DOCSLIB.ORG

Imam Mahdi in Urdu Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Imam Mahdi in Urdu Pdf Imam mahdi in urdu pdf Continue ٰ ,th Imam of Twelver Shia IslamMuhammad al-Mahdi's name in Islamic calligraphyBornMuhammad15 Sha'ban 255 AH[1](c. (869-07-29)July 29, 869 CE)Samarra ُﺣ ﺠﺔ ﻟﻠﻪ ﻟْ َﻤﻬْﺪِيFor the Fatimid caliph, see al-Kaim (Fatimids). For other purposes, see Twelfth and last Imam in Shia Twelver of Islam Hujjat Allah al-Mahdi 12ّ Abbasid EmpireDisappearedMinor Occultation c. 5 January 874 (aged 4) Major Occultation c. 941Samarra, IraqStatusDisappeared, believed by Twelver Shia Islam to be due to The OccultationMonumentsAl-Sahlah Mosque, IraqMaqam e Ghaybat, IraqJamkaran Mosque, IranAgent The Four Deputies UthmanAbu ﺻﺎ ِﺣﺐ)Imam of Our Time)[2] Ṣāhib az-Zamān)(إ َﻣﺎم ﻟْﻌَﺼﺮ)The Proof of the House of Muhammad)[1] ʾImām al-ʿAsr)(ﻟْ ُﺤ ﺠﺔ آل ُﻣ َﺤ ﻤﺪ)The Hidden)[1] al-Ḥujjah ʾĀl Muḥammad)(ﻟْﻐَﺎﺋِﺐ)The Riser)[1] al-Ghāʾib)(ﻟْ َﻘﺎﺋِﻢ)The Guided)[1] al-Qāʾim)(ﻟْ َﻤﻬﺪِي)JafarAbul QasimAbul Hasan Known forLast Twelver ImamTitle al-Mahdiy َ ِ ْ ْ ّ َ The Comforter of Hearts) Term874 CE – presentPredecessorHasan al-AskariMovementTwelver Shia IslamOpponent(s)Shaytan , Sufyani, DajalParent (s)Hasan al-Askari)(دﻻور)The Awaited)[3] Delāvar)(ﻟْﻤﻨﺘﻈَﺮ)Master of the Obligation)[1] al-Muntaẓar)(ﺻﺎ ِﺣﺐ ْﻷﻣﺮ)Master of the Era)[1] Ṣāhib al-ʾAmr)(ﻟﺰﻣﺎن ُ ْ َ ٰ َ ْ َ Ujjat All'h ibn al-Asan al-Mahdiy) is considered the Twelve Shia Mahdi, the eschatological redeemer of Islam and the last imam of the Twelve Imams who will appear with Isa (Jesus Christ) in order to fulfill his mission of , ُﺣ ﺠﺔ ﻟﻠﻪ ﺑْﻦ ﻟْ َﺤ َﺴﻦ ﻟْ َﻤﻬْﺪِيّ :father)Nargis (mother) Hujat Allah ibn al-Hasan al-Mahdi (Arabic) ensuring world peace and justice. Twelve Shiites believe that al-Mahdi was born on the 15th of Shabana in 869 AD/ 255 AD and adopted the Imamate at the age of almost 5 years after the murder of his father Hassan al-Askari. It is believed that in the early years of his imam he had contact with his followers only through and lasted from 873-941 AD, a few days before the death of his fourth deputy, Abu al-Hasan Ali ibn Muhammad al-Samarra, in 941, he is believed to have sent a letter to his followers. In this letter, which was handed over to al-Samarry, he (ﻟْﻐَﻴْﺒَﺔ ﻟ ﺼﻐْ َﺮىٰ) four deputies. This period was known as the Small Occultation .during which Mahdi was not to be in contact with his followers directly, but instructed them to follow the pious high priests for whom he mentioned some Dignity. Most Sunni Muslims reject that he was Mahdi, and believe that Mahdi was not yet born ,(ﻟْﻐَﻴْﺒَﺔ ﻟْﻜُﺒْ َﺮىٰ) announced the beginning of the Major Occultization They believe that his exact identity is known only to Allah, except for the idea that he should be from the descendants of Muhammad. In addition to Mahdi's precise genealogy, Sunnis accept many of the same hadiths that Shiites accept about the predictions about Mahdi's appearance, his actions and his universal caliphate. Sunnis also have many hadiths about Mahdi, which are in their hadith collections. Muhammad ibn al-Hasan and Al-Tayib Abu'l-Kasim ibn al-Mansour are descendants of the Islamic Nabi (Prophet) Muhammad, who are considered by various Shia groups (respectively Twelve and Taibi Ismaili-Mustaili-Ismaili) to be occult imams and Mahdis. Attributes According to the Shiites, Mahdi belongs to Beit Muhammad (Households), being a descendant of Ali, Fatima and Ali ibn Hussein zaine al-Abidine, and, according to the Twelve, is the son of Al-Askari, and therefore the twelfth Imam of the Twelve Imams of Bayt. It is believed that his life and the occult will be extended, and then, with his appearance, he will fill the earth with justice and righteousness, and allow Islam to rule it. Abdulaziz Sachedin describes him as a victorious imam of the Shiites, who will restore the purity of the Faith and bring true and incorruptible leadership to all mankind, creating a fairly just public order and a world free from tyranny and wickedness. The birth and family of the Al-Askari Mosque in Samarra, Iraq, 2017. Twelve imams, Ali al-Hadi and al-Hasan al-Askari, who are considered the grandfather and father of the Twelve Mahdi, are buried here. According to twelve Shiites, because of the Abbasid suppression of Alid's uprisings, fearing the expected liberator from Ali's offspring, al-Askari