The second coming of the Prophet Jesus (as) and Hazrat Mahdi’s (as) appearance in the End Times are the glad tidings that have been awaited by the Islamic world for centuries. Bediuzzaman has also provided detailed information regarding the appearance of the Prophet Jesus (as) and Hazrat Mahdi (as) in his works. Among this information are comprehensive statement concerning at what time and in what sort of climate Hazrat Mahdi (as) will appear, what kinds of activities he will undertake, his assistants, his struggle, and how, together with the Prophet Jesus (as), he will cause Qur’anic moral values to prevail on Earth.
Yet although Said Nursi’s statements on these matters are very clear and distinct, the subject of the Prophet Jesus (as) and Hazrat Mahdi (as) may sometimes be misunderstood. Some people have clichéd responses they give whenever the subject is raised. When asked, Will an individual known as the Mahdi appear in the End Times? for example, they reply, No, the Mahdi will not come, a collective personality will come, or the Mahdi has already come. Because the Mahdi is a collective personality; that is the Mahdi who will appear. His collective personality already exists. In the same way, when asked Will the Prophet Jesus (as) come to Earth a second time? they respond, No. The Prophet Jesus (as) will not return; the Prophet Jesus (as) himself will descend to Earth, he will be in the world as a collective personality, or The Prophet Jesus (as) has already come, as the collective personality of the Mahdi. Some people try to back up their ideas by using the words of Bediuzzaman, saying, In his works, Bediuzzaman has not made any clear statements regarding the coming of the Prophet Jesus (as) and the Mahdi.
Yet this perspective is exceedingly mistaken and false. All these clichéd responses express solely a personal opinion, based on no evidence, maybe due to force of habit or else that has taken root in the public subconscious. Because Bediuzzaman has actually described the coming of the Prophet Jesus (as) and Hazrat Mahdi (as) in very clear terms; he has expressly stated that these personages awaited in the End Times will both appear as individuals, not as collective personalities.
This point can be clearly understood from Bediuzzaman’s statements about the Prophet Jesus (as) and Hazrat Mahdi (as):
The Prophet Jesus (as) will come to Earth for the second time
The term “individual” that Bediuzzaman uses to refer to the Prophet Jesus (as) reveals that he is not a “collective personality.”
1) Then the person of Jesus (Upon whom be peace), who is present with his human body in the world of the heavens, will come to lead the current of true religion...
...even sends the spirits of most of the dead saints to the world with similitude of their bodies, it would not be far from His Wisdom -even if he was not alive and present with his body in the skies of the world, and had truly died and departed for the furthest corner of the hereafter- to clothe Jesus (Upon whom be peace) in his body and send him to the world, so to bring the religion of Jesus to a good conclusion; for such a momentous result. Indeed He promised it because His wisdom required it to be thus, and since He promised it, He will most certainly send him.
In this passage Bediuzzaman says that the Prophet Jesus (as) who is currently in the world of the heavens will return to Earth in his human body and will assume leadership of the true faith. It is clear that Bediuzzaman does not refer to a collective identity here, but rather to an individual. This is clear from his use of the term “human body.” If he had wanted to say that the Prophet Jesus (as) would return to Earth as a collective identity, Bediuzzaman Said Nursi would not have referred to “clothing Jesus in his body.”
2) Yes, with the words of that hadith, the descent from the heavens of the Prophet Jesus is certain...
In this statement, Bediuzzaman says that “the coming of the Prophet Jesus (as) is a certain fact,” using a language that makes it clear that the Prophet Jesus (as) is not a collective identity.
3) Our Prophet (saas) has indicated this great secret: The Prophet Jesus will come, and be of my community and labor with my law.
It again appears from Bediuzzaman’s statement that the Prophet Jesus (as) will labor with the law of our Prophet (saas) that the Prophet Jesus (as) will come to Earth as a human being, not as a collective identity. Because if he were referring to a collective identity, it would be impossible for such an entity to “labor.”
