SEPARATING FACT FROM FICTION

UNVEILING THE TRUTH THROUGH AUTHENTIC HADITHS

VOL.

01

T H E
C L A I M

Examining the Validity of Syed

Muhammad Jaunpuri's Claim as the
Promised Mahdi: An In-Depth Analysis
Through the Prism of Authentic Hadiths
Registered Non-Profit Organization in USA

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+91-9849330310
 Honorifics and Legend

‫ ﷻ‬- Jalla Jalaluhu - God the Most Exalted

‫ ﷺ‬- Sallallahu ʿalayhī wa-sallam - May Allah's peace and blessings be upon him
AS - ʿAlayhis-Salam - Peace be upon him
RA - Raḍiya 'llahu 'an-hu/'an-ha - May Allah be pleased with him/her
- Ayahs (verses) of Quran are put in golden color box

- Hadiths of Prophet Muhammad ‫ ﷺ‬are put in green color box

- Statements of Sahaba or Tabi’een are put in blue color box

- Naql (narrations) from Syed Jaunpuri are put in black color box

- Chapter summary and Key takeaways are put in pink color box
(x/y) - x refers to the Volume number and y refers to the page number
# - refers to the hadith number
AH - Anno Hegirae - Hijri Calendar
CE - Common Era [after BC] - Gregorian Calendar
 Table of Contents

Author's Note 1
Acknowledgement 3
Preface 5
Introduction: Illuminating the Path of the Promised Mahdi 6
Ch 0 - Navigating the Complexities: Filtering the Truth through Weak Narrations 10
Ch 1 - The Lineage: The Promised Mahdi from the Progeny of the Prophet 14
Ch 2 - The Identity: Muhammad ibn Abdullah - A Name Foretold 19
Ch 3 -The Location: Rise of the Mahdi and the Restoration of Islam 23
Ch 4 - Emerging from the Shadows: The Mahdi's Qualification in a Single Night 35
Ch 5 - Across Snow and Ice: Taking the Bayah [Oath of Allegiance] 41
Ch 6 - Unifying the Arab World: The Mahdi's Sovereignty over the Arabs 46
Ch 7 - Restoring Global Balance: The Divine Promise of Equity and Justice 50
Ch 8 - Golden Age of Mahdi: Unprecedented Prosperity and Economic Flourishing 63
Ch 9 - The Divine Timing: The Arrival of Imam Mahdi at the End of Times 69
Ch 10- The Collapse of Order: The Signs of Earthly Transformations 72
Ch 11- Two Guiding Lights: 'Isa and Mahdi Standing Side by Side 74
Ch 12- Unraveling the Chronological Fallacy: Weak Hadith on Mahdi's Midpoint 98
Ch 13- Unveiling the Truth: Ghazwa-e-Hind (Invasion of India) 103
Ch 14- In the Footsteps of the Black Banners: Tracing Additional Hadiths 108
Ch 15- Mahdi Report Card: Syed Jaunpuri's Portrayal versus the Authentic Signs 111
Ch 16- Unmasking False Claimants: The Deception of Mahdi Impostors 113
Ch 17- A Historical Discovery: Syed Jaunpuri's Withdrawal 120
Bonus Ch - Divine Safeguarding: Muslim Ummah will Never Unite on Falsehood 124
 Author's Note
As-Salamu 'Alaikum wa Rahmatullahi wa Barakatuhu.

I am AbdurRahman, and I greet you with the peace and blessings of Allah. It is with great
humility and gratitude that I present this book to you, a result of my personal journey from the
confines of Mahdavism to the pure and unadulterated teachings of Islam based on the Quran
and Sunnah.

Born into a Mahdavi family, I was immersed in the customs and beliefs of the sect. Although I
had been shielded from some of the more extreme ideologies, I was fervently devoted to the
teachings and customs that had been ingrained within me. So much so, that even the slightest
error, such as inadvertently praying behind a non-Mahdavi, would send me into a state of deep
concern, prompting me to repeat my prayers to ensure their acceptance. Little did I know that the
divine guidance of Allah was gently nudging me towards a broader understanding and the
authentic path.

As I delved deeper into the study of Islam, an insatiable thirst for knowledge consumed me.
Initially, maybe my intention was to defend Mahdavism against the accusations and criticisms
that it faced from the wider world. However, as I embarked on this quest, meticulously immersing
myself in the teachings of scholars, poring over countless books, and engaging in conversations with
individuals from diverse backgrounds, my perspective began to shift. In my relentless pursuit of
truth, I discovered glaring inconsistencies in the Claims, Customs, and Creed of Mahdavism
when contrasted with the unadulterated teachings of the Quran and the authentic Hadiths. Thus
began my journey of self-discovery and the relentless pursuit of truth.

Throughout this transformative process, I contemplated the wisdom behind the story of the
Prophet Yunus (peace be upon him), who, after struggling immensely to guide his people,
eventually withdrew from their midst. However, the divine decree deemed that he should not have
left, highlighting the significance of relentless perseverance and unwavering dedication in the face
of adversity. It was during this introspection that a deep-seated concern for my own people—the
Mahdavis—resurfaced within me. An indomitable zeal ignited my heart, urging me to make a
concerted effort to guide them out of the mazes of misguidance. I realized that although our paths
diverged, they remained an integral part of my life, for Allah, in His infinite wisdom, had chosen
this time and place for my existence, guiding me towards a greater purpose.

This book stands as a testament to the divine guidance and wisdom that Allah has bestowed upon
me throughout my years of research and introspection. In its pages, I have endeavored to present
the complex concepts in a simple and accessible manner, addressing the myriad concerns and
counterarguments with integrity and completeness. I want to emphasize that this work is not a
solitary effort but a culmination of the intellectual heritage and scholarly endeavors of countless
luminary Ulemas who have dedicated their lives to upholding the true teachings of Islam. Their
works have served as guiding beacons, illuminating the path towards clarity and authenticity.

I must acknowledge that I am not an Alim, Mufti, or Shaykh by conventional standards, but
these titles hold little relevance for those within the Mahdavi community, as the Islamic
institutions that grant such titles are often viewed with skepticism as they are Non-Mahdavis.
Instead, I consider myself a humble student of knowledge, seeking to fulfill the prophetic guidance
of al-amr bil-maʿrūf wan-nahy ʿani-l-munkar (enjoining good and forbidding evil).

It is my hope that this book serves as a guiding light for those who are earnestly seeking the truth
and a means to dispel the shadows of misguidance. I have endeavored to present the information
in a clear and accessible manner, addressing the core concerns and misconceptions surrounding the
concept of the Promised Mahdi.

May Allah, Al-Shakūr (The most appreciative and the rewarder of good deeds) and Al-Haadi
(The Guide), accept this humble effort and guide us all to the straight path. I pray that this book
becomes a means of enlightenment, helping individuals discern between truth and falsehood, and
enabling them to embrace the pristine teachings of Islam.

Wa alaikum assalam wa rahmatullahi wa barakatuhu.

AbdurRahman
July 2023 / Muharram 1445

ُ ‫يع ۡٱل َع ِل‬

‫يم‬ ُ ‫ٱلس ِم‬ َ ‫َر َّب َنا َت َقب َّۡل ِم َّنٓاۖ ِإ َّن َك َأ‬
َّ ‫نت‬

❝ Our Lord, accept [this] from us. Indeed You are the Hearing, the
Knowing.❞
{Qur’an | Surah al-Baqarah | 2:127}
 Acknowledgement
Alhamdulillah, I begin by expressing my heartfelt gratitude to Allah (He who alone deserves to be
worshiped), the Most Merciful and Compassionate, whose infinite wisdom and guidance pulled
me out of misguidance towards Islam and has been the driving force behind the creation of this
book. Without His blessings, I would not have been guided, nor would I possess the knowledge,
desire, or opportunity to embark on this endeavor. All praise and thanks are due to Him alone.

I am deeply indebted to our beloved Prophet Muhammad ‫ﷺ‬, the epitome of mercy and
compassion, whose noble efforts and fervent supplications have illuminated our path and led us
towards the light of Tawheed. His unwavering concern for his people serves as a constant source of
inspiration for me as I endeavor to bring forth this book.

I am indebted to the giants of scholars who have steadfastly stood against falsehood, dedicating
their time, wealth, and even their lives to dispel the darkness of misguidance. Their profound
contributions have paved the way for my work, and I draw extensively from their writings
throughout this book. This book stands on the shoulders of their monumental works, and I humbly
acknowledge their guidance and wisdom, without which this endeavor would have been
incomplete.

My deepest appreciation goes to my parents, whose unwavering support and protective shield have
been my anchor throughout my transformative journey. Their guidance and belief in my abilities
have been instrumental in shaping the person I am today. I am forever indebted to them for their
unwavering faith in my aspirations and their steadfast presence in my life.

To my beloved wife, I owe a debt of gratitude for her unwavering support, patience, and
understanding. She has been sacrificing her time and companionship to provide me with the
uninterrupted space and peace of mind necessary to bring this book to fruition. Her unwavering
support has been invaluable.

I am blessed to have a sister who has been my confidante, supporter, and sounding board
throughout this journey. Her insightful feedback, constructive criticism, and unwavering belief in
my potential have played a pivotal role in shaping me and also the ideas and concepts presented in
this book.

A heartfelt note of appreciation is reserved for Brother Amer Akber and the entire Towards Islam
team, whose unwavering commitment and contagious enthusiasm have played a pivotal role in
fueling the passion within me and countless individuals worldwide. Their tireless efforts in
guiding and uplifting our Mahdaviya community have been an inspiration to behold. I am
deeply grateful for Brother Amer Akber's invaluable support in not only including this work but
also in disseminating its message through diverse platforms. With utmost sincerity, I pray that
this labor of love serves as a catalyst for motivation, touching the lives of thousands more in our
shared journey of enlightenment.

I would like to express my sincere gratitude to Hafiz AbdurRahman from Sudan for his
assistance in providing Arabic transcriptions of certain hadiths and for diligently correcting them
where necessary.

Furthermore, I am immensely grateful to all the scholars, who dedicated their time and effort to
proofread this book. Their invaluable contributions helped refine my ideas, eliminate errors, and
lend credibility to my work. Their support and endorsement mean the world to me.

Additionally, I extend my heartfelt appreciation to every discerning reader, ardent supporter,

and compassionate well-wisher, including the passionate da'is (preachers) of Towards Islam, who
have wholeheartedly embraced this book and fervently supported its noble message. May Allah
accept our collective efforts and guide us all on the path of truth. My intention in writing this
book is very constructive, empathetic and research oriented and I hope that the community
embraces this work with an open mind.

In conclusion, I fervently implore the Almighty, with utmost humility and sincerity, that hearts
may be touched and souls may be guided through the illumination of this book. May its profound
message resonate deeply within each reader, instilling a transformative recognition of the
deviations of Mahdaviyat and igniting an unwavering repentance that leads back to the pure
embrace of Islam. As Allah states in the Quran (3:19), "Indeed, the religion in the sight of Allah is
Islam…." With every fiber of my being, I earnestly desire that the profound message contained
within these pages reaches even a single soul, for it is in that sacred moment that the countless
hours spent penning this book shall find profound meaning and resounding success.
 Preface
The concept of the Mahdi, the divinely guided leader who will appear before the end of
times to establish justice and righteousness on earth, has been a subject of much interest
and speculation throughout Islamic history. Various individuals and groups have claimed
to be the promised Mahdi, each with their own followers and interpretations of Islamic
eschatology.

