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

DOWNLOAD THE BOOK

Download (DOC)
Read Online
Download (PDF)
Buy The Book
Comments

CHAPTERS OF THE BOOK

< <
33 / total: 34

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

Extracts From the Book 'Letters'

... REPRESENTING THE COLLECTIVE PERSONALITY OF CHRISTIANITY, THE PROPHET JESUS (AS) (106) will eliminate THE ANTICHRIST, WHO REPRESENTS THE COLLECTIVE PERSONALITY OF IRRELIGION (107) ... (Letters, p. 6)

In this passage Bediuzzaman says that the Prophet Jesus (as) will return to earth and intellectually neutralize the fitnah of the antichrist:

106) Representing The Collective Personality of Christianity, The Prophet Jesus (as):

Bediuzzaman here says that "the Prophet Jesus (as) REPRESENTS THE COLLECTIVE PERSONALITY OF CHRISTIANITY." Bediuzzaman states that, like all the prophets and messengers there have ever been, the Prophet Jesus (as) will have a collective personality made up of people who support, believe in and follow him. However, by referring to "REPRESENTING THE COLLECTIVE PERSONALITY OF CHRISTIANITY", Bediuzzaman is saying that, in agreement with the law of Allah, "THE PROPHET JESUS (AS) WILL BE PRESENT IN PERSON AS A LEADER OF GUIDANCE AT THE HEAD OF THIS COLLECTIVE PERSONALITY". Clearly, it is impossible for one collective personality to represent another collective personality. In order for there to be a collective personality there has to be "A PERSON" at its head. Emphasizing this fact, Bediuzzaman states that the Prophet Jesus (as) is not a collective personality but that he will personally be at the head of and lead his collective personality.

These facts reported by Bediuzzaman can be more clearly seen when we ask one or two questions:

1- A person represents the collective personality of Christianity. Who is that person?
The Prophet Jesus (as).

2- Who does the Prophet Jesus (as) represent?
The collective personality of Christianity.

The answers to these questions clearly show that Bediuzzaman refers to the Prophet Jesus (as) and his collective personality as two separate concepts.

107) The Antichrist, Who Represents The Collective Personality of Irreligion:

Bediuzzaman says that, like the Prophet Jesus (as), the antichrist will have a collective personality. However, in the words "THE ANTICHRIST, WHO REPRESENTS THE COLLECTIVE PERSONALITY OF IRRELIGION," Bediuzzaman is saying that the antichrist will also "BE AT THE HEAD OF THIS COLLECTIVE PERSONALITY AS AN INDIVIDUAL."

In his works, Bediuzzaman says, with various supporting evidence, that all the names cited by our Prophet (saas) as coming in the End Times are individuals. The antichrist is one of these individuals of the End Times. Bediuzzaman has provided the same amount of detail concerning the Prophet Jesus (as) and Hazrat Mahdi (as) being individuals as he has provided for the antichrist being one. It would certainly be a mistake to misinterpret some of these statements by Bediuzzaman in such a way as to conclude that while the antichrist is an individual, the Prophet Jesus (as) and Hazrat Mahdi (as) are collective personalities. That is because Bediuzzaman has persistently reiterated that, like the antichrist, "the Prophet Jesus (as) and Hazrat Mahdi (as) will each come AS INDIVIDUALS" and has provided the evidence to confirm this.

 

... The meaning of the hadiths about the Sufyan and Hazrat Mahdi (as) is this: two currents of irreligion will gain strength in the End Times: The First Current is: Under the veil of duplicity, A FEARSOME INDIVIDUAL NAMED THE SUFYAN (108)will deny the messengership of Prophet Muhammad (saas), and coming to lead the dissemblers, will try to destroy the Islamic Shari'a. To oppose him, A LUMINOUS INDIVIDUAL CALLED MUHAMMAD MAHDI OF THE FAMILY OF THE PROPHET (SAAS) (111) will come to LEAD THE PEOPLE OF SAINTHOOD AND PERFECTION (110), WHO ARE BOUND TO THE LUMINOUS CHAIN OF THE FAMILY OF THE PROPHET (SAAS) (109), and HE WILL ELIMINATE THE CURRENT OF HYPOCRITES, WHICH WILL BE THE COLLECTIVE PERSONALITY OF THE SUFYAN, AND SCATTER IT (112). (Letters, p. 53)

Bediuzzaman speaks of the Sufyan, described in the hadiths of our Prophet's (saas), as an individual who works for the spread of atheist philosophies in the End Times. Bediuzzaman tells us that the corruption (fitnah) of the Sufyan will be eliminated by Hazrat Mahdi's (as) intellectual struggle:

108) A Fearsome Individual Named The Sufyan:

One of the persons of the End Times whom our Prophet (saas) reveals in the End Times is the "Sufyan." Information about the characteristics of the Sufyan and his negative activities is provided in the hadiths. Bediuzzaman also speaks of the Sufyan's activities in this passage and reveals that his denial-based strife will come to an end by way of Hazrat Mahdi (as). Bediuzzaman's use here of the term "A FEARSOME INDIVIDUAL NAMED THE SUFYAN" means that the Sufyan is "AN INDIVIDUAL," and not a spiritual entity. Our Prophet (saas) also makes it very clear in the hadiths that the Sufyan is an individual, by providing details about his physical appearance, imperfections and sicknesses.

The same thing applies to the Prophet Jesus (as) and Hazrat Mahdi (as). Very detailed information is given both in the hadiths of our Prophet's (saas) and in the works of Bediuzzaman about the Prophet Jesus' (as) and Hazrat Mahdi's (as) physical features, their struggles and activities. It would therefore be irrational and illogical to regard the Sufyan as an individual but to deny that the Prophet Jesus (as) and Hazrat Mahdi (as) will appear as individuals. All the people of the End Times revealed in the hadiths of our Prophet's (saas) will appear as an "INDIVIDUAL" and each one of these persons will be instrumental in humanity to witness historic events. Hazrat Mahdi (as) will personally eliminate the spiritual damage wreaked in the Islamic world by the Sufyan, will restore the Sunnah of our Prophet (saas) to life and will spread it right across the world. Bediuzzaman is expressing this fact in this passage and revealing that the Sufyan, whom he describes as "A FEARSOME INDIVIDUAL NAMED THE SUFYAN," will be "intellectually neutralized by Hazrat Mahdi (as), whom he also reveals to be AN INDIVIDUAL."

109) Who are Bound to the Luminous Chain of the Family of the Prophet (saas):

By the words "WHO ARE BOUND TO THE LUMINOUS CHAIN OF THE FAMILY OF THE PROPHET (SAAS)," Bediuzzaman is saying that "Hazrat Mahdi (as) is a holy INDIVIDUAL descended from the line of our Prophet (saas)." It is incompatible with reason and logic for a collective personality to be descended from anyone. Only a person can be said to be descended from a prophet. By once again stressing this fact in this passage, Bediuzzaman is saying that Hazrat Mahdi (as) is not a collective personality but "AN INDIVIDUAL" descended from our Prophet (saas).

110) Lead The People of Sainthood and Perfection:

By saying, "LEAD THE PEOPLE OF SAINTHOOD AND PERFECTION," Bediuzzaman is telling us that when he appears, Hazrat Mahdi (as) will assume the leadership of the scholars. Hazrat Mahdi (as) is a holy individual with very superior moral virtues, blessed with much knowledge and wisdom. The superior nature of Hazrat Mahdi's (as) moral virtues and faith is described in detail in many hadiths. When he appears, this holy person will be both a mujaddid (reviver, great Islamic scholar sent at the beginning of every century to teach the truths of the faith according to the needs of the time) and also a mujtahid (a great Islamic scholar and leader who will issue rulings on the basis of holy verses when the need arises), and will restore the religion to its original form in the time of our Prophet (saas). These superior qualities will make him the leader of all scholars. There is no question of a collective personality having the qualities of leadership of a community made up of scholars, religious guides and pure believers. Only a person can assume such leadership. Bediuzzaman is expressing that fact here, saying that Hazrat Mahdi (as) is "AN INDIVIDUAL" with superior qualities needed to lead the entire community of believers.

111) A Luminous Individual Called Muhammad Mahdi of The Family of The Prophet (saas):

In this passage, Bediuzzaman is providing several important pieces of information about Hazrat Mahdi (as). Firstly, by referring to the "AHL AL BAYT," (the family of the Prophet (saas)) Bediuzzaman is once again stating that Hazrat Mahdi (as) is "AN INDIVIDUAL DESCENDED FROM THE LINE OF OUR PROPHET (SAAS)."

In addition, by the words "CALLED MUHAMMAD MAHDI" he also provides information about Hazrat Mahdi's (as) name. With this information based on the hadiths of our Prophet (saas), Bediuzzaman is saying that Hazrat Mahdi (as) is not a collective personality, but "AN INDIVIDUAL HERALDED BY HIS NAME."

