The Evolution Deceit

The Prophet Jesus (as) and Hazrat Mahdi will come this century

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CHAPTERS OF THE BOOK

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31 / total: 34

BOOK III -
THE TRUTH ABOUT THE PROPHET JESUS (AS) AND HAZRAT MAHDI (AS) IN THE RISALE-I NUR COLLECTION

Book III - The Truth about the Prophet Jesus (as) and Hazrat Mahdi (as) in the Risale-i Nur Collection (1/3)

Foreword

The dominion of Islamic moral values in this world is promised in the Holy Qur'an. The verses of the Qur'an concerning the dominion of Islamic moral values are highly explicit. Some of these verses are as follows:

Allah has promised those of you who believe and do right actions that HE WILL MAKE THEM SUCCESSORS IN THE LAND as He made those before them successors, and will firmly establish for them their deen with which He is pleased and give them, in place of their fear, security... (Surat an-Nur, 55)

Allah has written, "I WILL BE VICTORIOUS, I AND MY MESSENGERS." Allah is Most Strong, Almighty. (Surat al-Mujadala, 21)

They desire to extinguish Allah's Light with their mouths but Allah will perfect His Light, though the unbelievers hate it. It is He Who sent His Messenger with guidance and THE RELIGION OF TRUTH TO EXALT IT OVER EVERY OTHER RELIGION, though the idolaters hate it. (Surat as-Saff, 8-9)

They desire to extinguish Allah's Light with their mouths. But Allah refuses to do other than perfect His Light, even though the unbelievers detest it. It is HE WHO SENT HIS MESSENGER WITH GUIDANCE AND THE RELIGION OF TRUTH (ISLAM) TO EXALT IT OVER EVERY OTHER RELIGION, even though the idolators detest it. (Surat at-Tawba, 32-33)

Allah CONFIRMS THE TRUTH BY HIS WORDS, even though the evildoers hate it. (Surah Yunus, 82)

We destroyed generations before you when they did wrong. Their Messengers brought them the Clear Signs, but they were never going to have faith. That is how We repay evildoers. Then WE APPOINTED YOU TO BE SUCCESSORS ON EARTH so We might observe how you would act. (Surah Yunus, 13-14)

As it is revealed in these verses, the dominion of Islamic moral values is Allah's promise. Our Lord will definitely make good on His promise. In addition, it is also revealed in the Qur'an that communities of the faithful always have a leader at their heads. Every prophet, messenger or envoy has led the community to which he has been sent. As is seen in all examples throughout history, Muslims will definitely have a leader to guide them during the age of dominion. In the hadiths of our Prophet (saas) known as mutawatir (those in which there is no possibility of falsehood and which are based on such wide numbers of narrators and reports as to exclude the possibility of their agreeing on a falsehood) it is told that the leader of the believers during this period will be "Hazrat Mahdi (as)."

A great many Islamic scholars who lived since the time of our Prophet (saas) until now have also commented on and shed light on the return to earth of the Prophet Jesus (as), the coming of Hazrat Mahdi (as) and the dominion of the moral values of Islam. Bediuzzaman Said Nursi, the great mujaddid (reviver) of the Hijri 13th century, also devoted considerable space to the verses about this subject and the hadiths of our Prophet (saas) in his own works, made important statements about the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) that would serve as a guide for all Muslims.

These statements by Bediuzzaman are quite explicit. But for various reasons, people are reluctant to accept these at face value and try to attribute various figurative meanings to the coming of the Prophet Jesus (as) and Hazrat Mahdi (as). Although it is explicitly stated by our Prophet (saas) that "they will come in person," it is claimed that these holy persons "will not appear as individuals" and the hadiths and statements by Islamic scholars are interpreted in the light of a misleading perspective. The idea of the "collective personality" employed by the great Islamic scholar Bediuzzaman Said Nursi is deliberately distorted for that purpose, and people fall into the mistaken idea that the Prophet Jesus (as) and Hazrat Mahdi (as) will both come in the form of "collective personalities."

Extracts From the Book 'The Words'

In addition to their being described as "collective personalities", a great many other ideas incompatible with the hadiths of our Prophet (saas) and statements by Islamic scholars regarding the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) are also suggested. These include the mistaken ideas that the Prophet Jesus (as) and Hazrat Mahdi (as) have already come and done their work, that they will come as spirits, and that Hazrat Mahdi (as) will consist of three separate mujaddids (revivers).

The fact is that it is quite clear that the Prophet Jesus (as) and Hazrat Mahdi (as) will come as two individuals. The detailed information in the hadiths of our Prophet (saas) and the statements by all the great Islamic scholars in the history of Islam all show this most explicitly. Like all the persons of the End Times named in the hadiths, these valuable people will also come as "INDIVIDUALS" and with the collective personality made up of themselves and their communities they will, by Allah's leave, fully discharge the duties ordained in their destinies.

Our Prophet (saas) has provided detailed information in the hadiths about the Prophet Jesus' (as) characteristics and struggle and gave us the glad tidings that, by Allah's leave, he will return to earth in the End Times. Hazrat Mahdi (as) will also be a blessed individual whose physical features, activities, service and global impact were revealed by Allah to our Prophet (saas) 1400 years before the event and appointed by Allah in destiny. In the same way that it is impossible for these characteristics to be imitated or acquired through any effort, so it is also impossible, by Allah's leave, to halt the activities of the Prophet Jesus (as) and Hazrat Mahdi (as) or to reject these with any quibbles. As our Prophet (saas) imparts, the Prophet Jesus (as) and Hazrat Mahdi (as) will fulfill all their services and, by Allah's leave, cause the moral values of Islam to prevail across the world. This is the destiny ordained by Allah.

 

THEY SUPPOSED (4) A FACT (3) THAT WOULD OCCUR (2) ONE THOUSAND FOUR HUNDRED YEARS LATER (1) TO BE CLOSE (4) to their century. (Words, p. 318)

In this passage, Bediuzzaman says that some people are mistaken about thinking that Hazrat Mahdi (as) had already appeared in the past, and provides information about the time of the coming of Hazrat Mahdi (as):

1) One Thousand Four Hundred Years Later:

In these words, Bediuzzaman states that many people in the history of Islam had mistakenly believed that Hazrat Mahdi (as) would come in their own day, and recalled that Hazrat Mahdi (as) would come "1400 YEARS LATER" than our Prophet (saas). This is a most significant piece of information. Bediuzzaman is referring to exactly 1400 years later, not 1373, 1378 or 1398 or any other time. This date equates to 1980 AD. Bediuzzaman, the mujaddid of the 13th century, served in that role until Hijri 1400, dying in Hijri 1379, or 1960 AD. Therefore, Bediuzzaman is giving a much later date for the appearance of Hazrat Mahdi (as) than his own time. By giving an explicit date with these words, Bediuzzaman is saying that he, personally, is not Hazrat Mahdi (as), and is imparting the tidings that Hazrat Mahdi (as) will appear some 20 years after his own death.

Bediuzzaman also says in his treatises, on the basis of the hadiths of our Prophet (saas), that "a mujaddid will be sent at the beginning of every century." By giving a date of "1400 YEARS LATER," Bediuzzaman is saying that "Hazrat Mahdi (as) is the mujaddid who will serve between the 1400s and 1500s."

2) Would Occur:

Bediuzzaman's use of the term "WOULD OCCUR 1400 years later" imparts the certain tidings that Hazrat Mahdi (as) will definitely "come." By these words, Bediuzzaman says that Hazrat Mahdi (as) is not a spiritual entity, but "a person who will come at a specific time."

With this information, Bediuzzaman makes it clear that Hazrat Mahdi (as) had not appeared previously and had still not come in Bediuzzaman's own day. Note that Bediuzzaman does not say, "Hazrat Mahdi (as) did or has already come." He uses the "future tense," saying that fact "WOULD OCCUR."

3) A Fact:

Bediuzzaman uses the word "FACT" in the context of Hazrat Mahdi (as). By this word, Bediuzzaman states that the coming of Hazrat Mahdi (as) is a "certain FACT" about which there can be no doubt.

By the use of this word, Bediuzzaman also says that, contrary to those people thought to be the Mahdi before the coming of Hazrat Mahdi (as), "Hazrat Mahdi (as) who will come 1400 years later is a fact." In other words, he issues a reminder that this blessed person will be the "TRUE MAHDI" who possesses all the features set out by our Prophet (saas) in the hadiths, and that he can be distinguished from other people imagined to be the Mahdi by way of these features.

4) Supposed [It] To Be Close:

Bediuzzaman stated that a great many people had formed various opinions as to the date of the coming of Hazrat Mahdi (as) and thought that this holy personage would come at a time "close to the century they themselves were living in." However, by saying "SUPPOSED [IT] TO BE CLOSE," Bediuzzaman noted that the people in question only "imagined" that Hazrat Mahdi (as) might appear in earlier times, and that they were mistaken. In fact, he reported that Hazrat Mahdi (as) would come in "the year Hijri 1400" (Islamic calendar) and begin his work after that date. Indeed, this date given by Bediuzzaman is in complete agreement with the information provided by our Prophet (saas) in the hadiths.