kept the birth of the child secret 255/868 and informed only close associates of the existence of his successor. Al-Mahdi's mother was reportedly named as Nargis. There are several stories about the origin of his mother. One is that Nargis was a Byzantine slave. Another story says she was a black slave from Africa. Mohammad Ali Amir-Moezzi claims that names such as Savsan, Nargis or Raihana were common names of slaves at the time, and his mother's name supports this narrative. Another story states that she was a Byzantine princess who pretended to be a slave to travel from her kingdom to Arabia. Mohammad Ali Amir-Moezzi suggests in Iranica that the latest version is undoubtedly legendary and hagiographic. Sheikh Tusi says his mother's name was Malika, daughter of Yashua, the son of Caesar of Rome. Her mother was from the descendants of the Disciples of Jesus, and her lineage returned to Jesus' successor, Simon Peter. She adopted herself. when she came to Arabia. Apart from the Shia works, almost nothing is known about the life of this imam. In Mahdi's biographies, written by the Shiites themselves, it is difficult to draw a line between hagiographic and historical works. In Shia sources, even in the historical works of Ibn Babawayh, the birth of the Imam was a miracle that should be considered as hagiography. According to Jaan Richard, some even question his real existence. The main article of the occult: Occultization (Islam) Twelve Shiites believe that the imam did not suffer death, but that, for various reasons, was hidden by Allah from humanity. This event is known as the Occult. From 329 (around 940 AD) the occult was divided into two periods. The Koran states that there are two kinds of saints of God among people: explicit and hidden. Hidden saints live among people and know about them, but people do not know them. Sura Kahf 18:65-66 implies that although people do not know the hidden saints, they benefit from them like the sun hidden behind the clouds. Shiites tend to believe that at every age there is an imam, either visible or hidden. But at a time when there are dangers that threaten the life of the Imam, he hides by God's order, hence the occultization of the twelfth Imam. Al-Numani claims two reasons for the occult, in particular: (a) a test for the followers of the Imam and their faith, b) the salvation of the Imam from Bay (loyalty) to repressive leaders. For all that is said, Hadith states that the real cause of the Occultation will be known only when the imam reappears, as in the history of Musa and Hidra, where the causes of Hidra's actions were not immediately disclosed to Musa. When Jabir asked Muhammad about the benefits of a hidden imam, he replied that people would benefit from his authority (Valaya) because they benefit from the sun when it is covered with clouds. Sharif al-Murtaza, a classical Shiite scholar, argues that the reason for the imam's occultation was to protect his life after the creation of a simple state became impossible for his enemies. But the Shiites will still benefit from the Imam, because the belief in his hidden presence keeps them from committing evil in their lives. Since the Shia believe that the primordial light of prophecy continues to shine over the centuries in the character of the imams, whether hidden or obvious, no idea has ever been raised regarding the inaccessibility of the Hidden Imam in a state of occultism. According to Baha'i scholar Mujan Momen, there are many stories about the hidden imam, showing themselves in front of prominent members of the ulema (Muslim religious figures). Publishers close to Lebanon's Shiite militant organization Hezbollah have published Hezbollah accounts of how Mahdi intervened on the battlefields at critical moments during the conflict between Israel and Hezbollah in 2006 to help them fight against the Israeli army. The main articles on the small occult: Small Occultization and Four deputies of Gaybat al-Sugra or Small Occultation (874-941), consist of the first few decades of the Imam's disappearance, when communication with him was maintained through his deputies. Tusi and al-Mofid are thrust that the occult has resumed on the third or seventh day after his birth. The main occult main article: The basic occult of Gaibat al-Kubra or Major Occultization began in 941 AD and is believed to continue until the time accepted by Allah, when Mahdi reappears to bring absolute justice to the world. According to the last letter of al-Mahdi Ali ibn Muhammad al-Samarri, from the day of your death (the last deputy) the period of my great occult (al-Gajbatul Kubra) will begin. From now on, no one will see me unless Allah makes me appear. Another view is that the Hidden Imam is on the ground among the bodies of The Shia but incognito. The consequences of the Occultization of the 12th Imam left a significant gap in Shia leadership. According to Shiite beliefs, the imam was both the spiritual and the political head of the community.