By referring to a "LUMINOUS INDIVIDUAL," Bediuzzaman is describing Hazrat Mahdi (as) as "A RADIANT PERSON." Had Bediuzzaman wished to emphasize that Hazrat Mahdi (as) is a collective personality, then he would have described him as "a luminous collective personality," not as a "luminous individual." But Bediuzzaman says no such thing, and describes him as "a luminous individual." His use of the indefinite article "A" here sheds further light on the subject, indicating that Hazrat Mahdi (as) is "A SINGLE INDIVIDUAL." The word "INDIVIDUAL" also implies "singularity" and one single person. Bediuzzaman does not speak of "two" or "three" individuals here or of "people," but explicitly states that Hazrat Mahdi (as) is "a single person."

This is also the "5th TIME" that Bediuzzaman uses of the word "INDIVIDUAL" since the start of this book. Bediuzzaman is obviously not referring to Hazrat Mahdi (as) a collective personality or community. He says he is a luminous person with a name and a line of descent, repeating time and time again that Hazrat Mahdi (as) is "AN INDIVIDUAL," "A PERSON."

112) He Will Eliminate The Current of Hypocrites, Which will Be The Collective Personality of The Sufyan, And Scatter It:

By speaking here of "HE WILL ELIMINATE THE CURRENT OF HYPOCRITES, WHICH WILL BE THE COLLECTIVE PERSONALITY OF THE SUFYAN, AND SCATTER IT," Bediuzzaman is making it clear that the Sufyan, one of the figures of the End Times, will also have a collective personality. The collective personality of the Sufyan will be made up of his denial-based system and unbelievers with a hypocritical spirit who support him. However, it is clear that the Sufyan will be personally present at the head of this collective personality. Indeed Bediuzzaman explicitly states in his works that the Sufyan and his collective personality are two distinct concepts, and that the Sufyan will head the latter as an individual. In one such passage Bediuzzaman says that the Sufyan will be an individual in the words:

Sufyan and antichrist who will head the hypocrites (two faced liars) and unbelievers (atheists) in the End Times are FEARSOME FIGURES OF DANGER… (Guide to Service, p. 86)

As Bediuzzaman also says, the Sufyan will have a collective personality, but he will personally assume the leadership of that collective personality. Bediuzzaman says that the Sufyan's efforts, together with his collective personality, to spread denial will be prevented by Hazrat Mahdi (as). Hazrat Mahdi (as) will completely eradicate, on the intellectual plane, the mischief of the Sufyan.

… Although defeated before the atheistic current while separate, Christianity and Islam will have the capability to defeat and rout it as a result of their union. Then THE PERSON OF THE PROPHET JESUS (AS) (114), WHO IS PRESENT WITH HIS HUMAN BODY IN THE WORLD OF THE HEAVENS (113), WILL COME TO LEAD THE CURRENT OF TRUE RELIGION (115), as, relying on the promise of One Powerful Over All Things, the Bringer of Sure News has said. Since He has told of it, it is true, and SINCE THE ONE POWERFUL OVER ALL THINGS HAS PROMISED IT, HE WILL CERTAINLY BRING IT ABOUT… (116) (Letters, Fifteenth Letter, p. 79)

Bediuzzaman says that as a result of Christians' turning to the Qur'an and following Islam, and of the unification of the two faiths, they will grow stronger and powerful enough to eliminate irreligious philosophies. During this time, the Prophet Jesus (as) will return to earth and assume the leadership of this force. Bediuzzaman says that the Prophet (saas) has provided this information on the basis of the promise of Allah, and reminds us that Allah definitely keeps His word:

113) Who Is Present With His Human Body In The World of The Heavens:

In this passage, Bediuzzaman says that Christianity will soon be restored to its original form by being freed from various beliefs and practices added onto it subsequently and will then follow the Qur'an. The Christians who turn to Islam will then join forces with Muslims and wage a common intellectual struggle against irreligion. In the words "PRESENT WITH HIS HUMAN BODY IN THE WORLD OF THE HEAVENS" Bediuzzaman says that the Prophet Jesus (as), who is in the heavens in his human body, will return to earth and assume the leadership of this struggle. Bediuzzaman is saying that the Prophet Jesus (as) will return in human form, as a blessed person, "AN INDIVIDUAL." Bediuzzaman uses the word "HUMAN," thus explicitly stating that the Prophet Jesus (as) is not a collective personality but "an individual with material existence."

114) The Person of The Prophet Jesus (as):

The term "THE PERSON OF THE PROPHET JESUS (AS)" employed here by Bediuzzaman refers to the "Prophet Jesus (as) as AN INDIVIDUAL." It is therefore clear from Bediuzzaman's words that the Prophet Jesus (as) "is not a collective personality." The Prophet Jesus (as) will return to earth in the End Times as an individual, eliminate the corruption of the antichrist and work together with Hazrat Mahdi (as). The Prophet Jesus (as) and Hazrat Mahdi (as) will be instrumental in Islamic moral values ruling the world. These great glad tidings of the End Times have not yet become a reality, and the Islamic world is waiting for these blessed developments to take place. Bediuzzaman's terminology reveals the error in claiming that Hazrat Mahdi (as) had appeared in some earlier period. That is because the coming of the Prophet Jesus (as) and his alliance with Hazrat Mahdi (as) have not yet happened, and the mischief of the antichrist has not been totally eliminated. There is no doubt that such comprehensive developments will be visible to the eyes of the whole world. This great change, of which everyone will be aware and experience thanks to mass communications, never happened in Bediuzzaman's or any other time.

115) Will Come to Lead the Current of True Religion:

Bediuzzaman's words that "HE WILL COME TO LEAD THE CURRENT OF TRUE RELIGION" reveal that the Prophet Jesus (as) will be the leader of genuine Christians when he returns to earth. With his coming, Christianity will be purged of its false beliefs and pronouncements and will follow the Qur'an. All these developments regarding the Prophet Jesus (as) listed by Bediuzzaman will happen at the same time as Hazrat Mahdi (as) appears. However, neither the second coming of the Prophet Jesus (as) and his assumption of the leadership of all Christians, nor Christians' purging their faith of all false beliefs and practices has yet happened. Neither has the alliance of the Prophet Jesus (as) and Hazrat Mahdi (as) yet come about. Therefore, with all this information Bediuzzaman is clearly imparting the welcome tidings that Hazrat Mahdi (as) had not come in an earlier period and that all these awaited developments were explicit signs of his appearance.

116) Since The One Powerful Over All Things Has Promised It, He Will Certainly Bring It About:

Bediuzzaman notes that the coming about of these blessed phenomena is a promise made by Almighty Allah. In the Qur'an, Allah tells all believers of the global dominion of Islamic morality. This promise of Allah's is revealed as follows in a verse:

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 religion with which He is pleased and give them, in place of their fear, security. "They worship Me, not associating anything with Me." Any who disbelieve after that, such people are deviators. (Surat an-Nur, 55)

The fact that Allah will certainly make good His promise is revealed as follows in the Qur'an:

That is Allah's promise. Allah does not break His promise. But most people do not know it. (Surat ar-Rum, 6)

... Allah will not break His promise. (Surah Al 'Imr'an, 9)

... Allah will not fail to keep His promise. (Surat ar-Ra'd, 31)

These glad promises made by Allah in the verses of the Qur'an will be kept, insha'Allah. Bediuzzaman uses a very confident term, based on this information in the Qur'an, and reminds us that, by Allah's leave, these phenomena "WILL CERTAINLY COME ABOUT" in the End Times. The developments described in the hadith of our Prophet (saas) and in these passages from Bediuzzaman have not so far taken place. Indeed, Bediuzzaman says, "HE WILL" and is thus referring to a "FUTURE EVENT" and not an event "that has taken or is taking place." The Prophet Jesus (as) has not yet come to earth for a second time. The entire Muslim and Christian worlds are awaiting the second coming of this blessed individual. His alliance with Hazrat Mahdi (as) has not yet come about either. Bediuzzaman recalls this fact in these passages, and says that the Prophet Jesus (as) and Hazrat Mahdi (as) "WILL COME AT A LATER TIME" than his own.

 

 

Indeed, IT IS NOT FAR FROM THE WISDOM OF AN ALL-WISE ONE OF GLORY (120) WHO ALL THE TIME SENDS THE ANGELS TO EARTH FROM THE HEAVENS (117), sometimes in human form (like Gabriel appearing in the form of Dihya), and sends spirit beings from the Spirit World making them appear in human form, and even sends the spirits of most of the dead saints to the world with similitudes of their bodies, it would not be far from His Wisdom - EVEN IF HE (120) was not ALIVE AND PRESENT WITH HIS BODY IN THE SKIES OF THE WORLD (119), and HAD TRULY DIED AND DEPARTED FOR THE FURTHEST CORNER OF THE HEREAFTER (120) - TO CLOTHE THE PROPHET JESUS (AS) IN HIS BODY AND SEND HIM TO THE WORLD (120), SO TO BRING THE RELIGION OF THE PROPHET JESUS (AS) TO A GOOD CONCLUSION (118), FOR SUCH A MOMENTOUS RESULT (120). Indeed He promised it because His wisdom required it to be thus, and SINCE HE PROMISED IT, HE WILL MOST CERTAINLY SEND HIM (121). (Letters, Fifteenth Letter, p. 80)

Bediuzzaman once again reveals that the second coming of the Prophet Jesus (as) will definitely take place and sheds light on this by setting out the position of the angels:

117) Who All The Time Sends The Angels To The Earth From The Heavens:

The return to earth in the End Times of the Prophet Jesus (as) is one of the miracles of Allah. Bediuzzaman refers to this manifest truth revealed in the Qur'an and the hadith, and describes the second coming of the Prophet Jesus (as) as, by Allah's leave, a total certainty. Bediuzzaman says that angels also come to earth, by Allah's leave, when needed, and that the Prophet Jesus (as) will come for the second time, at the time appointed by Allah, and that he will call on people to adopt true religious moral values as a messenger of Allah.