Throughout history, many people have claimed that the Mahdi has emerged or will
emerge to support their personal aims and misguided beliefs, such as the Qadianis
(Ahmadis), Baha’is, Shiites and other deviant groups. Some historians have counted them
and said that there were more than thirty of them, including Ibn Tumart in Morocco and
the Mahdi of Sudan, among others.

One such claimant was Syed Muhammad Jaunpuri, who asserted that he was the
promised Mahdi and called on the Muslim community to follow him. However, this
claim is not supported by any authentic Hadiths and contradicts clear Islamic teachings
and guidelines. The belief in Syed Muhammad Jaunpuri as the promised Mahdi is a
topic that has sparked controversy and debate, as scholars and experts from the
mainstream Sunni tradition unanimously reject his claims.

In this book, we will examine the arguments put forth by Syed Muhammad Jaunpuri as
written in the books of his tabioon and his followers, and use Authentic Hadiths (naql)
and logical reasoning (aql) to refute these claims.

Our primary aim is to present a clear and accurate understanding of Islamic traditions,
highlighting the stark contradictions between the life of the claimed Mahdi, Syed
Jaunpuri, and the authentic Hadiths. By doing so, our intention is to enable the
Mahdavia community to discern the baselessness of the Mahdaviyat claim. Our ultimate
goal is to guide them back to the path of Islam, rooted in authentic sources and teachings.

We hope that this book will serve as a valuable resource for those seeking to understand the
truth about the concept of the Mahdi and to distinguish between genuine Islamic
teachings and baseless claims. Let us now begin our exploration of this topic with an open
mind and a commitment to seeking the truth.
 6

Introduction: Illuminating the Path of the Promised Mahdi

All thanks and praises are due to Allah, Whom we thank and seek for help and forgiveness.
Whomsoever Allah guides, will never be misled and whomsoever He misguides, will never find
someone to guide them.

I bear witness and testify that there is no deity worthy of worship except Allah, without any
partners or associates, a statement on which the foundations of the heavens and earth were
established and for which all creations were brought into being. This testimony is the essence
of the message conveyed by all the Messengers sent by Allah, the content of all the Divine
Books revealed, and the legislation that encompasses all that has been ordained. As a result of
this testimony, the scales of justice are set, the records of deeds are established, and the paths
leading to Paradise and Hellfire are made manifest.

I further testify and bear witness that Muhammad ‫ ﷺ‬is the servant and Messenger of Allah,
entrusted with the task of conveying His revelations. He is the best of Allah's creation, chosen
as a mercy for all existence, a chief of all children of Adam on the day of Judgement. Allah, in
His infinite wisdom, sent Muhammad as a guide, revealing to him the Right Religion and the
Straight Path. Allah has commanded His servants to obey, support, honor, and love the Prophet
‫ﷺ‬, fulfilling his rights. The doors to Paradise are closed to humanity, except through the door
that Muhammad ‫ ﷺ‬leads us through, and it is through him that the clearest path is
illuminated. Allah, in His divine wisdom, has elevated the status of Muhammad ‫ﷺ‬, granted
him renown, and relieved him of burdens. However, those who dare to reject the Prophet ‫'ﷺ‬s
commands and disregard his religion will suffer the humiliation and disgrace inflicted by Allah.
We bear witness to the fact that the Prophet ‫ ﷺ‬has faithfully conveyed the message,
discharged his prophetic duties, and offered wise and sincere counsel to humanity which is
relevant and a guidance until the day of Judgement.

Since the beginning of time, it has been an established practice of the Prophets to share with their
communities the knowledge they receive from Allah regarding future events, potential dangers,
and the coming of a guide or savior. This practice is evidenced by the presence of prophecies
about Prophet Muhammad ‫ ﷺ‬in the Torah and the Injeel (Gospel), demonstrating the
continuity of this tradition across different scriptures. Prophet Muhammad ‫ﷺ‬, being the seal of
prophethood, fulfilled his role by enlightening his Ummah (community) about the impending
danger of Dajjal (the Antichrist) and bringing glad tidings of the Mahdi's arrival and the descent
of 'Isa AS (Jesus). These detailed revelations encompassed various aspects, including the evil
plans, deceptive tactics, physical descriptions, and the unfolding events surrounding Dajjal, as
well as the signs, virtues, physical descriptions, and significant events related to the Mahdi.
 7
By conveying such comprehensive information, the prophets aimed to provide guidance,
assurance, and a sense of preparedness for their followers. Prophet Muhammad ‫ﷺ‬, in
particular, offered profound insights into the physical characteristics, plots and actions of Dajjal,
enabling believers to recognize and resist his deceptions. Likewise, he elucidated the virtues,
signs, and future events associated with the Mahdi, empowering the Ummah to anticipate the
Real Mahdi with clear signs and actively participate in the establishment of a just and righteous
society.

These prophetic teachings serve as a means to differentiate between truth and falsehood,
allowing believers to attain certainty and navigate the challenges that lie ahead. The detailed
descriptions and forewarnings provided by Prophet Muhammad ‫ ﷺ‬regarding Dajjal and the
Mahdi affirm the divine guidance bestowed upon him and emphasize the importance of seeking
knowledge, understanding, and preparation in order to uphold the principles of faith and
righteousness in the face of trials and tribulations.

Allah, the Most Knowledgeable and Most Wise, has explicitly commanded us in the Quran:

َّ ‫وه لَى‬ َ َ ۖ ۡ ‫ول َوُأ ْو ِلي ۡٱلَأ ۡمر ِمن ُك‬

َ ‫ٱلر ُس‬ ُ ‫ٱلل َه َوَأ ِط‬
ْ ‫يع‬ َّ ‫وا‬
ْ ‫يع‬ َ ‫َي ٰ ٓـَأ ُّي َها َّٱل ِذينَ َء‬
ُ ‫ام ُنوٓ ْا َأ ِط‬
‫ٱلل ِه‬ ‫م فِإ ن َت ٰ َن َز ۡع ُت ۡم ِفي َش ۡي ٖء ف ُر ُّد ُ ِإ‬ ِ َّ ‫وا‬

ً ‫ َوَأ ۡح َس ُن َت ۡأو‬ٞ‫ٱلٓ ِخ ۚر ٰ َذ ِل َك َخيۡ ر‬

ۡ ۡ َّ
‫يلا‬ ِ ِ ‫نت ۡم ُت ۡؤ ِم ُنونَ ِبٱلل ِه َوٱليَ ۡو ِم أ‬
ُ ‫ول ِإ ن ُك‬ َّ ‫َو‬
ِ ‫ٱلر ُس‬

❝ O you who have believed, obey Allah and obey the Messenger and those in authority
among you. And if you disagree over anything, refer it to Allah and the Messenger,
if you should believe in Allah and the Last Day. That is the best [way] and best in
result.❞
{Qur’an | Surah an-Nisa | 4:59}

This commandment serves as a clear and profound guidance for us in navigating

disagreements, difference of opinions and conflicts.

Turning our attention to the topic of the Mahdi, we must acknowledge that it has been a subject
of great contention and debate throughout history. Many individuals have claimed to be the
promised Mahdi or have been elevated to such a position by their followers or were in a genuine
misguidance themselves. Such claims have often been driven by personal motives, such as
political dominance, religious superiority, fame, or delusion. However, it is crucial for us to
exercise discernment and adhere to the criteria set forth by Allah Himself. He explicitly instructs
us to refer to Him and His Messenger when we encounter differences in matters of authority,
whether political or religious.

To refer to Allah means to turn to the Quran, the ultimate source of divine guidance and wisdom.
To refer to His Messenger entails consulting the authentic Hadith of Prophet Muhammad, which
provides us with his teachings, actions, news, signs and approvals. The same is proven from a
statement of the Prophet where he says:
 8

.‫الل ِه َو ُس َّن َة َن ِب ِّي ِه‏"‏‏‬ َ ‫ت ِفي ُك ْم َأ ْم َر ْي ِن لَ ْن َت ِض ُّلوا َما َت َم َّس ْك ُت ْم ِب ِه َما ِك َت‬
َّ ‫اب‬ ُ ‫ال َر ُس‬
َّ ‫ول‬
ُ ‫الل ِه صلى الله عليه وسلم "‏ َت َر ْك‬ َ ‫َق‬
❝ I have left you with two matters which will never lead you astray, as long as you hold
to them: the Book of Allah and the Sunnah of his Prophet.❞—Prophet Muhammad ‫ﷺ‬
Narrator: Abdullah ibn ʿAbbas RA [d. 65H/685CE]
Source: al-Muwatta Malik (46/3) 1601, 1661; Sunan al-Daraqutni 4606; Targhib wa Tarhib (1/61).
Grade: Sahih (authentic)1

An additional narration on the authority of Abū Hurairah RA [d. 61H/681CE] further conveys the
same:
‫ كتاب الله و سنتی و لن يفترقا حتى يردا علی الحوض‬:‫إنی قد تركت فيكم شيئين لن تضلوا بعدهما‬
“I am leaving behind two things, which if you hold fast to, you will never go astray: the Book of
Allah and my Sunnah, they shall never separate until they meet me at al-Hawd (the Pond).”
Source: al-Mustadrak al-Haakim (1/172) #319.
Grade: Sahih (authentic)2

It is through these two sources, the Quran and the authentic Hadith, that we can navigate the
complexities of the Mahdi concept and distinguish between genuine guidance and misguided
claims. When it comes to the topic of the Mahdi, Allah, in His divine wisdom, has not explicitly
mentioned the Mahdi by name in the Quran, nor did the early generations of Muslims (the
Companions, Successors, and their followers) associate any specific verse with the concept of
the Mahdi. Hence, the remaining avenue to seek the truth is only through the Sunnah - authentic
ahadith.

Delving deeper into the realm of Hadith, we encounter a multitude of narrations concerning the
Mahdi, which present a challenge in terms of authenticity and reliability. This complexity arises
partly due to the influence of Shia beliefs, wherein the Mahdi holds an exalted status surpassing
even most prophets. This Shia influence has seeped into some Sunni traditions, leading to the
inclusion of weak or fabricated Hadiths in the discussion of the Mahdi. Consequently, some
scholars, like Ibn Khaldun, rejected the concept of the Mahdi altogether, while others compiled
all the Hadiths related to the Mahdi without scrutinizing the chain of narrators, as seen in Kitab
al-Fitan of Nu'aym b. Hammad. Therefore, it is essential for us to exercise caution and scholarly
scrutiny in analyzing and evaluating these narrations.

