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For instance, Abu Ja'far Muhammad ibn Ali al-Shalmaghani turned against al-Nawbakhti and claimed to be the rightful agent of al-Mahdi, before denouncing the concept of occultation as a lie. [ 77 ] [ 78 ] Another instance was a disciple of al-Askari, named al-Karkhi, who was later condemned in a rescript, said to be written by al-Mahdi.
Also it is known to be related to Mahdism issues. Some have considered the fulfillment of the promise mentioned in the verse at the time of the reappearance of the Twelfth Imam, Muhammad al-Mahdi [14] and some have considered the community mentioned in the verse to be achievable only at the time of the reappearance of Muhammad al-Mahdi. [15]
A young Kutama Berber, al-Mawati was proclaimed as the Mahdi by disillusioned adherents of al-Mahdi Billah, in the aftermath of the purge of Abu Abdallah al-Shi'i and anti-Kutama riots in the cities of Ifriqiya. The Fatimid heir-apparent, al-Qa'im was given command of an army sent against the rebels. On 21 June 912, the Fatimid army decisively ...
Abdallah al-Fadil al-Mahdi; Abu al-Hasan Ali ibn Muhammad al-Samarri; Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti; Abu Ja'far Muhammad ibn Uthman; Abu'l-Fadl al-Isfahani; Muhammad Ahmad; Ahmadi Religion of Peace and Light; Al-Malhama Al-Kubra; Al-Nafs al-Zakiyyah; Murder of al-Nafs al-Zakiyya
Al-Mahdi was born in 744 or 745 AD in the village of Humeima (modern-day Jordan). His mother was called Arwa, and his father was al-Mansur. When al-Mahdi was ten years old, his father became the second Abbasid Caliph. [1] When al-Mahdi was young, his father needed to establish al-Mahdi as a powerful figure in his own right.
For instance, Abu Ja'far Muhammad ibn Ali al-Shalmaghani turned against al-Nawbakhti and claimed to be the rightful agent of al-Mahdi, before denouncing the concept of occultation as a lie. [49] [50] Another instance was a disciple of al-Askari, named al-Karkhi, who was later condemned in a rescript, said to be written by al-Mahdi.
The reappearance of Muhammad al-Mahdi is the Twelver eschatological belief in the return of their Hidden Imam in the end of time to establish peace and justice on earth. For Twelvers, this would end a period of occultation that began shortly after the death of Hasan al-Askari in 260 AH (873–874 CE), the eleventh Imam.
In Medina, among the conservative religious circles, the belief in Umar ibn Abd al-Aziz being the Mahdi was widespread. Said ibn al-Musayyib (d. 715) is said to identify Umar ibn Abd al-Aziz as the Mahdi long before his reign. The Basran, Abu Qilabah, supported the view that Umar ibn Abd al-Aziz was the Mahdi. Hasan al-Basri (d.