Angels live in a different dimension to those of space and time familiar to human beings. The following verses indicate that the dimension inhabited by the angels is beyond those concepts known to us:

[This punishment is] from Allah – the Lord of the Ascending Steps. The angels and the Spirit ascend to Him in a day whose length is fifty thousand years. (Surat al-Ma'arij, 3-4)

The reference in this verse to "a day whose length is fifty thousand years" shows that the angels are not bound by the concept of time that we are fettered by. In addition, this is one of the proofs that there is another life beyond the concept of time known to human beings and that this life is not dependent upon a concept of time and space similar to those in this world. It is possible that the Prophet Jesus (as) is living in such a dimension. (Allah knows the truth.)

The fact that angels come to earth to do things decreed by Allah and at times appointed by Him shows that it is possible, with our Lord's permission, to move from other dimensions to ours. It is revealed in the Qur'an that angels sometimes descend to earth in order to transmit Allah's revelation, and sometimes, by Allah's leave, to help and support believers:

And when you said to the believers, "Is it not enough for you that your Lord reinforced you with three thousand angels, sent down?" (Surah Al 'Imran, 124)

He sends down angels with the Spirit of His command to any of His servants He wills: "Give warning that there is no deity but Me, so have fear of Me!" (Surat an-Nahl, 2)

It is also revealed in the Qur'an that angels came as messengers to the Prophets Abraham (as) and Lot (as) and told them of the suffering that would afflict their peoples; that they came to the Prophet Zechariah (as) and told him he would have a child; and that they came to Mary (as) and told her she had been chosen and of the birth of the Prophet Jesus (as). We are also told of the revelation of the Qur'an to our Prophet (saas) by way of the angel Gabriel (as), and that the Prophet (saas) saw Gabriel (as).

By referring to the angels, Bediuzzaman reveals that the second coming of the Prophet Jesus (as) in human form in the End Times will be in conformity with the law of Allah, and that Allah's promise will be made good.

118) So To Bring The Religion of The Prophet Jesus (as) To A Good Conclusion:

By these words "THE RELIGION OF THE PROPHET JESUS (AS) TO A GOOD CONCLUSION," Bediuzzaman is saying that our Lord will send the Prophet Jesus (as) to earth for a second time for "AN IMPORTANT, GOOD CONCLUSION." With the return to earth of the Prophet Jesus (as), Christianity will be cleansed of all false beliefs and practices and will turn to Islam. By this means, Christianity will be restored to the true form revealed to the Prophet Jesus (as), there will be an alliance between Muslims and genuine Christians, and this alliance around the truth will bring peace to the world.

119) [The Prophet Jesus (as) Who is] Alive and Present With His Body In The Skies of The World:

Here, Bediuzzaman is stating that, just like the angels, the Prophet Jesus (as) is alive in the Presence of Allah and that he will return to earth at the time ordained by Allah. The angels descend to earth and then return to Allah's Presence at various times appointed by Him. However, the fact that they ascend into the Presence of Allah does not mean that they vanish as we understand the concept in this world. They merely pass over to another dimension and continue to live, but beyond our perception. In a similar way, the fact that the Prophet Jesus (as) has been taken to the Presence of Allah does not mean that he is dead. Indeed, several verses make it very clear that the Prophet Jesus (as) did not die, and this is also confirmed by the hadith. The Prophet Jesus (as) is alive in a dimension we cannot comprehend. In addition, the fact that the angels can move between two dimensions, by Allah's leave, shows that this is an easy matter if our Lord so ordains. When the time appointed by Allah comes, the Prophet Jesus (as) will return to earth and he will call people to the true religious moral values as the messenger of our Lord. Bediuzzaman also expresses this fact by these words. In the words "[THE PROPHET JESUS (AS) WHO IS] ALIVE AND PRESENT WITH HIS BODY IN THE HEAVENLY WORLD," Bediuzzaman is telling us that the Prophet Jesus (as) did not die, that he is still alive and will return to earth in human form. Bediuzzaman thus reveals that the Prophet Jesus (as) is not a collective personality and is imparting the good news that this blessed prophet will return to earth, as a miracle from Allah "AS AN INDIVIDUAL IN HUMAN FORM."

120) It Is Not Far From The Wisdom of An All-Wise One of Glory, To Clothe The Prophet Jesus (as) In His Body And Send Him To The World, For Such A Momentous Result, Even If He, Had Truly Died And Departed For The Furthest Corner of The Hereafter:

With these words, Bediuzzaman reminds us that our Lord's might is infinite and that He has the power to do whatever He wills, and says that the second coming of the Prophet Jesus (as) will, by Allah's leave, definitely come about. Bediuzzaman's mentioning our Lord's infinite might in his description of the coming of the Prophet Jesus (as) is certainly one of the clearest indications of his absolute certainty on the subject. Bediuzzaman gives an example here and says that "IT IS NOT FAR FROM THE WISDOM OF AN ALL-WISE ONE OF GLORY, TO CLOTHE HIM IN HIS BODY AND SEND HIM TO THE WORLD, for such a momentous result, EVEN IF HE, HAD TRULY DIED." By these words, Bediuzzaman is explicitly referring to a "HUMAN BEING" and revealing that the Prophet Jesus (as) is not a collective personality. He is once again imparting the glad tidings that, with our Lord's leave, the Prophet Jesus (as) will return to earth as "A PERSON" in the End Times.

121) Since He Promised It, He Will Most Certainly Send Him:

Allah has revealed that the Prophet Jesus (as) will return to earth. He will definitely keep this promise. All this evidence is a sign that those people who try to deny that the Prophet Jesus (as) did not die and the fact that he will return to earth, out of a failure to properly appreciate the Might and Greatness of Allah, are making a grave error. It must not be forgotten that Allah is the All-Mighty, and has the power to do anything. He creates what He wills, in the form He wills. His knowledge is infinite. When the time appointed by Allah comes, a great miracle will take place and the Prophet Jesus (as) will return to earth. This fact is imparted in verses and hadith and is a marvel that all believers must reflect on. Bediuzzaman also expressed this promise made by Allah and, reminding us, as revealed in the Qur'an, that our Lord is He Who does not break His promises, imparts the glad tidings that the return to earth, in human form, of the Prophet Jesus (as) is "A CERTAIN FACT."

 

WHEN THE PROPHET JESUS (AS) COMES (122), it is not necessary that everyone should know HIM TO BE THE TRUE PROPHET JESUS (AS) (123). HIS ELECT AND THOSE CLOSE TO HIM (124) WILL RECOGNIZE HIM (125) through the light of belief. It will not be self-evident so that NOT EVERYONE WILL RECOGNIZE HIM (126). (Letters, Fifteenth Letter, p. 80)

 

Bediuzzaman says that the number of people able to recognize the Prophet Jesus (as) in the early years of his return to earth will be very small. Only those close to him and his students possessed of very profound faith will be able to recognize him through the light of faith, but people in general will not know that he is the Prophet Jesus (as):

122) When The Prophet Jesus (as) Comes:

By the words "WHEN THE PROPHET JESUS (AS) COMES" Bediuzzaman is shedding light on a number of important matters. With the words "WHEN [HE] COMES" Bediuzzaman is imparting the tidings that the Prophet Jesus (as) will "DEFINITELY COME." Bediuzzaman uses the verb "COME" to make it clear that the Prophet Jesus (as) is "AN INDIVIDUAL," not a "spiritual entity." A collective personality cannot "come" anywhere. A collective personality can only "form." "COMING" is an action specific to human beings. By these words Bediuzzaman is emphasizing this significant difference and making it certain that the Prophet Jesus (as) will return as a human being.

123) Him To Be The True Prophet Jesus (as):

By the words, "HIM TO BE THE TRUE PROPHET JESUS (AS)" Bediuzzaman is again emphasizing that the Prophet Jesus (as) is "A HUMAN BEING" and not a spiritual entity. By referring to the "TRUE PROPHET JESUS (AS)" Bediuzzaman is again referring to "A PERSON", the difference between the Prophet Jesus (as) and other people being made definite by the use of the word "TRUE." Bediuzzaman also uses the pronoun "HIM" to again reiterate the fact that the Prophet Jesus (as) is "A HUMAN BEING." With this word, Bediuzzaman has used the pronoun "HIM" for the Prophet Jesus (as) the "3rd TIME" since the beginning of this book. There is no doubt that these insistent repetitions explicitly put forward Bediuzzaman's definite conviction that the Prophet Jesus (as) is not a collective personality.

In addition, Bediuzzaman's use of the words "THE TRUE PROPHET JESUS (AS)" emphasize that when he returns he will be different from the "false Messiahs," who also are all human beings, and that this blessed individual will be "THE TRUE PROPHET JESUS (AS)." When the Prophet Jesus (as) returns, together with all those features that agree with the descriptions provided in the Qur'an and the hadiths of our Prophet (saas), he will be distinguished from all the false messiahs and, as Bediuzzaman emphasizes, will be "the true Prophet Jesus (as)."

