In Islamic eschatology, the Mahdi (Arabic: مهدي, ISO 233: mahdī "guided one") is the prophesied redeemer of Islam who will rule for seven, nine, or nineteen years (according to differing interpretations)[1] before the Day of Judgment (yawm al-qiyamah / literally, the Day of Resurrection)[2] and will rid the world of evil.[3]
There is no explicit reference to the Mahdi in the Qu'ran, but references to him are found in hadith (the reports and traditions ofMuhammad's teachings collected after his death). According to Islamic tradition, the Mahdi's tenure will coincide with the Second Coming of Jesus Christ (Isa), who is to assist the Mahdi against the Masih ad-Dajjal (literally, the "false Messiah" or Antichrist).[4]Differences exist in the concept of the Mahdi between Sunni Muslims and adherents of the Shia tradition. For Sunnis, the Mahdi is Muhammad's successor who is yet to come. For most Shia Muslims, the Mahdi was born but disappeared and will remain hidden from humanity until he reappears to bring justice to the world, a doctrine known as the Occultation. For Twelver Shia, this "hidden Imam" is Muhammad al-Mahdi, the Twelfth Imam.
Throughout history, various individuals have claimed to be the Mahdi. These have included Muhammad Jaunpuri, founder of theMahdavia sect; the Báb (Siyyid Ali Muhammad), founder of Bábism; Muhammad Ahmad, who established the Mahdist state in Sudanin the late 19th century; and Mirza Ghulam Ahmad, founder of the Ahmadiyya sect.
_________________________________________________________________________________
Historical development
The term mahdi does not occur in the Quran, but it is derived from the Arabic root h-d-y, 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.[5] As an honorific it has been used in some instances to describe Muhammad (byHassan ibn Thabit), as well as Abraham, al-Hussain, and various Umayyad rulers (hudāt mahdiyyūn).[5] 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.[5] In Kufa during the rebellion in 680s, Al-Mukhtarproclaimed Muhammad al-Hanafiyyah as the Mahdi in this heightened sense. Among the Umayyads, Sulayman 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.[5]
Early discussions about the identify 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 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 Mahdi is a messianic figure and if signs and predictions of his time have been satisfied.[5] 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. Many traditions were introduced to support political interests, especially Anti-Abbassid sentiments.[6][7]
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.[8] 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-Qumi and Ibn Babwayhi.[9] 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.[3] In fact, the concept of the "hidden Imam" was attributed to several Imams in turn.[10]
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.[8] It has also been suggested that the concept of the Mahdi may have been derived from messianic Judeo-Christian beliefs.[6][9]_________________________________________________________________________________________________
Shi'ism and facts
Shia 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.[31] 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.[11] The promised Mahdi, who is usually mentioned in Shia Islam by his title of Imam-i ’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.[32][33]
By Shi'ism, belief in the messianic Imam in not a part of their creed but it is the foundation of their creed.[31] 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. [32]
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.[32]
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.[32][33]
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." [32][34]
Shias believe that the arrival of the Mahdi will be signalled by the following portents:[3]
- 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 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.
No comments:
Post a Comment