The Evolution Deceit
Talk of the Mahdi is one of the Portents of His Appearance
In his works, Bediuzzaman Said Nursi, the reviver (mujaddid) of the 13th century Hijri, has made a number of important statements that serve as a guide to all Muslims concerning the coming of the Mahdi and the way that he will be a reason for Islamic moral values to prevail all over the world. Some circles, however, maintain that, “it would be wrong and objectionable in many ways to speak openly of the subject of the Mahdi,” to which Bediuzzaman devoted considerable space in his works.
The fact is, however, that “The Mahdi is a subject needing to be broadcast, rather than hidden or concealed.” The glad tidings, of the coming of the Mahdi, have been imparted by our Prophet (saas) himself; there are a number of hadiths of our Prophet (saas) on the subjects that are regarded as completely reliable. In one hadith, the Prophet (saas) revealed that the subject represented great glad tidings for all Muslims: “LEARN OF THE MAHDI. He is from the Quraysh and is one of my house.” (Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman, p.13) In another hadith, which reads: “The Mahdi will appear, AND EVERYONE WILL SPEAK ONLY OF HIM, drink of his love AND SPEAK OF NOTHING ELSE,” (Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman, p. 33) our Prophet (saas) stated that when the Mahdi appears, everyone will speak of this holy individual. These signs revealed by our Prophet (saas) have begun to take place in our own day, and everyone is speaking of the Mahdi.
In his works, Bediuzzaman devoted wide space to this subject, describing it in detail over hundreds of pages. It is clear that had he thought the subject was one needing to be concealed, or one which there was no need to read about, he would not have included all these statements in his treatises. Indeed, when a subject was to be avoided, Bediuzzaman wrote that this was “confidential” in his works and stated in various places that it did not appear in the treatises because it should not be published. One of these statements by Bediuzzaman reads, “As for the treatises, we have called such treatises confidential … we have forbidden them to be broadcast.” (Bediuzzaman and His Students’ Trial Defense, p. 187)
As stated by Bediuzzaman, secret things should not be published. However, the situation is the exact opposite of this when it comes to the subject of the Mahdi. Bediuzzaman devoted hundreds of pages to elucidating the coming of the Mahdi, made the matter a public one, and openly stated that it was not an issue that needed to be kept hidden. Indeed, the fact that the treatises have been read by millions over the years makes it clear that the subject is one for public consumption, not a secret one.
However, although Bediuzzaman’s view is crystal clear, some people have sought to support this misconception by loading various false meanings onto Bediuzzaman’s words. One statement by Bediuzzaman that has been misinterpreted to that end is this:
My brothers’ second error: they ascribe a mortal identity that is prone to decay to that helpless brother who represents the spiritual entity of the Disciples of Light and who forms the vanguard in the first duty in certain respects. Although these two errors do no harm to the true purity of the Treatise on Light nor even in any way to its use in spiritual and heavenly spheres, they cause political circles to fall into an unfounded error and the publication of the Treatise of Light is harmed. Since this time is one of a spiritual entity, such great and eternal truths cannot be built on mortal, helpless identities that are liable to error. In consequence, it is wrong to give the name of that personage who will come and perform three tasks. Both the purity in the Treatise that cannot be misused will be harmed, and the truths will become deficient in the eyes of believers with little knowledge of spiritual things; even indisputable arguments will turn into an opinion that is only partly the truth, and the victory over stubborn proof and arrogant atheism will begin to not be seen among the confused people of faith. Political circles and some religious teachers will begin to feel doubts. Therefore, it does not seem appropriate to give that name in the Treatises. It may be said that he is a reviver, a precursor.” (The Seal of Affirmation of Hidden Things, p. 10)
The facts stated by Bediuzzaman in this extract are distorted, and it is suggested that “he said it would be extremely damaging for the subject of the Mahdi to be spoken about publicly.” Yet this idea is totally based on a misinterpretation; what Bediuzzaman is saying here refers to his own time. He says that his disciples harbour a misconception about him with regard to the Mahdi, but that “this is an error that stems from confusion.” For that reason, he tells them not to “speak in this way or make any claims with regard to the Mahdi.” On close inspection, however, Bediuzzaman is saying that it is not speaking of the Mahdi that is objectionable and damaging, but directing claims regarding the rank of Mahdi towards himself, since these are founded on an erroneous opinion. He reminds them that at that time, bringing up such a mistaken idea regarding himself will damage the truth and may cause certain politicians unease, harm the publication of the Treatise of Light and mean that the treatise enjoys only half a victory over the deniers. Bediuzzaman says that holding such an erroneous view will lead to the victory of “what is probably the truth” and thus to the misdirection of the people of faith; as a result of this uncertainty, this will prevent Muslims from being able to recognise the true Mahdi.