124) His Elect And Those Close To Him:

In this expression, Bediuzzaman uses the possessive pronoun "HIS" for the Prophet Jesus (as) for the "4th TIME" and once again points out to the fact that he was "A PERSON." The fact that he has repeated the same expression for 4 times demonstrates how explicit Bediuzzaman's opinion is on the fact that the Prophet Jesus (as) is not a collective personality.

Bediuzzaman uses the words "HIS ELECT AND THOSE CLOSE TO HIM" to say that the Prophet Jesus (as) will have "CLOSE FOLLOWERS POSSESSED OF PROFOUND FAITH." It is impossible for a collective personality to have "followers" or "people close to it."

Only a person can have followers. Bediuzzaman was certainly very well aware of this. By referring to the followers of the Prophet Jesus (as) he is telling Muslims that the Prophet Jesus (as) is not a collective personality and that this blessed individual will personally be at the head of his followers.

125) Will Recognize Him:

By his use of the word "HIM" and this pronoun for the "5th TIME" for the Prophet Jesus (as), Bediuzzaman is again stating that the Prophet Jesus (as) will come as "A PERSON." Bediuzzaman's use of the word "RECOGNIZE" puts the matter beyond all doubt. Only a "PERSON", an "INDIVIDUAL" can be recognized. It is of course impossible for "its close followers to recognize a collective personality." However, Bediuzzaman does say that the followers of the Prophet Jesus (as) possessed of profound faith and close to him will recognize him through the light of faith. Bediuzzaman is of course well aware of this as he imparts this information. Bediuzzaman issues these statements in a highly conscious manner and thus proves that the Prophet Jesus (as) is "AN INDIVIDUAL" who will be recognized by believers.

126) Not Everyone Will Recognize Him:

By saying "NOT EVERYONE WILL RECOGNIZE HIM" Bediuzzaman is making it clear that in the early days of his coming not everyone will know who he is, in other words, that society as a whole will not recognize him. Bediuzzaman uses these words to once again draw our attention to the property of the verb "RECOGNIZE" which is described above and unique to human beings. If Bediuzzaman thought that the Prophet Jesus (as) was a collective personality he would not have made such a statement or have referred to the Prophet Jesus (as) being recognized. But by using the word "HIM" Bediuzzaman is stating that the Prophet Jesus (as) is "A PERSON" and explains who will not be able to recognize him, thus once again emphasizing the matter.

Besides, this is the "6th TIME" that Bediuzzaman uses the pronoun "HIM" for the Prophet Jesus (as). With these emphasis Bediuzzaman makes at all instances where he mentions about the Prophet Jesus (as), he is imparting the glad tidings to all Muslims that as a miracle of Allah, the Prophet Jesus (as) will return to the earth once again as "A PERSON."

 

Long ago I heard from one of the learned that; that individual drew a meaning from the hidden signs of the elders and concluded that: "A light will appear from the East and will disperse all the superstitions that would subsequently interpolate into the religion." I HAVE MUCH OBSERVED AND OBSERVE THE APPEARANCE OF SUCH A LIGHT (127). BUT FLOWERS APPEAR IN SPRING (128). THE GROUND NEEDS TO BE PREPARED FOR SUCH SACRED BLOOMS (129). AND WE UNDERSTOOD THAT WITH OUR SERVICE WE ARE PAVING THE GROUND FOR THOSE ONES HAVING LIGHT (130)." (Letters, 34th Letter, p. 371)

 

Bediuzzaman describes Hazrat Mahdi (as) and his helpers as "sacred flowers that appear in the spring," and he describes himself as "someone who paves the ground" for this holy figure with his own work:

127) I Have Much Observed And Observe The Appearance Of Such A Light:

Bediuzzaman says that he has much observed and is still observing the coming of Hazrat Mahdi (as), who will come in the End Times and whom he describes as a "light". By these words, Bediuzzaman is making it clear that he is not Hazrat Mahdi (as) and that he is excitedly observing the appearance of this holy individual. Not just Bediuzzaman, but millions of pious Muslims since the time of the Companions (ra), Islamic scholars, imams of schools and mujtahids (a scholar who derives legal rulings) have harbored a profound love for Hazrat Mahdi (as) and the believers with him. They have been remembering this holy individual with love and respect for 1400 years. They prayed for him and his community and beseeched Allah's help for them. Hazrat Mahdi (as) and his community are the mutual friends of all the Muslims there have ever been. They are instruments of enthusiasm and fervor in all believers. Bediuzzaman is expressing this perspective in these words and stating that he too is awaiting Hazrat Mahdi (as) with great fervor and love. Bediuzzaman is expressing this by his use of the words "I HAVE MUCH OBSERVED AND OBSERVE" but is also revealing that the coming of this holy individual did not take place during the time that he was alive.

128) But Flowers Appear In Spring:

Bediuzzaman has a profound and sincere love for Hazrat Mahdi (as), who will come in the future, and for his community. He compares the moral virtues and struggle of Hazrat Mahdi (as) and those around him to "FLOWERS" and says that they will come in spring, the time when all beautiful things appear on earth. Bediuzzaman compares the time of Hazrat Mahdi's (as) coming to a bright, sunny spring full of beauty following a dark, dreary winter. Bediuzzaman's flower simile is excellently used to describe the peace, justice and delights that will take place during this time. Bediuzzaman reveals that this spring is imminent. In another statement, he describes himself as having "acted in haste and come in winter." He is saying that in the same way that spring follows winter, so the holy individual who will come in the End Times and his community will usher in spring after him. Bediuzzaman is thus very explicitly saying that he is not Hazrat Mahdi (as) and that he is preparing the way for this blessed figure.

129) The Ground Needs To Be Prepared For Such Sacred Blooms:

By speaking of "SACRED BLOOMS", Bediuzzaman is again expressing his love for Hazrat Mahdi (as) and his followers, and states that he has closely followed and is still following the coming of Hazrat Mahdi (as). Bediuzzaman is saying that he has to prepare the way for these people who will be coming later, in other words Hazrat Mahdi (as) and his community, and that he and Bediuzzaman's own community have assumed that task. By saying that he has come before that and is engaged in preparatory service and work for them he is once again reiterating that Hazrat Mahdi (as) is an individual who will come after him.

130) And We Understood That With Our Service We Are Paving The Ground For Those Ones Having Light:

With the words "AND WE UNDERSTOOD," Bediuzzaman is again saying that he is not Hazrat Mahdi (as) and is expressing his confirmed opinion that through his work he is preparing the way for this holy figure. By saying "WE UNDERSTOOD", Bediuzzaman is showing that he sincerely believes in the truth reaching his heart. By these words, Bediuzzaman is revealing his definite opinion on a subject that is out in the open with full supporting evidence, rather than just saying it out of modesty.

In referring to "OUR SERVICE" in this extract, Bediuzzaman is using a plural term. This means that Bediuzzaman is not alone in this service; there is also the community of the Nur that assists him. In saying "our service", Bediuzzaman is including all the students of the Nur in this service.

In addition, by referring to "THOSE ONES HAVING LIGHT", Bediuzzaman is again emphasizing that Hazrat Mahdi (as) and his followers are all "INDIVIDUAL" Figures. This is the "10th TIME" that Bediuzzaman refers to Hazrat Mahdi (as) by using a singular pronoun. And it is the "6th TIME" that Bediuzzaman uses the word "ONE" for Hazrat Mahdi (as) since the beginning of the book.

 

Since His custom has proceeded in this way, certainly, at the time of the greatest corruption at the end of time, HE WILL SEND A LUMINOUS PERSON (137) as both THE GREATEST MUJTAHID (A SCHOLAR WHO DERIVES LEGAL RULINGS) (131), and THE GREATEST MUJADDID (REVIVER) (132), and RULER (133), and THE MAHDI (134), and as GUIDE (135), and QUTB AL-AZAM (SPIRITUAL POLE) (136), and THAT PERSON (138) WILL BE FROM AHL AL-BAYT [THE FAMILY OF THE PROPHET (SAAS)] (139) Almighty Allah, Who fills and empties the world between the heavens and earth with clouds, and in an instant stills the storms of the sea, and in an hour in spring creates samples of the summer and in an hour in summer creates a winter storm, such an ALL-POWERFUL ONE OF GLORY CAN ALSO SCATTER THE DARKNESS OF THE WORLD OF ISLAM BY MEANS OF HAZRAT MAHDI (AS). HE HAS PROMISED THIS, AND CERTAINLY HE WILL CARRY OUT HIS PROMISE (140). (Letters, Twenty Ninth Letter, Seventh Section, p.514)

 

Bediuzzaman reveals that Allah will send Hazrat Mahdi (as), a luminous individual descended from our Prophet (saas), to be instrumental in the salvation of mankind at a time when the signs of the End Times are most intense. He set out the characteristics that distinguish this holy person from all the mujaddids who have gone before:

131) The Greatest Mujtahid (A Scholar Who Derives Legal Rulings): and
132) The Greatest Mujaddid (Reviver):

Our Prophet (saas) reveals in the hadiths that a mujaddid (reviver) will be sent at the beginning of every century in order to tell people of the moral values and pronouncements of the religion in accordance with the requirements of the time. Imam Rabbani, for example, is the mujaddid of the year Hijri 1000. Mawlana Khalid al-Baghdadi was born in Hijri 1193 (1779 AD) and died in Hijri 1242 (1827 AD). This holy person is therefore agreed to be the mujaddid between the 12th and 13th Hijri centuries. Bediuzzaman Said Nursi was born 100 years after Mawlana Khalid al-Baghdadi, in Hijri 1293 (1878 AD). He died in Hijri 1379 (1960 AD). Since Bediuzzaman is also the author of the Risale-i Nur, published exactly 100 years after Mawlana Khalid al-Baghdadi, he says that he is the mujaddid between the Hijri 13th and 14th centuries.

