2nd Edition A&C Black ISBN 978-1-441-18160-2 page 41
16. John L. Esposito Oxford Dictionary of Islam Oxford University Press ISBN 978-0-195-12559-7 page 75
17. ^ "Comparison of Shias and Sunnis". Religionfacts.com. Retrieved 4 May 2011.
18. "Hadith - The Promised Deliverer (Kitab Al-Mahdi) - Sunan Abi Dawud - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. {{cite web}}: Cite has empty unknown parameter: |dead-url= (help)
19. "Hadith - Book of Tribulations - Sunan Ibn Majah - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. {{cite web}}: Cite has empty unknown parameter: |dead-url= (help)
20. "Hadith - The Promised Deliverer (Kitab Al-Mahdi) - Sunan Abi Dawud - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com.
21. Sahih al-Tirmidhi, v2, p86, v9, pp 74-75
22. Sunan Abu Dawood, v2, p7
23. Musnad Ahmad ibn Hanbal v1, pp 84,376; V3, p63
24. Al-Mustadrak alaa al-Sahihainby al-Hakim, v4, p557
25. Al-Jaami' al-Saghîr, by Al-Suyuti, pp 2,160
26. al-Urful Wardi, by Al-Suyuti, p2
27. Kanz al-Ummal, v7 P186
28. Sharh al-Mawahib al-Ladunniyyah, by al-Zurqani, v5, p348
29. Fat’h al-Mugheeth, by Al-Sakhawi, v3, p41
30. (Vizier Mustafa, Emergence of Islam, p. 171
31. Muntakab al Adhhar, p. 483
32. Reported by bi Na’eem in Akhbaar al-Mahdi, see al-Jaami’ al-Sagheer, 5: 219, hadith 5796.
33. Sunan Abi Dawud, Kitaab al-Mahdi, 11: 375, hadith 4265; Mustadrak al-Haakim, 4: 557; "he said: this is a saheeh hadeeth according to the conditions of Muslim, although it was not reported by al-Bukhari and Muslim". See also Sahih al-Jaami, 6736.
34. Mustadrak al-Hakim, 4: 557-558; "he said: this is a hadith whose isnaad is sahih, although it was not reported by al-Bukhari and Muslim. Al-Dhahabi agreed with him, and al-Albaani said: this is a saheeh sanad, and its men are thiqaat (trustworthy), Silsilat al-ahaadeeth al-saheehah," 2: 336, hadeeth 771.
35. Tabarani
36. Syed Maududi, ‘’Tajdeed-o-Ahyaa-e-Deen’’, Islamic Publications Limited, Lahore, Pakistan, Chapeter: Imam Mehdi
37. Allama Tamanna Imadi, ‘’Intizar-e-Mehdi-o-Maseeh’’, Al-Rahman Publishing Trust, Karachi, Pakistan
38. Allama Habib-ur-Rahman Kandhlwi, Mehdaviyyat nay Islam ko Kiya Diya’’, Anjuman Uswa-e-Hasna, Karachi, Pakistan
39. "Al-Mawrid". Al-Mawrid. 25 September 2009. Retrieved 29 April 2012.
40. Allama Iqbal, ‘’Iqbal Nama, Volume 2’’, Bazm-e-Iqbal, Lahore, Pakistan, Letter No. 87
41. Ahmed Hulusi The Observing One Softcover ISBN 978-0-615-63664-1 page 48-49
42. Bihar al-Anwar: 95: 378; 102: 67, 117
43. Mikyaal al-Makaarem: 1: 49
44. Baqr al-Majlisi 2003: 70
45. Bihar al-Anwar: 52: 326
46. Bihar al-Anwar: 5: 328
47. Bihar al-Anwar: 52: 391
48. Bihar al-Anwar: 51: 146
49. Muhammad ibn Ibrahim Nomani: 189 (Sheikh Muhammad ibn Ibrahim Nomani, al-Ghaybah al-Nomani, p. 189
50. Muhammad ibn Ibrahim Nomani: 191
51. Ja'far al-Sadiq
52. [Bihār al-Anwār, vol23, p5)
53. Quran 13:5–7
54. Quran 21:92–112
57. Nasr, Sayyed Hossein. "Expectation of the Millennium : Shiìsm in History," State University of New York Press, 1989, p. 19, ISBN 978-0-88706-843-0
58. "mahdī." Encyclopædia Britannica. 2008.
59. "Mahdi in the Quran According to Shi'ite Quran Commentators". Al-Islam.org.
60. "Shia Islam's Holiest Sites".
61. "World Population Clock: 7.5 Billion People (2017) - Worldometers". www.worldometers.info.
62. Atlas of the Middle East (Second ed.). Washington D.C: National Geographic 2008 harvnb error: no target: CITEREFAtlas_of_the_Middle_East_(Second_ed.)._Washington_D.C:_National_Geographic2008 (help)
63. The World Factbook 2010 & Retrieved 2010-08-25. harvnb error: no target: CITEREFThe_World_Factbook_2010Retrieved_2010-08-25. (help)
64. ^ Sachedina, Abdulaziz (1978). "A Treatise on the Occultation of the Twelfth Imāmite Imam". Studia Islamica (48): 109–124. JSTOR 4099480. – via JSTOR (subscription required)
65. ^ Tabatabai, Sayyid Muhammad Hossein (1975). Shi'ite Islam (PDF) (First ed.). State University of New York Press. pp. 210–211 (185–186 in the ebook). ISBN 0-87395-272-3.
66. Ibn Masud, Abdallah. al Fusul al Muhimmah. p. 271.
67. Daftary, Farhad (1990). The Ismāʿīlīs: Their history and doctrines. Cambridge, England: Cambridge UniversityPress. p. 104. ISBN 0-521-42974-9.
68. "The Holy Quran". Alislam.org. Retrieved 9 November 2012.
69. Friedmann, Yohanan (2003). Prophecy Continuous: Aspects of Ahmadi Religious Thought and its Medieval Background. Oxford University Press. p. 121.
70. "Jesus: A humble prophet of God". Ahmadiyya Muslim Community. Retrieved 30 April 2014.
71. Robinson, Francis. "Prophets without honour? Ahmad and the Ahmadiyya". History Today 40 (June): 46.
72. Clinton Bennett (10 June 2008). Understanding Christian-Muslim Relations: Past and Present. A&C Black. pp. 104–. ISBN 978-0-8264-8782-7.
73. Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. pp. 55–59 & 229–230. ISBN 1851681841.
74. Warburg, Gabriel. Islam, Sectarianism and Politics in Sudan since the Mahdiyya. Madison, WI: University of Wisconsin Press, 2003. pp. 30-42.
75. Holt, P.M. The Mahdist State in Sudan, 1881-1898. Oxford: Clarendon Press, 1970. pp 53 cf.