4) When Prophet Jesus (Upon whom be peace) comes, it is not necessary that everyone should know him to be the true Jesus. His elect and those close to him will recognize him through the light of belief. It will not be self-evident so that everyone will recognize him.
Several words in this this extract from Bediuzzaman reveal that the Prophet Jesus (as) will be an individual, not a collective identity:
... the true Jesus
... When Jesus (Upon whom be peace) comes,
... it is not necessary that everyone should know him to be the true Jesus...
... will recognize HIM through the light of belief.
... It will not be self-evident so that everyone will recognize HIM...
These five terms used by Bediuzzaman Said Nursi also suggest that he is referring to the Prophet Jesus (as) as a human being. It appears from the term “the true Jesus” in particular that the reference here is to a person, and his difference from other people is made clear in that expression.
According to the following expressions, 1 – The Prophet Jesus (as) will return 2- Not everyone will recognize Jesus (as) as the anticipated prophet 3 – only those close to him will recognize him 4 – society as a whole will not recognize him. The concept of “recognition” applies in three of these statements, and that can only be possible when used in terms of a person. A collective identity cannot have people close to it; and there is no possibility of people recognizing a collective identity. These statements all therefore show that the Prophet Jesus (as) is not a collective identity. In addition, Bediuzzaman uses the words “HE” and “HIS” which again apply to people and this again reveals he is referring to the Prophet Jesus (as) as an individual, not as a collective identity.
5) …although when Jesus (as) comes he himself will know he is Jesus, not everyone will know.
The situation described above also applies to Bediuzzaman's words. Here, too, he stresses the fact that the Prophet Jesus (as) will come to Earth as a human being.
... When Jesus (as) comes…
… HE will know that he is Jesus (as)…
… He will be known by the radiance of his faith;
… Not everyone will know
First and foremost, Bediuzzaman speaks of the coming of the Prophet Jesus (as). This shows that the Prophet Jesus (as) will come with a physical body, not as a collective identity.
Bediuzzaman reveals that when the Prophet Jesus (as) first comes he will not know that is who he is, but he will realize it later. It is clear that no collective personality can have such awareness and consciousness. Only a person can know who he is and the circumstances in which he finds himself. This is also confirmed by the use of the word “he.”
Bediuzzaman Said Nursi says that the people around the Prophet Jesus (as) will only be able to recognize him as the awaited prophet of the End Times through the light of their faith. It is clear that people will recognize “an anticipated individual” and not a collective personality.
Hazrat Mahdi (as) is not a Collective Personality
The term “PERSONAGES of the End Times” clearly reveals that the Prophet Jesus (as) and Hazrat Mahdi (as) are not collective personalities.
1) Those individuals of the end of time will be known through the insight and the light of belief.
-The term “PERSONAGES of the End Times” clearly reveals that the Prophet Jesus (as) and Hazrat Mahdi (as) are not collective personalities.
-The way that Bediuzzaman says that these people who will be coming in the End Times will be recognized “through the light of faith” shows that he means that the Prophet Jesus (as) and Hazrat Mahdi (as) will not come as collective personalities. As set out previously in the context of the Prophet Jesus (as), the verb “recognize” refers to a condition that can only apply to people. It is of course impossible for a collective personality to recognize whether or not it is itself.
2) ...It is a truth as powerful as the sun that THIS GLORIOUS PERSON will bring about the trust and neutralize the concerns of those who doubt the likelihood of his command.
Bediuzzaman’s use of the term “this glorious person” again shows that Hazrat Mahdi (as) will come as a person.
3) The most important and greatest and most valuable of the three duties of THE PERSON AWAITED BY THE COMMUNITY AND WHO WILL COME IN THE END TIMES is to spread the true faith and to save believers from deviation...
Here, too, Bediuzzaman makes it clear that Hazrat Mahdi (as) is not a collective personality by saying he is a “person…who will come in the End Times.”