 

Now, the difference in the narrations about INDIVIDUALS LIKE HAZRAT MAHDI (AS) (5), and their meaning, is this: those who expounded hadiths applied the text of the hadiths to their own interpretations and commentaries. For example, since the CENTER OF POWER (6) at that time was Damascus or Medina, they imagined the events connected with Hazrat Mahdi (as) and Sufyan in places like Basra, Kufa, and Syria, which were in the region of those centers, and expounded them accordingly." (Words, p. 359)

Bediuzzaman also reported that since Istanbul was the site of the last sultanate and the center of the succession the events regarding Hazrat Mahdi (as) would also take place in this city:

5) Individuals Like Hazrat Mahdi (as):

Our Prophet (saas) has revealed in the hadiths that many people will come after him. Some of these people have come, done their work and died. The mujaddids who come at the beginning of every century are among these. Other people whose coming is foretold by our Prophet (saas) have not yet arrived. In his works, Bediuzzaman has also provided detailed information about these awaited personages of the End Times. Among the people whom Bediuzzaman has given information about, in addition to the Prophet Jesus (as) and Hazrat Mahdi (as), are the figures of the End Times like the antichrist and the sufyan (an individual known as the dajjal-antichrist in the hadiths, who will emerge from the Muslim world in the End Times and fight against Hazrat Mahdi (as)), whose campaign will be based on denial.

In the words "INDIVIDUALS LIKE HAZRAT MAHDI (AS)," Bediuzzaman is very clearly stating that Hazrat Mahdi (as) is not a collective entity, but "AN INDIVIDUAL." In addition, by using this term Bediuzzaman is also saying that, like Hazrat Mahdi (as), the other figures of the End Times will be "INDIVIDUALS" too, and not collective entities. There is no doubt that these words of Bediuzzaman totally refute the claims that some of the figures of the End Times are individuals while others are "collective personalities." Because by saying "individuals like Hazrat Mahdi (as)" Bediuzzaman is employing a term that includes them all and describes them as "INDIVIDUALS." Indeed, in his works, Bediuzzaman has made it just as clear that the antichrist and the sufyan are individuals as he has the same truth about the Prophet Jesus (as) and Hazrat Mahdi (as). He has described the physical characteristics of the antichrist, as well as those of Hazrat Mahdi (as) and the Prophet Jesus (as). Therefore, the idea that the Prophet Jesus (as) and Hazrat Mahdi (as) are both collective personalities entirely conflicts with these statements by Bediuzzaman. Bediuzzaman explicitly refers to Hazrat Mahdi (as) as an individual here, thus revealing the invalidity of any other counter claims.

6) The Center of Power:

Commentators on the hadiths of our Prophet (saas) have said that since the centers of authority in their days were places such as Basra, Damascus and Kufa, the events concerning Hazrat Mahdi (as) would also take place near those locations. However, Bediuzzaman reported that since the final sultanate and the center of the succession were both in Istanbul, the events regarding Hazrat Mahdi (as) would also take place in this city. With these words, Bediuzzaman made it possible for the accounts and statements concerning the End Times to be more clearly understood.

 

It is also because of this secret that; followers a long time ago and even those (believers who saw the Prophet (saas) while he was still alive, true Muslims who spoke with his people and learned from them) awaited the coming of SUCH INDIVIDUALS OF THE END TIMES AS HAZRAT MAHDI (AS) AND THE SUFYAN (7), and labored to see them." (Words, p. 358)

Bediuzzaman said that Muslims who lived in the past also expected the coming of the individuals of the End Times, such as Hazrat Mahdi (as) and the sufyan to take place in their own times:

7) Such Individuals of the End Times As Hazrat Mahdi (as) and the Sufyan:

By using the words "SUCH INDIVIDUALS OF THE END TIMES AS HAZRAT MAHDI (AS) AND THE SUFYAN," in his book 'The Words,' Bediuzzaman says "FOR A 2. TIME" that Hazrat Mahdi (as) who will appear in the End Times and the sufyan who will fight against him are "BOTH INDIVIDUALS." Bediuzzaman used the same terms in all these passages in the Risale-i Nur where he discusses Hazrat Mahdi (as) and the individuals of the End Times, describing them in such words as "individuals" or "people." Bediuzzaman reiterates this fact once again in this passage.

In addition, with the words "WILL COME," which he uses for the "2. TIME" to refer to Hazrat Mahdi (as) in this book, Bediuzzaman again emphasized that Hazrat Mahdi (as) "is an individual who will appear in the future." In this way, Bediuzzaman makes it quite clear that Hazrat Mahdi (as) had not yet appeared in his own day.

Extracts From the Book 'The Rays'

IT COULD ONLY BE A WONDROUS PERSON WITH THE POWER OF MIRACLES (9) who could neutralize and change the way of THE AWESOME DAJJAL [ANTICHRIST], WHO WILL PRESERVE HIMSELF THROUGH WONDERS, BESTOWED ON HIM BY GOD IN ORDER TO LEAD HIM ASTRAY, SUCH AS MAGIC, HYPNOTIC POWERS, AND SPIRITUALISM, AND WILL SPELLBIND EVERYONE (8). And THAT PERSON WILL BE THE PROPHET JESUS (AS) (10), WHO IS THE PROPHET OF THE MAJORITY OF MANKIND (9). (Rays, p. 493)

 

Bediuzzaman describes how the antichrist who will appear in the End Times will seek to deceive people using various supernatural powers, but that this corruption will be totally eliminated with the second coming of the Prophet Jesus (as):

8) The Awesome Antichrist, Who Will Preserve Himself Through Wonders, Bestowed On Him By Allah In Order To Lead Him Astray, Such As Magic, Hypnotic Powers, And Spiritualism, And Will Spellbind Everyone:

Bediuzzaman notes, in the light of the hadiths of our Prophet (saas), that the antichrist will possess various supernatural powers. Some of the hadiths that show that the antichrist will work false miracles are as follows:

One of his corruptions is this; He will say to a Bedouin, "Tell me! Will you believe I am your Lord IF I RESURRECT YOUR MOTHER AND YOUR FATHER?" The Bedouin will say, "Yes." At this TWO DEVILS WILL APPEAR IN THE FORMS OF HIS MOTHER AND FATHER… (Sunan Ibn Majah, 4077) One of his corruptions is this: He will call a single person, KILL HIM AND CUT HIM UP WITH A SAW.

That person's body will be cast away in two pieces. The antichrist will then tell those around him, "Look at this servant I have killed. I SHALL NOW BRING HIM BACK TO LIFE." … (Sunan Ibn Majah, 4077)

The hadiths tell us that the antichrist will use false miracles to have people accept his corruption. (Allah knows the truth.) People with poor understanding may imagine that these are literally "miracles." The fact is, however, that a miracle is a blessing from Allah to His guided servants. The extraordinary phenomena displayed by the antichrist are mere magic, in other words, false miracles created by Allah to test people, and seen in unbelievers.

As stated by Bediuzzaman, the antichrist will deceive most people using these deceptive techniques. The false miracles and deceptions perpetrated by the antichrist, at a time when the whole Christian world is awaiting the return to earth of the Prophet Jesus (as) and the Jews are awaiting the King Messiah (as), may cause many people to be deceived by the antichrist. In this passage, Bediuzzaman emphasizes this attribute of the antichrist and also implies that he is not a collective personality. Bediuzzaman makes this perfectly clear by referring to the way the antichrist deceives people using such deceptive techniques as hypnosis and displays of magic. There is no doubt that it would be wrong for one, who accepts that the antichrist is an individual in the light of these statements of Bediuzzaman, to claim that the Prophet Jesus (as) and Hazrat Mahdi (as) could be collective personalities despite all the evidence and details Bediuzzaman provides on the subject. It is a certain fact that in all his statements Bediuzzaman, who possessed a very high level of knowledge, set the truth out in the best way for Muslims and he said, in a way that leaves no room for doubt, that "like the antichrist, the Prophet Jesus (as) and Hazrat Mahdi (as) are both INDIVIDUALS."

9) It Could Only Be A Wondrous Person With The Power Of Miracles:

Bediuzzaman says that the person who will eliminate the corruption of the antichrist will be a wondrous "PERSON" who, by the mercy of Allah, will work miracles, and whom the great majority of people follow. In the next part of the passage he identifies this person as the Prophet Jesus (as). This is so explicit as to leave no room for any other interpretation. Bediuzzaman explicitly states that "the Prophet Jesus (as) is AN INDIVIDUAL." This explicit statement totally disproves any idea that he might be a collective personality.

In addition, by referring to "A WONDROUS PERSON WITH THE POWER OF MIRACLES," Bediuzzaman emphasizes some important properties revealing that the Prophet Jesus (as) is an individual. Bediuzzaman states that "the Prophet Jesus (as) is A PERSON who works marvels and miracles." In addition, he recalls that "the Prophet Jesus (as) is A PROPHET in whom the great majority of people believe." Bediuzzaman, with his superior knowledge, knew very well that it is impossible for a collective personality to perform miracles. He also knew that a collective personality could not be "a person in whom the majority of people believe." Using these attributes descriptive of the Prophet Jesus (as) in a very deliberate manner, he gives all Muslims the glad tidings that he will return to earth as "A PERSON."