Further reading

Historical sources

• "Muqaddimah Ibn al-Salah", Sahih al-Bukhari, Dar al-Ma’aarif, pp. 160–169
• Ja'far al-Sadiq, Al-Ghaybah (The occultation): narrations from the prophecies of al-Mahdi by Imam Ja'far al-Sadiq, Mihrab Publishers
• Bihar al-Anwar

Modern sources

• Baqr al-Majlisi, Muhammad, ed. (2003), Kitab al-Ghaybat, Qom: Ansariyan Publications
• Doi, A. R. I., "The Yoruba Mahdī", Journal of Religion in Africa, 4 (2): 119–136, doi:10.1163/157006671x00070, JSTOR 1594738
• Martin, Richard C., ed. (2004), "Mahdi", Encyclopedia of Islam and the Muslim world, Thompson Gale
• Momen, Moojan (1985), An introduction to Shi'i Islam, New Haven, Connecticut: Yale University Press, ISBN 0-300-03531-4
• Shauhat Ali, Millenarian and Messianic Tendencies in Islamic Thought (Lahore: Publishers United, 1993)
• Timothy Furnish, Holiest Wars: Islamic Mahdis, Jihad and Osama Bin Laden (Westport: Praeger, 2005) ISBN 0-275-98383-8
• Abdulaziz Abdulhussein Sachedina, Islamic Messianism: The Idea of the Mahdi in Twelver Shi'ism (Albany: State University of New York Press, 1981) ISBN 0-87395-458-0
• Syaikh Hisyam Kabbani, The Approach of Armageddon (Islamic Supreme Council of America, 2002) ISBN 1-930409-20-6
• "Mahdī", Encyclopædia Britannica, 2008, retrieved 4 July 2010
• The Golden Era of Reappearance, Association of Imam Mahdi

External links

• Ismaili Gnosis

• Imams
• Islamic terminology
• Mahdiism
• Messianism
• Religious leadership roles
• Twelver imams
• Shia imams