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From Wikipedia, the free encyclopedia:
Messiah or Mashiach, designates a King or High Priest traditionally anointed with holy anointing oil as described in Exodus 30:22-25. The term was not applied exclusively to Jewish Kings, and the Hebrew Bible refers to Cyrus the Great, king of Persia, as a messiah. Following the death of Simon bar Kokhba, the term came to refer to a Jewish king who would rule at the end of history. In later Jewish messianic tradition and eschatology, messiah refers to a leader annointed by God, and in some cases, a future King of Israel, physically descended from the Davidic line,” who will rule the united tribes of Israel and herald the “Messianic Age” of global peace.
The translation of the Hebrew word Masiah as Xpiotoc (Khristos) in Greek Septuagint became the accepted Christian designation and title of Jesus of Nazareth. Christians believe that prophecies in the Hebrew Bible (especially Isaiah) refer to a spiritual savior and believe Jesus to be that Messiah (Christ).
Islamic tradition holds the view that Isa (cf. Islamic view of Jesus), son of Maryam (cf. Islamic view of Mary) was indeed the promised Nabi (humans who, in the Islamic faith has been choosen as Prophets of God) and Masih (the Arabic word Masih, literally means the “anointed one”), and in Islam, Isa al-Masih is believed to have been anointed from birth by Allah with the specific task of being a prophet and a king. The Israelites, to whom Isa was sent, had a traditional practice of anointing their Kings with oil. Imam Bukhari describe Jesus as having wet hair that looked as if water was dripping from it, possibly meaning he was naturally anointed. Muslims believe that this is just one of the signs that prove that Jesus is the Messiah.
In Islam, Isa is believed to hold the task of killing the false messiah (Masih al-Dajjal, a figure similar to the Anti-Christ in Christianity) who will emerge shortly before him during Qiyamah (Armageddon in Islamic belief). After he has distroyed al-Dajjal, his final task will be to become leader of the Muslims. Isa will unify the Muslim Ummah (the followers of Islam) under the common purpose of worshipping Allah alone in pure Islam, thereby ending divisions and deviations by adherents. Mainstream Muslims believe that at that time Jesus will dispel Christian and Jewish claims about him.
Mainstream Muslims believe that Isa will again return to Earth in the end of times along with al-Mahdi, and they will defeat Masih al-Dajjal together.
In Islamic eschatology, the Madhi ( Arabic for the “Guided One”) is the prophesied redeemer of Islam who will rule for seven, nine or ninteen years – (according to various interpretations), before the Day of Judgement ( Yaum al-Qiyamah / literally, the Day of of Resurrection) and will rid the world of wrong doing, injustice and tyranny.
In Shia Islam, the belief in the Madhi is a “central religious idea” and closely related as the “Twelfth Imam,” Muhammad al-Mahdi, whose return from the occultation is deemed analogous with the coming of the Mahdi.
In Sunni traditions there are several hadiths, (traditions and sayings of Prophet Muhammad, salla alaiyhi wa salaam), referring to the Mahdi:
The Sunnis view the Mahdi as the successor of the Prophet Muhammad, the Madhi is expected to arrive to rule the world and he is expected to reestablish uprightness, harmony and, correct religion.
The definite term Mahdi, means “the rightly guided one.” The Mahdi is not mentioned in the Qur’an, but rather in the Sunnah (traditions of the Prophet Muhammad). Some hypothesise he came about when Arabian tribes were settling in Syria under “Mo’awiya.” ‘They anticipated ‘the Mahdi who will lead the rising people of the Yemen back to their country’ in order to restore the glory of their lost Himyarite Kingdom. It was believed he would eventually conquer Constaninople.’
The Kaysaniya extended two other notions that became thoroughly related with the belief in the Mahdi. The first was the notion of return from the dead, particularly of the Imams. The Second was the indication of occultation. When Muhammad B. al-Hanafiyah died in 700, the Kaysaniya maintained that he was in occultation in the Razwa mountains west of Medina, and would one day return as the Mahdi and the Qa’em.
The appearance of the Prophet was also proposed onto the Mahdi. An enormously influential tradition attributed to ‘Abd-Allah B. Mas’ud has Muhammad predict the coming of a Mahdi coined in his own image: “His name will be my name and his father’s name my father’s name”.
The First School of thought:
The Mahdi is frequently mentioned in Sunni Hadith as establishing the caliphate. Among Sunnis, some believe the Mahdi will be an ordinary man, born of an ordinary woman.