1
Sahih according to Ibn Ḥazm of Andalus [384-456AH] in al-Ahkam (96/810), Ibn Abdul Barr [368-463AH] in Al-Tamhîd
(24/331), Imam as-Suyūṭī [849-911AH] in Miftah al Jannat (1/12), Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Masabih
wal Mishkat (1/140) and Silsilat al-Ahaadeeth as-Saheehah (4/260).
2
Sahih according to Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Sahih al Jami’ 2937.
 9
“I have researched most of the hadiths related to al-Mahdi and I have found it as al-Shawkani, Ibn
al-Qayyim and others have said: There are authentic, hasan, weak hadiths that can be
strengthened, and there are also [many] false hadiths related to him (Al-Mahdi). Sufficient for us
are the hadiths with good sanad [chains of narrators]. Whether it is sahih lizaatih or sahih lighayrih.
Likewise whether it is hasan lizaatih or hasan lighayrih and so are the weak hadiths which when
they are combined will strengthen each other then it also becomes an argument on the side of the
scholars. The truth is, in fact, the majority of scholars even agree that the news of knowing
al-Mahdi is true and will come out at the end of time.”
—Shaykh Abdul Muhsin al-Abbaad [b. 1353H/1934CE]
Source: al-Radd 'Ala Man Kazaba bi al-Ahadith al-Waridah fi al-Mahdi pg. 157.

Thus, in our quest for truth regarding the Mahdi, we adopt an approach that prioritizes the Sahih
and Hasan Hadiths, supported by strong chains of narration. By scrutinizing these narrations,
analyzing the explanations and interpretations provided by the Salaf-e-Saliheen (Pious
Predecessors), and applying logical reasoning, we can better ascertain the facts, evaluate the
claims, and discern the reality of Syed Jaunpuri's assertions concerning the Mahdi. This
approach ensures that we adhere to the guidance of Allah and His Messenger, relying on
authentic sources and sound scholarship to arrive at an informed understanding of this
significant subject matter.

Summary:

The importance of referring to Allah and His Messenger: The Quran instructs believers to seek
guidance from Allah and His Messenger when faced with disagreements and differences. This
entails turning to the Quran and authentic Hadiths for clarity and understanding. By following
this command, we can navigate the complexities of the Mahdi concept and distinguish
between genuine guidance and misguided claims.

The challenge of authenticity in Hadiths about the Mahdi: The topic of the Mahdi has been
accompanied by a multitude of narrations, some of which are weak or fabricated. The influence
of Shia beliefs and the inclusion of unreliable Hadiths have complicated the discussion.
Scholars have emphasized the need for caution and scholarly scrutiny in analyzing and
evaluating these narrations, prioritizing Sahih and Hasan Hadiths with strong chains of
narration.

Evaluating Syed Jaunpuri's claims: By scrutinizing authentic Hadiths, analyzing the

explanations of the Salaf (early generations of Muslims), and employing logical reasoning, one
can assess the validity of Syed Jaunpuri's assertions about the Mahdi. This approach ensures
adherence to the guidance of Allah and His Messenger, utilizing reliable sources and sound
scholarship to arrive at an informed understanding of the Mahdi concept.
 10

Navigating the Complexities: Filtering the Truth through Weak

Narrations
Introduction:
Before delving deeper into the concept of the Mahdi, the authentic ahadith and the claims made
by the Mahdavis, it is essential to establish certain caveats or important points to keep in mind.
These points shed light on critical aspects of the Mahdavis' beliefs and practices, highlighting
potential areas of concern and scrutiny. This chapter aims to explore two significant caveats:
the Mahdavis' reliance on weak hadiths and the necessity for someone claiming to be the Mahdi
to fulfill all the prophetic signs.

The Mahdavis' Reliance on Weak Hadiths:

The Mahdavi community, within the realm of Islamic scholarship, offers a distinct perspective
on the concept of the Mahdi. However, their approach stands apart due to their reliance on weak
hadiths, straying from the established criteria for assessing the authenticity of such narrations.
This reliance on weaker sources, coupled with a subjective interpretation driven by preconceived
notions, raises important questions about the credibility of their beliefs and the accuracy of their
understanding. In this exploration, we delve into the Mahdavis' utilization of weak narrations,
their disregard for established evaluation criteria, and the potential consequences of this
approach, including the distortion of reality. By shining a light on these aspects, our aim is to
gain a deeper understanding of the Mahdavi perspective and its impact on the interpretation of
Prophetic traditions.

“And among the follies of the Mahdavis is that they mention some of the Traditions that have
no reality [significance] in the opinion of the Sarrafan-e-Hadith [Experts of Traditions] and in
their imagination they compare these Traditions with the correct Traditions that have come
through various manners. Because if the Mahdi is proved by some of the Traditions, there
would be no use of the mention of other Traditions is what some of them say.”
—Shaykh Al-Muttaqī al-Hindi [888-975H]
Source: Ar-Rad

The same is attested by the Mahdavi Murshads:

“All these narratives [in support of Syed Jaunpuri] are taken from the book, Iqd-ud-Durar,
although some of them are weak. However, when they were found in the zath [essence
/personality] of the person who claimed to be Mahdi, it became obvious that they were correct,
even if they had not reached the stage of correctness [as per their classification based on their
isnad - chain of narrators].”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 107

While admitting their weakness, Sajawandi argues that their validity can be established based
on their connection to the personality of the Mahdi himself. This approach suggests that even
 11
though these narrations may not meet the criteria of correctness based on their chain of
narrators, their association with the Mahdi's persona is considered sufficient for their
acceptance.

Subjectivity in Interpretation: When the Mahdavis consider their connection to the Mahdi as
the main factor in accepting weak narrations, it introduces subjectivity into their interpretation of
the Prophetic traditions. This means that personal biases and preconceived notions about the
Mahdi influence which narrations they accept or reject. As a result, it becomes difficult to
distinguish between authentic teachings and potentially fabricated or distorted narratives.
Disregarding Established Criteria: The Mahdavis deviate away from the rigorous standards set
by traditional scholars by overlooking the criteria of correctness and authenticity based on the
chain of narrators. These criteria, which involve examining the integrity and reliability of each
narrator in the chain, act as safeguards against including fabricated or unreliable narrations.
Ignoring these established criteria compromises the scholarly rigor needed to evaluate the
authenticity of Prophetic traditions, raising doubts about the reliability of the interpretations
embraced by the Mahdavi community.

A Distorted Perception of Reality:

The Mahdavis' reliance on weak narrations associated with the Mahdi creates a distorted
perception of reality, much like wearing tinted glasses that alter how we see colors. By focusing
only on narrations that support their beliefs and disregarding others that may challenge or offer
different perspectives, they limit their understanding of the subject matter. This narrow viewpoint
hinders the pursuit of a more objective and comprehensive understanding, as it fails to consider a
broader range of narratives.

Fulfillment of authentic Prophetic Signs for the Claimed Mahdi:

In order to ascertain the authenticity of a claimant to the title of Mahdi, it is imperative to
consider the fulfillment of all prophetic signs as outlined in authentic Hadiths. Scholars have
extensively transmitted narrations regarding the Mahdi's appearance, establishing a consensus
among knowledgeable individuals. However, it is crucial to understand that the declaration of
someone as the Mahdi cannot be made until all the signs and descriptions mentioned in
authentic Hadiths are present in the individual.

“Those who deny the appearance of the Mahdi by the end of time are wrong, because the Ahadith
reporting his appearance – that he will fill the earth with justice after it was filled with oppression –
have been successively and expansively transmitted, as stated by a group of scholars, such as Abu
al-Hasan al-Abiri Sajistani (a scholar from the 4th century), the scholar Safarini, the scholar
Shawkani, etc. It is like a consensus from the people of knowledge. However, it is not permissible
to declare that so and so is ‘al-Mahdi’, until all the signs and descriptions, stated by the
Prophet (peace be upon him) in the authentic Ahadith, exist in the man, and the greatest of such
signs is that he will fill the earth with justice after it was filled with oppression.”
—Shaykh Ibn Baz [1328-1420AH]
Source: ‘Ukaadh Newspaper, 18th Muharram 1400.
 12
“A question may be raised here that, previously some other persons have also claimed to be Mahdi
and possessed same name as that of your Mahdi, and the meanings of that Hadith were already
applied to the first claimant, in such a case, emergence of another person should not be awaited. I
would say, the attributes mentioned in that Hadith are particularly meant for Imam Mahdi Ma'ood,
the Imam of the end of time, and those claimants were not proved to be the Mahdi. Merely bearing
the same name and same Kuniyat is not sufficient to prove their claim to be Mahdi. Some other
aspects are also there.”
—Mahdavi Murshad Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 43
After stating the above Junayri then goes out to give his own list of signs, most of which are weak and
fabricated which support Syed Jaunpuri’s stance.

The Mahdavis' approach to determining the signs of the Mahdi is like sifting through a vast
archive of diverse hadith narrations, ranging from fabricated (mawdu’) and weak (dai’f) to sound
(hasan) and authentic (sahih) hadiths. They selectively cherry-pick the narrations that align with
the personality of Syed Jaunpuri, using them as building blocks to construct a narrative
solidifying his false claim as the Mahdi, akin to carefully selecting puzzle pieces that fit a desired
image. All the above will be evident from their own writings in the forthcoming chapters.

Even within the Mahdavi community, there exists an acknowledgment of the need for a
comprehensive evaluation when considering the claim of the promised Mahdi. As highlighted by
Mahdavi Murshad Qazi Muntajibuddin Junayri, it is not sufficient for an individual to simply bear
the same name and title as the Mahdi. The Mahdavis themselves emphasize the necessity of
looking beyond superficial resemblances and delving into the various signs and aspects
outlined in the authentic Hadith literature.

Summary:

The authenticity of a claimed Mahdi should be evaluated based on the fulfillment of authentic
prophetic signs. Merely partial alignment with certain attributes or superficial resemblances is
insufficient to establish one's claim.

The Mahdavis' reliance on weak hadiths, even while admitting their weakness, raises concerns
about the authenticity of their claims. This highlights the significance of evaluating the
reliability and integrity of narrations to ensure a robust foundation for any assertions about the
Mahdi.

The Mahdavis themselves recognize that the Promised Mahdi must fulfill a range of criteria,
aligning with the descriptions provided in the authentic Hadiths. This viewpoint further
bolsters the argument against hastily accepting any claimant without undertaking a
comprehensive evaluation of their legitimacy.
 13

In the forthcoming chapters, we will embark on an enlightening journey to explore the authentic signs and
verified prophecies of the Promised Mahdi. Our focus will be on subjecting these signs to a critical
examination and evaluating their alignment with the claims made by Syed Jaunpuri. By delving into the
realm of authentic Hadiths, we seek to unravel the truth and gain a deeper understanding of the Mahdi's
characteristics and manifestations. Join us as we embark on this illuminating voyage, navigating through
the dimension of prophecy and truth.
 14

The Lineage: The Promised Mahdi from the Progeny of the Prophet

Introduction:
In this chapter, we embark on a fascinating journey to unravel the significance of the hadith that
illuminates the lineage of the awaited Mahdi. This sacred tradition, attributed to Prophet
Muhammad ‫ﷺ‬, speaks of the Mahdi's noble ancestry, tracing it back to the esteemed
descendants of Fatimah RA, the beloved daughter of the Prophet ‫ﷺ‬. We will closely examine
this hadith, delving into its authenticity and implications. Furthermore, we will delve into the
genealogy of Syed Jaunpuri, seeking to establish any connections that may shed light on his
claim.