Load more

Recommended publications
  • Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere By
    Manifestation of Religious Authority on the Internet: Presentation of Twelver Shiite Authority in the Persian Blogosphere by Narges Valibeigi A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in Sociology Waterloo, Ontario, Canada, 2012 © Narges Valibeigi 2012 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of the thesis, including any required final revisions, as accepted by my examiners. I understand that my thesis may be made electronically available to the public. Narges Valibeigi ii Abstract Cyberspace has diversified and pluralized people’s daily experiences of religion in unprecedented ways. By studying several websites and weblogs that have a religious orientation, different layers of religious authority including “religious hierarchy, structures, ideology, and sources” (Campbell, 2009) can be identified. Also, using Weber’s definition of the three types of authority, “rational-legal, traditional, and charismatic” (1968), the specific type of authority that is being presented on blogosphere can be recognized. The Internet presents a level of liberty for the discussion of sensitive topics in any kind of religious cyberspace, specifically the Islamic one. In this way, the Internet is expanding the number and range of Muslim voices, which may pose problems for traditional forms of religious authority or may suggest new forms of authority in the Islamic world. The interaction between the Internet and religion is often perceived as contradictory, especially when it is religion at its most conservative practice. While the international and national applications of the Internet have increased vastly, local religious communities, especially fundamentalists, perceived this new technology as a threat to their local cultures and practices.
    [Show full text]
  • The Role of the Four Deputies of Imam Mahdi (A) in Shiite Hadith Literature
    The Role of the Four Deputies of Imam Mahdi (a) in Shiite Hadith Literature Morteza Maddahi1 Abstract After the holy Qur’an, Hadith is the second source of Islam in terms of authority and the first in terms of extent. Contrary to the Qur’an, hadith is SURQHWRPDQLSXODWLRQDQGIRUJHU\DVWKH3URSKHW V ZDUQHGDERXWLWDQG history testifies to it. Prior to the era of occultation, many hadiths were presented to the Imams, and they rejected some of them and corrected RUH[SODLQHGWKHRWKHUV$O6KD\NKDOৡDGnjT G JDWKHUHGPDQ\ of these hadiths in his 0DҵƗQƯ DODNKEƗU. On the other hand, the most important Shiite hadith books were compiled after the occultation of the Twelfth Imam. The period of the Minor Occultation was a crucial time in Shiite history. With a historical and analytical approach, this article studies the identity and conditions of the Four Deputies and their role in guiding the Shiite community in relation to Hadith. In this regard, the article discusses the stance of the Four deputies against the hadiths of false FODLPHUVOLNH6KDOPDJƗQƯ G WKHLUUHODWLRQZLWKWKHVFKRODUVRI Qom, the reason why DO.ƗIL was not presented to them so as to obtain the DSSURYDORI,PDP0DKGL D DQGILQDOO\WKHUHODWLRQEHWZHHQDO.XOD\QL G DQGWKH)RXU'HSXWLHV Keywords +DGLWK WKH )RXU 'HSXWLHV DO.XOD\QƯ DO.ƗIƯ 0LQRU Occultation. 1$VVLဧDQWSURIHVVRUDWDO0XဧDID,QWHUQDWLRQDO8QLYHUVLW\ Journal of Al-Mustafa International University Vol. 3 (2020), Issue 1 The Infallible Imams and the Correction of Ahadith Hadith being the largest source of Islamic teachings, and gaining authenticity from Qur›an, contain vast details in a variety of matters. They contain fundamental importance in all subjects of practical Islamic life, and are often the main source of reference for Islamic scholars in different fields.