According to one hadith Prophet Muhammad said: “The world will not come to an end until the Arabs are ruled by a man from my family whose name is the same as mine and whose father’s name is the same as my father’s.”
Umm Salama said: “His (the Mahdi’s) aim is to establish a moral system from which all superstitious faiths have been eliminated. In the same way that students enter Islam, so unblievers will come to believe. When the Mahdi appears, Allah will cause such power of vision and hearing to be manifested in the believers that the Mahdi will call to the whole world from where he is, with no postman envolved, and they will even hear and see him.” “I heard the Messenger of Allah say: “The Mahdi is of my lineage and family'”
Abu Sa’id al-Kudri said: The Messenger of Allah said: “He is one of us.” The Messenger of Allah said: “The Mahdi is of my lineage, with a high forehead, and a long, thin, curved nose. he will fill the earth with fairness and justice as it was filled with oppression and injustice, and he will rule for seven years. The Messenger of Allah said: “At the end of the time of my Ummah, the Mahdi will appear. Allah will grant him rain, the earth will bring forth its fruits, he will give a lot of money, cattle will increase and the ummah will become great. He will rule for seven or eight years.”
A typical modernist in his views on the Mahdi, Abu Ala Maududi (1903-1979), the Pakistani Islamic Revivalist, stated that the Mahdi will be a modern Islamic reformer/statesman, who will unite the Ummah and revolutionise the world according to the ideology of Islam, but will never claim to be the Mahdi, instead recieving posthumous recognition as such.
Second school of thought:
Among those modernist Islamic scholars who wholly reject the Mahdi doctrine are Allama Tamanna Imadi (1888-1972), Allama Habibur Rahman Kandhalvi, Javed Ahmad Ghamidi (1951-).
Javed Ahmad Ghamidi writes in his Mizan (balance; scale) a comprehensive treatise on the contents of Islam: “Besides these, the coming of the Mahdi and that of Jesus from the heavens are also regarded as signs of the Day of Judgement. I have not mentioned them. The reason is that the narratives of the coming of the Mahdi do not conform to the standards of hadith criticism set forth by the Muhaddithun ( a specialist who profoundly knows and narrates hadith, the chains of their narration, isnad, and the original and famous narrators). Some of them are weak and some fabricated; no doubt, some narratives, which are acceptable with regard to their chain of narration, inform us of the coming of a generous caliph; (Muslim, No: 7318) however, if they are deeply deliberated upon, it becomes evident that the caliph they refer to is Umar ibn Abd al-Aziz who was the last caliph of the early history of the Muslims. This prediction of the Prophet has thus materialized in his personality, word for word. One need not wait for any other Mahdi now.”
The Twelfth Imam
Mahdism is more prevalent in Shia Islam. The Twelver Shi’ites believe him (the Mahdi) to be the Twelfth Imam who is in occultation until he returns at the end of time. Mahdism in Twelver Shi’ism innate many of its essentials from previous sacred trends. According to the customary date most often taken, Imam Hasan Askari, the eleventh Imam, died in 874. His death like that of preceding Imams gave rise to an age of commotion among the faithful, but this phase the calimity appeared even more solemn and the Imamis did not themselves waver to plea the eras that were to trail “the period of perplexity or confusion.”
The cryptic destiny of the assumed son of the eleventh Imam led to numerous rifts with prominent doctrinal adjustments. Some groups claimed that his son died at a very early age, others that he had survived until a certain age and then died, and still others soley denied his very reality, considering that Hasan Askari never had a son. Only a small minority sustained the notion that the son of the eleventh Imam was alive, that he was in “occultation,” and that he was to recur as Mahdi at the end of time. This idea was progressively accepted by all Imamis, who accordingly became known as ‘Twelvers.” Sources from this era replicate, in their specific method, the hesitation and crisis believers experienced. A close study of these sources definitely seems to display that thoughtful hesitations and serious gaps occurred concerning a significant number of vital doctrinal fundamentals that became articles of faith.
There are many theories to about the Twelfth Imam. There are sources that attribute two dissimilar formations of the occultation to Mahdi. According to the first mentioned by Ebn Babuya, the Hidden Imam ‘exist in the world by his spiritual substance thanks to a subsisting essence.”