Hadith 1.1

ِ ‫الل ِه صلى الله عليه وسلم " ْال َم ْه ِد ُّي ِم ْن ِع ْت َر ِتي ِم ْن َولَ ِد َف‬
.‫اط َم َة‏"‏‏‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ The Mahdi will be from my offspring, among the descendants of Fatimah.❞

—Prophet Muhammad ‫ﷺ‬

Narrator: ‘Umm Salamah RA [d. 62H/682CE]

Source: Sunan Abu Dawud (11/373) #4284; al-Mustadrak al-Hakim (4/600) #8671; Kanzul Ummal (14/26)
#38662; Mashariq ul-Anwar Pg.112; Mishkat al Masabih pg.470; Al-Tarikh al-Kabir of Imam Bukhari
(8/407). Similar hadith in Sunan Ibn Majah (2/1368) #4086.
Grade: Sahih (authentic)3

Navigating Lineage Claims:

When it comes to claims of lineage or progeny, it is important to approach them with critical
thinking and a discerning eye. History is replete with instances where individuals have falsely
claimed prestigious lineages or connections to notable figures to gain credibility or authority.
Therefore, it is essential to examine such claims carefully and demand concrete evidence
before accepting them.

In today's world, it is not uncommon to encounter people who proudly bear the title "Syed" as
part of their names. However, it would be erroneous to assume that every individual with the
name "Syed" is automatically considered a descendant of the Prophet Muhammad ‫ﷺ‬. The
use of the title "Syed" has become widespread in many cultures and regions, often as a mark of
respect or reverence. It does not automatically confer any genealogical connection to the
Prophet ‫'ﷺ‬s noble lineage.

Furthermore, considering the vast number of individuals who carry the name "Syed" or claim
lineage to the Prophet ‫ﷺ‬, it becomes clear that not all of them can possibly be genuine

3
Sahih according to Ibn al-Athīr al-Jazarī [630H/1232CE] in Jami al-Ussul (10/331) # 7835, Ibn Taymiyyah [661-728AH] in
Minhaj al-Sunnah (8/255); Imam al-Haytamī [909-974AH] in Al-Sawa'iq Al-Muhriqah pg.227; Shaykh al-Albanī [1332-1420AH]
in Saheeh al-Jaami 6734.
 15
descendants. The sheer volume of such claims raises questions about their authenticity and
demands careful scrutiny. Without documented proof, validated historical records, or the
consensus of reputable scholars, it is difficult to ascertain the accuracy of such claims.

Tracing Ancestry: Investigating Syed Jaunpuri's Lineage

The claim made by Syed Muhammad Jaunpuri, asserting his lineage as a descendant of Musa
Kazim and his status as the promised Mahdi, lacks solid evidence from reliable and
authoritative sources. While certain texts such as Matla-e-Vilayat of Miya Sayed Yusuf and
Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg.22-23 attempt to present a lineage
connecting him to Musa Kazim, it is crucial to note that these sources do not carry recognition
or authentication by renowned Sunni (or even Shia scholars) who possess expertise in
genealogy and historical accuracy.

Lineage/genealogy of Syed Muhammad Jaunpuri as given by Mahdavi books-

Syed Muhammad son of Syed Khan (Abdullah) son of Syed Usman son of Syed Khizr son of
Syed Musa son of Syed Qasim son of Syed Najmuddin son of Syed Abdullah son of Syed Yusuf
son of Syed Yahya son of Syed Jalaluddin son of Syed Ismail son of Syed Ne’matullah son of
Musa al-Kazim son of Jafar-al-Sadiq son of Muhammad al Baqir son of Ali Asghar son of
Zain-al-Abidin son of Husayn son of Amir-al-Muminin Ali son of Abi Talib son of Abdul
Muttalib.

Authenticating lineage requires rigorous scrutiny of historical records, established chains of

narrators, and consensus among recognized scholars. Without such comprehensive evidence,
claims of direct lineage cannot be substantiated and should be subject to skepticism. Relying
on mere assertions or personal narratives without robust supporting evidence is insufficient to
establish a valid claim to lineage. In the case of Syed Jaunpuri, the absence of endorsement and
recognition from respected authorities significantly weakens the credibility of his claimed
lineage.

The Lineage Debate: Hasan vs. Hussain

Another interesting point to note is that the majority of Sunni scholars hold the belief that Imam
Mahdi will be from the lineage of Hasan (may Allah be pleased with him), while Shia scholars, as
well as Mahdavis, insist that he will be from the lineage of Hussain (may Allah be pleased with
him) although there is no authentic evidence to suggest this.

“Mahdi whom the Messenger of Allah ‫ ﷺ‬has talked about, his name is Muhammad ibn
Abdullah. ‘Alī b. Abī Ṭalib RA has been quoted that Mahdi is from the descendent of Hassan
ibn Ali and not Husain ibn Ali.”
—Shaykh al-Islam Ibn Taymiyyah [661-728AH]
Source: Minhaj al-Sunnah al-Nabawiyah (4/95)

There is a mursal hadith in Sunan Abu Dawood 4290 that clearly states that the Mahdi will be
from Hassan RA’s progeny, although the narration is slightly weak there are other evidences
which strengthen this claim.
 16

The affirmation of the Mahdi's lineage from Hassan RA rather than Hussain RA is inadvertently
supported by Abdul Malik Sajawandi, a renowned tabi'e of Syed Jaunpuri itself. In his notable
work, "Siraj-ul-Absar," specifically within the section titled "Traditions in Favour of Mahdi,"
Sajawandi's writings unintentionally corroborate this fact. He writes-

“Now, I will produce those Prophetic Traditions and the sayings of the predecessors that are
found in favour of Mahdi and his community. Among the Traditions is the one about which Abu
Is’haq has quoted Ali RA as saying after seeing his son, Hasan RA, ‘Truly, this son of mine is
a Syed, as the Prophet ‫ ﷺ‬has named him. Soon Allah Most High will bring forth from him
a man whose name will be like the name of the Prophet ‫ ﷺ‬and who will resemble the
Prophet ‫ﷺ‬. He will fill the people of the earth with justice.’ Abu Daud has narrated this
Tradition with proper authorities in his book, Sunan. Besides him, Imam Abu Esa Tirmizi has
quoted it in his Jami’ and Imam Abdur Rahman Naishapuri in his Sunan also.”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 103

The Mahdavis' unwavering reliance on this particular hadith serves as a testament to its
authenticity, highlighting a significant contradiction they knowingly overlook. It is crucial to
emphasize that the lineage presented by the Mahdavis for Syed Jaunpuri, whom they assert as
the Promised Mahdi, traces back to Husain RA. However, the prophetic traditions unequivocally
establish that the Mahdi will descend from Hasan RA. This stark inconsistency between the
Mahdavi claims and the established traditions adds weight to the need for critical examination
and scrutiny of their assertions.

The Wisdom:
“In his being from the offspring of al-Hasan is a subtle wisdom, and that is that al-Hasan RA
abdicated the khilaafah, so Allah then made someone from his progeny to establish the
khilaafah in truth to establish the justice which would fill the earth. And this is the sunnah of
Allah with His slaves: that whoever gives up something for His sake, then Allah gives him – or
He gives to his progeny – something better than it. And this is in contrast to al-Husain RA, for
verily he was keen on attaining the khilaafah, and he fought for it, and he did not achieve it, and
Allah knows best.”
—Ibn al-Qayyim al-Jawziyya [691-751AH]
Source: al-Manaar al-Muneef pg. 151

Hollow Lineage: The Missing Link

Even if we entertain the possibility that the Promised Mahdi's lineage is indeed from the progeny
of Hussain RA, it is important to note that Syed Jaunpuri falls short of meeting this requirement
as well.
 17
“Genealogists have proven that Syed Jaunpuri’s lineage does not connect to the Prophet
Muhammad ‫ﷺ‬. I searched many books to cross check his lineage mentioned in their books. I
found that among all the 12 surviving descendants of Muza al-Khazim there was no mention
of Ne’matullah anywhere. You can search and refer ‘Jamharat ansab al-'arab’ of Ibn Ḥazm of
Andalus [384-456AH] which is a book on the genealogy of the Arab tribes to cross verify.”
—Shaykh Maqsood ul Hassan Faizi

It is crucial to consider that reputable scholars and historical genealogical records, outside of
Mahdavi sources, do not recognize the connection of Syed Jaunpuri to the Prophet Muhammad
‫ﷺ‬. This absence of corroboration from independent sources adds weight to the skepticism
surrounding his lineage claim.

Implausible Generational Gap:

Another significant reason why Syed Muhammad Jaunpuri's claimed lineage from Musa Kazim
is highly improbable lies in the generational gap between them. According to the provided
genealogical tree, there are twelve generations between Syed Muhammad Jaunpuri and Musa
Kazim. However, when we consider the historical timeline, this arrangement poses a perplexing
challenge.

Musa Kazim, a renowned figure in Islamic history and a descendant of Prophet Muhammad
‫ﷺ‬, passed away in 799 CE / 183 AH. In contrast, Syed Muhammad Jaunpuri was born in 1425
CE / 847 AH. Simple arithmetic reveals an astounding gap of approximately 626 years between
their respective lifetimes. For the twelve claimed generations to fit within this timespan, each
person in the lineage would have had to reach an average age of 52 years before the next
individual was born.

This improbability raises serious questions regarding the authenticity of the lineage. It is highly
unlikely that each ancestor in the lineage would have borne the next in line after an approximate
interval of 52 years. Particularly in Islamic history, where it was common for individuals to marry
at a young age and start families early, the notion of such a generational gap becomes even
more implausible.

Throughout history, people have generally married and had children during their younger years,
often in their late teens or early twenties. This cultural and historical context further challenges
the notion of an average 52-year gap between generations. It is far more reasonable to expect
shorter intervals between births within the lineage.

In summary, the utilization of the average 52-year gap through calculation serves as an
argument to underscore the implausibility of such an extended duration between generations.
Relying on historical analysis and mathematical calculations, it becomes evident that the
proposed lineage is highly unlikely and lacks substantive basis.

In our quest for truth, we must seek information from trusted authorities, consult reputable
sources, and critically analyze the available evidence. By adopting a discerning approach, we
 18
can avoid falling victim to baseless claims and uphold our beliefs on the foundation of truth and
verifiable facts.

Summary:

In the tapestry of ancestral lineage, people often make grand claims about their prestigious
bloodlines. Yet, it is essential to approach such assertions with careful thought, as the veil of
lineage can be easily adorned, obscuring the truth and allowing for unsubstantiated
proclamations.

The lineage claim made by Syed Muhammad Jaunpuri lacks substantial evidence, while certain
works, predominantly within the Mahdavi community, attempt to present a lineage connecting
him to the progeny of the Prophet, it is vital to consider the absence of affirmation from
reputable authorities outside this circle. The lack of corroboration from wider non-Mahdavi
sources casts doubt on the legitimacy of his proclaimed lineage.

The majority of Sunni scholars, supported by textual and empirical evidence, maintain that
Imam Mahdi will descend from the lineage of Hassan ibn Ali RA, which contradicts the claimed
lineage of Syed Muhammad Jaunpuri tracing back to Hussain bin Ali RA. These inconsistencies
significantly undermine Syed Jaunpuri's claims.