    [Show full text]
  • American Muslims: a New Islamic Discourse on Religious Freedom
    AMERICAN MUSLIMS: A NEW ISLAMIC DISCOURSE ON RELIGIOUS FREEDOM A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By John C. R. Musselman, B.A. Georgetown University Washington, D.C. April 13, 2010 AMERICAN MUSLIMS: A NEW ISLAMIC DISCOURSE ON RELIGIOUS FREEDOM John C. R. Musselman, B.A. Mentor: Chris Seiple, Ph.D. ABSTRACT In 1998, the U.S. government made the promotion of religious freedom official policy. This policy has often been met with skepticism and hostility from foreign governments and publics. In the Muslim-majority world, it is commonly seen as an attempt to discredit traditional cultural norms and/or Islamic law, as covert support for American missionary activity, and/or as cultural imperialism. American Muslims could play a key role in changing this perception. To date, the American Muslim community has not become deeply invested in the movement for international religious freedom, but their notable absence has not been treated in any substantial length. This thesis draws on the disciplines of public policy, political science, anthropology, and religious studies to explore this absence, in the process attempting to clarify how the immigrant Muslim American community understands religious freedom. It reviews the exegetical study of Islamic sources in relation to human rights and democracy by three leading American Muslim intellectuals—Abdulaziz Sachedina, M.A. Muqtedar Khan, and Khaled Abou El Fadl—and positions their ideas within the dual contexts of the movement for international religious freedom movement and the domestic political incorporation of the Muslim American community.
    [Show full text]
  • DEVELOPMENT of Shrism in CONTEMPORARY IRAN
    DEVELOPMENT OF SHriSM IN CONTEMPORARY IRAN il.BSTRACTS THESIS SUBMITTED FOR THE DEGREE OF Doctor of Philosophy (Isla.mic Studies) BY Ahsanul Haq UNDER THE SUPERVISION OF ^^\^ CENTRE OF WEST ASIAN STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH 1988 DEVELOPMENT OF SHI1SM IN CONTEMPORARY IRAN ABSTRACTS THESIS SUBMITTED FOR THE DEGREE OF Doctor of Philosophy (Isl£imic Studies) BY Ahsanul Haq UNDER THE SUPERVISION OF CENTRE OF WEST ASIAN STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH 1988 ABSTRACT The oppositional attitude of the Shi'i 'ulania' towards the Pahlavi regime increased tremendously during the reign of Mohammad Reza Shah (1941-79). This opposition, obviously, had certain theoretical bases. Though the power and authority of 'ulama' vis-a-vis the existing government began to increase right from the Safavi period, an attempt to make a direct bid for power is certainly a recent phenomenon. Although there are quite a few general works available on the changing roles of the Iranian 'ulama', there is no serious study of the theoretical changes that took place in the thoughts of Shi'i 'ulama' during the reign of Mohammad Reza Shah. This dissertation tries to fulfil this gap. The dissertation is divided into seven chapters. The first chapter deals with the origins of Shi'i theory of imamate. Most of the basic concepts of Ithna 'Ashari Shi'ism (the Twelvers) such as imaroat ghayabat, intezar and taqiyya were crystallised during the Buyid and Mongol periods. According to Ithna 'Ashari Shi'i belief only the Prophet and imams possess legitimate authority -2- to rule over the people. They enjoyed spiritual as well as temporal velayat' over the people.
