Journals / Artuklu Akademi / 2017 / Cilt: 4 - Sayı: 1

A Review on the Mahdi’s Belief

Mehdîlik İnancı Üzerine Bir İnceleme

Pages
99–130
Publication Date
2017-06-30
DOI
—
🏛️Bibliographic metadata and full text access for this article are provided via DergiPark.
DergiPark Record ↗
✨

AI Summary & Key Takeaways

AI Insight
⚡ TL;DR(Too Long; Didn't Read)

In this article, those who accept the idea of Mahdism andthose who do not agree are considered together, and its religious, cultural andsocial background is examined

📌 3 Key Takeaways

🎯
Objective & Hypothesis:The mahdism has emerged in the direction of the political andcultural tendencies of the societies and has become a belief afterwards with theknowledge of dream, ta’wil (allegorical interpretation), kashf (unveiling theknowledge of the unseen and of future events ) and khabar ul-ahâd (isolatedreport).
📊
Key Findings & Data:The ontology of Mahdism is understood better when it is examinedtogether with its political, cultural and religious dimensions, and it seems to bea political phenomenon with a sociocultural structure rather than a religioussubject.
💡
Conclusion & Impact:In this article, those who accept the idea of Mahdism andthose who do not agree are considered together, and its religious, cultural andsocial background is examined
🔬Design:Research Article
📍Scope:Comprehensive Sample
⚙️Variables:Mehdî · Mesîh · Deccal

Abstract

The mahdism has emerged in the direction of the political andcultural tendencies of the societies and has become a belief afterwards with theknowledge of dream, ta’wil (allegorical interpretation), kashf (unveiling theknowledge of the unseen and of future events ) and khabar ul-ahâd (isolatedreport). The ontology of Mahdism is understood better when it is examinedtogether with its political, cultural and religious dimensions, and it seems to bea political phenomenon with a sociocultural structure rather than a religioussubject. Belief in the mahdi was not included in early aqaid and kalam sources.It seems far from reason to turn the ummah from the guiding light of theQur'an that’s provision will maintain until the day of Judgement, with the spiritof referring and make it, only, dependent on a community, on a class or on aperson's mahdism. In this article, those who accept the idea of Mahdism andthose who do not agree are considered together, and its religious, cultural andsocial background is examined

Özet

Mehdîlik, toplumların siyasi ve kültürel eğilimleri doğrultusunda ortaya

🔖

Cite This Article

Gün, F. (2017). A Review on the Mahdi’s Belief. Artuklu Akademi, Cilt: 4 - Sayı: 1, 99–130. https://ajindex.com/articles/77610

📄 Full Text PDF Viewer

📄

PDF görüntüleyici hazırlanıyor...

References (15)

  1. Abdülbaki, M. Fuad, “hdy” md. el- Mü’cemü’l- Müfehres li elfazi’l- Kur’âni’l- Kerim, İstanbul 1441. Abdünnasır, Muhsin, Mes’eletü’l-İmame ve’l-Va’z fi’l-hadis, Beyrut 1983.
  2. Acluni, İsmail b.Muhammed el-Cerrah, Keşfü’l-Hafa ve Müzilü’l bas Amme’ş tehere mine’l-Ehadis ala el-Sineti’n Nas, Kahire tsz. Albani, Muhammed Nasiru’d-din, Silsiletü’l-Ehadisi’d-Da’ifa ve’l-Mevdu’a ve Eseruha, Riyad 1988. Askerî, Necmeddin Cafer b. Muhammed, el-Mehdî el-Mev’ûd el-Muntazar, Beyrut 1977.
  3. Atvan, Hüseyin, ed-Da’vetü’l-Abbâsiyye, Beyrut 1984.
  4. Bağdadi, Abdülkadir b. Tahir b. Muhammed, el-Fark beyne’l-Firak, (thk.; M.Muhyiddin Abdülhamid) Kahire, tsz. Bayraktar, Mehmet, İslâm Felsefesine Giriş, Ankara 1988.
  5. Coşkun, Ali, Mehdîlik Fenomeni, İstanbul 2004.
  6. Çelebi, İlyas, “İsâ”, DİA, İstanbul 2000, c. XXII. _______, Kelâm Terimleri Sözlüğü, İsâm Yayınları, İstanbul 2010.
  7. Durmuş, Mehmet Ali, Haberlerin Ağında Mehdî, Ankara 2003.
  8. Emin, Ahmet, Duha’l-İslâm, Beyrut tsz. Eş’ari, Ebu Hasan, Makalatü’-İslâmiyyin ve İhtilafu’l-Musallin( nşr. Helmut Ritter), İstanbul 1929.
  9. Ergin, Osman, “Bahaîliğin iç Yüzü”, Sebilürreşat, Sayı: IX. Fazlurrahman, İslâm, Universty of Chicago Pres, Chicago 1982 (çev, Mehmet. Aydın-Mehmet Dağ), Selçuk Yayınları, Ankara 1992.
  10. Fığlalı, Ethem Ruhi, “Mesîh ve Mehdî İnancı Üzerine”, AÜİFD. s. XXV. _______, “İsnâaşeriyye,” DİA, c. XXIII. Goldziher, Ignaz, El-Akide ve’ş Şeria fi’l-İslâm, (Trc.; M Yusuf vd.) Kahire 1946.
  11. Gökalp, Ziya, Tevhid, “İlahi”(Şiîr Kitabı), Berikan Yay. Ankara 2000.
  12. Gölcük, Şerafettin, “Beyan b. Seman”,DİA, İstanbul 1992.
  13. Hatipoğlu, Mehmet Said, “İslâm’da İlk Siyasi Kavmiyetçilik, Hilafetin Kureyşiliği”, Ankara Üniversitesi İlahiyat Fakültesi Dergisi, Sayı: XXIII. Havfi, Ahmed Muhammed, Edebü’s –Siyasefi’l-Asri’l-Emevî, Beyrut tsz. İbn Arabî, Muhyiddin Muhammed b. Ali, el-Futuhatu’l-Mekkiye, nşr. Osman Yahya-İbrahim Medkur, 1392/1972.
  14. İbn Esir, Ebu'l-Hasan Ali b. Muhammed el-Cezeri Üsdü’l-Gabe fi Marifeti’s Sahabe, Kahire tsz. İbn Hacer, Ahmet b. Ali el-Askalani, Fethu’l-Bârî bi Şerhi Sahîhi’l-Buhârî, (tahk.; Muhammed Fuâd Abdulbâkî) Beyrut, 1379, c.VI, s. 493. İbn Haldûn, Mukaddime, (Çev. Zakir Kadiri Ugan), İstanbul 1970.
  15. İbn Hazm, Ebu Muhammed, Kitabu’l-Fİsâl fi’l-Milel ve’l-Ahvai ve’n-Nihal, Mısır 1321. İbn Kayyım, Şemsettin Muhammed el-Cevziyye, el-Menaru’l-Muniffi’s-Sahih ve’z-Zaid, Kahire tsz. İbn Kesir, Tefsirü’l-Kur’âni’l-Azim, Beyrut 1401. İbn Manzur, Ebu Fudayl Cemalettin, Lİsânü’l-Arap, Beyrut 1990. İbn Sa’d, el-Basri el-Zuhri, et