Bediuzzaman has revealed, by supplying a date, that Hazrat Mahdi (as) will come after him, and tells us that Hazrat Mahdi (as) is the mujaddid of the Hijri 14th and 15th centuries. In this passage, Bediuzzaman refers to Hazrat Mahdi (as) as the "THE GREATEST MUJADDID (REVIVER) and THE GREATEST MUJTAHID (A SCHOLAR WHO DERIVES LEGAL RULINGS)." A "MUJADDID" is someone who explains religious truths according to the needs of the age, while a "MUJTAHID" is a great Islamic scholar and leader who issues pronouncements on the basis of verses when the need arises. Great individuals with these attributes have been role models for and guided Islamic societies. Some of these leaders have been "leaders of schools" because they have issued pronouncements based on the Qur'an and the hadiths; and Muslims have obeyed them.

Imam Hanafi, Imam Sha'afi, Imam Hanbali and Imam Maliqi are four such leaders and the founders of the four schools. All Sunnis labor in the light of their pronouncements. Bediuzzaman says that "the greatest of the mujaddid and mujtahid" will be Hazrat Mahdi (as). And this shows that Hazrat Mahdi (as) will be the person most empowered to issue rulings on the basis of the Qur'an and the hadiths, and that he will "abolish all the schools." Because since he is the imam of the greatest school, he must also remove all the others. This is confirmed by it being reported that everyone will obey him in his time.

By saying that Hazrat Mahdi (as) is "the greatest mujaddid and the greatest mujtahid", Bediuzzaman is saying that he will be above all the schools. A great many Islamic scholars, past and present, have discussed this matter in their works. One of the greatest ever Islamic scholars, Muhyiddin Ibn 'Arabi, provides the following information in his "Al-Futuhat al-Makkiyah:"

… HAZRAT MAHDI (AS) WILL RESTORE THE RELIGION TO EXACTLY AS IT WAS IN THE TIME OF THE PROPHET (SAAS). HE WILL ELIMINATE THE SCHOOLS FROM THE WORLD. NO SCHOOL WILL BE LEFT APART FROM THE TRUE, PURE FAITH. (Al-Barzanji, Al-Isha'ah li-ashrat al-sa'ah, pp. 186-187)

Hüseyin Hilmi Isik described this characteristic of Hazrat Mahdi (as) thus in his Saadeti Ebediye (Age of Bliss):

HAZRAT MAHDI WILL COME TO THE WORLD IN THE END TIMES. He will be descended from the Messenger of Allah (saas). He will meet with the Prophet Jesus (as), AND ELIMINATE THE SCHOOLS, AND ONLY HIS SCHOOL WILL REMAIN. (H. Hilmi Isik, Saadeti Ebediye (Age of Bliss), p. 35)

Bediuzzaman Said Nursi was a member of the Sha'afi school. He had no school of his own, but followed the founder of another school; he regarded Imam Sha'afi as his imam. Bediuzzaman mentioned this in his works:

"First of all: I am a Sha'afi..." (Emirdag Addendum, p. 38)

"... and that I worship as a Sha'afi." (Great History of Life, p. 202)

"But that is all. I am a Sha'afi..." (Great History of Life, p. 206)

"Even since he is in the Sha'afi school..." (Emirdag Addendum, p. 573)

The fact is, however, that Hazrat Mahdi (as) will eliminate all schools and be above all the schools. Bediüzzaman, himself a member of a school, makes it clear that he is not Hazrat Mahdi (as) by saying that this is an attribute of Hazrat Mahdi (as).

Furthermore, Bediuzzaman once again offers proof that Hazrat Mahdi (as) is an individual. Bediuzzaman says that Hazrat Mahdi will be "A MUJADDID" and "A MUJTAHID" at one and the same time. It is clear that in order for Hazrat Mahdi (as) to "be able to explain the religion according to the requirements of the time and issue pronouncements from the verses when needed and to be an Islamic scholar and leader" he must be a "PERSON." It is impossible for a collective personality to "provide explanations, issue pronouncements and be an Islamic scholar and leader." Bediuzzaman emphasizes these attributes, thus states that "Hazrat Mahdi (as) IS AN INDIVIDUAL."

In common with all the messengers and prophets, no mujaddid or mujtahid in the history of Islam right from the time of our Prophet (saas) has ever been sent as a collective personality. In conformity with the law revealed by Allah in the Qur'an, all mujaddids have come as "AN INDIVIDUAL" capable of warning people, of telling them the glad tidings of Allah's approval, mercy and Paradise, of distinguishing between good and evil for them and of acting as guides to salvation. Mujaddids such as Mawlana Khalid al-Baghdadi and Bediuzzaman were all great Islamic scholars sent as individuals in the centuries in which they lived. As Bediuzzaman notes, by Allah's leave and in accordance with His law, Hazrat Mahdi (as) who is awaited for 1400 years with excitement will come as "AN INDIVIDUAL" bearing the qualities of a mujaddid and mujtahid.

133) Ruler:

The word "RULER" that Bediuzzaman uses means "someone who administers justice by distinguishing between the rightful and wrong-doers." In his works, Bediuzzaman refers to the tasks that Hazrat Mahdi (as) will perform, and says that one of his duties will be to unite the currently fragmented Islamic world and assume the leadership of that union. By using the term "RULER" to refer to Hazrat Mahdi (as), Bediuzzaman is saying that he will be at the head of the whole Islamic world and will resolve problems of Muslims. Accordingly, Hazrat Mahdi (as) will be at the head of the decision-making process, and the Islamic world will be run according to his pronouncements and direction. No such development has as yet taken place. Indeed, Bediuzzaman says that Hazrat Mahdi (as) has not yet appeared by recalling this fact, and states that when Hazrat Mahdi (as) does appear "HE WILL BE RECOGNIZED BY BEARING THE CHARACTERISTICS OF A JUDGE."

Furthermore, by these words Bediuzzaman is again making it explicitly clear that Hazrat Mahdi (as) is not a collective personality. There is no question of a collective personality having the attributes of a ruler, being able to issue pronouncements on matters of justice by assuming the leadership of all Muslims or of being able to rule a society. These are attributes that can only be possessed by a human being. And these are responsibilities that can only be discharged by the use of faith, good judgment and good conscience. It is obvious that no collective personality can have any of these attributes and can therefore not be in charge of Muslims with the title of a ruler. Bediuzzaman confirms that fact with these words and again states that Hazrat Mahdi (as) is "AN INDIVIDUAL."

134) The Mahdi:

Bediuzzaman reveals that the sacred individual our Lord will send in under the most difficult conditions of the End Times will also bear the title of "THE MAHDI" since he will be instrumental in all people attaining salvation. The word "MAHDI" means "ONE WHO ATTAINS SALVATION, OR IS AN INSTRUMENT OF SALVATION AND LEADS TO SALVATION." The title Mahdi describes a person bestowed with salvation as a particular blessing from Allah and to whom Allah shows the way. The name of Hazrat Mahdi (as) who will appear in the End Times is taken from that meaning. It is impossible for a collective personality to "bear the attribute of the Mahdi." The quality of "ATTAINING SALVATION," bestowed as a blessing from Allah, clearly describes "A PERSON." No collective personality can "find salvation" and "be instrumental in the salvation of others." Bediuzzaman is emphasizing this fact here, and using the attribute of "THE MAHDI" to say that he is "AN INDIVIDUAL".

135) Guide: and
136) Qutb Al-Azam (Spiritual Pole):

In this passage in which Bediuzzaman lists the characteristics of Hazrat Mahdi (as) he reveals that Hazrat Mahdi (as) will be simultaneously a "GUIDE" and also a "SPIRITUAL POLE." "GUIDE" means someone who "SHOWS THE WAY TO THE TRUE PATH." "QUTB AL-AZAM (SPIRITUAL POLE)" means "A MOST SAINTLY FIGURE AND THE GREATEST TEACHER TO WHOM MUSLIMS ARE STRONGLY DEVOTED." By referring to "the time of the greatest corruption at the end of time" at the beginning of the passage, Bediuzzaman is revealing that by his global activities, in perhaps the most corrupt days of the End Times, Hazrat Mahdi (as) will awaken people who have strayed from faith and the true path and from the moral values of the religion and will lead them to salvation. Hazrat Mahdi (as) will be the greatest guide of all times, to whom Muslims are devoted.