    [Show full text]
  • Curriculum Vitae
    CURRICULUM VITAE Vincent Joseph Cornell Address Department of Middle Eastern and South Asian Studies Emory University 312-S Callaway Center 537 S. Kilgo Circle Atlanta, Georgia, 30322 Phone Work: (404) 727-8182 Fax (404) 727-2133 E-mail [email protected] Academic Positions From August 1, 2011— Chair, Department of Middle Eastern and South Asian Studies, Emory University From July 1, 2006— Asa Griggs Candler Professor of Middle East and Islamic Studies, Emory University, Atlanta, Georgia. January 2004 to July 2006— Chair of Studies in the Program of Religious Studies, University of Arkansas. July 2000 to July 2006— Director of King Fahd Center for Middle East and Islamic Studies, University of Arkansas, Fayetteville, Arkansas July 2000 to July 2006— Professor of History, University of Arkansas, Fayetteville, Arkansas Fall 1999 and Spring 2000— Acting Director of the Duke University Graduate Program in Religion July 1998 to September 2000— Associate Professor of Religion, Duke University, Durham, North Carolina September 1991 to June 1998— Assistant Professor of Religion, Department of Religion, Duke University (1993-1994 Andrew W. Mellon Assistant Professor of Religion, see p. 6) September 1990 to June 1991— Assistant Professor of Religion, Department of Religion, The University of Georgia, Athens, Georgia January 1989 to July 1990 — Visiting Assistant Professor in Islam, Department of Religion, Northwestern University, Evanston, Illinois 1 Linguistic Ability Classical Arabic: Fluent Reading Knowledge and excellent speaking knowledge (Published Translator) Moroccan Dialectical Arabic: Near-Native Fluency (FSI Level 4+) French: Excellent Reading Knowledge/Translation Ability Spanish: Excellent Reading Knowledge/Translation Ability Persian: Qualified at Ph.D. level for dissertation research, 1982 Berber (Tamazight): Some Speaking Ability Education B.A.
    [Show full text]
  • Imam Al-Mahdi - “A Sun Hidden Behind the Clouds” Or Imam Al-Mahdi – the Last Luminous Pearl of the Household of the Holy Prophet
    Imam Al-Mahdi - “A sun hidden behind the clouds” or Imam Al-Mahdi – The Last Luminous Pearl of the household of the Holy Prophet Characters: Imam - Zohra Kassam Narrator - Fatema Rehmani Deputy 1 - Zayn Visram Deputy 2 - Fatema Kanji Deputy 3 - Zayn Visram Deputy 4 - Fatema Kanji Scene 1 - Man 1 (Mohammed) Sabiha Kassam Man 2 (Ahmad)- Farzana Man 3 (Hajiz) - Scene 2 - Man 4 (Ja’far) - Mehtab Man 5 (Hassan) - Sabiha Kassam Scene 3 - Man 6 (Abdu Sahal) - Farzana Man 7 (Ja’far) - Mehtab Man 8 (Ali) - Aliya Seyyid Rashti - Sarah Walji Narrator: On this morning of the 15h Sha’ban 255 A.H., at the time of Fajr , in the city of Samaraa, the world has been illuminated with a powerful ray of light, into a human form, which has now become the source of existence for the universe. Finally, the Divine promise is fulfilled and Imam al-Mahdi (a.s) is born in spite of the efforts of those who deny him. Due to the severe restrictions imposed by the reigning Abbaside Caliph, Al-Mutamad, and in order to safeguard himself for achieving the objectives decreed by Allah, Imam Mahdi (a.s) is forced to conceal himself from the eyes of the people. When Imam Hassan Al-Askari (a.s) is martyred on the 8th Rabi-ul-Awwal 260 A.H., the office of Divine Leadership (Imamat) is transferred to the Last Luminous Pearl of the Household of the Holy Prophet, Imam al-Mahdi (a.s), who is now five years old. Although His Eminence does not appear amongst the people, some persons in whom he has trust and confidence are allowed to visit him and convey the problems and religious queries of the Shi’ites; and they communicate to the people, guidance and commands of the Divine Luminous Light.