4) The most important and greatest and most valuable of the three duties of THE PERSON AWAITED BY THE COMMUNITY AND WHO WILL COME IN THE END TIMES is to spread the true faith and to save believers from deviation...
Here, too, Bediuzzaman makes it clear that Hazrat Mahdi (as) is not a collective personality by saying he is a “person…who will come in the End Times.”
5) ... There will be such intellectual trends at that time even IF THAT PERSON WHO IS TRULY AWAITED AND WILL COME IN A CENTURY’S TIME comes at that time, since he takes everything for his own account...
-Bediuzzaman refers to Hazrat Mahdi (as) as that “awaited person.” Not as “that awaited collective personality.” The reference here to that person” removes all doubt on the subject.
-Bediuzzaman says that Hazrat Mahdi (as) will come “in a century’s time.” The verb “come” is one that can only be used of a person, and it can therefore clearly be seen that Bediuzzaman is referring to Hazrat Mahdi (as) as a person.
6) ... YET THAT GREAT PERSONAGE OF THE END TIMES WILL BE FROM THE AHL AL-BAYT (descended from the Prophet (saas))…
In this extract Bediuzzaman makes it clear that Hazrat Mahdi (as) is not a collective personality in the words “that great personage of the End Times.”
7) The accounts consist of various information regarding HAZRAT MAHDI (AS), who is from the descent of our Prophet (saas) and a portent of the End Times. (Rays, p.465)
In the narrations are various different prophecies about the Mahdi (May Allah be pleased with him)
8) ... Said stated in his objections, saying: “I am not a Sayyid, and the Mahdi will be a Sayyid,” thus refuting them.
In the above three passages Bediuzzaman states that Hazrat Mahdi (as) will be a person, a sayyid, in other words a descendant of the Prophet (saas). It can be seen from this expression that he is not referring to Hazrat Mahdi (as) as a collective personality. It is impossible for a collective personality to be descended from another human being. One would have to be a human being in order to be descended from our Prophet (saas), which is what Bediuzzaman is stressing here.
9) …THAT PERSON will strive to perform his great duty with the help of all believers and the assistance of the Islamic union, and of scholars and teachers and of millions of loyal people from the ahl al-bayt (the line of our Prophet (saas)) present powerfully and in large numbers every century.
In this extract, Bediuzzaman again states, in the words “that person,” that Hazrat Mahdi (as) will come as an individual. Furthermore, by referring to the great task Hazrat Mahdi (as) will perform he again states that Hazrat Mahdi (as) will discharge his duties as a person, not as a collective personality.
10) ... But flowers appear in the spring, and the ground has to be prepared for sacred flowers such as that.
In this extract, Bediuzzaman again uses the word “people” for these holy individuals who will come in the End Times. By saying that he has prepared the ground for these people he makes it clear that the Prophet Jesus (as) and Hazrat Mahdi (as) are not collective personalities.
11) … HAZRAT MAHDI WILL HAVE NO TIME AND BE IN NO STATE TO PERSONALLY protect believers from madness (prevent them straying from the true path) and to perform that duty for the whole world, leaving nothing behind, and with much research....
The word “himself” that Bediuzzaman uses here is another proof that Hazrat Mahdi (as) is not a collective personality.
Bediuzzaman makes other emphases in this passage that also show that Hazrat Mahdi (as) is a person: 1 – Hazrat Mahdi (as) has a duty he will discharge. That means Hazrat Mahdi (as) is an individual. 2 – Hazrat Mahdi (as) will be occupied with his other duties and will have no time to perform that task himself. Being busy and not having enough time are conditions that only apply to people. There is no question of a collective personality being or not having enough time.
12) Certainly, the elevated ardor in that huge force will surge up and the Mahdi shall come to lead it, guiding it to the way of truth and reality.
Bediuzzaman states that another of Hazrat Mahdi’s (as) duties is to encourage people to the truth. Bediuzzaman says that in performing that task “Hazrat Mahdi (as) will personally undertake it,” a clear statement that Hazrat Mahdi (as) is an individual.