According to another theory stated by Ebn Nadim, Abu Sahl is said to have kept that the Twelfth Imam died, but covertly left behind a son as a descendant to him; the heredity of Imams would therefore be preserved in occultation from father to son until the last Imam reveals himself publicly as the Mahdi. Ultimately, none of the theories were continued, but here one distinguishes uncertain struggles to justify the notion of occultation. Everything of this inclines to show that through this stage of development, the Imami community experienced what one might deliberate an attentative identity predicament. This “time of confusion” is one of exploratory in the dark, of study, improvement, and the more or less tender formation of dogmas related to the power and legitimacy of the Twelfth Imam. These doctrines were faced with, and overpowered, much confrontation before finally standing as articles of faith.
Birth and the occultation of the Mahdi:
The eschatological Redeemer of Imamism is presented as Abu’l-Qasem Mohammad b. Hasan al-Askari, twelth and final among the Imams. he thus bears the identical title and konya as the Prophet, therefore satisfying the hadith that perhaps go back to ‘Asem b. al-Hanafiya, son of Ali, who once when he was called as Mahdi, stated that his honor entailed in bearing the same forename and konya as the Prophet. Nonetheless, it was imprudent to call the Mahdi by his title, according to a prohibition attributed to several among the Imams, the intention of which was to defend the Protector from the danger modeled by the ‘Abbasid. This also mirrored doubts that evaluated upon the personality of the Mahdi.
According to particular explanations, Mahdi’s mother, to whom numerous names are specified (Narjis, Rayhana, Sawsan, Maryam), was a black slave of Nubian origin; according to other interpretations, undenialby well-known and hagiographic, she was the grand-daughter of the Byzantine ruler, himself adherent of the Apostle Simon. According to this account, the Byzintine princess was taken by Muslim troops and traded as a slave in Baghdad to a man belonging to the entourage of the tenth Imam, ‘Ali al-Naqi who then came to Sammara and presented the girl to Hakima, the latter’s sister.
Even before her confinement, the princess had a vision of Mary, the mother of Jesus, as well as of Fatima, the daughter of the Prophet Muhammad, both of whom had requested her to convert to Islam and let herself be siezed by the Muslim masses as she was intended for a magnificent life.
In Samarra, the tenth Imam, having by prophecy acknowledged in her (Narjis) the future mother of the Mahdi, offered her in marriage to his son Hassan, the future eleventh Imam. Signs of the mother’s pregnancy as well as the birth of the child were astoundingly covered, since the ‘Abbasids’ wanted to abolish an anticipated child whom persistent gossips labeled as a Savior. The father revealed the baby to some forty close disciples, and then the child was concealed. According to numerous versions, the eleventh Imam is said to have adopted a two-fold method to promise the child’s refuge. First, apart from his close circle, the Imam retained the birth of the child undisclosed, going so far as to entitle his mother, Hodayt, as his sole heir. Now, it is well-known that according to Imami law, under some circumstances the legacy belongs to the mother of the deceased when the final does not leave behind a child. Secondly, Imam Hassan al-Askari had alternative to a trick to cloud the matter and divert attention. Sometime beforehand his death in 874, he allowed a report to spread that his servant Saqil was expecting with his child. Informants of the caliph al-Mo’tamed carefully observed the activities of the Imam, who was kept under surveillance in the military camp in Samarra. The Cave in Samarra’ is where the Hidden Imam is said to have arisen his occultation. Typologically, one can differentiate three groupings of stories of encounters, based on the prime dimension endorsed: an altruistic dimension in which the great kindness of the Hidden Imam towards his advocates and his worry for their comfort are stressed; an initiatory aspect in which the Imam demonstrates his followers prayers, conveys divine knowledge, an endures secrets; and lastly, an eschatological element, presented primarily by late spiritual sources, in which the happenstance encourages a believer’s specific spiritual revivification.
The end of time and rising of the Mahdi- The “end of time” or date of the ultimate arrival of the Hidden Imam, is unknown and followers are insisted to anticipate liberation tolerantly and virtously. The future approaching of the Savior is most recurrently topic in prophecies made by the Prophet, Fatima and the Imams: complete extensive chapters are devoted to the subject in the sources. This future is foreshadowed by a number of signs. The widespread signs are the prevalent envasion of the earth by Wicked, the overpowering of knowledge by unawareness, and the loss of an intelligence of the blessed and all that associates man to God and his neighbors. These, in some degree, require the demonstration and the rising of the Qa’em, or else mortality will be astounded by obscurity. cite “Furthermore, there are certain specific signs among which five recur more regularly and are hence justifibly called the ‘five signs”: (1) the coming of Sofyani, the enemy of Qa’em, who will command an army in battle against the latter; (2) the advent of Yamani, who appears in Yemen to preach support for the Qa’em; (3) the Cry/Scream of supernatural origin, coming from the sky and calling man to defend the Imam’s cause; (4) the swallowing of an army composed of the Imam’s enemies in a desert often located between Mecca and Medina, according to a hadith most likely propagated by ‘Abd-Allah b. Zobayr during his war propaganda against the Ummayad caliph Yazid, during the latter’s campaign against Mecca and Medina, popularized by traditionist of Basra, Qatada and; (5) the assasination by Meccans of the messinger to the Qa’em, often called Nafs or al-Nafs al-Zakiya (echoing the messianic rebellion and death in 762 of the Hasanid Mohammed b. Abd-Allah, surnamed al-Nafs al-Zakiya).”