With the terms he also employs here, Bediuzzaman has many times reiterated that he is not the Mahdi. For example, he does not say, “I have performed the Mahdi’s three tasks at the same time.” Note that he says that he has only led the way for the Mahdi in the first of the Mahdi’s duties, that of regarding the truths of faith, and that he has only performed this in one way. By saying “it will be wrong … to give the name of that personage who will come in the future,” he is stating that it will be wrong for him to be given this name although he is not the Mahdi and that this will damage the truth, for which reason the name of Mahdi should be given, not to him, but to that individual who will come in the future. Regarding himself, he says that he may be referred to as a reformer and “the precursor” of the Mahdi.
In addition to all this, as we know, the date given by Bediuzzaman regarding the appearance of the Mahdi is 2011. There is, of course, no question of such an important matter being kept concealed and not talked about with so little time remaining.
Bediuzzaman’s words are perfectly clear. He states that his treatises are works that “everyone, from a labourer to the wisest scholar, a middle school student to a philosopher, can easily understand.” (Kastamonu Addendum, p. 10, Rays of Light, p. 549) Some extracts from Bediuzzaman on this subject read:
...The Treatise of Light proves this duty, at the most severe, essential and sensitive time, in a manner everyone can understand, the deepest and most secret truths of the Qur’an and of faith, with the most powerful evidence. (Rays of Light, p. 748)
... The Treatise of Light can be read and understood by all levels of society, such as a woman, a man, a civil servant and a tradesman, a scholar and a philosopher… (Rays of Light, p. 549)
To suggest, nonetheless, that only special people possessed of special secrets and special abilities can understand the Treatise and to so depart from the evident meaning of Bediuzzaman’s words is a grave mistake. In that event, everyone can draw his own erroneous conclusions from Bediuzzaman’s words. Thus the treatises will become works that reflect, not the true words of Bediuzzaman himself, but of those who interpret those words according to their own knowledge and understanding. The question of the damaging effect that such a logic could have on the Collection, written by Bediuzzaman in such a compact and sincere style, is one calling for careful consideration.
Bediuzzaman has told, with full supporting evidence, those who imagine him to be the Mahdi that he is not the Mahdi
A number of questions were directed towards Bediuzzaman in his own day from his disciples and those around him regarding whether or not he was the Mahdi. In fact, similar questions had been put to other revivers (mujaddids) before Bediuzzaman, and their followers claimed that these people were the Mahdi. They also told their students, with proof, that they were not the Mahdi, and that their attributes were incompatible with his. They gave detailed descriptions of when and where the Mahdi would appear, the kind of features he would possess, his struggle, and how he would cause Islamic moral values to prevail. They made statements, in the light of the hadiths of our Prophet (saas), along the lines of “I am not the Mahdi, because the Mahdi will be aged such and such, appear from such and such a place, possess such and such features, and be a sayyid.”
Bediuzzaman gave two kinds of response to those asking for his thoughts on the subject;
1) He made it clear that he was not the Mahdi and wrote pages of statements regarding why he was not the Mahdi aimed at those who claimed that he was.
2) He also responded to those who ascribed the rank of Mahdi to him by saying, “misconceptions have been around for a long time, that cannot be denied; therefore, I had no quarrel with those holding such misconceptions, and told these people that “he rejected claims regarding the rank of Mahdi”
1. Bediuzzaman said, “All my brothers will bear witness that I never accepted the rank of Mahdi” (Rays of Light, p. 365) and proved this over hundreds of pages in the treatises.
The answer provided by Bediuzzaman, when asked about a subject is important, and he clearly stated that he was not the Mahdi. In his works, Bediuzzaman stated that he was not the Mahdi (Emirdag Addendum, p. 266), that the Mahdi would appear a century after him (Kastamonu Addendum, p. 57), that he was a private soldier and a member of the vanguard of the Mahdi (Barla Addendum, p. 162), that he had prepared the way for the Mahdi with his work and books (The Seal of Affirmation of Hidden Things, p. 189), and that it was an error and a confusion to imagine that he and the Treatise of Light were the Mahdi (Emirdag Addendum, p. 266).