10) That Person Will Be The Prophet Jesus (as):

Bediuzzaman reveals, as our Prophet (saas) tells us in the hadiths, that the Prophet Jesus (as) will eradicate the fitnah (trial and tribulation) of the antichrist:

When the enemy of Allah [ANTICHRIST] WOULD SEE [THE PROPHET JESUS (AS)], IT WOULD DISAPPEAR JUST AS THE SALT DISSOLVES ITSELF IN WATER and if he [the Prophet Jesus (as)] were not to confront them at all, even then it would dissolve completely, but ALLAH WOULD MAKE HIM INEFFECTIVE BY HIS [THE PROPHET Jesus' (as)] HAND. (Sahih Muslim, Book 41, Number 6924)

... AS THE ANTICHRIST SPREADS CORRUPTION, ALLAH WOULD SEND THE MESSIAH, THE PROPHET JESUS (AS) SON OF MARY … Every non-believer who would smell the odor of his self would die and his breath would reach as far as he would be able to see. He [the Prophet Jesus (as)] would then search for him [antichrist] until he would catch hold of him at the gate of Ludd and WOULD MAKE HIM INEFFECTIVE. (Sahih Muslim, Book 41, Number 7015)

... Following that, THE PROPHET JESUS (AS) WILL CHASE THE ANTICHRIST and will catch him at the gate of Ludd near Bait-ul-Maqdis, AND WILL MAKE HIM INEFFECTIVE. (Sahih Muslim, vol. 4/2251-2255; Imam Sharani)

The term "THAT PERSON" employed for the "2. TIME" by Bediuzzaman in his work 'Rays' makes it clear the Prophet Jesus (as) is "AN INDIVIDUAL." Bediuzzaman does not refer to "two or three individuals." On the contrary, he always refers to the Prophet Jesus (as) in the "SINGULAR" and as "A SINGLE INDIVIDUAL." With these statements, Bediuzzaman has made it quite clear that the Prophet Jesus (as) is not a collective personality, but "A BLESSED INDIVIDUAL."

 

In fact, although WHEN THE PROPHET JESUS (AS) COMES (11)HE HIMSELF IS THE PROPHET JESUS (AS) (12), IS KNOWN BY LIGHT OF FAITH, NOT EVERYONE WILL KNOW (13). Similarly, FEARSOME FIGURES SUCH AS THE ANTICHRIST AND SUFYAN WILL NOT KNOW THEMSELVES TO BE SUCH (14). (Rays, p. 487)

Bediuzzaman reports that the the Prophet Jesus (as) will return to earth in the End Times for the second time, but that not everyone will recognize this blessed personage when he comes:

11) When The Prophet Jesus (as) Comes:

By saying "WHEN THE PROPHET JESUS (AS) COMES" Bediuzzaman describes how the Prophet Jesus (as) will return to earth in physical form in the End Times, as a miracle from Allah. Through this information, Bediuzzaman clearly explains that the Prophet Jesus (as) will be "A PERSON" for leading to guidance not a meaning or a collective personality, leading the Christian community to true guidance.

12) He Himself is The Prophet Jesus (as):

With these words, Bediuzzaman says that when the Prophet Jesus (as) first returns to earth he will not at first know he is the Prophet Jesus (as), but that he will realize this later. Obviously, "there can be no question of a collective personality having such consciousness and awareness." The concepts of "KNOWING" and "UNDERSTANDING" can only apply to a "HUMAN BEING." Only a person "may know who he is," and recognize the situation he is in. As someone who is well aware of this, Bediuzzaman used these words to explicitly state that the Prophet Jesus (as) is not a collective personality.

One of the elements by which Bediuzzaman confirms that is the word "HIMSELF." This word again expresses the concept of "INDIVIDUAL" and in this way, Bediuzzaman is stating yet again that "the Prophet Jesus (as) will come in physical form, as an "INDIVIDUAL."

13) Is Known by Light of Faith, not Everyone will Know:

The return of the Prophet Jesus (as) to the earth for the second time is informed in the Qur'an and this is a fact reported in the hadiths of our Prophet (saas). Bediuzzaman said that the people around him would only recognize the awaited the Prophet Jesus (as) "BY THE LIGHT OF FAITH." This again shows that Bediuzzaman is not referring to the Prophet Jesus (as) as a collective personality. Bediuzzaman clearly refers to their recognizing "AN INDIVIDUAL THEY ARE AWAITING," not a collective personality. Bediuzzaman also says that "NOT EVERYONE WILL KNOW," that not everyone will recognize the Prophet Jesus (as). As Bediuzzaman says, when the Prophet Jesus (as) returns to earth, true believers will immediately recognize this blessed individual through the light of their faith and by Allah's leave, will be his helpers and supporters.

14) Fearsome Figures Such as the Antichrist and Sufyan will not Know Themselves to Be Such:

In these words, Bediuzzaman is saying that individuals of the End Times, such as the antichrist and the sufyan, who will wage a campaign based on denial against the Prophet Jesus (as) and Hazrat Mahdi (as) will again not be recognized by everyone. Bediuzzaman used the word "FIGURES" in the phrase "FEARSOME FIGURES" to refer to the antichrist and the sufyan as "INDIVIDUALS." In his works, Bediuzzaman uses similar words that also mean "person, individual" to refer to the Prophet Jesus (as) and Hazrat Mahdi (as). It would be a very contradictory state of affairs for one to accept that the antichrist and sufyan will appear as individuals but to think that the Prophet Jesus (as) and Hazrat Mahdi (as) will merely be collective personalities. As Bediuzzaman says, just like the sufyan antichrist and messiah antichrist will appear as individuals, the Prophet Jesus (as) and Hazrat Mahdi (as) who will do away with all their fitnah (corruption) will also, by Allah's leave, appear as blessed individuals in the End Times.

 

...it is an allusion and sign that QUANTITIVELY (18) THE SPIRITUAL COMMUNITY OF STRUGGLERS (17) WHO WILL RECOGNIZE THE PROPHET JESUS (AS) BY THE LIGHT OF FAITH (15) AND FOLLOW HIM (16), will be VERY FEW AND SMALL(18)comparatively to the scientific, physical armies of the antichrist. (Rays, p. 495)

In this passage Bediuzzaman describes the features of the community that will recognize and support the Prophet Jesus (as) when he returns:

15) Who will Recognize the Prophet Jesus (as) by the Light of Faith (as):

In this extract Bediuzzaman again refers to the Prophet Jesus (as) being recognized "BY THE LIGHT OF FAITH" by the community that supports him, and makes it clear that the Prophet Jesus (as) is "AN INDIVIDUAL." The verb "RECOGNIZE" suggests that "there is someone to be recognized," and again reveals that Bediuzzaman is referring to the Prophet Jesus (as) as an individual, not to a collective personality.

In addition, by these words Bediuzzaman also makes it clear that the Prophet Jesus (as) and his collective personality are distinct concepts. That is because he speaks of "a community that recognizes the Prophet Jesus (as)" and of "the Prophet Jesus (as) being recognized by that community." There is no question of a collective personality recognizing another collective personality or of being recognized by a collective personality.

This fact that Bediuzzaman emphasizes is once again disclosed with the responses to the following questions:

1- Who was the person Bediuzzaman mentioned that would be recognized by the light of faith?

The Prophet Jesus (as).

2- Who are the people Bediuzzaman talked about that would recognize the Prophet Jesus (as)?

His community that would recognize him by the light of faith.

16) And Follow Him:

Bediuzzaman here refers to the existence of a community that "FOLLOWS" the Prophet Jesus (as). It is of course impossible for a collective personality to follow another collective personality, because only an individual can be followed, and not a collective personality. Bediuzzaman is expressing that reality here and reminds us that the Prophet Jesus (as) will be "AN INDIVIDUAL" at the head of a community that follows him and that he will be at the lead of his collective personality as an "INDIVIDUAL." It is a great honor desired by all Muslims to live at the same time as the Prophet Jesus (as), to follow this blessed individual and be his helpers in the way of Allah, just like his disciples. As stated in the hadiths and statements by Bediuzzaman, Allah will permit Hazrat Mahdi (as) and his followers to stand in the same ranks of the intellectual struggle as the Prophet Jesus (as) and those few believers who follow him. In his works Bediuzzaman says that this intellectual struggle for the truth will take place immediately after his own time and, thus that the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) had not yet taken place in his own day.

17) The Spiritual Community of Strugglers:

In this passage, Bediuzzaman refers to a community made up of people who support and believe in the Prophet Jesus (as) and who follow the way he shows to them. This community represents the collective personality of the Prophet Jesus (as). But it will also have the Prophet Jesus (as) in person as its leader and an individual who represents this collective personality. Bediuzzaman is emphasizing here that the person of the Prophet Jesus (as) and his collective personality are two distinct concepts. Understanding the superior spirituality of the Prophet Jesus (as) is something that will only be bestowed on those who possess sufficient spirituality to perceive this blessed individual. Bediuzzaman describes this community as "the spiritual community of strugglers." As Bediuzzaman also says, this community will enjoy a high level of spirituality and will strive and wage a constant intellectual struggle on the path of Allah.