The claimed lineage between Syed Muhammad Jaunpuri and Musa Kazim faces a significant
hurdle in the form of an astonishing 626-year gap. To fit twelve generations within this
timeframe, each ancestor would have had to bear the next after an average of 52 years, which
is highly unlikely considering historical and cultural norms.
 19

The Identity: Muhammad ibn Abdullah - A Name Foretold

Introduction:
In this chapter, we explore an intriguing prophecy made by Prophet Muhammad ‫ ﷺ‬regarding
the coming of a man who would bear the name "Muhammad ibn Abdullah." This distinct name
holds a profound significance, as it is associated with the awaited figure known as the Mahdi.
As we delve into this prophecy, we aim to uncover the deeper meaning behind the identity and
role of the individual bearing this name, and examine its relevance in the pursuit of justice and
equity in a world plagued by injustice and tyranny.

Hadith 2.1

َّ ‫الد ْنيَ ا لاَّ َي ْو ٌم‏"‏ لَ َط َّو َل‬ َ َ َ

‫ث‬َ ‫ ُ‏ث َّم ا َّت َف ُقوا َح َّتى َيب َْع‬.‫الل ُه َذ ِل َك ْاليَ ْو َم‏‬ ‫َع ِن ال َّن ِب ِّي صلى الله عليه وسلم َقال ل ْو ل ْم َيب َْق ِمنَ ُّ ِإ‬
‫اس َم َأ ِبي " َي ْملُأ الَأ ْر َض ِق ْس ًطا َو َع ْدلاً َك َما‬ ‫اسمي َو ْ َأ‬ ‫َأ‬ ‫َأ‬
ْ ‫يه‬ ِ ‫اس ُم ِب‬ ِ ْ ‫اس ُم ُه‬ ْ ‫اطُئ‬ِ ‫‏ ْو ِم ْن ْه ِل َب ْي ِتي ُي َو‬.‫لا ِم ِّني ‏‬ ً ‫يه َر ُج‬
ِ ‫ِف‬
‫َأ‬ ُّ ‫ب َأ ْو لاَ َت ْن َق ِضي‬
ْ ‫اس ُم ُه‬
.‫اس ِم‬ ْ ‫اطُئ‬ ِ ‫ب َر ُج ٌل ِم ْن ْه ِل َب ْي ِتي ُي َو‬ َ ‫الد ْنيَ ا َح َّتى َي ْم ِل َك ْال َع َر‬ ُ ‫‏ لاَ َت ْذ َه‬.‫ت ُظ ْل ًما َو َج ْو ًرا‏‬
ْ ‫ُم ِلَئ‬
❝ If only one day of this world remained. Allah would lengthen that day, till He raised
up in it a man who belongs to me or to my family, whose father's name is the same as
my father's, who will fill the earth with equity and justice as it has been filled with
oppression and tyranny. The world will not pass away before the Arabs are ruled by a
man of my family whose name will be the same as mine.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: ‘Abdullah ibn Mas‘ūd RA [d. 32H/653CE]

Source: Sunan Abu Dawud (4/87) #4282; Musnad Ahmad (1/376); Mustadrak al-Hakim 8713;
al-Musannaf Ibn Abi Shaybah (15/198); Mu'jam al-kabir 10213-10230; Tuhfatul Ahwadhi (6/486).
Grade: Sahih (Authentic)4

As the concept of the Mahdi holds a position of great significance. Prophet Muhammad ‫ﷺ‬, in
his wisdom, foretold the emergence of a righteous leader bearing his own name, with a father
bearing the same name as his own father, who would fill the world with justice and equity. This
prophetic tradition, recorded in Sunan Abu Dawud and Musnad Ahmad, establishes the
expectation that the Mahdi's name will be Muhammad ibn Abdullah.

4
Sahih according to Imam Al-Tirmidhī [209-279AH], Imam al-Baghawī [433-516AH] in Masaabih as-Sunnah in Fasl al-Hisaan,
Ibn Taymiyyah [661-728AH] in Minhaj al Sunnah (4/211); Imam adh-Dhahabī [673-748AH] in al-Muntaqa min Minhaj al-I’tidal
pg. 534; Imam as-Suyūṭī [849-911AH] in Hawi lil-Fatawi (2/58), Imam al-Haytamī [909-974AH] in Mawarid Al-Zam'an 1877 and
Shaykh al-Albanī [1332-1420AH] in Silsilat al Sahihah 1529.
 20
The Lineage Puzzle: Decoding the Ancestry
According to various Mahdavi Murshads the name of the father of Syed Muhammad was Syed
Khan or Syed Budh. (Refer: Nijatur Rishad of Mulla Abdul Qadar Badayuni; Aine Akbari of Abul Fazl, vol.
3 pg. 174)

When the scholars of Gujarat questioned Syed Muhammad, “The name of the promised Mahdi
is Muhammad ibn Abdullah and your name is Syed Muhammad bin Syed Khan, how is it so” He
replied, “You should put this question to the Creator of the Universe as to why He has
appointed the son of Syed Khan as Mahdi. He has absolute power and does as He wishes.
Actually, the Holy Prophet’s ‫ ﷺ‬father was a Kafir (disbeliever). So, how is it possible that his
name was Abdullah (Literal meaning - Slave of Allah). It is just a textual error. In fact, the
name of the Holy Prophet ‫ ﷺ‬was not Muhammad ibn Abdullah but it was Muhammad
Abdullah.”

Source: Mehdavi Literature - Naqaliyat Miya Abdul Rashid pg. 7; Insaaf Nama Bandaqimiya Wali bin Yusuf
pg. 27 #44-46; Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 143.

When questioned about the inconsistency in his claims, Syed Muhammad Jaunpuri's
explanation fails to provide a convincing rationale. His argument, suggesting that the selection
of a descendant of Syed Khan as the Mahdi was divinely ordained, lacks substantial support
from authentic Islamic sources, rather goes against the agreed upon narrative. Additionally, his
attempt to draw a parallel between his own name and that of the Prophet Muhammad ‫ﷺ‬,
proposing that the Prophet ‫'ﷺ‬s name was Muhammad Abdullah rather than Muhammad ibn
Abdullah, lacks credible evidence and appears to be a mere conjecture intended to justify his
assertion. As a result, Jaunpuri's explanations lack the necessary substantiation and persuasive
power to validate his alleged lineage and status as the Mahdi.

Furthermore, it is crucial to highlight a glaring inconsistency within Syed Muhammad Jaunpuri's

argument. Even if we were to hypothetically consider the unsubstantiated claim that the Prophet
Muhammad ‫'ﷺ‬s name was Muhammad Abdullah, Syed Jaunpuri himself fails to meet this
criterion. His own name is Syed Muhammad, not Muhammad Abdullah, thereby undermining his
attempt to draw a parallel between his name and that of the Prophet. This striking contradiction
exposes the flawed reasoning and lack of coherence in Jaunpuri's assertions, casting further
doubt on the authenticity of his claimed lineage as the Mahdi.

Mahdavi Murshads’ argue that:

“The details are that the name of the father of Hazrat Imam Mahdi Al-Mau'ood is Syed Abdullah
and his title Syed Khan. The title was conferred on him by the contemporary kings [of Jaunpur].
Hence, Syed Khan is his Title and not his name.”
—Mahdavi Murshad Syed Nusrat
Source: Khul al-Jawahir (2/11)
 21
My response:
The argument presented by the Mahdavi Murshads, suggesting that Syed Khan was merely a
title and not the actual name of Syed Jaunpuri's father, is directly contradicted by Syed
Jaunpuri's own testimony. When questioned by the scholars of Gujarat about the inconsistency
in his lineage, Syed Jaunpuri failed to provide a satisfactory explanation or justification. Instead,
he evaded the question by diverting it to the Creator of the Universe, implying that the selection
of a descendant of Syed Khan as the Mahdi was a divine decision.

However, Syed Jaunpuri's evasion of the question raises significant doubts about the
authenticity of his claim. If Syed Khan was indeed a title and not his father's actual name, Syed
Jaunpuri could have easily clarified this by stating that his father's real name was Syed Abdullah
and Syed Khan was a laqab (title) or honorific. If his claim was genuinely rooted in truth, he would
have provided a straightforward explanation, alleviating any doubts regarding his father's name.

Considering Syed Jaunpuri's own admission and the lack of substantial evidence supporting the
title interpretation, it becomes evident that his claim to be the Mahdi is not based on solid
grounds. The inconsistency in his lineage, combined with the absence of verifiable historical
sources, raises doubts about the legitimacy of his purported status.

Flawed Logic in Supporting Claims: A Common Factor Across Sects

In the realm of religious beliefs, the allure of finding validation for one's claims often leads
individuals and sects down a treacherous path. Regardless of their sectarian affiliations, many
misguided factions throughout history have resorted to a shared tactic: employing flawed logic
to substantiate their assertions.

"Many groups had their leaders claim to be ‘al-Mahdi’ prophesied by the Messenger of Allah
‫ﷺ‬, such as the Qarmathians, Ibn Tumart (founder of the Almohads dynasty) and others who
made similar declarations. Many of them claimed that the Mahdi was one among them (i.e.
their leader!). It was possible that they may have caused benefits for some people but also
harm for others. I know some sheikhs of our present time who are very ascetic towards this
worldly life and devoted to their worship, each one of them believes himself to be the Mahdi.
They may even be addressed as ‘al-Mahdi’ many times, and the one who addressed them as
such would be none but the Shaytan (Devil). The name of one of them is Ahmad bin Ibrahim,
his supporters say to him: ‘Muhammad is like Ahmad (as Ahmad is another name of the
Prophet ‫ ;)ﷺ‬as for Ibrahim, it is the name of Ibrahim al-Khalil, the grandfather of the Prophet
‫ﷺ‬, while your father’s name is Ibrahim. Therefore, your name is similar to that of the Mahdi,
and the name of your father is similar to that of his father."
—Shaykh al-Islam Ibn Taymiyyah [661-728AH]
Source: Minhaj al-Sunnah (4/195)
 22
Ahmad bin Ibrahim's supporters, similar to Syed Jaunpuri's followers, sought to establish a
connection between his name, his father's name, and those of the Prophet Muhammad ‫ ﷺ‬and
his father, presenting this correlation as evidence of his claimed status. However, this flawed
logic quickly disintegrates under scrutiny when one considers the literal interpretation, broader
context, and implied meaning of the hadith. The manipulation of historical connections and the
selective use of interpretations demonstrate a shared tendency to distort facts in order to align
with personal narratives, ultimately raising doubts about the authenticity of their claims.

Summary:
The authentic hadiths mentions that the Real Promised Mahdi will share Prophet Muhammad
‫'ﷺ‬s name and have a father with the same name as Prophet Muhammad ‫'ﷺ‬s father.

Syed Jaunpuri's father's name, Syed Khan, does not align with the prophesized name
mentioned in the Hadiths, as Prophet Muhammad ‫'ﷺ‬s father's name was Abdullah.

When questioned, Syed Jaunpuri responded by suggesting to ask Allah why he was born to
Syed Khan instead of Abdullah, implying divine choice.