He also stated that the Mahdi would be a sayyid (Exposition, Rays of Light, p. 365), that he will perform three tasks in the worlds of politics, authority, and religion at one and at the same time (Rays of Light, p. 456) (Rays of Light, p. 590) (Emirdag Addendum, p. 259-260), that the Mahdi will reanimate the essence of Islamic moral values by bearing the titles of the caliph of our Prophet (saas) and the spiritual leader of all Muslims (The Seal of Afformation of Hidden Things, p. 9), that he will bring peace and justice to all the world (Emirdag Addendum, p. 2590 (Letters, p. 411-412), that he will bear the title of “the Great Reformer” (Tilsimlar Magazine, p. 168), that he will bring about Islamic Union (Emirdag Addendum, p. 260), that he will receive the support of all Islamic scholars, sayyids descended from our Prophet (saas), and all Muslims (Emirdag Addendum, p. 260), that he will forge an alliance with the Christian world (The Seal of Affirmation of Hidden Things, p. 9), that he will pray together with the Prophet Isa (Rays of Light, p. 493), and that he will install the moral values of the Qur’an over all the world and encourage all people towards the true path (The Seal of Affirmation of Hidden Things, p. 9) (Letters p. 473).
In Bediuzzaman’s day, “no Islamic Union collecting all Muslims under a single roof had been established, and nobody bore the title of spiritual leader of all believers.” “Justice and dominion had not been brought to the entire world,” and “Islamic moral values did not prevail all over the world.” Nobody bore the title of Great Leader and Ruler; nobody enjoyed “the support of all Islamic scholars, sayyids descended from the line of the Prophet (saas), and all Muslims,” and nobody had performed such a great service to the faith as communicating the message of the moral values of the Qur’an, dedicating his life to and risking everything for it.
(**Suggestion: All these points, in the past 2-3 paragraphs, about the traits of the Mahdi could be better understood if made as points/bullets within the article. Using semi-colons, as originally done is not exactly proper sentence structure. However, by making them bullent points, it would be easier to understand for the reader.)
He fulfilled the role of reformer of his own century in the most honourable manner. Yet, his message was communicated, not with force and imposition, but in the face of difficult physical and spiritual circumstances and enormous difficulties. He did not assume the position of commander; on the contrary, he was oppressed and spent his life as a captive, faced with physical troubles and difficulties. He received no widespread support, but was rather subjected to various injustices, oppressed, and spent much of his life under such harsh circumstances as prison and exile. He reported that the means and responsibilities to be discharged as listed above, would belong to the Mahdi, the reformer of the century following his.
2. Bediuzzaman stated with full supporting evidence that he was not the Mahdi, but that he had no quarrel with people who harboured such misconceptions:
There were people close to him in his day who held misconceptions about Bediuzzaman being the Mahdi. Indeed, Bediuzzaman added some mentions of these attitudes of his followers to various parts of his treatises.
However, as we know, pleasing thoughts about a person are no proof that they actually reflect the truth. Bediuzzaman also stated this in his treatises, saying: “There may be people who hold pleasing ideas about one; these have been around for a long time, that cannot be denied, but they are in fact an error and a confusion.” One extract in which Bediuzzaman sets this out reads:
... They rightly personally regard the spiritual entity of the Treatise of Light as a kind of Mahdi (as). Since they imagine the mere interpreter of this spiritual entity to be therepresentative of this spiritual entitywhich comes from the students of Light, , they sometimes give him that name (the Mahdi). This is, in fact, a confusion and an error, but not one for which they are responsible; suppositions have been around for a long time and cannot be objected to. Since I regard what my brothers do as a kind of prayer, a hope, and a reflection of the pure conviction of the students of Light, I made no great objection. (Emirdag Addendum, p. 248)
Bediuzzaman states that it is sometimes imagined that as the spiritual entity of the Treatise of Light and the author of these works he may himself be the Mahdi, but that this is an error and a confusion. He says that people who think along those lines make an analysis with regard to describing the truths of faith, but that they do not take into consideration that the Mahdi’s other two duties - “establishing an Islamic Union, being the leader of the Islamic world, and causing Islamic moral values to prevail over the world, are absent from him.” Therefore, equating the role of Mahdi with the Treatise on Light and with himself is merely a “supposition.”
