Mahdism in Islam up to 260 A.H./874 A.D. and its relation to Zoroastrian, Jewish and Christian messianism
Abstract
The 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'änic 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 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 Kaysänites 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'än, 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 Küfa (Iraq) where
the Jewish, Christian and Zoroastrian elements were at work.