Este artículo examina la propaganda establecida por Aḥmad al-Manṣūr al-Ḏahabī tanto en su correspondencia, como a través del ceremonial de la corte y de los cronistas, apologistas oficiales del sultán, propaganda que sacraliza extraordinariamente su figura y que roza en todo momento la pretensión mahdista, unida a la pretensión califal. Esta propaganda se realiza en el contexto de rivalidad con los Otomanos y en torno a la conquista del Sudán, conquista profundamente contestada por los ulemas marroquíes. La conclusión del artículo (...) es que la sacralización del poder islámico es siempre efímera y coyuntural y sólo puede hacerse a través de la figura del mahdī, una figura rupturista y a la que generalmente recurren los rebeldes al poder establecido: el recurso a esta figura por parte de un sultán es necesaria en un momento en el que los ulemas no consideran legítimo un poder o unas acciones emprendidas por tal poder. (shrink)

Although there are fundamental differences between Ahl al-Sunnah and Shī‘a on the issue of Mahdī, one of the controversial issues among Islamic sects, Shī‘a has attached much greater importance to the issue. In this study, after the information about Mahdiship in the primary sources of Islam is conveyed, the opinions of the Ahl al-Sunnah and Shī‘a will be given and an evaluation will be made about the evidence and opinions put forward by the two sects. The Shiites, who formed the (...) principles of belief based on the theory of imamate, explained the issue of Mahdism in the axis of imamate and gave it a religious dimension, but the Shi‘ī sects disagreed on the subject of Mahdī. Shi‘ī sources tried to show that the claim of Mahdiship is an important issue, which has preoccupied Muslims, by dating the claim of Mahdiship back to Ali ibn Abi Talib's son, Muhammad ibn Hanafiyah. In a very early period, it was claimed that Muhammad ibn Hanafiyya did not die but was still living on a mountain called Razva in Madinah, and he was the anticipated (muntaẓar) Mahdī. Most of the Zaydiyya did not consider the issue of Mahdiship an important fundamental basis of belief. Ismailiyya maintain that Muhammad ibn Ismail did not die and will come and amend the world one day. Imāmiyya believe that Hasan, whom they accept as the last imam, will reappear as the Mahdī in the latest days of the world, and in line with this belief, they have made great efforts to find proof from the Qur’ānic verses and hadiths and interpreted them. In this way, they attached more importance to the understanding of Mahdiship on the axis of imamate than the other Shi‘ī sects. According to Imāmiyya, since the world cannot be left without a prophet, an open, or a secret imam, Muhammad b. Hasan will remain hidden as long as he wants and appear as the Mahdī near the Doomsday. Based on the clear statement of the Messenger of Allah (pbuh) that twelve caliphs would come after him, the Imāmiyya restricted the number of Imams from Ahl al-Bayt to twelve and claimed that the twelfth imam would come again as Mahdī. Although the Imāmiyya believe that the Mahdī will be from the Ahl al-Bayt, just like the other imams, they have not been able to provide valid evidence for the belief that the twelfth imam will be hidden and appear near Judgment Day. Although Imāmiya tried/have been trying to prove that it is possible for a person to live for centuries (more than a thousand years), which is called al-Ghaybat al-Kubrā by Imamiyya, it cannot be said that they have succeeded in doing so. (shrink)

Qadianism is a sect that emerged in India at the end of the 19th century, within the framework of the ideas of Mirza Ghulam Ahmad. Ghulam Ahmad emerged with Messianic claims such as Mujaddid, Mahdi, Messiah and Nabi. The period when Ghulam Ahmad declared himself the savior coincided with the 18th century when there was great despair and disappointment in the society due to the British plans to invade India. Ghulam Ahmad said that jihad will be realized not by sword (...) but by peace. He claimed that he was commissioned by God for this. Resulting from these claims of Ghulam Ahmad, Qadianism has been declared a "non-Islamic" sect in the Islamic world. For this reason, they had to go to other countries from India to some Balkan countries. Qadianis were first encountered in the Balkans in 1929. They carried out activities in many areas such as many social organizations, book translations, humanitarian aid and education in the Balkans. The Qur'an was translated into Albanian by Qādiyani Muhammad Zakaria Khan in 1990 within the framework of the views of the Qādianī sect. This was a turning point for them. Khan has become an important figure of the Qadiyani sect with this translation of the Qur'an in the Balkans. In this study, we discussed the verses that Khan interpreted in terms of Mahdism and Messianism of the Qadiyani sect. He tries to prove that Ghulam Ahmad is the Mahdi and the messiah in the aforementioned verses. As a method, Qadiyani sources and classical Islamic books that give information about this subject were used. (shrink)

This paper is a historically based approach to the topic of contemporary political and religious status of Nigeria. Recently, the secular administration by Islamists has generated violence between Muslims and Christians. The latter view Islamism as a gradual Islamisation of the country. Modern Islamists plead for a re-introduction of shari’a and OIC membership. They reject the secular status of Nigeria, the Islamic banking and educational system, etc. The meaning and purpose of these are not different from hijrah, and mahdism (...) of early 20th century. The is- sue is about restoring the ousted Caliphal system, and about rejecting the Western system and secularism, which were introduced by imperialists. The spirit of Islamism is increasing, especially among the grass-roots, elite, and politicians. In these circumstances, the phe- nomenon has to be assessed in an interdisciplinary way. (shrink)