The Mahdi accordingly becomes visible, all the while having inexplicably kept his youth. He combats and ultimately deracinates Evil, re-establishing the world to its novel wholesome state. For this to happen, he must first retaliate the slaying of Imam Hosayn in order that the common of Muslims be removed of the wicked corruption that it ever committed. Furthermore, according to the eschatological guideline of raj’a, a definite number of previous saints, fatalities of their society’s prejudice, and their oppressors originate back to life in order that the moral may take retaliation on the malicious ones. The Redeemer will so not only re-establish Islam, but all faiths, to their wholesomeness and new veracity, creating “submission to God” the worldwide religion. He will also convey knowledge to manhood by enlightening the obscure secrets of Holy Scriptures… The whole world will be taken to submission. Powers of inequality an obliviousness will be all eliminated, the earth will be inflated with justice and wisdom, and mortality revitalized by knowledge. The Mahdi accordingly formulates the world for the last trial of the ultimate reappearance of the Last Judgment. According to some traditions, the Mahdi will be in control upon the earth for certain time, seven, nine or nineteen 7,9,19 years, after which ensues the death of all civilization just preceding the Judgement. Other traditions state subsequently the demise of the Qa’em, the regime of the world will continue in the influences of the initiated for a definite period before the Day of Resurrection.
Influences and Consequences
Contrasting to Sunnism, where certainty in the Mahdi, although existing, never developed a vital article of faith, in Shi’ism in overall, and Twelver Imamism in specific, it is made a constituitive doctrine of its spiritual dogma, its dualist image of the world and more exactly, its commencement of, “place of return” or the henceforth. Throughout the course of period, Imami panegyric as well as hagiographic works devoted to the Hidden Imam tried hard to validate that the figure of the Mahdi, contemporary in Sunni Hadith, mentioned to the Twelfth Imam Imami urgings increased drive through the 13th century when certain great Sunni intellectuals subsidized their sustenance to the Imami doctrine of categorizing the Mahdi with the Twelfth Imam: “the two Syrian Shafi’ite scholars Mohammad b. Yusof Ganji in his Bayan fi akbar saheb al-zamin, composed in 1250-1251, and Kamal-al-Din Mohammad ‘Adawi Nasibini in his Mataleb al-so’ul, completed in 1252, and the renowned Sebt Ebn al-Jawzi in his Tadkerat al-kawass. Given the dates of these authors and their works, coinciding with the arrival of the Mongols, the end of Sunni caliphal power and the increasing political influence of the Imamis, one wonders if this doctrinal reversal was not dictated by a certain opportunism. One might note in this respect that Mohammad b. Yusof Ganji was assassinated in Damascus in 1260 for having collaborated with the Mongol conquerors. In any case, it is from this period onward that one notices, from time to time, some learned Sunnis rallying to Imami Mahdism.” The sensation is also manifest among Sunni sages. Already in the 11th century, Abu Bakr Bayhaqi had criticized the agreement of some Sufis regarding the documentation of the Mahdi with the last Imam of the Twelvers. Setting apart the effect of Imamism upon the eschatological hagiology of Ebn al-‘Arabi one can quote the devotee of the latter, Sa’d-al-Din Hammuya in his Fara’ed al-semtayn, the Egyptian ‘Abd-al-Wahhab Sa’rani in al-Yawaqit wa’l-jawaher or, more newly, the Naqsbandi master from Balkl, Solayman Qonduzi in his Yanabi’ al-mawadda.
In Shia Islam “the Mahdi symbol has developed into a powerful and central religious idea.” Twelver Shia Muslims believe that the Mahdi is Muhammad al-Mahdi, the Twelfth Imam, who was born in 869 and was hidden by God at the age of five (874). He is still alive but has been in occultation, “awaiting the time that God has decreed for his return,” When it comes he promised that no one who had believed will be left behind.