As can be seen from their meaning, these titles employed above by Bediuzzaman are attributes belonging to "A SINGLE PERSON." They cannot apply to a collective personality. Bediuzzaman is explicitly saying that Hazrat Mahdi (as) will be "AN INDIVIDUAL to whom all Muslims are devoted, and the greatest saintly guide and greatest teacher of all time who will show them the true path."

137) He Will Send A Luminous Person:

Bediuzzaman here speaks of Hazrat Mahdi (as) as "A LUMINOUS PERSON". Had Bediuzzaman wished to emphasize that Hazrat Mahdi (as) was a collective personality he would have spoken of "a collective personality of light" and not "an individual of light." But he specifically speaks of Hazrat Mahdi (as) as "A PERSON." He also emphasized one of the features of this individual by using the words "A LUMINOUS PERSON." It is impossible for a collective personality to be "LUMINOUS." This is something only seen in individuals. With all these emphasis and statements, Bediuzzaman is making it clear that Hazrat Mahdi is a holy "PERSON" and not a collective personality.

In addition, Bediuzzaman does not refer to "two individuals" or "three individuals" here. By speaking of "A LUMINOUS PERSON" he is saying that Hazrat Mahdi (as) is "A SINGLE PERSON."

This is the "7TH TIME" that since the beginning of the book that Bediuzzaman uses the word "PERSON." The way that Bediuzzaman refers to Hazrat Mahdi (as) as a "PERSON" seven times in a row totally rules out any idea that Hazrat Mahdi (as) might be a collective personality.

By saying "HE WILL SEND," Bediuzzaman is saying that he expects that the coming of Hazrat Mahdi (as) will definitely, by Allah's leave, take place. Bediuzzaman is also stating that the coming of Hazrat Mahdi (as) has not yet taken in his own or earlier times. Had he formed such an opinion, he would have said something like "Almighty Allah has sent…" or "Almighty Allah sent..." But Bediuzzaman says no such thing, instead states that our Lord "WILL SEND" Hazrat Mahdi (as) "AT A FUTURE TIME," after his own.

138) That Person:

By using the words "THAT PERSON," Bediuzzaman is once again carefully making it clear that Hazrat Mahdi (as) is "A PERSON." Bediuzzaman uses the word "THAT" for Hazrat Mahdi (as) for the "11th TIME" here, and "PERSON" for the "8th TIME." These repetitions and emphasis and this insistence on Bediuzzaman's part, together with the absence of any doubt, make his opinion on the subject crystal clear. Bediuzzaman is explicitly telling us that Hazrat Mahdi (as) is "A PERSON" and providing all believers with the most accurate information on the subject.

139) Will Be From Ahl Al-Bayt (The Family of The Prophet (saas)):

In this extract, Bediuzzaman is putting forward further important evidence that Hazrat Mahdi (as) is "AN INDIVIDUAL." Bediuzzaman is saying that "Hazrat Mahdi (as) WILL BE A PERSON FROM THE FAMILY OF THE PROPHET (SAAS)." Bediuzzaman frequently stresses this matter in his works. Bediuzzaman is well aware that a collective personality can certainly not be descended from the line of a prophet. Recalling this attribute, he says that Hazrat Mahdi (as) is "A PERSON" descended from a holy line. In addition, Bediuzzaman repeats several times in his treatises that he is not descended from the line of the Prophet (saas) and that when Hazrat Mahdi (as) comes, it is this that will distinguish him from other mujaddids (revivers).

140) All-Powerful One of Glory Can Also Scatter The Darkness of The World of Islam By Means of Hazrat Mahdi (as). He Has Promised This, and Certainly He Will Carry Out His Promise:

Bediuzzaman states that our Lord, the Most High, the Magnificent will eliminate the age of ireligion and oppression through Hazrat Mahdi (as). He says that our Lord is the Almighty and in the same way that He fills the whole world between the earth and sky with clouds in one minute and empties it again, halts marine tempests in seconds and creates summer in spring in one hour and a winter storm in summer in another hour. Bediuzzaman says that this promise of Allah's is true and that He will definitely make good His promise.

By Allah's leave, Hazrat Mahdi (as) will be the person charged with putting an end to all the oppression and hardships facing the Islamic world, and his work will have impact on the whole world. But no such state of affairs arose before the eyes of the world either in Bediuzzaman's own time or before it. That oppression was still continuing in Bediuzzaman's day; communism had not yet been overthrown. The oppression of Muslims was taking place before the eyes of the world. Up until very recently, Muslims in Bosnia were being deproved of their fundamental rights and killed unjustly, as they still are in Kashmir, Moro, Palestine and many other parts of the world.

Therefore, the oppression and servitude going on in Bediuzzaman's time had not been done away with. Indeed, Bediuzzaman himself spent a very great part of his life in captivity and under oppression. Bediuzzaman says that, as revealed in the hadiths, Hazrat Mahdi (as) is the person who will lift this oppression from the Islamic world. He says that he will not be instrumental in this happening and that it is Hazrat Mahdi (as) who will perform that task.

 

… Such a grand community (of great sayyids descended from the Prophet (saas)) will revive the blessed power within itself and GREAT EVENTS WILL TAKE PLACE (141). Surely THAT GREAT URGE TO PROTECT WITHIN THAT GREAT POWER WILL REJOICE (142) and HAZRAT MAHDI (AS) WILL TAKE CONTROL AND LEAD TO THE TRUE PATH AND THE TRUTH (143) (Letters, p. 473)

 

Bediuzzaman notes that Muslims' protective feelings will constantly grow in the End Times and that they will constantly enhance their efforts and that great events will take place. He describes how Hazrat Mahdi (as) will assume the leadership of Muslims and lead them to the truth:

141) Great Events Will Take Place:

In the hadiths our Prophet (saas), it is told that events so great as to amaze people will take place in the End Times. The End Times is an age of extraordinary natural phenomena and of astounding progress due to advances in techology. As revealed in the hadiths, disorder, terror and anarchy will increase across the world before the coming of Hazrat Mahdi (as), hunger and poverty will be widespread and Muslims will suffer grave hardships. In such a climate, Allah will make Hazrat Mahdi (as) His instrument to rescue people from the situation they find themselves in and lead them to enlightenment and salvation. Bediuzzaman refers to this in the words "GREAT EVENTS", and says that such events are a sign of the circumstances that will happen before the coming of Hazrat Mahdi (as).

142) That Great Urge To Protect Within That Power Will Rejoice:

By referring to "THAT GREAT URGE TO PROTECT", Bediuzzaman is noting that prior to the coming of Hazrat Mahdi (as) there will be a difficult climate in which Muslims' protective feelings will awaken.

According to Bediuzzaman, this climate of difficulty will enhance Muslims' fervor, and they will thus acquire a great spiritual power. This climate is coming about now, in the End Times. Harsh environments arising against Islam and Muslims are increasing Muslims' desire to protect Islam, and this is in turn encouraging Muslims to look for a solution. In this passage, Bediuzzaman is recalling this state of affairs that will apply before the appearance of Hazrat Mahdi (as). By saying, "THAT GREAT URGE TO PROTECT, WILL REJOICE", Bediuzzaman is referring to something that will happen "IN THE FUTURE" and saying that "Hazrat Mahdi (as) WILL APPEAR IN THE FUTURE" and undertake this duty. Had such a thing taken place in Bediuzzaman's own day, we can be sure that he would have emloyed a term referring to that time. But since Hazrat Mahdi (as) had not yet appeared then, Bediuzzaman uses the words "will rejoice" in a reference to a future time.

143) Hazret Mahdi (as) Will Take Control And Lead To The True Path And The Truth:

In this passage, Bediuzzaman is revealing that as a result of Muslims' increased efforts to protect Islam, Hazrat Mahdi (as) will become their leader and lead them "TO THE TRUE PATH AND THE TRUTH". Bediuzzaman is saying that Hazrat Mahdi (as) will be the leader of a Muslim community with increased protective feelings. Note that Bediuzzaman is again referring to Hazrat Mahdi (as) as "AN INDIVIDUAL." He tells us us that "HAZRAT MAHDI (AS) WILL ASSUME THE LEADERSHIP OF MUSLIMS".

It is impossible for a collective personality to lead a community and assume "leadership" or "control". By saying that Hazrat Mahdi (as) will be Muslims' leader in the End Times, Bediuzzaman is stating that he is "AN INDIVIDUAL" and not a figurative entity.

Conclusion

All the evidence from the beginning of this book reveals the definitive opinions of Bediuzzaman Said Nursi, the great mujaddid of the 13th Hijri century, regarding the return to earth of the Prophet Jesus (as) and the appearance of Hazrat Mahdi (as).

All these statements by Bediuzzaman concerning the Prophet Jesus (as) and Hazrat Mahdi (as) are very explicit and detailed. In these statements, Bediuzzaman discusses the activities of the Prophet Jesus (as) when he returns to earth and his struggle against the antichrist in very great detail. In the same way, he provides a detailed description of the characteristics of Hazrat Mahdi (as), and says that there are various tasks that no previous mujaddid (reviver), himself included, has ever performed and that these will only be carried out by Hazrat Mahdi (as). All this information provided by Bediuzzaman in his statements is in complete agreement with verses of the Qur'an, the hadiths and the views of Islamic scholars.