Syed Jaunpuri's reliance on Divine Ordination as an explanation for the inconsistencies in his
lineage does not provide sufficient evidence to substantiate his claim, suggesting that it serves
as a convenient justification rather than a valid proof of his alleged status as the Mahdi.

Additionally, Syed Jaunpuri argued that the Prophet ‫'ﷺ‬s name was Muhammad Abdullah,
not Muhammad ibn Abdullah, due to his claim that the Prophet's father was a non-believer,
rendering the name Abdullah inappropriate.

Syed Jaunpuri's own name being Syed Muhammad, not Muhammad Abdullah, contradicts his
argument to draw a parallel with the Prophet ‫ﷺ‬, undermining the authenticity of his claimed
lineage as the Mahdi.

The haunting echoes of flawed logic resonate throughout the annals of religious history,
transcending sectarian boundaries. Ibn Taymiyyah's piercing insights into the flawed
interpretations surrounding the Mahdi's name and his father's name shed light on a broader
pattern of distortion and manipulation found among misguided sects.
 23

The Location: Rise of the Mahdi and the Restoration of Islam

Hadith 3.1

‫َأ‬ ٌ َ َ ‫اخ ِتلاَ ٌف ِع ْن َد َم ْو ِت َخ ِل‬ َ ‫َعن ال َّنب ِّي صلى الله عليه وسلم َق‬
ِ ‫يف ٍة فيَ ْخ ُر ُج َر ُجل ِم ْن ْه ِل ْال َم ِدي َن ِة َه‬
‫ار ًبا‬ ْ ‫ون‬ ُ ‫"ي ُك‬ َ ‫ال‬ ِ ِ
َ‫ث ِمن‬ ٌ ‫ث ِإ لَ ْي ِه َب ْع‬ ِ ‫الر ْك ِن َو ْال َم َق‬
ُ ‫ام َو ُيب َْع‬ ُّ َ‫َاي ُعو َن ُه َب ْين‬ ِ ‫ار ٌه َفيُ ب‬ ُ
ِ ‫ون ُه َوه َو َك‬ َ ‫اس ِم ْن َأ ْهل َم َّك َة َفيُ ْخ ِر ُج‬ ٌ ‫يه َن‬ ‫ْأ‬
ِ ‫ِإ لَى َم َّك َة َفيَ ِت‬
ِ
ْ ْ ‫ام َو َع َصاِئ ُ َأ‬ َّ ‫اه َأ ْب َد ُال‬ ُ ‫اس َذ ِل َك َأ َت‬ ُ ‫اء َب ْينَ َم َّك َة َو ْال َم ِدي َن ِة َفِإ َذا َرَأى ال َّن‬ ِ ‫ام َفيُ ْخ َس ُف ِب ِه ْم ِب ْالب َْي َد‬
‫اق‬ِ ‫ب ه ِل ال ِع َر‬ ِ ‫الش‬ َّ
ِ ‫الش‬
‫اس ِب ُس َّن ِة َن ِب ِّي ِه ْم صلى الله عليه وسلم َو ُي ْل ِقي‬ ِ ‫ال َو َي ْع َم ُل ِفي ال َّن‬ َ ‫………فيَ ْق ِس ُم ْال َم‬
َ ‫ام‬ِ ‫الر ْك ِن َو ْال َم َق‬ ِ ‫َفيُ ب‬
ُّ َ‫َاي ُعو َن ُه َب ْين‬
" َ‫َث َسب َْع ِس ِنينَ ُث َّم ُي َت َو َّفى َو ُي َص ِّلي َع َل ْي ِه ْال ُم ْس ِل ُمون‬ ُ ‫الِإ ْسلاَ ُم ِب ِج َرا ِن ِه ِإ لَى الَأ ْر ِض َفيَ ْلب‬
❝ There will be a conflict with the death of a Caliph and a man among the residents of
Madinah will go out fleeing to Makkah. Some of the people of Makkah will come to
him and will bring him out, although he is unwilling, and they will pledge allegiance to
him between the corner of the Ka’bah and Maqam (the station of Abraham). An army from
Syria will be dispatched for him and they will be swallowed in the desert between Makkah
and Madinah. When the people see that, the saints of Syria and the best people of Iraq will
come to him and swear allegiance to him between the Corner (black stone) and the
Maqam………….He will divide the property, and will govern the people by the Sunnah of
their Prophet ‫ ﷺ‬and establish Islam on Earth. He will remain seven years, then die, and

the Muslims will pray over him.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: ‘Umm Salamah RA [d. 62H/682CE]
Source: Sunan Abī Dāwūd 4286; Sahih Ibn Hibban (15/158) #6757; Musnad Ahmad (6/316); Mustadrak
al-Hakim (4/431) #8328; al-Mu'jam al-Awsat (2/90) #1175; Musannaf Abdur Razzaq (11/371) #20769;
Musannaf Ibn Abi Shaybah (14/ 45, 46) #38378; Mu'jam Al-Kabir (23/390-391). #931, #20328; Suyūṭī
28217a.
Grade: Hasan (good/sound)5

The profound hadith mentioned provides a vivid portrayal of the events surrounding the advent
of Imam Mahdi. It unveils significant signs, such as:

1. A political conflict or struggle for power that occurs after the demise of a caliph or ruler:
Upon examining the historical facts during the time when Syed Jaunpuri made his claim in 901
Hijri (1495 CE), it becomes evident that there was no significant political conflict or succession
dispute following the death of a caliph or ruler. During that period, the Muslim world was
predominantly under the reign of the Ottoman Caliphate, with Sultan Bayezid II holding power
from 886 Hijri (1481 CE) until 918 Hijri (1512 CE). Moreover, the Mughal Empire in India and the
Safavid Empire in Iran had not yet emerged, further highlighting the absence of significant

5
Hasan according to Ibn al-Qayyim al-Jawziyya [691-751AH] in Al Manar Al Munif (1/145) #110 and Imam al-Haytamī
[909-974AH] in Mawarid Al-Zam'an 1881 and Majma Al-Zawa'id (7/315) 12399. The same hadith is graded Sahih (authentic)
according to Imam Ibn Hibban [271-354AH] in his Sahih (15/158).
 24
political upheavals at that time. Thus, the historical context does not align with the prophecy's
indication of a notable power struggle upon the death of a caliph or ruler.

2. A man from Madinah seeks refuge in Makkah, indicating his significance in the unfolding
events:
The Mahdavi Murshads interpret the word "Madinah" in the hadith to signify any city,6 rather than
specifically referring to the city of the Prophet Muhammad ‫ﷺ‬, which is also known as
Madinah Munawwarah (The Enlightened City). In order to misguide people they support their
interpretation by citing various verses from the Quran that use the word "Madinah" in a general
sense. Such as -

َٰ َ َ َّ َ َ َ ۡ َّ َ
ٖ ‫يز ت َر ِو ُد ف َت ٰى َها َعن نف ِس ِهۦۖ ق ۡد َشغف َها ُح ًّباۖ ِإ نا ل َن َر ٰى َها ِفي ضل ٖل ُّم ِب‬
‫ين‬ ِ ِ ُ ‫ ِفي ۡٱل َم ِدي َن ِة ۡٱم َرَأ‬ٞ‫ال ِن ۡس َوة‬
ٰ ُ ‫ت ۡٱل َعز‬ َ ‫َو َق‬

❝ Some women of the city gossiped, “The Chief Minister’s wife is trying to seduce her
slave-boy. Love for him has plagued her heart. Indeed, we see that she is clearly
mistaken.”❞
{Qur’an | Surah Yusuf | 12:30}

َ‫َفَأ ۡر َس َل ِف ۡر َع ۡو ُن ِفي ۡٱل َم َدٓاِئ ِن ٰ َح ِش ِرين‬

❝ Then Pharaoh (firaun) sent mobilizers to all cities.❞

{Qur’an | Surah Ash-Shu'ara | 26:53}
ُ ‫ َّل ُه َما َو َكانَ َأ ُب‬ٞ‫يميۡ ن ِفي ۡٱل َم ِدي َن ِة َو َكانَ َت ۡح َت ُهۥ َكنز‬
……‫وه َما ٰ َص ِل ٗحا‬ َٰ ُ َ ُ ‫َوَأ َّما ۡٱل ِج َد‬
ِ َ ‫ار ف َكانَ ِلغل َميۡ ِن َي ِت‬

❝ And as for the wall, it belonged to two orphan boys in the city, and under the wall was
a treasure that belonged to them, and their father had been a righteous man…❞
{Qur’an | Surah Al-Kahf | 18:82}

There are many more ayats of this sort. However, it is important to consider the principle of
tafsir (Quranic exegesis), which states that verses should be explained based on the time and
place of their revelation. In cases where the context and storyline indicate events that did not
occur during the time of the Prophet Muhammad ‫ ﷺ‬or in his vicinity, the word "Madinah" is
understood to mean any city. Yet, when the Quran specifically mentions "Madinah" talking about
current (at the time of Prophet ‫ )ﷺ‬or future events, it exclusively refers to the city of the
Prophet Muhammad ‫ﷺ‬.
Now let me show you ayats where Allah ‫ ﷻ‬uses the word Madinah and it applies only to the city
of the Prophet ‫ﷺ‬.

6
Furthermore, the phrase "a man from the residents of the city" is not consistent with the typical linguistic
expression used, and Prophet Muhammad ‫'ﷺ‬s eloquence lends credibility to the literal interpretation of the
hadith, indicating that "Madinah" refers specifically to the city of Madinah and not a generic reference to any city.
 25

‫ل َو ِل َّل ِه ۡٱل ِع َّز ُة َو ِل َر ُسو ِل ِهۦ َو ِل ۡل ُم ۡؤ ِم ِنينَ َو ٰلَ ِك َّن ۡٱل ُم ٰ َن ِف ِقينَ َلا‬
ۚ َّ ‫ولونَ لَِئ ن َّر َج ۡع َنٓا ِإ لَى ۡٱل َم ِدي َن ِة لَيُ ۡخ ِر َج َّن ۡٱلَأ َع ُّز ِم ۡن َها ۡٱلَأ َذ‬
ُ ‫َي ُق‬

َ‫َي ۡع َل ُمون‬

❝ They (they hypocrites of Madinah) say, “If we return to Madinah, the honorable will
definitely expel the inferior.” But all honor and power belongs to Allah, His Messenger,
and the believers, yet the hypocrites do not know.❞
{Qur’an | Surah al-Munafiqun | 63:8}

‫م َس ُن َع ِّذ ُب ُهم‬
ۚ ۡ ‫م َن ۡح ُن َن ۡع َل ُم ُه‬ ‫اق َ ا‬
ۖ ۡ ‫ل َت ۡع َل ُم ُه‬ َ َ ْ ۡ ۡ ‫َأ‬ ُ ٰ ِ ‫َو ِم َّم ۡن َح ۡولَ ُكم ِّمنَ ۡٱلَأ ۡع َر‬
ِ ‫اب ُم َن ِفقونَ ۖ َو ِم ۡن ه ِل ٱل َم ِدي َن ِة َم َر ُدوا َعلى ٱل ِّنف‬
َ
ٍ ‫َّم َّر َتيۡ ِن ُث َّم ُي َر ُّدونَ ِإ ل ٰى َع َذ‬
ٖ ‫اب َع ِظ‬
,‫يم‬

❝ And among those around you of the bedouins are hypocrites, and [also] from the
people of Madinah. They have become accustomed to hypocrisy. You, [O Muhammad],
do not know them, [but] We know them. We will punish them twice [in this world];
then they will be returned to a great punishment.❞
{Qur’an | Surah at-Taubah | 9:101}

While the Mahdavi Murshads challenge others to present a hadith using the phrase "Imam
Mahdi from Madinah al-Munawwarah," it is equally crucial to find a Quranic verse employing the
term "al-Munawwarah" in relation to Madinah. The absence of such an example raises questions
about interpreting the aforementioned verses as referring to any city other than the Prophet
‫’ﷺ‬s city.