13) ... To give the name OF THE INDIVIDUAL TO COME recalls his three duties at once, it would be wrong….
Bediuzzaman also speaks of “the individual to come,” confirmation that Hazrat Mahdi (as) is not a collective personality.
Bediuzzaman refers to “Hazrat Mahdi” (as) and the “collective personality of his community” as two distinct concepts.
14) ... THE PEOPLE who will disperse the darkness in a century’s time may be THE STUDENTS OF HAZRAT MAHDI.”
... who will disperse the darkness in a century’s time...
... The students of Hazrat Mahdi (as)
1- Bediuzzaman says that Hazrat Mahdi (as) will have students. It is clear that in order for Hazrat Mahdi (as) to have a community he will have to be present as its head. It is otherwise impossible for him to have a community without his being an individual.
2- This community of Hazrat Mahdi (as) will form one century after Bediuzzaman's own time, and all oppression will be eliminated by means of that community. As has already been made clear, the existence of these students is only possible with Hazrat Mahdi (as) existing as a person.
15) ... We anticipate from the divine mercy that HIS community and the sayyid will make the community.
16) The Mahdi's luminous community...
... His community...
... Mahdi's luminous community...
In the above two extracts, states that there will be a community consisting of Hazrat Mahdi’s (as) students. This community is the collective personality that will form Hazrat Mahdi (as) being at its head. “The community of Hazrat Mahdi (as)” refers to a society headed by Hazrat Mahdi (as) and made up of people who follow him and abide by his message. However, the most important feature of this community is the presence of Hazrat Mahdi (as), the person who constitutes this collective personality. Therefore, Bediuzzaman’s concept of “Hazrat Mahdi’s (as) luminous community” again shows that Hazrat Mahdi (as) will come as a person.
Bediuzzaman has made it clear in the passages about the duties of Hazrat Mahdi (as) that he is a person and not a collective personality.
17) Also, the circumstances of the Great Mahdi do not fit the narrations alluding to the earlier Mahdis, and these have become allegorical Hadiths.
18) ... a guide, a kind of Mahdi and reformer comes in every century, but in terms of discharging each of these three duties, none have received the title of THE GREAT MAHDI OF THE END TIMES.
19) ...one interpretation of these various narrations is this: the Great Mahdi will have numerous functions. 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 jihad...
In these three passage, Bediuzzaman states that various Muslim individuals have come in previous centuries for the purpose of causing the moral values of the Qur’an to rule the world, but that none of these have been able to perform the three major tasks that the “Great Mahdi (as)” who comes in the End Times will perform. It is apparent from these statements by Bediuzzaman that Hazrat Mahdi (as) he refers to is a person:
1- Bediuzzaman has set out the difference between the Great Mahdi (as) and previous Mahdis, all of whom have been individual people. This means that the Great Mahdi (as) is also a person.
2- These previous individuals have been unable to perform the tasks set out. But the Great Mahdi (as) will perform them. This also means that the Great Mahdi (as) is a person.
3- These previous individuals do not match the features used by the Prophet (saas) in his hadith describing Hazrat Mahdi (as). But the Great Mahdi (as) will meet them. It is a fact known to all Islamic scholars for hundreds of years that Hazrat Mahdi (as) whose physical and moral characteristics are described in the hadith is a person, not a collective personality. Therefore, in this passage Bediuzzaman again reminds us that Hazrat Mahdi (as) is a person who will match the descriptions in the hadith of our Prophet (saas).
All the statements of Bediuzzaman cited above reveal with clear, indubitable statements that the Prophet Jesus (as) and Hazrat Mahdi (as) will appear in the End Times as individuals. By Allah’s leave, the Prophet Jesus (as) and Hazrat Mahdi (as) will appear in the End Times together with the collective personality of the communities of believers they lead and be instrumental in the installment of the moral values of the Qur’an over the entire world.
