عنوان

Mahdism in Islam up to 260 A.H./874 A.D. and its relation to Zoroastrian, Jewish and Christian Messianism

شماره

230074

زبان متن نوشتاري يا گفتاري و مانند آن

eng

عنوان اصلي

Mahdism in Islam up to 260 A.H./874 A.D. and its relation to Zoroastrian, Jewish and Christian Messianism

نام نخستين پديدآور

\ by Mohamed Osman Salih

نام ناشر، پخش کننده و غيره

: University of Edinburgh

تاریخ نشرو بخش و غیره

, 1976.

نام خاص و کميت اثر

xxi, 410p.

متن يادداشت

Code E.Dissertation: 195

متن يادداشت

Bibliography.

نظم درجات

Ph.D.

متن يادداشت

AbstractThe aim of this thesis, as its title indicates, is to investigate the origin of the idea of the Mahdi in Islam and try to find out its relation to the similar ideas of the expected Saviour (Messiah) of the Zoroastrian, Jewish and Christian traditions. In the first six chapters the study is based on the primary sources dealing with the hadiths (sayings) attributed to the Prophet Muhammad, the Qur'anic commentaries, the early historical material and heresiographical works. Massive secondary sources have also been consulted.In the last chapter, which deals with Jewish and Christian Messianism, the primary sources are the Old and New Testaments and the Apocalyptic literature. In dealing with the relation between Zoroastrian, Jewish and Christian Messianism I rely upon the scholarly works of various authors in the field of comparative study of religions. Reference is made to all these sources in the footnotes or in the text if it is necessary.Thus, chapter one deals with the primary and technical usage of the term Mahdi, the origin of this usage, its relation to the term Messiah and how the doctrine of wasiyya led to the belief in the Mahdism of Ali b. Abi-Talib, Muhammad's cousin and son-in-law. Chapter two explains views of the Muslim historians concerning the phenomenon of the Saba'iyya and the theories of the modern Western scholars concerning the origin of Mahdism and Saba'iyya. In the light of the information which I obtain from numerous sources, the whole question of Saba'iyya has been reviewed.In chapter three the early development of Mahdism is studied; and chapter four discusses the Kaysanites who believed in the Mahdism of Ibn-al-Hanafiyya and were the connection between the earlier and later developments of Mahdism. Chapter five concentrates on the study of the hadiths in which the Prophet Muhammad was reported to have preached the good tidings of the expected Mahdi. The analytical study shows that the growth of these hadiths has something to do with the inter-tribal and sect conflicts. The rest of chapter five deals with the identification of these hadiths with certain historical persons or groups.The seventh and last chapter deals with the Jewish and Christian Messianism and its relation to Zoroastrian Messianic ideas. It also demonstrates the impact of late Jewish pseudo- 'Messiahs upon the Muslim concept of Mahdi, Christ and Antichrist. The influence of early Christian beliefs in the second coming of Jesus upon the Muslim eschatology is also explained.It is concluded that there is not a clear reference to a Mahdi or awaited Saviour in the Qur'an, because the concept of salvation in the Qur'än is based upon individual responsibility and then that of nation as a whole. It is also concluded that the authenticity of the hadiths of the Mahdi, attributed to the Prophet is doubtful, and that the development of the idea in Islamic society was the outcome of socio-political upheaval caused by civil wars and the seizure of power by semi-secular administrations. The development of the idea has flourished in Kufa (Iraq) where the Jewish, Christian and Zoroastrian elements were at work.

عنصر شناسه ای

مهدویت

عنصر شناسه ای

مهدویت

عنصر شناسه ای

موعود‌گرایی

تقسیم فرعی موضوعی

-- احادیث

موضوع مستند نشده

Mahdism

موضوع مستند نشده

Messianism

موضوع مستند نشده

Messiah -- Judaism

موضوع مستند نشده

Messiah -- Christianity

موضوع مستند نشده

مهدویت در ادیان -مطالعات تطبیقی

موضوع مستند نشده

منجی موعود -- یهودیت

مستند نام اشخاص تاييد نشده

Salih, Mohamed Osman