Let’s look at some ahadith to put this confusion to rest-

Hadith 3.2

َ ‫ َولاَ ُي ْح َد ُث ِف‬،‫ لاَ ُي ْق َط ُع َش َج ُر َها‬،‫ ِم ْن َك َذا ِإ لَى َك َذا‬،‫ال "‏ ْال َم ِدي َن ُة َح َر ٌم‬
ٌ ‫يها َح َد‬
،‫ث‬ َ ‫َعن ال َّنب ِّي صلى الله عليه وسلم َق‬
ِ ِ
.‫اس َأ ْج َم ِعينَ ‏"‏‏‬ َ ‫َم ْن َأ ْح َد‬
َّ ‫ث َح َد ًثا َف َع َل ْي ِه لَ ْع َن ُة‬
ِ ‫الل ِه َو ْال َملاَِئ َك ِة َوال َّن‬
❝ Madinah is a sanctuary from that place to that. Its trees should not be cut and no
heresy should be innovated nor any sin should be committed in it, and whoever
innovates in it an heresy or commits sins (bad deeds), then he will incur the curse of
Allah, the angels, and all the people.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: Anas ibn Malik RA [d. 93H/711CE]

Source: Sahih al-Bukhari 1867; Sahih Muslim 1366; Sunan at-Tirmidhi 2127; Sunan Abi Dawood 2034.
Grade: Muttafaqun Alayhi (Sahih - authenticity agreed upon) according to Imam al-Bukharī [194-256AH]
and Imam Muslim [202-261AH].
 26
Based on the above hadith will anyone say that the Madinah referred above is any city? As the
hadith does not have the word al-Munawwarah attached to the word Madinah? If so then each
city is a sanctuary and the laws and fiqh of sanctuary applies. This is just a baseless claim.

The Prophet Muhammad ‫ ﷺ‬himself referred to his city as Madinah in a hadith, without adding
"al-Munawwarah" to it.
Hadith 3.3

َ ‫ َت ْن ِفي ال َّن‬،‫‏ َو ْه َى ْال َم ِدي َن ُة‬.‫ب‬

‫اس َك َما‬ ُ ‫ت ب َق ْر َي ٍة َتْأ ُك ُل ْال ُق َرى َي ُق‬ ‫َ َ ُأ‬
‫ولونَ َي ْث ِر ُ ‏‬ ِ ُ ‫َع ِن ال َّن ِب ِّي صلى الله عليه وسلم قال "‏ ِم ْر‬
ِ ‫َث ْال َح ِد‬
.‫يد‏"‏‏‬ ُ ‫َي ْن ِفي ْال ِك‬
َ ‫ير َخب‬
❝ I was ordered to migrate to a town which will swallow (conquer) other towns, they
call it Yathrib, but it is Madeenah, and it turns out (bad) persons as a furnace removes

the impurities of iron.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: Abū Hurairah RA [d. 61H/681CE]

Source: Sahih al-Bukhari 1871; Sahih Muslim 1382; al-Muwatta Malik (45/5).
Grade: Muttafaqun Alayhi (Sahih - authenticity agreed upon) according to Imam al-Bukharī [194-256AH]
and Imam Muslim [202-261AH].

In the hadith 3.1 of this book, it clearly states a man from Madinah will flee to Makkah. We know
that the speech of the Prophet is the most eloquent, clear and concise; thereby why would the
Prophet ‫ ﷺ‬mean Madinah linguistically as a city counter to referring to his own city.
Moreover, the pairing of Madinah with Makkah in the prophecy strengthens the argument
that the term "Madinah" specifically denotes the city of the Prophet Muhammad ‫ﷺ‬.

"Hazrat Mahdi will first emerge in Haramayn (Makkah and Madinah)."

—Mulla ʿAlī al-Qarī [d. 1014H/1605CE]
Source: Sharh Fiqh al-Akbar p.136

Furthermore, there is a “profound wisdom” in Imam Mahdi emerging from Madinah, the land
where Islam flourished and spread after the Prophet ‫'ﷺ‬s arrival. Madinah holds sanctity,
blessings, and the honored resting place of the Prophet Muhammad ‫'ﷺ‬s blessed body. It is
befitting that the same land which witnessed the establishment and dissemination of Islam follows
the prophetic methodology through the emergence of Imam Mahdi, rejuvenating Islam once
again.

Additionally, it is worth noting that according to Mahdavi literature itself, Syed Jaunpuri never
set foot in the city of the Muhammad ‫ﷺ‬, Madinah. This raises doubts about his credibility as
the promised Mahdi, as the prophecy specifically mentions a man from Madinah, the very city
he did not have any connection with. The absence of a direct association with Madinah further
weakens the claim of Syed Jaunpuri and undermines his alleged status as the Mahdi.
In conclusion, while interpretations may vary, the evidence presented indicates that the term
"Madinah" in the prophecy refers specifically to the city of the Prophet Muhammad ‫ﷺ‬, and the
 27
claim that it denotes any city lacks substantial support. This further undermines the claim of
Syed Jaunpuri as the promised Mahdi since he hailed from Jaunpur, India, and not from the
esteemed city of Madinah. The disparity between the prophecy and Syed Jaunpuri's origins
strengthen the doubts about the legitimacy of his claim as the promised Mahdi.

3. The people of Makkah, upon recognizing him, eagerly come forward to pledge their allegiance
(bayah) to the Mahdi:

In response to the Mahdavi Murshads who claim that this hadith does not mention Mahdi by his
name, a simple answer to them is to read the last part of hadith 3.1 again “He will divide the
property, and will govern the people by the Sunnah of their Prophet ‫ ﷺ‬and
establish Islam on Earth. He will remain seven years, then die, and the Muslims will
pray over him.”

There are other hadiths which we have quoted before and will also show in the upcoming
chapters that these qualities and traits belong to the Promised Mahdi alone, and his name is
clearly mentioned in those hadiths. According to the scholars of hadith there is a principle that
states that if there are different ahadith narrated on one particular story, and some are concise
or unclear, while others are detailed, then the detailed narrations will be considered to be the
explanation of the concise or unclear narrations.

Another significant point is that the initial people who are supposed to pledge allegiance to
Imam Mahdi are the people of Makkah, as explicitly mentioned in the hadith. This emphasis on
the people of Makkah actively seeking out the Mahdi and willingly pledging their loyalty
highlights the significance of their recognition and acceptance of his leadership. It
demonstrates their understanding of his role as the awaited guide and their eagerness to
support him in establishing the principles of Islam and justice on Earth. This aspect of the
hadith further strengthens the connection between the Mahdi and the people of Makkah,
establishing a crucial foundation for the fulfillment of the prophecies.

Let us now examine whether the people of Makkah accepted Syed Jaunpuri's claim as the
Mahdi-

In the year 901 AH (1495 CE), Syed Muhammad fled to Makkah, accompanied by some
followers. The same year he performed the tawaf (circumambulation of the sacred House) and
between Rukn and Makaam, announced that he was Mahdi. At this time two of his
companions, Shah Nizam and Kazi Alauddin and an Arab pledged allegiance. This
declaration is known as his first declaration of Mahdaviyat. He did not stay in Makkah for more
than a few months and without going for the Ziyarat of the Holy Prophet ‫ ﷺ‬at Madinah, he
returned to India. He resided in the Taj Khan bin Salaar mosque of Ahmedabad.
Source: Mirat-e-Sikandari by Sikandar bin Muhammad alias Manju bin Akbar pg. 136
 28

Imam Mahdi completed the circumambulation. Then he, in accordance with the command of
God, staked his claim to be Mahdi between the Magam and Rukn in a huge congregation of
general public and said, “HE WHO FOLLOWS ME IS A MUMIN.” At that moment, two migrant
companions, Hazrat Bandagi Miyan Shah Nizam and Hazrat Qazi Alauddin, said,
“Aamanna-o-Saddagna [We have reposed faith and we have performed his tasdig (affirmed
and confirmed him as Mahdi)].” Then they performed bai’yat [the affirmation of fealty] on the
hands of Hazrat Imam. Some of the companions of the Imam and others too took the oath of
fealty. Then the Imam started his sermon in accordance with the Quranic Verses. After this
some of the Arabs too came forward and took the oath of fealty on the hands of the Imam.
Some of the companions of the Imam asked Hazrat Imam Mahdi, why he did not make the
other companions take the oath of fealty. The Imam said, “The command of Allah arrived
that two witnesses were enough for the proof of the Mahdiat.”

Source: Mahdavi literature - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 74

As you can see from the above Naqliyat (Narrations or sayings of Syed Jaunpuri) clearly
indicate that only a small number of individuals, primarily his own companions from India,
pledged allegiance to him. This raises the question: Where is the widespread acceptance and
pledge of allegiance from the people of Makkah? The lack of support from the people of Makkah,
coupled with the small number of individuals who pledged allegiance, undermines the credibility
of his assertion. Furthermore, Syed Jaunpuri's defense, attributing the small number of people
who pledged allegiance to him to divine will, fails to provide substantial evidence or logical
explanations to address these concerns. This further undermines the validation of his claim as the
promised Mahdi.

4. Initially, Imam Mahdi expresses reluctance and unwillingness to assume the position of
leadership:

As clearly mentioned in hadith 3.1, the Real Imam Mahdi will not be willing to take charge of the
khilafat (Caliphate) of Muslims let alone publicly proclaiming to be Mahdi, rather he will be
forced by his people to give Bayah. In contrast, Syed Jaunpuri explicitly and verbally proclaimed
himself as the Promised Mahdi, as evident in the previously provided narration (Naqliyat). This
contradiction further raises doubts about the validity of his claim..

The supporters of Syed Jaunpuri justify his reluctance by stating that he was internally reluctant
but compelled by Allah to make the public announcement. However, according to the hadiths, it
is the people, particularly those in Makkah and Madinah, who will recognize the Mahdi based on
other signs and willingly pledge their allegiance to him, without him having to proclaim or
announce himself.

In addition, it is important to note that anyone who proclaims themselves as the Mahdi
automatically falls under the category of false claimants. The true Mahdi will never openly
declare himself, but rather his arrival will be recognized by the signs & support from the people.
 29

Imam Mahdi has often stated that Allah Most High has been commanding without a medium
[of an angel] time and time again since the commencement of divine ecstasies, for the
intervening eighteen years, that “O Syed Muhammad! You are the Mahdi al-Mau'ood [Promised
Mahdi].” Imam said, “This servant has offered many excuses and been patient. He has
submitted with humility, 'O Allah Most High! is a heavy burden. Bestow it on whom You will.”

