The awaited Mahdi (as) will not come with unbelievable properties - which would be against Allah's law; but as with all the Prophets, he will come with believable characteristics - in conformity with Allah's law

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Hazrat Mahdi (as) will not have the kind of appearance that will oblige people to believe. On the contrary, Hazrat Mahdi (as) will have a very reasonable appearance in complete conformity with the law of Allah and again in conformity with that law, with a perfectly reasonable life.  It is for that reason that it will not be easy for people to recognize Hazrat Mahdi (as), and his identity will only gradually be realized. As Bedizzaman Said Nursi has said, “even his close followers will only recognize Hazrat Mahdi (as) through the luminosity of his faith when they really focus on him.” 

 



But already have come some tokens thereof (Surah Muhammad, 18), was written in order to protect the belief of the mass of believers and preserve it from doubt. Like allegorical verses of the Qur’an, some Hadiths about the events of the End Times have profound meanings.

They cannot be expounded in the same way as incontestable verses, and not everyone can understand them.  Rather than being expounded, they are interpreted.

 In compliance with the secret, “But none except Allah and those who are deeply rooted in knowledge, knows its final meaning (ta’wil)” their interpretation (real meanings) and what is intended by them is understood only after the event, so that those firmly grounded in knowledge say:

“We believe in it; the whole [of the divine writ] is from our Sustainer, (Surah Al ‘Imran, 7) and they disclose those hidden truths.

The Rays / The Fifth Ray - p.455


First Point:

Since belief and accountability are a test, a trial, a competition within the bounds of man’s will, theoretical issues that are obscure, profound, and in need of careful study and experiment cannot be obvious. They should not be so compelling that everyone has to affirm them willy-nilly. For in this way the Abu Bakr’s may rise to the highest of the high and the Abu Jahl’s descend to the lowest of the low. If there is no will, there is no accountability. It is because of this mystery and wisdom that miracles are displayed only rarely, and in this realm of accountability, like some allegorical verses of the Qur’an, the signs of the end of the world, which will be visible and seen, are obscure and open to interpretation. Since when the sun rises in the west it will be so clear everyone will be compelled to affirm it, the door of repentance will be closed and repentance and belief will no longer be accepted. For the Abu Bakr’s and the Abu Jahl’s will be equal in their affirmation of it. In fact, although when Jesus (Peace be upon him) comes he himself will know he is Jesus (pbuh), not everyone will know.



Second Point:

Some of the matters of the Unseen, outside the realm of man’s perception, that were made known to the Prophet were made known in detail. These he could in no way alter or interfere with, like the incontestable verses of the Qur’an and ‘Sacred’ Hadiths.6 Others, employing his eloquence, he would illustrate and explain in detail or in allegorical form suitably to the wisdom of man’s accountability. For example, one time when conversing with some people, a deep rumbling was heard. He said: “That is the sound of a rock which has been rolling down hill for seventy years and has at this moment come to rest in the very pit of Hell.” (Muslim, Janna, 31, No: 2844; Musnad, iii, 341.)  Five minutes after he made this strange announcement, someone came and said: “Such-and-such hypocrite has died. He was seventy years old, and has gone to Hell,” showing the meaning of the Prophet’s eloquent words.


The Third Point consists of two ‘Points’:

The First:

Because in the course of time ordinary people attached literal meanings to some Hadiths which had been narrated in the form of comparisons and allegories, such Hadiths are apparently not conformable with reality. Although they are pure truth, they appear not to be so.


The Second:

Some Hadiths refer to the majority of Muslims, or to the Islamic State, or to the centre of the Caliphate, but they were understood to refer to all the people in the world. Although being particular in some respect, they were supposed to be universal and general.



Fourth Point:

Just as for numerous reasons and instances of wisdom hidden matters of ‘the Unseen’ like death and the appointed hour remain secret, so does the end of the world, which is its death and the appointed hour of mankind and that of the animal kingdom, has been left secret for many good reasons.

...It is for numerous benefits such as these that matters related to the Unseen remain secret. Everyone therefore continually bears in mind both his death and his continued life, and he works both for this world and the Hereafter. He is also aware that the end of the world may occur in any age, or that it may continue, and so works for eternal life within the transitoriness of this world, and strives to build the world as though he were never going to die.



In order not to be disrespectful and disobedient in the face of the principle none knows the Unseen save Allah, those who with dominical leave even, give news of the Unseen other than concerning man’s accountability and the truths of belief, have done so only allusively and indirectly. In fact, the good tidings about the Prophet Muhammad (PBUH) in the Torah, Gospels, and Psalms, are veiled and obscure, in consequence of which some of the adherents of those scriptures put various meanings on those passages and did not believe them. However, since the wisdom in man’s accountability necessitates that the questions included among the tenets of belief are communicated explicitly and repeatedly, the Qur’an of Miraculous Exposition and its Glorious Interpreter (Peace and blessings be upon him) tells of the matters of the Hereafter in detail, and of future worldly events only in summary fashion.





Fifth Point:

Also, since the wonders of both the Antichrists (Dajjal), which are related to their centuries, have been narrated in connection with them, those wonders have been imagined to proceed from their persons and this has led to the narrations becoming allegorical and their true meanings being concealed. Like, for example, his travelling by aeroplane and railway train.

And, for example, it is well-known that when the Islamic Antichrist dies, the satan who serves him will shout out the news to the whole world (Muslim, Fitan, 34) from ‘Dikili Tas,’ the obelisk in Istanbul, and everyone will hear its voice saying that he is dead. That is to say, the news will be broadcast by radio, which is wonderful and leaves even satans in amazement.

Also, since the strange circumstances and fearsome activities of the Antichrist’s regime, and the covert organization and government that he founds, have been narrated as referring to his person, their true meaning has remained obscure. For example, “He will be so powerful and long-lived that only Jesus (pbuh) will be able to kill him; nothing else will be able to.” (Tirmidhi, Fitan, 62; Abu Da’ud, Malahim, 14; Musnad, iii, 420; iv, 226; al-Hakim, al-Mustadrak, iv, 529-30.) That is, it will only be a revealed, elevated, pure religion that will be able to overturn his way and rapacious regime, and eliminate them. Such a religion will emerge among the true followers of Jesus (pbuh), and it will follow the Qur’an and become united with it. On the coming of Jesus (pbuh) and emergence of the true Christian religion, the Antichrist’s irreligious way will be wiped out and will cease. The Antichrist’s person could otherwise be killed by a mere germ or by influenza.



Also, the explanations and statements of some narrators, made through their own exertions and interpretations, which are open to error, have been mixed up with the words of the Hadith. Their words have been supposed to be part of the Hadith, and the meaning has been obscured. It does not appear to be conformable with reality and in a way has become allegorical.



Also, in early times the social collectivity and its collective personality had not developed as it has at the present and the idea of the isolated individual was predominant, the extensive attributes and widescale actions of the community, therefore, were ascribed to the persons who led them. In order to be worthy and fitting for superhuman, universal attributes, those persons had to have gigantic bodies and be of vast stature and have colossal power and strength a hundred times surpassing their own, so that is how they were depicted. This was not conformable with reality, and the narration became allegorical.

 ...Also, the circumstances of the Great Hazrat Mahdi (as) do not fit the narrations alluding to the earlier Mahdis, and these have become allegorical Hadiths...

The Rays / The Fifth Ray - pp.101, 102
2009-02-17 00:18:09
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