With these accounts, Bediuzzaman fills pages telling those people who have made claims about his being the Mahdi "that he is not the Mahdi and why he cannot be." He explains in considerable details that "Hazrat Mahdi (as) is a sayyid, that he will rule the whole world, that he will establish the Islamic Union, that he will forge an alliance with the Christian world, that he will pray together with the Prophet Jesus (as), that he will vanquish the antichrist and install the moral values of the Qur'an across the world." As he sets out throughout the book, Bediuzzaman is not a sayyid, and he reiterates this many times in his works. Indeed, he explains, in the light of the hadiths of our Prophet (saas), that it is incompatible with Islamic moral values for someone who is a sayyid to conceal the fact, thus confirming the fact with corroborating evidence. In addition, "all Muslims had not been brought together under a single roof of the Islamic Union" in Bediuzzaman's day and "he was not the commander and successor [spiritual leader] of all believers." He "had not brought justice and equity to the whole world," "did not cause the moral values of Islam to dominate throughout the world," "had not possessed the qualities of a 'Judge'," or "did not enjoy the support of all Islamic scholars, the sayyids descended from the line of our Prophet (saas) and all Muslims." He devoted his life to preaching the moral values of the Qur'an, made all kinds of sacrifices to that end and performed a great service for the faith. He discharged his duty as the mujaddid of his century in the finest manner. But he preached, not under conditions of power and dominion, but under very harsh physical and spiritual conditions and suffered unmatched hardships. He never enjoyed the position of a ruler; on the contrary he was oppressed and spent his life in captivity and under terrible physical and spiritual conditions. As we have seen, he enjoyed no widespread support; on the contrary, he suffered various injustices, was oppressed and spent much of his life in prison and exile. He revealed that it is Hazrat Mahdi (as), the mujaddid of the following century who will possess these means and discharge the responsibilities set out above.

As well as all this, Bediuzzaman was never "the greatest mujaddid and the greatest mujtahid." He "never eliminated the schools as the only authorized scholar to derive legal rulings nor had he his own school." Bediuzzaman regarded Imam Sha'afi as the leader of his school, was a member of a school founded by someone else and followed that school till the end of his life. Bediuzzaman sets this out many times in his works:

"First of all: I am a Sha'afi..." (Emirdag Addendum, p. 38)

"... and that I worship as a Sha'afi." (Great History of Life, p. 202)

"And this is all. I am a Sha'afi..." (Great History of Life, p. 206)

"Since I am in the Sha'afi school..." (Emirdag Addendum, p. 573)

The fact is, however, that as Bediuzzaman emphasizes in his treatises, Hazrat Mahdi (as) will abolish all the schools and be above all the schools. He will not follow the imam of any other school; all believers will follow him as "the greatest mujaddid" and "the greatest mujtahid," fully authorized to issue rulings.

Bediuzzaman set all these facts out in considerable detail in his works, thus revealing, with corroborative evidence, that he was not Hazrat Mahdi (as). It is a grave error, when Bediuzzaman sets out so explicitly, in statements consisting of thousands of letters and hundreds of sentences, that he is not Hazrat Mahdi (as) and does not bear the characteristics of Hazrat Mahdi (as), that this is wrong and that he really intended to say the exact opposite. Because what more characteristics could Bediuzzaman have possibly listed in order to prove he was not Hazrat Mahdi (as)? Is it not enough that he should have said he was not Hazrat Mahdi (as) over the course of hundreds of pages? Why should such a worthy Islamic scholar, a guide to salvation for all Muslims, expend so many sentences, letters and pages on something that is not true? No person of good conscience can accept a claim that someone with such fear of Allah, who was so sensitive on that subject, should have produced a comprehensive lie consisting of "143 ARTICLES" to say that he was not Hazrat Mahdi (as). Bediuzzaman's simply saying, "I am not Hazrat Mahdi (as)" should be sufficient to resolve the matter. But to oppose Bediuzzaman despite this explicit declaration is to claim that he did not tell the truth and deceived people and that, in turn, would be a terrible false accusation and slander to issue against such a great Islamic figure.

In addition, in such a case, doubt would fall on all of Bediuzzaman's other accounts regarding the End Times. Because to say that his accounts of the Prophet Jesus (as) and Hazrat Mahdi (as) have an esoteric meaning would mean that everything else Bediuzzaman said about the End Times had esoteric meanings. Then that would soon come to apply to the whole of the Risale-i Nur, and all of Bediuzzaman's works would swiftly lose their true meaning and wisdom. The fact is that the Risale-i Nur is a commentary on the Qur'an. One cannot have a commentary on a commentary. The idea of such a commentary that attributes a different and the exact opposite meaning to Bediuzzaman's clearly appreciated words by everyone is extremely detrimental.

The Risale-i Nur is a collection of books everyone can read and understand. Bediuzzaman does not endow his words with secret meanings; he says what he means, using very simple language. So anyone attempting to attach a different meaning to Bediuzzaman's words in the name of an "esoteric commentary" and thus causing thousands of people to be misled over the last 30-40 years is assuming a grave responsibility.

The coming of Hazrat Mahdi (as) is good news for all Muslims. Our Prophet (saas) says, "Hear the glad tidings of Hazrat Mahdi (as). He is from the Quraysh and from my Ahl al-Bayt" in one hadith (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 13). But people have still attempted to distort these great glad tidings by misinterpreting through the framework of "esoteric commentary." They have literally sought to annihilate the tidings of the coming of the Prophet Jesus (as) in the verses of the Qur'an and of Hazrat Mahdi (as) in the hadiths of our Prophet (saas).

Bediuzzaman Said Nursi performed matchless services for Muslims and Islam throughout his lifetime and through his works shone a light to the true path for all Muslims. There can be no doubt that the words of such a great thinker, the mujaddid of his century, telling of the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) also serve as a guide for Muslims and help them to find the truth in exactly the same way.

These glad tidings for the whole Muslim world that Bediuzzaman describes will, by Allah's leave, take place in the End Times through Hazrat Mahdi (as). This absolute victory of Islam is a fact revealed by our Prophet (saas) 1400 years ago. This good news is imparted as follows in the verses:

It is He Who sent His Messenger with guidance and the Religion of Truth to exalt it over every other religion, even though the disbelievers detest it. (Surat at-Tawba, 33)

And other things you love: support from Allah and imminent victory. Give good news to the believers! (Surat as-Saff, 13)

We will leave you the land to live in after them. That is the reward of those who fear My station and fear My threat.' They asked for Allah's victory, and every obdurate tyrant failed. (Surah Ibrahim, 14-15)

When Allah's help and victory have arrived and you have seen people entering Allah's religion in droves, then glorify your Lord's praise and ask His forgiveness. He is the Ever-Returning. (Surat an-Nasr, 1-3)

This is how our Lord reveals in verses that He will never go back on His promise: That is Allah's promise. Allah does not break His promise. But most people do not know it. (Surat ar-Rum, 6)

... Who is truer to His contract than Allah?... (Surat at-Tawba, 111)

Do not imagine that Allah will break His promise to His Messengers. (Surah Ibrahim, 47)

Allah has promised "to make Islam rule the world and to bestow power and dominion on His devout servants", and says that this promise is absolutely certain. The hadiths of our Prophet (saas) and passages from all the great Islamic scholars and Bediuzzaman refer to the Prophet Jesus (as) and Hazrat Mahdi (as) being instrumental in bringing this about. In the light of this promise of our Lord's, the moral values of Islam will definitely rule the world and someone will have to assume the leadership of Muslims. Bediuzzaman never encountered such a global dominion and never assumed the leadership of all Muslims. For a long time the Islamic world has had no leader at its head to bring all Muslims together. Muslims' first such leader, as revealed after 1400 years, will be Hazrat Mahdi (as). He will eliminate oppression and darkness from the world and will be instrumental in all people living by the beauty of Islamic moral values. Bediuzzaman expresses this fact in the passages quoted throughout this book and gives Muslims the glad tidings of this great leader to salvation.

Our Prophet (saas) also foretells in the hadiths the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) who will be instrumental in this major change:

Allah's Apostle said, "By Him in Whose Hands my soul is, surely [the Prophet Jesus (as)] the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler)... (Sahih Bukhari, Kitab ul-Buyu' (Trading): 102, al-Mazalim: 31, Anbiya 49; Sahih Muslim, Iman (Book of Faith): 242 (155); Sunan Abu Dawud, Kitab al-Malahim: 14 (4324); Tirmidhi, al-Fitan: 54 (2234))

By Him in Whose Hands my soul is, Hazrat Mahdi's (as) father is from Quraysh. If I was asked, I would have counted all his ancestors because Hazrat Mahdi (as) will be the end of Islam. (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntadhar, p. 25)

These glad tidings imparted in the verses of the Qur'an, in the hadiths of our Prophet (saas) and in passages from great Islamic scholars and Bediuzzaman are quite explicit. But there may nevertheless be people who still doubt the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) (which is a very great error). Allah tells us in the Qur'an that there may be people who doubt that He will send a messenger to be the leader of all Muslims. One example of people who say that "there will be no more prophets after the Prophet Joseph (as)" reads:

Yusuf brought you the Clear Signs before, BUT YOU NEVER STOPPED DOUBTING WHAT HE BROUGHT TO YOU to the extent that when he died, you said, "ALLAH WILL NEVER SEND ANOTHER MESSENGER AFTER HIM." That is how Allah misguides those who are unbridled and full of doubt.' (Surat Ghafir, 34)

Bediuzzaman sets out the reasons why people may fall into the error of feeling such doubts:

Since the hadiths that speak of the signs of the end of time, the events at the end of time, and the merits and rewards of certain actions have not been well understood, SOME SCHOLARS WHO RELY ON THEIR REASON HAVE PRONOUNCED SOME OF THEM TO BE EITHER WEAK OR FALSE. WHILE SOME OF THE SCHOLARS WHOSE BELIEF WAS WEAK BUT WHOSE EGOTISM WAS STRONG HAVE GONE AS FAR AS DENYING THEM. (Words, Twenty-Fourth Word, Third Branch)

According to Bediuzzaman's explanation;
- the misinterpretation of hadiths and misunderstanding the information handed down,
- weakness of faith and
- egotism

may cause some people to deny these truths. There is no doubt that weakness of faith and obstinacy are weaknesses and evils that every believer must scrupulously avoid.