18) Quantitatively… Very Few and Small:

Bediuzzaman reports that the community led by the Prophet Jesus (as) will be very few in number and small compared to the society of the deniers of Allah. As Almighty Allah has revealed in the Qur'an, "... How many a small force has triumphed over a much greater one by Allah's permission." (Surat al-Baqara, 249) The true believers who, albeit few in number, are devoted to the Prophet Jesus (as) and Hazrat Mahdi (as) in the End Times will, by Allah's leave, be victorious and totally eradicate the fitnah (corruption) of the antichrist.

In these words Bediuzzaman once again refers to the community represented by the Prophet Jesus (as) in person and describes its characteristics. As clarified above, however, it is the person of the Prophet Jesus (as) who will lead this community. Bediuzzaman is thus making it clear that the Prophet Jesus (as) is "AN INDIVIDUAL" at the head of the collective personality he represents, not a collective personality himself.

 

The narration: "THE PROPHET JESUS (AS) WILL COME AND WILL PERFORM THE OBLIGATORY PRAYERS BEHIND HAZRAT MAHDI (AS) AND FOLLOW HIM(19)," ALLUDES TO THIS UNION, AND TO THE SOVEREIGNTY OF THE QUR'AN AND ITS BEING FOLLOWED(20). (Rays, p. 493)

Our Prophet (saas) reveals in one hadith how the Prophet Jesus (as) will pray behind Hazrat Mahdi (as):

Although their imam is a pure individual, Hazrat Mahdi (as), they will seek refuge in Bayt al-Maqdis (Jerusalem.) There, when their imam is in the fore to lead them in prayer (salat), they will look and see that the Prophet Jesus (as) son of Mary has descended in the morning. Hazrat Mahdi (as) will withdraw to place the Prophet Jesus (as) in the fore. The Prophet Jesus (as) will place his hand on his shoulders and tell him: "Go to the front and lead the prayer (salat)s. Because the call [for leading the prayer (salat)] has been issued for you."… (Related from Abu Rafi; Ash-Sharani, Mukhtasar Tazkirah al-Qurtubi, pp. 495-496)

Bediuzzaman cites this hadith of our Prophet's (saas) and recalls how this incident is one of the major sings of the coming of the Prophet Jesus (as) and Hazrat Mahdi (as). Bediuzzaman also states that, by Allah's leave, Islamic morality will dominate the whole world in the time of the Prophet Jesus (as) and Hazrat Mahdi (as). He says that the great intellectual struggle to be waged in alliance by the Prophet Jesus (as) and Hazrat Mahdi (as) will be instrumental in this.

19) Prophet Jesus (as) will Come and will Perform the Obligatory Prayers Behind Hazrat Mahdi (as) and Follow Him:

In this passage, Bediuzzaman says, in the light of the authentic hadiths of our Prophet (saas), that "PROPHET JESUS (AS) WILL PERFORM PRAYERS (SALAT) TOGETHER WITH HAZRAT MAHDI (AS)." Prayer (salat) is a religious obligation commanded by our Lord. It is impossible for collective personalities to pray alongside or for them to serve as imam in prayer (salat). Bediuzzaman was without doubt well aware of this and has said, through his words, that the Prophet Jesus (as) and Hazrat Mahdi (as) will appear as "INDIVIDUALS." When the Prophet Jesus (as) appears, by Allah's leave, he will continue to perform the prayer (salat) just like he performed during his first coming. This is revealed as follows in the Qur'an:

He [Jesus] said, "I am the servant of Allah, He has given me the Book and made me a Prophet. He has made me blessed wherever I am and DIRECTED ME TO PERFORM THE PRAYER AND PAY THE ALMS AS LONG AS I LIVE." (Surah Maryam, 30-31)

The Prophet Jesus (as) and Hazrat Mahdi (as) will appear as blessed individuals in the End Times. The Prophet Jesus (as) will pray behind Hazrat Mahdi (as), and Islamic moral values will dominate the world as a result of the great intellectual struggle these two blessed personages will wage. Bediuzzaman recalls this matter, which appears in a great many authentic hadiths, and goes on to say that the Prophet Jesus (as) and Hazrat Mahdi (as) will enjoy a reciprocal dialogue when they come. For that, it is essential that both blessed individuals appear at the same time and come together. But no such event has taken place during the life time of Bediuzzaman. The whole Muslim world is waiting for the Prophet Jesus (as) to come and perform the prayer (salat) together with Hazrat Mahdi (as).

20) Alludes to this Union, and to the Sovereignty of the Qur'an and its Being Followed:

Bediuzzaman reveals that the Prophet Jesus (as) and Hazrat Mahdi (as) will unite so that Islamic moral values will rule the world. Bediuzzaman states, on the basis of the hadiths, that the two faiths will coalesce around Islam, that the Qur'an will be the Book that people will follow, that its commands are valid and that it will have dominion. This alliance and these great developments have not yet happened, and this historic phenomenon is keenly awaited by all Muslims of the world. Bediuzzaman says that these phenomena, which had not yet happened during his lifetime, are important characteristics of Hazrat Mahdi (as), thus saying that Hazrat Mahdi (as) will come at a time later than his own.

 

"THE GREAT MAHDI'S (AS)" FOUR GREAT DUTIES AND HOW THE MINOR MAHDIS WHO HAVE GONE BEFORE HAVE FULFILLED IN ONE SENSE, SOME OF THE DUTIES OF THE "GREAT MAHDI" (21) and WITH THE RESTORATION (23) OF THE SHARIAH OF MUHAMMAD (SAAS) AND THE TRUTHS OF THE QUR'AN AND THE SUNNAH OF OUR PROPHET (SAAS) (22), and how it is quite logical and of vital importance TO SHOW (24) the world, BY ANNOUNCEMENT AND PRACTICE (23), THE LOFTY JUSTICE AND DOMINION OF THE "GREAT MAHDI," THEIR COMMANDER IN CHIEF (24), and is a requirement of the rules governing the community. (Rays, p. 456)

Bediuzzaman describes how Hazrat Mahdi (as) will cause people to live by the moral values of Islam once again, how he will act with the Sunnah of our Prophet (saas) and his superior conception of justice:

21) "The Great Mahdi's (as)" Four Great Duties and How The Minor Mahdis Who Have Gone Before Have Fulfilled in One Sense, Some of The Duties of The "Great Mahdi":

In the above words, Bediuzzaman says there are two separate kinds of Mahdi. One he describes as "minor Mahdis," the other being the "GREAT MAHDI" who will come in the End Times. Bediuzzaman says there are certain portents of the "GREAT MAHDI" that are clearly observed but cannot be imitated. Restoring the Sunnah of our Prophet (saas) and the global dominion of Islamic moral values, the establishment of the Islamic Union among all Muslims and the sealing of an alliance between Christians and Muslims are the undeniable portents of Hazrat Mahdi (as). Bediuzzaman says that the Muslims he refers to as "minor Mahdis" and who came in previous centuries have in one sense fulfilled some of the services to be rendered by Hazrat Mahdi (as) but none has been able to do them all together. With these words, Bediuzzaman says that the "Great Mahdi" awaited in the End Times is not to be confused with Muslim individuals sent in the past ; and recalls that the "Great Mahdi can be known by his carrying out the tasks listed above all together." The dominion of Islamic moral values in the world through the restoration of the Sunnah of our Prophet (saas), the establishment of Islamic Union and an alliance between Christians and Muslims are events that have never happened in either Bediuzzaman's time or before. Bediuzzaman says that Hazrat Mahdi (as) will come at a later time and that it will be possible to distinguish this blessed personage from other Muslim individuals by these signs.

In addition, Bediuzzaman once again emphasizes through these statements that "Hazrat Mahdi (as) is AN INDIVIDUAL." All the great Islamic figures and mujaddids (revivers) who came before the End Times, whom Bediuzzaman refers to as "minor Mahdis," were individuals. Bediuzzaman notes that this law of Allah will not alter in the End Times, and that the "GREAT MAHDI" will also be an "INDIVIDUAL."

22) The Shariah Of Muhammad (saas) and the Truths of the Qur'an and the Sunnah of Our Prophet (saas):

By referring to "THE SHARIAH OF MUHAMMAD (SAAS) AND THE TRUTHS OF THE QUR'AN AND THE SUNNAH OF OUR PROPHET (SAAS)," Bediuzzaman is saying that in the End Times, as revealed in many other hadiths, Hazrat Mahdi (as) will labor with the Sunnah of our Prophet (saas), purge the religion of subsequent innovations (bid'at) and restore Islam to its original form. Some of the hadiths of our Prophet (saas) on the subject read as follows:

Hazrat Mahdi (as) will leave no subsequent innovations (bid'at.) (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntadhar, p. 43)

The Mahdi will leave no subsequent innovations (bid'at) unpurged. In the End Times he will discharge the obligations of the religion in the same way as our Prophet (saas). (Al-Barzanji, Al-Isha'ah li-ashrat al-sa'ah, p. 163)

Hazrat Mahdi (as) will restore Islam to the form it had in the time of our Prophet (saas), known as the Age of Bliss, and as revealed in the Qur'an. This duty was never bestowed on other Islamic scholars in the past and it has never been realized by this day. In this statement, Bediuzzaman is recalling that the task of restoring Islam to its original form will be given to Hazrat Mahdi (as) alone, and that this is one of the most important signs that will make it possible for Hazrat Mahdi (as) to be recognized.