According to Moojan Momen, Shia traditions state that the Mahdi be “a young man of medium stature with a handsome face” and black hair and beard. “He will not come in an odd year (…) will appear in Mecca between the Kaaba and the station of Abraham and the people will witness him there.
The Twelfth Imam will return as the Mahdi with “a company of his chosen ones,” and his enemies will be led by the one-eyed Antichrist and the Sufyani. The two armies will fight “one final apocalyptic battle” where the Mahdi and his forces will prevail over evil. After the Mahdi has ruled earth for a number of years, Isa will return.
The Prophet, Rasul Ullah Muhammad ibn Abd Allah ibn ‘Abd al-Mutalib (salla alaiyhi wa salaam) said:
The Mahdi is the protector of the knowledge, the heir to the knowledge of all the prophets, and is aware of all things.
The dominion (authority) of the Mahdi is one of the proofs that God has created all things; these are so numerous that his (the Mahdi’s) proofs will overcome (will be influential, will be dominant) everyone and nobody will have any counter-proposition against him.
People will flee from him (the Mahdi) as sheep flee from the shepherd. later, people will begin to look for a purifier. But since they can find none to help them but him, they will begin to run to him.
When matters are entrusted to competent (the Mahdi), Almighty God will raise the lowest part of the world for him, and lower the highest places. So much that he will see the whole world as if in the palm of his hand. Which of you cannot see even a single hair in the palm of his hand?
In the time of the Mahdi, a Muslim in the East will be able to see his Muslim brother in the West, and he in the West will see him in the East.
Sadir al-Sayrafi says: I heard from Imam Abu Abdullah Jafar al-Sadiq that: … He whose rights have been taken away and who is denied (Hazrat Mahdi (as) will walk among them, move through their markets and walk where they walk but they will not recognize Hazrat Mahdi (as) until Allah gives them leave to recognize him, just as He did with the Prophet Yusuf (as).
Hazrat means “(His)Exellency” or His Eminence. Also, AS or (as) means “To Him Peace” (Peace Upon Him).
Muhammad al-Baqir, the Fourth (Isma’ili) or Fifth (Twelver) Imam said of the Mahdi:
The Master of the Command was named as the Mahdi because he will dig out the Torah and other heavenly books from the cave of Antioch. He will judge among the people of the Torah according to the Torah; among the people of the Gospel according to the Gospel; among the people of the Psalms in accordance with the Psalms; among the people of the Qur’an in accordance with the Qur’an.
Ja’far al-Sadiq, the Sixth Imam, made the following prophecies:
Abu Bashir says: When I asked Imam Ja’far al-Sadiq. “O Son of the Messenger of God! Who is the Mahdi (qa’im) of your clan (ahl al-bayt)?”, he replied: “The Mahdi will conquer the world; at that time the world will be illuminated by the light of God, and everywhere in which those other than God are worshipped will become places where God is worshipped; and even if the polytheist do not wish it, the only faith on that day will be the religion of God.
Sadir al-Sayrafi says: I heard from Imam Abu Abdullah Ja’far al-Sadiq that: Our modest Imam, to whom this occultation belongs (the Mahdi), who is deprived of and denied his rights, will move among them and wander through their markets and walk where they walk, but they will not recognize him.
Abu Bashir says: I heard Imam Muhammad al-Baqr say: “He said: When the Mahdi appears he will follow in the path of the Messenger of God. Only he (the Mahdi) can explain the works of the Messenger of God.
The face of the Mahdi shall shine upon the surface of the moon.
According to Moojan Momen, among the most commonly reorted signs that presage the advent of the Mahdi in Shia Islam are the following:
The vast majority of the people who profess to be Muslim will be so only in name despite their practice of Islamic rites and it will be they who make war with the Mahdi.
Before his coming will come the red death and he white death, killing two thirds of the world’s population. The red death signifies violence and the white death is plaque. One third of the world’s population will die from the red death and the other third from the white death.
Several figures will appear: the one-eyed Antichrist (Masih ad-Dajjal), The Sufyani and the Yamani’
There will be a great conflict in the land of Syria, until it is destroyed.
Death and fear will afflict the people of Baghdad and Iraq. A fire will appear in the sky and redness will cover them.