However, it must be born in mind that doubting the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) in any way and for whatever reason, and covering up these facts may be the subject of great shame in the future. The Prophet Jesus (as) and Hazrat Mahdi (as) are individuals whose coming is awaited with great enthusiasm by all believers. All Muslims have a duty to await the coming of these figures and to tell people of this historic event.

Allah has appointed in destiny the Prophet Jesus (as) and Hazrat Mahdi's (as) imposition of the dominion of the moral values of Islam. Insha'Allah, our Lord will soon make these glad tidings a reality for believers.

Bediuzzaman's Ideas are His Works

The works of the Risale-i Nur are an extremely valuable collection written by Bediuzzaman Said Nursi, the mujaddid of the last century. Bediuzzaman's honesty, openness and clarity, which are the elements of his character that dominated his life, are also reflected in the Risale-i Nur. These treatises, every word of which contains the truth, were published in Bediuzzaman Said Nursi's lifetime. Bediuzzaman revised and corrected his works in person.

Bediuzzaman devoted considerable space in his works to discussing the hadiths of our Prophet (saas) concerning the End Times. He passed on highly detailed information about the second coming of the Prophet Jesus (as), the appearance of Hazrat Mahdi (as) and the global dominion of the moral values of Islam; he devoted hundreds of pages to these subjects. As the mujaddid of the century in which he lived, Bediuzzaman was the person who best understood and explained these issues.

The words "Hazrat Mahdi (as) will not come, there is no such thing as Hazrat Mahdi (as)" that you frequently hear of lately are the portents of the coming of Hazrat Mahdi (as):

"Allah will send Hazrat Mahdi (as) when people are in despair and say 'THERE IS NO SUCH THING AS THE MAHDI'…" (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 55)

Bediuzzaman, who wrote in the knowledge that millions would learn from his works never deviated from the truth at all in transmitting the meanings of the hadiths of our Prophet (saas) to the public. Whatever he thought was true and whatever his real opinion was, that is what he wrote. Therefore, his work is a reflection of only pure truth.

It is very wrong for some followers of the Risale-i Nur to make various claims along the lines of "Bediuzzaman concealed certain facts by writing the exact opposite of what he actually believed in his works and only told two or three people what he really thought during the course of private conversations" in the face of this highly significant characteristic of Bediuzzaman's. To adopt such an attitude is to say that Bediuzzaman's words over hundreds of pages are "lies," and that is a terrible slander and false accusation of such a worthy Islamic scholar.

Bediuzzaman explicitly stated that he was not Hazrat Mahdi (as) (Emirdag Addendum, p. 266), that Hazrat Mahdi (as) would come one century after him (Kastamonu Addendum, p. 57), that he was a forerunner and soldier in the vanguard of Hazrat Mahdi (as) (Barla Addendum, p. 162), and that he prepared the way for Hazrat Mahdi (as) through his works and activities (Bediuzzaman Said Nursi, The Ratifying Stamp of the Unseen, p. 189).

Bediuzzaman's statements about Hazrat Mahdi (as) that impart the glad tidings of the global dominion of the moral values of Islam in the End Times are highly accessible, explicit and clear.

In one of the proofs in which Bediuzzaman said that he was not Hazrat Mahdi (as), he stated that "Hazrat Mahdi (as) will be a sayyid but that he was not a sayyid." Some extracts in which Bediuzzaman explicitly states this read:

"I reject this with all my strength. MOREOVER, ALL MY BROTHERS WILL TESTIFY THAT I HAVE NEVER ACCEPTED ANYONE'S SUGGESTION THAT I WAS THE MAHDI. In fact, when the experts' committee of Denizli Court said "If Said was to declare himself Mahdi, all his students would accept it," Said stated in his objections, saying: "I AM NOT A SAYYID, AND HAZRAT MAHDI (AS) WILL BE A SAYYID," thus refuting them." (Bediuzzaman Said Nursi, Rays, The Fourteenth Ray, p. 406)
"I DO NOT KNOW MYSELF 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)." (Bediuzzaman Said Nursi, Emirdag Addendum, p. 267)

Bediuzzaman recalled one of the hadiths of our Prophet (saas) in his works; by saying, "it is incompatible with the moral values of the Qur'an for a sayyid to conceal the fact he is a sayyid" thus he made it quite clear that he was speaking the truth on this subject:

"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." (Bediuzzaman Said Nursi, Reasonings, p. 52)
Each book in the Risale-i Nur 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 Risale-i Nur leaves no need for me. (Emirdag Addendum, p.159)
O teachers and people of the heart! You can find the answers to your questions in the Risale-i Nur. One of those who, as a blessing from Allah, know secret, invisible truth, asks someone as helpless as me about Hazrat Mahdi (as), "When will he come?" He knows nothing of Hazrat Mahdi (as) and does not know who the Dabbat al-Ardh 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)

As our Prophet (saas) reveals in the hadith, according to Islamic moral values, a sayyid cannot hide or conceal this fact for any reason. And one who is a sayyid cannot say, "I am a sayyid." It is a great honor for Muslims to be descended from the line of the Prophet (saas). Therefore, had Bediuzzaman been a sayyid he would have said so openly, and would have been honored to be so. In the same way, had he believed he was Hazrat Mahdi (as) he would not have written hundreds of pages in words that would be read by millions saying the exact opposite; he would not have said that Hazrat Mahdi's (as) attributes did not match his own or stated, with tens of pieces of evidence, that this holy individual would be coming in a time after his own.

By saying that "as a student of the Risale-i Nur I also follow them", Bediuzzaman many times confirmed that what he wrote in his works during his life was the truth. Each component of the Risale is a book in thousands of copies. Therefore, if he says "I know I am not a sayyid" in his works, then it is a terrible insult, slander and false accusation against Bediuzzaman Said Nursi for certain followers of the Risale-i Nur to say, "these statements by Bediuzzaman are untrue; he called us to him on such and such a day, and he told us he was both a sharif and a sayyid, as well as Hazrat Mahdi (as)". Because that is equivalent to maintaining that what such a worthy and virtuous individual as Bediuzzaman wrote on the subject was a "lie." The idea that, contrary to what he wrote over the course of hundreds of pages, what Bediuzzaman "wrote was all a lie, apart from what he told two or three people" casts suspicion on those making such claims. There is absolutely no question of such a great mujaddid with such profound faith as Bediuzzaman saying the exact opposite of what he thought and believed in his works. Therefore, to make such a claim so many years after Bediuzzaman's death, even with the best of intentions or out of love of Bediuzzaman, is still a terrible slander of him. To accuse him of lying and deceiving the public over hundreds of pages is incompatible with good conscience.

"... Hazrat Mahdi (as) will appear with the flag of the Messenger of Allah (saas), when people are WIDELY AFFECTED AND WHEN ALL HOPE OF HIS COMING HAS BEEN LOST… (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-Zaman, p. 55)

Besides, this is a very detrimental initiative that will cast doubt upon the entire treatises such an inestimable mujaddid has written. If many others came up with similar claims and said, "Bediuzzaman Said Nursi said such a thing here but this is all a tactic and a lie; he told us the truth". how compelling would that be? After a while, the same thing could be brought up for all topics in the Risale-i Nur and that way the true meaning and wisdom in his works would eventually be lost. The prevention of such a danger is possible only through preserving the explicit words of Bediuzzaman, a most valuable scholar of Islam, that he has personally written and confirmed.

33 / total 34
You can read Harun Yahya's book The Prophet Jesus (as) and Hazrat Mahdi will come this century online, share it on social networks such as Facebook and Twitter, download it to your computer, use it in your homework and theses, and publish, copy or reproduce it on your own web sites or blogs without paying any copyright fee, so long as you acknowledge this site as the reference.
Harun Yahya's Influences | Presentations | Audio Books | Interactive CDs | Conferences| About this site | Make your homepage | Add to favorites | RSS Feed
All materials can be copied, printed and distributed by referring to this site.
(c) All publication rights of the personal photos of Mr. Adnan Oktar that are present in our website and in all other Harun Yahya works belong to Global Publication Ltd. Co. They cannot be used or published without prior consent even if used partially.
© 1994 Harun Yahya. www.harunyahya.com - info@harunyahya.com
page_top