23) Restoration, By Announcement And Practice:

Bediuzzaman is here describing the path to be followed by Hazrat Mahdi (as) and the methods he will employ in calling people to the true religion:

Bediuzzaman refers to "RESTORATION" that means to "REVIVE AGAIN." As Bediuzzaman stated, Hazrat Mahdi (as) will be instrumental in people who have turned their backs on the moral values of the Qur'an coming to live by them, instead.

The word "ANNOUNCEMENT" means "TELLING EVERYONE." According to Bediuzzaman's statements, Hazrat Mahdi (as) will announce the truths and the moral values of the Qur'an in such a way as to make them accessible to all. It appears that Hazrat Mahdi (as) will make very good use of mass communications and technology, and will announce the truths of Islam to the whole world, using a variety of wise techniques.

Bediuzzaman then refers to "PRACTICE," which means "APPLICATION," saying that Hazrat Mahdi (as) will cause the moral values of Islam to rule the world and that all people will abide by them.

The wide-ranging services that Bediuzzaman concentrates on, in terms of Hazrat Mahdi's (as) activities, are the things that will take place before the eyes of the world. Bediuzzaman notes how none of these things has taken place in his own lifetime, but that Hazrat Mahdi (as) will be instrumental in making these portents a reality.

In addition to this significant state of affairs, Bediuzzaman also emphasizes that Hazrat Mahdi (as) is not a collective personality. He speaks of an "INDIVIDUAL" who will "RESTORE" the Sunnah of our Prophet (saas) through "ANNOUNCEMENT AND PRACTICE." All these activities are duties that can be fulfilled by "a blessed INDIVIDUAL who has faith, wisdom and good conscience." Therefore, in these statements, Bediuzzaman is providing absolute proof that "Hazrat Mahdi (as) WILL NOT BE A COLLECTIVE PERSONALITY."

24) To Show, the Lofty Justice and Dominion of the "Great Mahdi," Their Commander in Chief:

Our Prophet (saas) states in a number of hadiths that Hazrat Mahdi (as) will fill the world with justice:

If there were only one day left for the world, that day would be lengthened until a man from among the people of my household, was sent; just as the earth is filled with cruelty, He will fill the earth with justice. (Sunan Abu Dawud, 5/92)

One [Hazrat Mahdi (as)] from my Ahl al-Bayt will emerge. He will fill the earth with justice, just as it was previously filled with oppression and enmity. (Sunan Abu Dawud, 5/93)

This (Amr) [Hazrat Mahdi (as)] will fill the earth with justice, just as people previously filled it with cruelty. (Sunan Ibn Majah, 10/348)

The climate of peace and justice described in the hadiths will be wide-ranging and matchless. By the words "LOFTY JUSTICE" and "DOMINION," Bediuzzaman says that the justice of Hazrat Mahdi (as) will assume the most perfect form. By mentioning this attribute, Bediuzzaman says that Hazrat Mahdi (as) is not a collective personality but an "INDIVIDUAL WHO CAN DO JUSTICE AND FOLLOW THE TRUE PATH." There is no question of a collective personality "being just or not departing from the true path." By referring to the "QUALITIES OF A BELIEVER" in the moral virtue of Hazrat Mahdi (as), Bediuzzaman clearly indicates that he is a blessed "PERSON."

Bediuzzaman also refers to the "Great Mahdi"'s title of "COMMANDER IN CHIEF". This is a post that only a "PERSON" can occupy. It is clear that Bediuzzaman is not saying that a collective personality will be commander in chief of the Muslims; he is referring to an "INDIVIDUAL WHO CAN DISCHARGE THIS DUTY."

By referring to the statement of "TO SHOW THE WORLD, lofty justice and dominion of the Great Mahdi, the Commander in Chief," Bediuzzaman also indicates that "THE WHOLE WORLD WILL WITNESS" the lofty justice, truth and righteousness of Hazrat Mahdi (as). The entire humanity will see and recognize this blessed individual. They will see the manifestations of Allah's title of Al-Adl (The Just, The Equitable) in Hazrat Mahdi (as). Thanks to Hazrat Mahdi's (as) great intellectual struggle, all conflict and strife in the world will end, maybe for the first time ever, and there will be a dominion of peace, security and justice across the world. By these statements, Bediuzzaman is revealing that the time of the coming of Hazrat Mahdi (as) had not yet arrived, but that when he does come, Allah will reveal him to people through these phenomena.

 

Also, although the circumstances and attributes of the two antichrists differ from each other, THEY HAVE BEEN CONFUSED IN NARRATIONS THAT have come down to us in absolute form; ONE HAS BEEN SUPPOSED TO BE THE OTHER (25). ALSO, THE CIRCUMSTANCES OF THE "GREAT MAHDI" DO NOT FIT THE NARRATIONS ALLUDING TO THE EARLIER MAHDIS (26), and these have become allegorical hadiths. (Rays, p. 582)

Bediuzzaman says that that the features and activities of the antichrists referred to in the hadiths of our Prophet (saas) regarding the End Times resemble one another, for which reason one may be confused with the other. However, he says that the characteristics revealed in these hadiths concerning the "Great Mahdi" are very different to those of the mujaddids, the "former Mahdis," who lived in earlier times:

25) They Have Been Confused In Narrations That, One Has Been Supposed To Be The Other:

By the words "THEY HAVE BEEN CONFUSED IN NARRATIONS THAT, ONE HAS BEEN SUPPOSED TO BE THE OTHER," Bediuzzaman recalls that the antichrists mentioned in the hadiths may be mistaken for one another. Bediuzzaman makes it clear that there is no question of confusing the "Great Mahdi" who will come in the End Times and the "former Mahdis." The reason for this, he says, is that "the details given about the former Mahdis and the characteristics of the 'Great Mahdi' provided in the hadiths of our Prophet (saas) do not agree with one another."

By these words, Bediuzzaman says that the "GREAT MAHDI," "did not come in the past" and that this holy individual "will be recognized by his possession of all these characteristics revealed by our Prophet (saas) at one and the same time." Because in order for someone to be the Mahdi, he has to exhibit all of the features revealed in the hadiths of our Prophet (saas). It would be wrong to assume that someone is the Mahdi because of the presence of just some signs. When, by Allah's leave, Hazrat Mahdi (as) comes, he will possess all the attributes described by our Prophet (saas). As revealed by our Prophet (saas), he will be a "sayyid," a descendant of our Prophet (saas), he will cause the moral values of Islam to rule the whole world and bring to the world a peerless justice, peace, prosperity and abundance. By these words, Bediuzzaman is recalling the difference between these signs and that people in whom they are not to be seen cannot be Hazrat Mahdi (as).

Bediuzzaman also emphasized another matter in a passage on the subject, saying that the antichrists described in the hadiths, the former Mahdis and Hazrat Mahdi (as) are "ALL INDIVIDUALS," and not "collective personalities." Because he uses the words "ONE" and "THE OTHER" as pronouns to refer to "AN INDIVIDUAL." Through these words, Bediuzzaman is saying that both the "FORMER MAHDIS" and "THE GREAT MAHDI" are "INDIVIDUALS."

26) Also, The Circumstances of The "Great Mahdi" Do Not Fit The Narrations Alluding To The Earlier Mahdis:

In his works, Bediuzzaman says that the former Mahdis cannot be the Great Mahdi because they cannot perform the three great tasks of the Mahdi of the End Times. Another reason for this, as stated above, he says, is that the attributes of the Great Mahdi do not match those of the former Mahdis as revealed in the hadiths of our Prophet (saas). By these words, Bediuzzaman recalls that when Hazrat Mahdi (as) appears he will be identified and recognized by his possession of all of these characteristics. Unless all the signs concerning the Hazrat Mahdi's (as) moral values, physical features, line, struggle and activities as revealed by our Prophet (saas) in the hadiths, are present, it is impossible to speak of someone being Hazrat Mahdi (as). With this information, he thus demonstrates that the glad tidings revealed in the hadiths have not yet come about and that Hazrat Mahdi (as) is therefore not someone who lived in the past.

With these words, Bediuzzaman is also stating that Hazrat Mahdi (as) will assume the leadership of believers, not as a collective personality, but as an "INDIVIDUAL." Therefore:

1- After describing how the Mahdis of the past were all individuals, Bediuzzaman then sets out the differences between them and the Great Mahdi. This means that the Great Mahdi is also an "INDIVIDUAL."

2- Previous Mahdis could not perform all the tasks set out. But the Great Mahdi will discharge these tasks. There needs to be an individual involved for these tasks to be discharged. This means that the Great Mahdi will be an "INDIVIDUAL."