Bediuzzaman has stated several times in his works that the Mahdi will be a sayyid, and that he is not a sayyid, but a Kurd.
In one of the proofs revealed by Bediuzzaman demosntrating that he is not the Mahdi, he states that “the Mahdi will be a sayyid, but that he himself is not a sayyid.” Some extracts in which Bediuzzaman openly expresses this fact read as follows:
... All my brothers will bear witness that I have never accepted the imputation of being the Mahdi. Indeed, in response to what learned people in Denizli said about whether Said claims to be the Mahdi, contrary to what all his disciples believe, Said stated in his objection, “I am not a sayyid, the Mahdi will be a sayyid,” and refuted them. (Rays of Light, p. 365)
I know that I am not a sayyid (descended from the line of our Prophet (saas)). Generations are not known at this time. Yet, that great figure of the end times will be descended from our Prophet (saas). (Emirdağ Addendum, p. 247-250)
Bediuzzaman also recalled one of the hadiths of our Prophet (saas) in his works - “it is incompatible with Qur’anic moral values for one who is a sayyid to conceal the fact,” thus making it clear that what he said on this subject was the truth:
Those people who are not sayyids, but who say they are, and those who are sayyids, but who say they are not, are both sinners, and in the same way that such claims and denials are forbidden … so adding anything to or removing anything from the hadiths and Qur’an is forbidden. (Judgements, p. 52)
Had Bediuzzaman been a sayyid, there would have been no reason to conceal it because being descended from the line of our Prophet (saas) is not a feature requiring to be concealed. On the contrary, it is a great honour for all Muslims. Therefore, had Bediuzzaman been a sayyid, then when he was asked, he would have said, “Yes, I am a sayyid, but I am not the Mahdi,” and he would have been honoured to say that he was descended from the line of the Prophet (saas) because admitting that one is a sayyid does not necessarily mean that one is the Mahdi. However, he nevertheless, several times reiterated that he was not a sayyid. Bediuzzaman also confirmed this several times in the treatises by saying that he was “Kurdish” (Disputations, p. 84, History of Life, p. 228, Bediuzzaman and His Students’ Trial Defence, p. 18). In the same way, had he been of the opinion that he was the Mahdi, he would not have spent hundreds of pages in works read by millions saying the exact opposite; he would not have said that he did not match the attributes of the Mahdi nor, with a great deal of evidence, that this holy individual would be coming after him.
In addition, “there is no question of everyone who is a sayyid being the Mahdi.” There are millions of sayyids in the world. Since the fact that someone is a sayyid does not necessarily mean that he is the Mahdi, and everyone who is a sayyid can freely and openly admit the fact. Moreover, Bediuzzaman did not say, “The only thing I lack in this regard is being a sayyid, had I been a sayyid I would have been the Mahdi.” On the contrary, he provided lengthy descriptions of all the attributes of the Mahdi and the matchless activities he would engage in, and stated that these had not yet come about in his own day.
The effects of the system of the Dajjal and the Sufyan, opposed to the Mahdi, had not been felt when Bediuzzaman was alive
The current state of Islamic countries and of the Muslims of the world clearly reveals that the duties to be discharged by the Mahdi had not come about in Bediuzzaman’s day. The effect of the Sufyan and the system of the Dajjal were not yet fully felt in Muslim countries. Religious freedom does not apply in many countries of the world. When Bediuzzaman was alive, the difficulties, troubles and oppression facing Muslims were not that intense. This shows that, like those of the Mahdi, the activities of the Sufyan and the Dajjal had not yet taken place at that time. It is impossible to speak of the Mahdi performing his duties in a climate in which the struggle against the Dajjal and the Sufyan had not yet arisen.
In addition, the whole Islamic world and Muslims are today divided amongst themselves. In Bediuzzaman’s day, there was a unifying effect on the Muslims of the world. It is revealed in the hadiths of our Prophet (saas) that the Mahdi will have a unifying effect on all Muslims. Bediuzzaman also reports this characteristic of the Mahdi:
…that individual will seek to fulfill that great duty with the spiritual assistance of all believers, and the solidarity of Islamic UUnion, and all scholars and learned men, and in particular with the contribution of millions of devoted sayyids descended from the line of our Prophet (saas). (Emirdag Addendum, p. 260)
In this extract, Bediuzzaman is describing the third duty of the Mahdi. According to this, at a time when the moral values of the Qur’an are ignored, the Mahdi will be a means whereby people turn back to religious morality; he will establish an islamic Union, and all Muslims will unite and join forces and assist the Mahdi in this task. Such comprehensive alliance and support, in which all Muslims will be included, had not yet come about in Bediuzzaman’s day. As revealed by Bediuzzaman, the spiritual assistance from this wide community will only emerge in the end times with the Mahdi, and will play a major role in Islamic moral values coming to rule the world.