Characteristics from Sunni sources:
Ali Ibn Abi Talib quoted Prophet Muhammad (saw) as saying: The Mahdi is one of us, the clan of the Prophet. God will reform him in one night. (Reported by Imam Ahmad and Ibn Maqah)
At-Tirmidhi reported that Prophet Muhammad (saw) said: The Mahdi is from my Ummah; he will be born and live to rule five or seven or nine years. (If) one goes to him and says, “Give me (a charity)”, he will fill one’s garment with what one needs.
Abu Dawud also reported a hadith about the Mahdi that Prophet Muhammad (saw) said: The Mahdi will be of my stock, and will have a broad forehead, a prominent nose. He will fill the earth with equity and justice as it was filled with oppression and tyranny, and he will rule fore seven years.
Women in the Imam’s Army:
Imam Ja’far ibn Muhammad as-Sadiq (peace be upon them both) has said: “There will be thirteen women alongside al-Qa’im (when he makes his advent).”
Al-Mufadhal (the narrator of this tradition) asked the Imam “And what will their role be?” The Imam replied: “They will treat the injured and look after the sick just as the (women did) at the time of the Messenger of Allah (during the battles).”
Islam Ahmadiyya Viewpoint:
In Islam Ahmadiyya, the term “Messiah” and “Mahdi” are synonymous terms for one and the same person. Like the term Messiah which, among other meanings, in essence means being anointed by God or appointed by God the term “Mahdi” means guided by God, thus both imply a direct ordainment and a spiritual nurturing by God of a divinely chosen individual. According to Ahmadiyya thought, Messiahship is a phenomenon, through which a special emphasis is given on the transformation of a people by way of offering suffering for the sake of God instead of giving suffering(i.e. refraining from revenge). Ahmadi Muslims believe that this special emphasis was given through the person of Jesus and Mirza Ghulam Ahmad among others.
Ahmadi Muslims hold that the prophesied eschatological figures of various religions, the coming of the Messiah and the Mahdi in fact were to be fulfilled in one person who was to represent all previous prophets. The prophecies concerning the Mahdi or the second coming of Jesus are seen by Ahmadis as metaphorical, in that one was to be born and rise within the dispensation of Prophet Muhammad (saw), who by virtue of his similarity and affinity with Jesus of Nazareth (as), and the similarity in nature, temperament and desposition of the people of Jesus’ time and the people of the time of the promised one ( the Mahdi) is called by the same name. As the beliefs of all Muslims seems to be fulfilled yet in one person. Numerous Hadith are presented by the Ahmadis in support of their view such as one fron Sunan Ibn Majah which says:
” There is No Mahdi but Jesus son of Mary”
– ibn Majah, Bab, Shahadalu-Zaman
Ahmadi Muslims believe that the prophecies concerning the Mahdi and second coming of Jesus have been fulfilled in the person of Mirza Ghulam Ahmad of Qadian (1835-1908) the founder of the Ahmadiyya Muslim Movement. Contrary to mainstream Islam the Ahmadis do not believe that Jesus is alive in heaven, but that he survived the crucifixion and migrated toward the east where he died a natural death and that Ghulam Ahmad was only the promised spiritual second coming and likeness of Jesus, the promised Messiah and Mahdi.
The Nation Nation of Islam
On May 27, 2012, The Honorable Minister Louis Farrakhan, the National Representative of the Nation of Islam addressed approximately 5000 of his followers at the San Diego California Convention Center. In his opening address entitled “Guidance In a Time of Trouble.” Minister Farrakhan likened the beliefs of the Nation of Islam an its founder (Master W. Fard Muhammad) to the Mahdi Doctrine in the following words:
“In the name of Allah the Beneficent the Merciful. We thank Him for His Prophets and His Messengers and the scriptures which they brought. We thank Him for Moses and the Israelite Prophets who gave us the Torah and what is called the Old Testament. We thank Allah for Jesus and the Apostles that gave us the Gospel and what is called the New Testament. We could never thank Allah enough for His Servant and Prophet Ibn Abdullah Muhammad (saw) through whom came the Holy Qur’an the final revelation of God to this world a revelation that takes the human family up to and prepares us for life in the hereafter. We thank Allah for His Prophets and Messengers. I am a student of the most Honorable Elijah Muhammad and I could never thank Allah enough for His Merciful intervention in our affairs in the person of Master W. Fard Muhammad. We believe him to be the great expected Messiah, Mahdi, the Twelfth Imam who was to come and we believe he has come and with that Twelfth Imam would be the return of Jesus the Messiah. We believe we’re in that time.”