    [Show full text]
  • THE ROLE of the MUJTAHIDS of TEHRAN in the IRANIAN CONSTITUTIONAL REVOLUTION 1905-9 Thesis Submitted for the Degree of Ph.D. By
    THE ROLE OF THE MUJTAHIDS OF TEHRAN IN THE IRANIAN CONSTITUTIONAL REVOLUTION 1905-9 Thesis submitted for the Degree of Ph.D. by Vanessa Ann Morgan Martin School of Oriental and African Studies University of London 1984 ProQuest Number: 11010525 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11010525 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 - 1 - ABSTRACT The thesis discusses the role of the mujtahids of Tehran in the Constitutional Revolution, considering their contribution both in ideas and organisation. The thesis is divided into eight chapters, the first of which deals with the relationship between the Lulama and the state, and the problem of accommodation with a ruler who was illegitimate according to Twelver Shi'ite law. The second chapter discusses the economic and social position of the Lulama, concentrating on their financial resources, their legal duties, and their relationships with other groups, and attempting to show the ways in which they were subject to pressure. In the third chapter, the role of the ^ulama, and particularly the mujtahids, in the coming of the Revolution is examined, especially their response to the centralisation of government, and the financial crisis at the turn of the century.
    [Show full text]
  • 1 Atteqa Malik Karachi, Pakistan Email
    Atteqa Malik Karachi, Pakistan email: [email protected] MIT May 2003 Television for Ritual_The Modern Majlis ‘Clifford Geertz defines religion as ‘a system of symbols which acts to establish powerful, pervasive and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic.’ Vernon James Schubel adds “Nowhere does the system of symbols which Geertz designates as religion so fully establish those powerful moods and motivations as it does in ritual performances". From Shi'i Devotional Rituals in South Asia_Pg.1(1) A number of Muslims around the world have recently been reassessing their religious practices; rituals that were previously followed blindly are now being questioned and understood for their spiritual significance and purpose. Choices are available to worshippers today that did not exist ten years ago. Modern technology has played a significant role by providing the necessary tools to facilitate research and information access, thus providing educated individuals the literary resources they need in order to study Islam the way they choose. A lot of information on Islam can be found using the Internet today. Users are also able to subscribe to newsletters from like-minded groups. As a result of greater communication for those who seek it, there has been an increase in dialogues upon religion that are separate from those conducted through religious institutions. This paper focuses on a small community of about thirty educated Khoja Shia(2) Muslims in Pakistan and their use of the television to observe a mourning ritual during the Islamic month of Muharram.
    [Show full text]
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the-deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6” x 9” black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. ProQuest Information and Leaming 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 UMI* ESCHATOLOGY AS POLITICS, ESCHATOLOGY AS THEORY: MODERN SUNNI ARAB MAHDISM IN HISTORICAL PERSPECTIVE DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Timothy R. Furnish, M.A.R. The Ohio State University 2001 Dissertation Committee: Approved by Professor Jane Hathaway, Adviser Professor Sam Meier viser Professor Joseph Zeidan " Department of Histdry UMI Number: 3011060 UMI UMI Microform 3011060 Copyright 2001 by Bell & Howell Information and Leaming Company.