Bediuzzaman said that the accounts in the treatises were sufficient concerning all matters.
Bediuzzaman, many times, asserted during his lifetime the truth of everything he had written, saying, “I also abide by these as a student of the Treatise of Light.” Each treatise is a book published in many editions. If, therefore, he openly states, “I know I am not a sayyid” in his works, then it would be a vile insult and slander against Bediuzzaman Said Nursi for certain people to say: “Bediuzzaman’s statements are untrue; he called us one day and said that he was both a sayyid and the Mahdi.” Because this would be equivalent to claiming that what such a worthy and moral individual as Bediuzzaman had written was a “lie.” A claim to the effect that, contrary to what he wrote over hundreds of pages, Bediuzzaman “only told two or three people that what he had written was a lie,” is a grave imputation against those who make such claims. No claim to the effect that “Bediuzzaman deceived millions of people, but only told a handful of people the truth,” is completely unacceptable.
On the other hand, it is sufficient for Bediuzzaman to say, “I am not the Mahdi” to put the record straight. It is nonsensical to maintain that such a holy personage “wrote detailed and comprehensive lies overe hundreds of pages, and what he wrote is all a deception.” Such a grave insult is unacceptable, even if made out of love.
It is completely out of the question for a reviver of such deep faith as Bediuzzaman to have written the exact opposite of what he thought and believed in his works. Therefore, it is a grave slander, albeit made out of love for Bediuzzaman, albeit with the very best of intentions, to make such a claim years after his death. An attitude that accuses him of lying and maintains that he spent hundreds of pages deceiving the public cannot be accepted by any conscience.
In addition, various unrealistic claims regarding the Prophet Isa (as) may also be made in order to support this groundless claim. As we know, we are told in the hadiths of our Prophet (saas) that the Prophet Isa will return to Earth during the time of the Mahdi. The Prophet Isa and the Mahdi will pray together, with the Mahdi acting as imam, and they will rule together on Earth for seven years. However, none of these developments took place while Bediuzzaman was alive. Bediuzzaman did not live alongside the Prophet Isa (as). Various attempts are made to explain this anyway. Unfounded ideas, such as that the Prophet Isa (as) will return only in spirit, or that he lived, died and was buried during Bediuzzaman’s lifetime, are put forward. The fact is, however, that Bediuzzaman has made it crystal clear, and many times, in his works that the Prophet Isa (as) will return to Earth as “a person,” with his human body. He also stated that the Prophet Isa (as) would forge an alliance with Christian leaders and fight against and intellectually neutralise the Dajjal. In one of these statements, Bediuzzaman says that the Prophet Isa will be a person, not a spiritual entity:
... THE PROPHET ISA (as), who is in the world of the heavens WITH HIS PHYSICAL BODY, will assume the leadership of the true.... (Letters, p. 60)
In addition, in those extracts in which Bediuzzaman refers to the Prophet Isa’s (as) struggle against the Dajjal, he speaks not of a struggle between one spiritual entity and another, but of one between the true person of the Prophet Isa (as) and the personage of the Dajjal:
... Those whose faith is weak find it hard to believe that “the Prophet Isa (as) will come and labour with the law of Islam and will slay the Dajjal,” as is reported in a hadith of absolute trustworthiness. If the truth of that is set out, no room for doubt will remain. (Letters, p. 58-59)
In another extract, Bediuzzaman says that the influence of the Dajjal can only be done away with by a prophet possessed of the power of miracles, and once again states that the Prophet Isa (as) will be a person with the attribute of working miracles, and not a spiritual entity:
... he can only be A PERSON possessed of marvels and miracles and accepted by the people; THAT PERSON is THE PROPHET ISA (as), the most concerned and the prophet of most people..... (Rays of Light, p. 463)
Such claims as these, pointing to private conversations as evidence, despite Bediuzzaman's unequivocal words regarding the coming of the Mahdi and the Prophet Isa (as), are very dangerous interventions that may cast doubt on all the treatises written by such a valuable reformer. How valid can these be if many people come up with very different claims, saying, “Bediuzzaman Said Nursi may have said this here, but this is only a stratagem, a lie; he told us the truth?” Not long after this, anything at all will be able to be said about any matter in the Treatise of Light, and Bediuzzaman’s works will increasingly lose their true meaning and wisdom. The only way to forestall this danger is to accept the words of such a worthy Islamic scholar, written and confirmed by himself, at their face value. Indeed, in his works, Bediuzzaman has recalled that the treatises contain the most truthful exposition of this subject, as they do of all others, and has stated that when someone reads what is written in the treatises they can acquire the most accurate information, just as if they were speaking to him in person.