3- The Great Mahdi described in the hadiths of our Prophet's (saas) does not match the features of the Mahdis of the past. The Great Mahdi will possess the features of the Mahdi of the End Times described in the hadiths of our Prophet (saas). All Islamic scholars have known for hundreds of years, through the physical features and moral values described in the hadiths of our Prophet (saas), that Hazrat Mahdi (as) is not a collective personality. Bediuzzaman also draws attention to this difference between the Great Mahdi and the previous Mahdis described in the hadiths, again referring to "AN INDIVIDUAL."

Bediuzzaman says that all of the "previous Mahdis" referred to in these accounts were individuals, and it would therefore be inconsistent of him to suggest that the "Great Mahdi" is a "collective personality." In that event, all the Mahdis who came prior to the Mahdi of the End Times described in the hadiths would also have to have been collective personalities, and there is no question of that. Therefore, such an approach is completely wrong and illogical. As revealed by Bediuzzaman, the Great Mahdi who will be recognized by his possession of all the features described in the accounts of our Prophet (saas) will appear in the End Times as an "INDIVIDUAL," and by Allah's leave he will personally discharge these three tasks set out by Bediuzzaman.

 

THE GREAT MAHDI WILL HAVE NUMEROUS FUNCTIONS (27). HE WILL CARRY OUT DUTIES IN THE WORLD OF POLITICS, THE WORLD OF RELIGION, THE WORLD OF GOVERNMENT, AND IN THE MANY SPHERES OF THE WORLD OF STRUGGLE… (28) (Rays, p. 590)

Bediuzzaman reveals that Hazrat Mahdi (as) of the End Times will perform great tasks in the fields of;
- Politics
- Religion
- Governance
and that only Hazrat Mahdi (as) can be the person who discharges these three duties:

27) The Great Mahdi will have Numerous Functions:

Bediuzzaman has revealed that one of the main differences between the "Great Mahdi" and the people he refers to as previous Mahdis is that he will have "numerous functions" to perform. By saying, the Great Mahdi "WILL HAVE NUMEROUS FUNCTIONS," Bediuzzaman makes it clear that these duties he performs will identify Hazrat Mahdi (as) to people. Bediuzzaman recalls that in the event all these duties are not discharged, there can be no question of the person concerned being Hazrat Mahdi (as).

28) He will Carry Out Duties in the World of Politics, The World of Religion, the World of Government, And in the Many Spheres of the World of Struggle:

In this passage, Bediuzzaman says what these duties of Hazrat Mahdi (as), who "WILL HAVE NUMEROUS FUNCTIONS," are. He says that Hazrat Mahdi (as) will possess the three characteristics of being "THE MAHDI OF POLITICS, THE MAHDI OF GOVERNANCE and THE MAHDI OF RELIGIOUS AFFAIRS at one and the same time, and that he will serve simultaneously as Mahdi in these spheres." Note that Bediuzzaman does not speak of "three separate people" discharging these duties. On the contrary, he states that Hazrat Mahdi (as) will assume the leadership of believers "ON THESE THREE SUBJECTS AT ONE AND THE SAME TIME." In addition, by these words he also reveals the error of thinking that just one such task will be sufficient to make someone the Mahdi.

With this information he provides, Bediuzzaman explains that Hazrat Mahdi (as) will have wide means available to him, and that these tasks will be fully discharged through his having power in all three spheres simultaneously. By saying, "IN THE MANY SPHERES OF THE WORLD," he stresses the "breadth of these activities and sphere of influence" of Hazrat Mahdi (as). Bediuzzaman performed a great religious service for so long as he lived, but he had no simultaneous means and power in these three spheres. On the contrary, he spent his life under conditions of captivity and physical hardships and difficulties. He suffered various injustices, was oppressed and spent the majority of his life in prison or exile. There is no doubt that if Bediuzzaman were the Mahdi and if he had discharged the three great tasks in the spheres of politics, governance and religious affairs, then none of the above circumstances would apply. Therefore, with this information he provides about Hazrat Mahdi (as), Bediuzzaman has once again proved, in his own words, that he himself cannot be Hazrat Mahdi (as).

In addition, by these words, Bediuzzaman once again notes that Hazrat Mahdi (as) is "a superior INDIVIDUAL bearing the qualities of a leader." Each of the tasks listed by Bediuzzaman can only be undertaken by "A HUMAN BEING." The word "MAHDI" means "ONE WHO HAS BEEN GUIDED AND LEADS OTHERS TO SALVATION." Bediuzzaman says that Hazrat Mahdi (as) will have great responsibilities by bearing "THE QUALITIES OF THE MAHDI" in the spheres of "POLITICS," "GOVERNANCE" and "RELIGIOUS AFFAIRS." It is out of the question of a collective personality to have an authority on matters of religious affairs, politics and governance; and of such a personality to undertake responsibilities of people in order to ensure justice. As Bediuzzaman says, the completion of all these tasks can only be performed by "A HUMAN BEING WHO HAS BEEN GUIDED", and "using faith, wisdom and good conscience." Bediuzzaman has emphasized these facts in his words and stated that Hazrat Mahdi (as) cannot be a collective personality.

 

He will be so powerful and long-lived that ONLY THE PROPHET JESUS (AS) WILL BE ABLE TO KILL HIM; NOTHING ELSE WILL BE ABLE TO (29)." That is, it will only be A REVEALED, ELEVATED, PURE RELIGION (31) that WILL BE ABLE TO OVERTURN HIS WAY AND RAPACIOUS REGIME, AND ELIMINATE THEM (30). Such a religion WILL EMERGE AMONG THE TRUE FOLLOWERS OF THE PROPHET JESUS (AS), AND IT WILL FOLLOW THE QUR'AN AND BECOME UNITED WITH IT (31). ON THE COMING OF THE PROPHET JESUS (AS) AND EMERGENCE OF THE TRUE CHRISTIAN RELIGION, THE ANTICHRIST'S IRRELIGIOUS WAY WILL BE WIPED OUT AND WILL CEASE (32)." (Rays, p. 581)

In this passage, Bediuzzaman refers to a hadith indicating that the corruption of the antichrist can only be neutralized by the Prophet Jesus (as). He says it is the Prophet Jesus (as) and the true Christians who follow him who will eliminate the antichrist's aggressive regime based on denial and thwart those people whose work is described as "spreading irreligion among people and damaging spiritual values." With the return to earth of the Prophet Jesus (as) for the second time, the antichrist's work of irreligion will be neutralized and destroyed:

29) Only The Prophet Jesus (as) will be able to Kill Him; Nothing Else will be able to:

Here Bediuzzaman is saying, in the light of the hadiths of our Prophet's (saas), that only the Prophet Jesus (as) can intellectually neutralize the antichrist and free the world from his fitnah (corruption). The use by Bediuzzaman here of the word "HIM" means that the antichrist is "AN INDIVIDUAL." In Bediuzzaman's view, it is the "Prophet Jesus (as) WHO IS AN INDIVUAL" who will put an end to that individual's efforts to spread denial. Bediuzzaman's words are quite explicit, and to adopt the idea of the antichrist as an individual, but the Prophet Jesus (as) as a collective entity very definitely conflicts with the information provided by Bediuzzaman. Bediuzzaman has clearly stated that the Prophet Jesus (as) is the only individual capable of neutralizing the antichrist and has imparted to all believers the glad tidings of the return to earth of this worthy individual.

30) Will Be Able To Overturn His Way And Rapacious Regime, And Eliminate Them:

Bediuzzaman notes that the fitnah (corruption) of the antichrist will lead to terrible corruption across the world. He also reports that this fitnah (corruption) will be totally eliminated by way of the Prophet Jesus (as). Bediuzzaman says that the mission of the antichrist is to spread irreligion across the world and to cause disasters originating from irreligion. He also imparts the glad tidings that when the Prophet Jesus (as) returns to earth he will prevent the disasters and evils caused by the antichrist, will neutralize his mission and cause the moral values of Islam to rule the entire world.

In this extract Bediuzzaman reiterates that the Prophet Jesus (as) will return as a "HUMAN BEING" in physical existence. The use of the word "HIS" once again emphasizes that the antichrist is also an individual, and that this individual will be neutralized by the Prophet Jesus (as), who is another "INDIVIDUAL."

31) A Revealed, Elevated, Pure Religion will Emerge Among The True Followers of The Prophet Jesus (as), And It Will Follow The Qur'an And Become United With It:

The Prophet Jesus (as) is a blessed messenger of Allah. Like all the prophets, he called on people to believe in Allah, the One and Only, and to live by the religious morality revealed by Allah. Following the accession of the Prophet Jesus (as) into the Presence of Allah, however, Christian belief was corrupted and Christians turned away from the true faith preached by the Prophet Jesus (as). When the Prophet Jesus (as) returns for the second time, he will purify Christianity of those elements that have been corrupted and restore it to its form as a true faith. Bediuzzaman also notes this fact in the words "A PURE RELIGION WILL EMERGE AMONG THE TRUE FOLLOWERS OF PROPHET JESUS (AS)." Bediuzzaman states that Christianity will unite with Islam in following the Qur'an, and reminds us that all these developments are the signs of the second coming of the Prophet Jesus (as). These developments described by Bediuzzaman have not yet happened. Bediuzzaman referred to this in the time he was living and imparted the glad tidings of the coming of the Prophet Jesus (as) at a later date, emphasizing that neither the coming of the Prophet Jesus (as), nor that of Hazrat Mahdi (as) who would be contemporaneous with him, had yet taken place in his own day.