    [Show full text]
  • Imam Mahdi (A.S.) the Just Leader of Humanity
    Imam Mahdi (a.s.) The Just Leader of Humanity Contents AL-IMAM AL-MAHDI Translator's Introduction THE JUST LEADER OF HUMANITY Author's Introduction Chapter 1 The Beginning of the Belief in the Mahdi Ayatollah Ibrahim Amini Chapter 2 The Pseudo-Mahdis Chapter 3 Mahdiism, the Jews, Translated by and the Iranians Dr. Abdulaziz Sachedina Chapter 4 The Unseen World and the Imam of the Age Chapter 5 Who Was the Imam after Hasan 'Askari? Chapter 6 Can a Five Year Old Boy Become an Imam? Chapter 7 Why Did Not the Occultation Become Complete from the Beginning? Chapter 8 The Sunni Books on the Characteristics Imam Mahdi (a.s.) The Just Leader of Humanity of the Mahdi Chapter 9 The Research about Longevity Chapter 10 The Residence of the Twelfth Imam Chapter 11 The Minds of the People Prepare for the Advent of the Mahdi Chapter 12 How Will the Imam Know That the Time for the Appearance (Zuhur) Has Come? Chapter 13 Further Investigation in the Hadith-Reports Chapter 14 The Signs of the Appearance (Zuhur) of the Mahdi Imam Mahdi (a.s.) The Just Leader of Humanity Translator's Introduction In the Name of God, the Merciful, the Compassionate As I write this preface to the translation of the book on our twelfth Imam, al-Qa'im al-Mahdi (peace be upon him), it gives me enormous satisfaction for having realized the task that I undertook as a statement of my personal faith. Initially the task was personally assigned by the author of the book, Ayatollah Ibrahim Amini, during my visit to Tehran in the summer of 1993.
    [Show full text]
  • The Book of Occultation—Is Devoted to Accounts About the Last Hujja of Allah the Imam of the Age, May Allah Hasten His Appearance
    Chapter 1 DEDICATION This humble and petty and unworthy effort, O’ my Master, O’ Love of my heart, O Luminous Star of the heavens and the earths, my father and mother and all whom I hold dear be the ransom of the dust of your steps, on the blessed occasion of your birthday, I offer to you, and with tearful eyes and trembling voice and an embarrassed conscience, I beseech you, O king of glory, harm has touched us and our family. We have come to you with a scanty offer, so give us full measure and give us charity, for Allah rewards the charitable. My Master, may Allah hasten your appearance and make us of your aides and supporters and martyrs at your feet, though I confess that thus far, I am ashamed to have been a very bad Shī‘a for you. But my Master, you know I do not have a Patron but you. So please abandon me not for my bad character, forget me not for my disloyalty, and give me charity from the treasure trove of certainty, knowledge, propriety, and love and more. H. A. 15 Sha‘bān 1423 2 Chapter 2 INTRODUCTION In the name of Allah the Merciful the Compassionate Praise belongs to Allah, Who conveyed the Word to His servants through an Imam after an Imam, so may they remember; and completed the religion through His entrusted subjects and representatives, in every time and age, for a people who believe. And blessings and greetings be unto the one that apostles and prophets gave the happy tidings of his and his successors, Muhammad the master of the creation, and his Household the lights of darkness, until the Day they shall be resurrected.
    [Show full text]
  • Contextual Activism
    Journal of Mason Graduate Research Volume 2 Number 2 Year 2015 © George Mason University, Fairfax, VA ISSN: 2327-0764 Pages: 67-83 Shi’i Resistance – Contextual Activism THOMAS LUDT George Mason University The notion of Shi’ism as a sect characterized by activism and resistance is incomplete. Throughout the course of Shi’i history, there have been a variety of circumstances, which require a muted understanding of activism and resistance. Born out of persecution and pragmatism, the Shi’a have incorporated a variety of doctrines that allow for the expression of resistance in a variety of overt and covert contexts. This “contextual activism” has not only resulted in the survival of the Shi’i sect, but has also provided for the lasting integrity of the Shi’i community. Shi’i Resistance In examining the elements of activism and quietism within Shi’i theology, it becomes readily apparent that this dualistic divide is inadequate when viewed as an unmitigated expression of opposition. However, when viewed as two ends of an interconnected spectrum, one gains an appreciation for the role of resistance in Shi’ism. To contend that Shi’ism is defined purely by resistance and martyrdom is an incomplete assertion at best. Likewise, the idea of Shi’ism as endorsing a passive approach of pure survivalism is equally as incomplete. What makes the Shi’i theological discourse unique is the ability of scholars, theologians, and jurists to adapt the conversation of resistance selectively to a variety of political contexts. The subsequent theology that arises from any given historical context is then transmitted into an overarching narrative; one which forms a synthesis between looking toward the horizon and retroactive appropriation.
    [Show full text]