Each book in the Treatise of Light is a Said. Whichever book you look at, you can benefit from it ten times more than by speaking to me in person, and you will really have spoken to me in truth. The Treatise of Light leaves no need for me. (Emirdağ Addendum, p. 159)
… because he says: "If anyone wishes to speak with me, about the hereafter, or the Treatise of Light, the Treatise of Light has left no need for me at all. The millions of copies are as much use as ten Saids… If it regards serving or disseminating the Treatise of Light, it is enough for true followers who serve me and my spiritual children and brothers to deal with my counterpart, there is no need for me… (Emirdağ Addendum-2, p. 214)
Bediuzzaman also devoted space in his works to the words of his students who expressed the same fact. Some of these read:
O teachers and people of the heart! You can find the answers to your questions in the Treatise of Light. One of those who, as a blessing from Allah, know secret, invisible truth, asks someone as helpless as me about the Mahdi, “When will he come?” He knows nothing of the Mahdi and does not know who the Dabbetu’l Arz is. There is a description of this in the treatises. Look for the answer to every difficult question in the treatises, and you will find it there. (Mustafa Hulusi, Barla Addendum, p. 143)
…On this subject, may I submit that, in sometimes generously reading to a disciple from the Treatise of Light, our teacher Bediuzzaman would not explain it, saying: “The Treastise of Light explains matters of faith sufficiently and deeply. The teacher of the Treatise of Light is the Treatise of light itself. The Treatise of Light leaves no need to study with anyone else.” (Extracts, p. 772)
THE COMING OF THE MAHDI
Was Imparted by Our Prophet (saas) Himself
There are a great many hadiths of our Prophet (saas) regarding the Mahdi that are generally regarded as reliable. Our Prophet (saas) imparted that this is good news for Muslims in the words of one gadith, “LEARN OF THE MAHDI. He is from the Quraysh and is one from my house.” (Book of Sayings of the Portents of the End Times, p. 13) In another hadith, our Prophet (saas) says: “The Mahdi will appear, EVERYONE WILL SPEAK ONLY OF HIM, drink of his love and NOBODY WILL SPEAK OF ANYTHING ELSE” (Book of Sayings of the Portents of the End Times, p. 33), stating that everyone will speak of this holy individual when he appears.
Bediuzzaman Also Imparted the Glad Tidings of the Mahdi
The honesty, openness, and clarity in Bediuzzaman's nature and which dominated his life are reflected in his works, the Treatise of Light.
Bediuzzaman Said Nursi devoted considerable space to the Mahdi in his works, providing a detailed description of the subject over hundreds of pages. It is quite clear that had he thought that the subject needed to be concealed, or if he thought there was no need to read about it, he would not have included all these statements in the treatises.
Bediuzzaman made the matter public with his statements, and openly stated that it was not a problem needing to be concealed. Indeed, the fact that the treatises have been read by millions of people over many years clearly demonstrates that it is a subject placed in the open, rather than hidden.
The Treatise of Light is a most valuable collection of works in which Bediuzzaman Said Nursi, the reviver (mujaddid) of the last century, expressed the truths emerging from his heart and tongue.
Bediuzzaman openly stated that he was not the Mahdi (Emirdağ Addendum, p. 266),
That the Mahdi would come a century after him (Kastamonu Addendum, p. 57),
That he was a private soldier and member of the vanguard of the Mahdi (Barla Addendum, p. 162),
That he had prepared the way for the Mahdi with his books and work (The Seal of Affirmation of Hidden things, p. 189),
And that it was an error and a condusion for him and the Treatise of Light to be equated with the Mahdi (Emirdağ Addendum, p. 266).