32) On The Coming of The Prophet Jesus (as) And Emergence of The True Christian Religion, The Antichrist's Irreligious Way Will Be Wiped Out And Will Cease:

Based on the information provided in verses from the Qur'an and hadiths, Bediuzzaman states that the Prophet Jesus (as) will come to earth for a second time. Bediuzzaman's use of the word "COMING" means he is referring to the Prophet Jesus (as) as "AN INDIVIDUAL" who will return to earth for a second time in his human bodily form as a miracle of Allah, and not as "a meaning, a spirit or representative entity." Bediuzzaman is saying that the antichrist's denial-based efforts will come to an end following the "COMING," in other words "THE COMING TO EARTH OF PROPHET JESUS (AS) AS AN INDIVIDUAL."

Passages From the Kastamonu Addendum

Yes, in the words of the hadith, THE DESCENT OF THE PROPHET JESUS (AS) FROM THE HEAVENS BEING CERTAIN (33); in its is an individual with a heavenly appearance; as with other marvels, this is an indication of the miraculous nature of this marvel. (Kastamonu Addendum, p. 50)

Bediuzzaman says it is certain that the Prophet Jesus (as) will return to earth in the End Times:

33) The Descent of The Prophet Jesus (as) From The Heavens Being Certain:

The return to earth in the End Times of the Prophet Jesus (as) is a fact reported in the Qur'an and the hadiths. Bediuzzaman also states this fact, saying that the hadiths explicitly refer to the second coming of the Prophet Jesus (as). These are highly valuable tidings for true believers. By Allah's leave, believers living in the End Times will witness this miracle and see the return to earth of the Prophet Jesus (as) after an interval of 2000 years.

Bediuzzaman states that the second coming of the Prophet Jesus (as) to earth is a "DEFINITE" fact by using the word "CERTAIN." This report, which Bediuzzaman provides on the basis of the hadiths of our Prophet's (saas), invalidates all other contrary ideas.

Besides this another fact put forward by Bediuzzaman is that the Prophet Jesus (as) is not a collective personality but "AN INDIVIDUAL" who will come to earth for the second time in his human bodily form in a miraculous way.

 

UNTIL THE TRUE LORDS (36) OF THE BROAD SPHERE OF LIFE (35), HAZRAT MAHDI (AS) AND HIS FOLLOWERS (36) COME (37) FAR ['TA' IN ORIGINAL] IN THE END TIMES (34), BY ALMIGHTY ALLAH'S LEAVE (37), and BROADEN THAT SPHERE (38) and CAUSE THOSE SEEDS TO FLOURISH (39). WE WILL WATCH FROM OUR GRAVES AND GIVE THANKS TO ALLAH. (40) (Kastamonu Addendum, p. 99)

Bediuzzaman says that Hazrat Mahdi (as) will appear in the End Times. Bediuzzaman describes Hazrat Mahdi (as) and his followers as the true lords of the Risale-i Nur and imparts the glad tidings that this holy individual will complete the work begun by the Risale-i Nur:

34) In The End Times:

Bediuzzaman's use of the term "FAR IN THE END TIMES" shows that Hazrat Mahdi (as) will appear in the End Times. With this term, Bediuzzaman also states that Hazrat Mahdi (as) will come "AT A LATER DATE" than himself. Bediuzzaman's use of the words "FAR" here is important in shedding light on the subject. The word "FAR" expresses distance, and Bediuzzaman thus states that the End Times refer to a time long after his own. Bediuzzaman has reported that the Risale-i Nur began serving in a restricted sphere and that Hazrat Mahdi (as), who will appear at a later date, and his followers will continue this and turn it into a global service. In these words, Bediuzzaman clearly states that he himself is not Hazrat Mahdi (as) and this holy person will appear at a time after his own.

35) of The Broad Sphere of Life:

Bediuzzaman uses the concept of "narrow and broad spheres" (narrow and broad worlds) in some passages in which he discusses the three tasks that Hazrat Mahdi (as) will perform. Bediuzzaman states that the service to faith performed through the influence of the Risale-i Nur will be in a narrow sphere, in other words in a restricted region. But he says that Hazrat Mahdi's (as) activities will be performed "IN THE BROAD SPHERE OF LIFE," in other words, "GLOBALLY." By Allah's leave, Hazrat Mahdi (as) will cause the moral values of the Qur'an to rule the world, and will establish unity among Muslims who are fragmented in many parts of the world and will assume the leadership of all Muslims. All these will constitute evidence of the tasks he will perform "IN THE BROAD SPHERE OF LIFE" and will be signs enabling Hazrat Mahdi (as) to be recognized. Bediuzzaman raises this issue in many of his works, referring to it as proof that he himself is not Hazrat Mahdi (as) and reminding people of the great scale of the activities that Hazrat Mahdi (as) will perform.

36) The True Lords, Hazrat Mahdi (as) And His Followers:

Bediuzzaman refers to Hazrat Mahdi (as), who will come in the End Times and cause the moral values of the Qur'an to rule the world, as the "THE TRUE LORDS" of the seeds that he has sown. According to these statements, Bediuzzaman is a mujaddid (reviver) who sows the seeds of the global dominion of the moral values of the Qur'an, while Hazrat Mahdi (as) is the true lord of that dominion. By Allah's leave, Hazrat Mahdi (as) will be the leader of the community of the End Times that, together with the Prophet Jesus (as), will cause the moral values of the Qur'an to rule the world. Therefore, by using the term "THE TRUE LORDS," to refer to Hazrat Mahdi (as) and his followers, Bediuzzaman is saying that he personally is not the true lord of the duties that Hazrat Mahdi (as) and his followers will discharge across the world, and thus that he is not Hazrat Mahdi (as).

Another important point that Bediuzzaman emphasized in these passages is that Hazrat Mahdi (as) and the followers who constitute his collective personality are two entirely separate concepts. By the word "AND" in the term "Hazrat Mahdi (as) AND his followers," Bediuzzaman makes this very clear. These are two distinct and separate concepts. The collective personality of Hazrat Mahdi (as) only appears when the two are combined together. But in order for this collective personality to form, at its head, Hazrat Mahdi (as) has to exist as an individual . In the words "HAZRAT MAHDI (AS) AND HIS FOLLOWERS," Bediuzzaman is expressing this fact and saying that Hazrat Mahdi (as) is not a collective personality, but has a separate identity distinct from that of his followers.

37) Come, by Almighty Allah's Leave :

In this passage, Bediuzzaman once again recalls that Hazrat Mahdi (as) is an individual who will come in the End Times, by saying "COME in the End Times by Almighty Allah's leave." Because a collective personality cannot enact the verb "TO COME." The verb "TO COME" is here clearly used to refer to the glad tidings of the coming of a human being. Had Bediuzzaman wished to say that Hazrat Mahdi (as) is a collective personality, without doubt he would not have used such a word and would not have spoken of the coming of Hazrat Mahdi (as).

In addition by using the word "COME" with indication to the future tense, Bediuzzaman is saying that Hazrat Mahdi (as) had not yet appeared in his own day and would be coming in the future. Note that Bediuzzaman does not say "came" or "has come." He uses the term "IN THE END TIMES" to make it clear he will come "IN THE FUTURE" and refer to the coming of Hazrat Mahdi (as) at a time after his own.

38) Broaden That Sphere:

Bediuzzaman struggled to preserve faith in his own day and led the way for the community of the End Times. By saying he will "BROADEN THAT SPHERE," Bediuzzaman is stating that Hazrat Mahdi (as) will broaden the struggle that he initiated "in a narrow sphere," meaning "within a restricted framework," in his own time, and that this struggle will have "GLOBAL" results. By this statement, Bediuzzaman once again states that he is not Hazrat Mahdi (as) by recalling the characteristics of Hazrat Mahdi (as) and the unequalled tasks he will perform.

39) Cause Those Seeds To Flourish:

Bediuzzaman came before Hazrat Mahdi (as) and initiated a great service of faith by concentrating on the moral values of the Qur'an and the signs leading to faith at a time when people had turned away from Allah's religion. By saying, "CAUSE THOSE SEEDS TO FLOURISH," he compares his great struggle to the sowing of seeds. He says that afterwards, in the time of Hazrat Mahdi (as), these seeds of faith will flourish, in other words, that Hazrat Mahdi (as) will expand on this work begun by Bediuzzaman and will bring them to a conclusion. By using this metaphor, Bediuzzaman is making it clear that he lived at a time before that of Hazrat Mahdi (as) and that the coming of Hazrat Mahdi (as) will take place in a day after his own.

40) We Will Watch From Our Graves and Give Thanks to Allah:

By Saying "AND WE WILL WATCH FROM OUR GRAVES," Bediuzzaman says that by the time the seeds he has sown come to flourish, meaning the time when Hazrat Mahdi (as) causes the moral values of the Qur'an to rule the world, he will himself have already died. In this passage, Bediuzzaman once again states that he is not Hazrat Mahdi (as) and that he will no longer be alive when that holy personage comes and begins work.

 

If THAT PERSON (43) WHO IS TRULY AWAITED (41) and WILL COME IN A CENTURY'S TIME (42) (Kastamonu Addendum, p. 57)

Bediuzzaman Said Nursi is revealing that Hazrat Mahdi (as) has not yet come, that he is expected by Muslims and he will come in the century after his own:

41) Who is Truly Awaited:

By saying, "WHO IS TRULY AWAITED," Bediuzzaman is saying that Hazrat Mahdi (as) is "STILL AWAITED" and that this blessed individual "HAD NOT YET COME" in his own time. If Bediuzzaman had thought that Hazrat Mahdi (as) had come in his own day, then he would definitely not have used these words. Instead of "who is truly awaited," he would have said "who has come" or "who is coming." Therefore, by these words, Bediuzzaman is emphasizing that Hazrat Mahdi (as) has not yet come and that his coming is awaited by the entire Islamic world.

In addition, by using the word "TRULY" Bediuzzaman is making evident how certain the coming of Hazrat Mahdi (as) is.

42) Will Come in a Century's Time:

Bediuzzaman again uses the word "WILL COME" in the context of Hazrat Mahdi (as), thus once again clarifies that he had not yet come in his own day and that he will be coming "IN THE FUTURE." By the use of these words, he is also yet again stressing that Hazrat Mahdi (as) is not a "collective personality," but "A HUMAN BEING WHOSE COMING IS AWAITED."

In addition, Bediuzzaman uses the term "WILL COME" for the "THIRD TIME" in the context of Hazrat Mahdi (as) throughout the passages cited from the beginning of this part.

This is certainly no coincidence. It is clear that Bediuzzaman has definitely concluded that Hazrat Mahdi (as) will certainly be appearing, though in a time after his own.

Moreover, in this extract Bediuzzaman also gives a dating for the coming of this blessed and awaited individual. He says that Hazrat Mahdi (as) will come "IN A CENTURY AFTER HIS OWN, IN OTHER WORDS, IN HIJRI 1400S [ISLAMIC CALENDAR]." There is no doubt that if Bediuzzaman had thought that Hazrat Mahdi (as) was living in his own day he would have given such a distant date but, on the contrary, would have made that crystal clear. This means that Bediuzzaman's opinion on the subject is too certain to permit any argument.

43) That Person:

Bediuzzaman refers to Hazrat Mahdi (as) as "THAT PERSON" here and says that this holy individual will be coming. Bediuzzaman is not referring to a collective personality or a community. He uses the demonstrative pronoun "THAT" and the word "PERSON," meaning a "single individual." In this way, Bediuzzaman is making it clear that Hazrat Mahdi (as) will be "A SINGLE INDIVIDUAL."

 

 

THESE THREE QUALITIES BEING PRESENT AT ONE TIME (44) IN ONE PERSON OR COMMUNITY, AND THEIR BEING PERFECT AND NOT IMPAIRING ONE ANOTHER SEEMS VERY REMOTE, OR EVEN IMPOSSIBLE (45). In the End Times, THEY CAN ONLY COME TOGETHER (48)IN THE GREAT MAHDI AND THE COLLECTIVE PERSONALITY OF HIS COMMUNITY (47),WHO REPRESENT THE LUMINOUS COMMUNITY OF THE AHL AL-BAYT [the line of the Prophet (saas)] (46).(Kastamonu Addendum, p. 139)

In this passage, Bediuzzaman says that Hazrat Mahdi (as) has three duties and that these being performed together is one of the most important signs identifying Hazrat Mahdi (as). Bediuzzaman also says that these three tasks had not been completed together in his own day, and that only Hazrat Mahdi (as) can accomplish them:

44) These Three Qualities (Duties) Being Present At One Time:

Bediuzzaman refers to the three tasks that Hazrat Mahdi (as) will perform in many of his works. Bediuzzaman states that one of the most important signs of Hazrat Mahdi (as) is that he will discharge these three duties at one and the same time. The first of these tasks is an intellectual struggle against materialist, Darwinist and atheist philosophies and the intellectual silencing of these ideologies. The second is to establish Islamic Union by assuming the leadership of the Islamic world, and the third is to restore the moral values of the Qur'an and the Sunnah of our Prophet (saas) and bring these to rule the whole world. Hazrat Mahdi (as), who will appear in the End Times, will perform these three tasks all together. This sign will allow him to be recognized and will be one of his most important characteristics.

In his works, Bediuzzaman says that Hazrat Mahdi (as) will possess three features at one and the same time, being "THE MAHDI OF POLITICS, THE MAHDI OF GOVERNANCE AND THE MAHDI OF RELIGIOUS AFFAIRS" and will serve as the Mahdi in all three spheres at one and the same time. Bediuzzaman says that various Muslim individuals had come in earlier centuries with the aim of making the moral values of the Qur'an rule the world, but that none of these has performed at the same time the three tasks that Hazrat Mahdi (as) will perform in the End Times. He says that none has therefore been given the title of the "GREAT MAHDI," of the End Times.

Bediuzzaman says that in this sense, the Risale-i Nur has also performed Hazrat Mahdi's (as) first task, that of "rescuing faith." However, he also says that this service is limited to a narrow sphere, and that the Great Mahdi will accomplish Hazrat Mahdi's (as) tasks in the broad sphere. When Hazrat Mahdi (as) appears, as described in the hadiths, he will make no claim to be the Mahdi and will make no propaganda to that effect. The great accomplishments of Hazrat Mahdi (as) set out here will be the greatest evidence and proof of the coming of this holy personage.

This passage, in which Bediuzzaman says that Hazrat Mahdi (as) will discharge "THREE QUALITIES (DUTIES) AT ONE TIME" once again emphasizes the importance of the matter. He notes that none of the earlier mujaddids, himself included, ever combined these three together, thus saying that Hazrat Mahdi (as) had not yet appeared in that time.

45) In One Person or Community, and Their Being Perfect and Not Impairing One Another Seems Very Remote, or Even Impossible:

By saying, "AT ONE TIME," Bediuzzaman is referring to his own day. And he also says that in his own day it is impossible to prevent a single individual performing the three duties that Hazrat Mahdi (as) will perform at the same time or one of these duties to prevent the performance of one another. Bediuzzaman indicates how difficult this is by saying it is, "VERY REMOTE, OR EVEN IMPOSSIBLE." And this is another important piece of evidence that Hazrat Mahdi (as) had not appeared in Bediuzzaman's time. It was impossible for the three tasks to be performed simultaneously in Bediuzzaman's day. Bediuzzaman reveals that only Hazrat Mahdi (as), who will come a century after him, will discharge these three duties.

46) Who Represent The Luminous Community of The Ahl Al-Bayt [The line of the Prophet (saas)]:

Many times in his works Bediuzzaman says that, as revealed in the hadiths, Hazrat Mahdi (as) will be a "sayyid," a "person descended from the line of our Prophet (saas)," but that "he himself is not a sayyid." In this extract, Bediuzzaman once again sheds light on this subject by saying, "WHO REPRESENT THE LUMINOUS COMMUNITY OF THE AHL AL-BAYT," thus noting that Hazrat Mahdi (as) will be descended from the holy line of our Prophet (saas). Bediuzzaman recalls one of the important signs of Hazrat Mahdi (as), and thus confirms that he is not Hazrat Mahdi (as).

47) The Great Mahdi and The Collective Personality of His Community:

Bediuzzaman is setting out a most important truth here. The passage shows that Hazrat Mahdi (as) will be an individual and not a collective personality.

Because by saying "the Great Mahdi AND the collective personality of his community," Bediuzzaman is referring to the person of Hazrat Mahdi (as) and his collective personality as two separate concepts. The word "AND" between them means that "Hazrat Mahdi (as) and his community are two distinct entities." In addition to the blessed person of Hazrat Mahdi (as) himself, there will also be a community that constitutes his collective personality. It is impossible to speak of such a collective personality in the absence of Hazrat Mahdi (as) as a person. Bediuzzaman is also expressing this fact and imparting the glad tidings that Hazrat Mahdi (as) will be a person.

48) They Can Only Come Together:

The three tasks set out by Bediuzzaman can only be performed by Hazrat Mahdi (as) who will come in the End Times. By using the world "ONLY," Bediuzzaman is saying that by Allah's will it is "IMPOSSIBLE" for anyone else to perform these tasks. Because Allah has ordained that only Hazrat Mahdi (as) will accomplish these tasks. And since this is ordained in Hazrat Mahdi's (as) destiny, then by Allah's leave he will successfully perform these tasks. As no individual or community in the history of Islam has yet done this, Bediuzzaman is emphasizing that this state of affairs has not come about in his own day.

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