Imam Mahdi said, “I do not say this on the basis of any ilham [divine inspiration] or an
experience that has occurred in a dream or in a state between sleep and wakefulness. I say this
wholly on the basis of the command of Allah that has come for many years (which has come
directly without a medium) that "You are Mahdi al-Mau'ood [Promised Mahdi], Announce it."
But this banda has been patient and did not announce his claim. But now the divine command
comes with insistence [ba-taakeed], ‘Go! Announce the claim to be Mahdi. Invite the people
unto Allah. You are afraid of the people. And you are not afraid of Me.”

Imam Mahdi said, “Allah Most High has commanded, ‘O Syed Muhammad! Announce your
claim to be Mahdi, otherwise, We will treat you among the zaliman [unjust, oppressors].’” At
this, Hazrat Imam Mahdi said, “This banda had no option other than to obey. There was no
other go than to bow the head.”

Source: Mahdavi literature - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 129-130

Furthermore, it is worth noting that Syed Jaunpuri made his proclamation not just once but
thrice, according to Mahdavi literature.
The first instance was in the year 901 A.H. The second declaration was in the year 903 A.H. in
Ahmedabad when the religious scholars issued the decree for his expulsion from the city. To
this, the reply of Sayed Muhammad was, “I make the divine truth manifest upon you, you shall
all be reduced to dust.” The third time was in the year 905 AH, in order to prove the
truthfulness of his claim he repeated it in the Gujarati language.
Source: Seerat-e-Imam Mahdi Maood pg. 70-76; Matla al-Wilayat pg. 60; Shawahid-e-Wilayat pg. 253.

Now the question that arises is there such a statement from the Prophet ‫ ﷺ‬wherein it is
mentioned that the promised Mahdi will make his declaration thrice, and also repeat it in
Gujarati? Moreover, Syed Jaunpuri's hesitation to obey the alleged revelations for his
proclamation raises concerns about his credibility, as it implies a violation of Allah's command.

It is essential to consider that even Iblis (Satan) was condemned as a disbeliever for not obeying
Allah's direct command to prostrate to Adam (peace be upon him). If Syed Jaunpuri received
direct revelations (wahi) or commands without any angel as a messenger, as claimed, and yet did
not fully obey them then the least that can be said about this person is that he is clearly not
someone to be followed or obeyed as he himself did not obey the direct command of Allah.
 30
5. The pivotal moment of allegiance (bayah) takes place between the corner and Maqam,
symbolizing its profound significance:

The allegiance (bayah) mentioned in Mahdavi books is believed to have taken place between the
corner and Maqam. However, it is important to note that this event lacks validation from reliable
non-Mahdavi sources, which raises doubts about its authenticity. Even if we were to assume
that such an event occurred and Syed Jaunpuri proclaimed himself as the Mahdi, with a few of
his followers giving him the pledge of allegiance, this alone does not prove the validity of his
claim. The absence of other signs and criteria associated with the Mahdi casts doubt on the
overall legitimacy of his proclamation.

An illustrative example that highlights this point is the insurgency of Juhayman Al-Otaybi7 in
1979. They also declared that a man among them was the promised Mahdi and performed the
bayah between the rukn and maqam, aligning with the prophetic hadiths. However, their claim
ultimately proved to be unfounded, as they failed to fulfill the remaining signs and criteria
associated with the Mahdi. This serves as a reminder that simply performing the bayah in a
specific location does not substantiate one's claim without the presence of other compelling
evidence.

7
Not so long ago, on a historical morning in Makkah, during the first day of the first month of Hijra year 1400, precisely at the
dawn of a new islamic century, a group of deviants clandestinely entered the holy Kaaba, armed with weapons and
ammunition. With calculated precision, they unveiled a figure before the unsuspecting worshippers, claiming that he was the
long-awaited Mahdi. Brandishing their weapons, they coerced the congregation to acknowledge him as the prophesied
leader. Amidst the hallowed presence of the Kaaba, they pledged their allegiance (bayah) to him, solidifying their
commitment to his supposed leadership. Muhammad bin Abdullah al-Qahtani was declared the Mahdi by his brother-in-law,
Juhayman al-Otaibi.

The news spread rapidly, engulfing the hearts of many Saudis, including recently deployed soldiers. A sense of uncertainty
permeated the air. What if this claim held some truth? What if the Promised Mahdi had truly emerged? The king, seeking
guidance, wondered how his soldiers should proceed as the army which goes on to attack the real Mahdi will be swallowed
by the earth. Aware of the Islamic prohibition against combat within the House of God, they pondered how to preserve the
sanctity of this revered place, where the intruders had disrupted the prayers and halted the tawaf.

Instead of hastily launching an all-out offensive, the Saudi authorities took a measured approach. They convened a physical
gathering of scholars from across the Arab world to thoroughly examine the claim of the supposed Mahdi. In this moment of
crisis, a council of 30 learned ulema including Ibn Baz and Ibn Rashed found themselves faced with a grave responsibility.
They had to ascertain the validity of the invaders' claim to be led by the Mahdi. The scholars diligently scrutinized the signs
and prophecies, cross-referencing them with Muhammad bin Abdullah al-Qahtani's attributes. After meticulous analysis, they
concluded that he did not meet the criteria outlined in the prophecies. They agreed that the preconditions outlined in the
prophecies for the arrival of the true Mahdi had not yet been fulfilled. It was clear that he was an imposter, a false claimant
who did not embody the qualities of the long-awaited Mahdi.
Source: Adapted from - The Siege of Mecca: The Forgotten Uprising in Islam's Holiest Shrine by Yaroslav Trofimov pg. 99-101

It is intriguing to note that Muhammad bin Abdullah al-Qahtani, the brother-in-law of Juhayman, exhibited several
prophesied signs associated with the Mahdi, surpassing even Syed Jaunpuri in certain aspects. These signs
included his father's name being Abdullah, evidence of his lineage from the tribe of Quraish, and hailing from
Madinah. He did not personally proclaim himself as the Mahdi; rather, it was his followers who first gave bayah to
him. His emergence during a time marked by widespread injustice, crime, and transgression, precisely when Saudi
Arabia experienced a notable liberalization phase with increased tolerance towards alcohol, mixed-gender
interactions, and the influence of television due to newfound petrodollar wealth. Despite these remarkable
indications, it is crucial to emphasize that he did not fulfill all the signs required for the true Promised Mahdi. This
serves as a poignant reminder that while the presence of some signs in an individual claiming to be the Mahdi
may be intriguing, it does not necessarily validate their claim to the title.
 31
Additionally, it is intriguing to note the inconsistency within the Mahdavi community. While some
argue that the entire hadith quoted at the beginning (3.1) does not refer to Mahdi, they
selectively use the part about bayah near the Kaaba to justify their own claims. This
contradictory stance raises questions about their motives and intellectual integrity.
In conclusion, the occurrence of the pivotal bayah event, even if assumed to be accurate, cannot
stand alone as conclusive evidence for Syed Jaunpuri's claim as the Mahdi. The absence of
other signs, coupled with the example of past instances, highlights the need for a
comprehensive evaluation and critical analysis when assessing such claims.

6. An army dispatched from Syria attempts to confront and eliminate him, but it mysteriously
disappears in the desert between Makkah and Madinah:

One of the remarkable signs indicating the appearance of Imam Mahdi is the event where an
army dispatched from Syria attempts to confront and eliminate him but mysteriously
disappears in the desert between Makkah and Madinah. This extraordinary occurrence serves
as a significant indicator of the Mahdi's presence.

However, it is important to address the misleading claims made by certain Mahdavi Murshads
who assert that this event has already taken place during the attack led by Hajjaj ibn Yusuf
against ‘Abdullah ibn al-Zubayr [d. 73H/692CE] in the year 692 CE, as mentioned in Sahih
Muslim. It is essential to carefully examine the relevant hadiths to understand their true context.
Upon examination, it becomes evident that the narrator himself clarifies that the event mentioned
in the hadiths does not refer to the army sent by Hajjaj ibn Yusuf against Abdullah ibn Zubayr.
Hadith 3.4

‫ َع َلى ُأ ِّم َس َل َم َة ُأ ِّم ْال ُمْؤ ِم ِنينَ َف َسَألاَ َها َع ِن ْال َج ْي ِش َّال ِذي‬،‫الل ِه ْب ُن َص ْف َوانَ َوَأ َنا َم َع ُه َما‬ َّ ‫يع َة َو َعب ُْد‬ َ ‫ار ُث ْب ُن َأ ِبي َر ِب‬ ْ َ
ِ ‫َد َخل ال َح‬
‫ث ِإ لَ ْي ِه‬
ُ ‫وذ َعاِئ ٌذ ِب ْالب َْي ِت َفيُ ب َْع‬
ُ ‫الل ِه صلى الله عليه وسلم‏"‏ َي ُع‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫ت َق‬ ْ َ‫الز َب ْي ِر َف َقال‬ ‫َأ‬
ُّ ‫ام ا ْب ِن‬ ِ ‫ُي ْخ َس ُف ِب ِه َو َكانَ َذ ِل َك ِفي َّي‬
‫ال ‏"‏ ُي ْخ َس ُف ِب ِه َم َع ُه ْم‬ ِ ِ
َّ ‫ول‬
َ ‫الل ِه َف َك ْي َف ب َم ْن َكانَ َكار ًها َق‬ َ ‫ت َيا َر ُس‬ ُ ‫‏ َف ُق ْل‬.‫اء ِمنَ الَأ ْر ِض ُخ ِس َف ِب ِه ْم ‏"‏ ‏‬ َ ‫ث َفِإ َذا َك ُانوا ِبب َْي َد‬ ٌ ‫َب ْع‬
‫ام ِة َع َلى ِنيَّ ِت ِه‏"‏‬ َ َ‫ث َي ْو َم ْال ِقي‬ ُ ‫َولَ ِك َّن ُه ُيب َْع‬
❝ Harith b Abi Rabi'a and 'Abdullah b. Safwan both went to Umm Salama, the Mother of the
Faithful, and they asked her about the army which would be sunk in the earth, and whether this
relates to the time when Ibn Zubair (was the governor of Makkah). She reported that Allah's
Messenger (‫ )ﷺ‬had said that a seeker of refuge would seek refuge in the Sacred House and an
army would be sent to him (in order to kill him) and when it would enter a plain ground, it
would be made to sink. I said: Allah's Messenger, what about him who would be made to
accompany this army willy nilly? Thereupon he said: He would be made to sink along with
them but he would be raised on the Day of Resurrection on the basis of his intention.❞
Narrator: ‘Umm Salamah RA [d. 62H/682CE]
Source: Sahih Muslim (54/7) #2882a; Sunan at-Tirmidhi 1272; Mustdrak al-Haakim (4/429-430);
Musannaf Ibn Abi Shaybah (15/44) #19066.
Grade: Sahih (authentic) according to Imam Muslim [202-261AH] and Imam Al-Tirmidhī [209-279AH].
 32
Hadith 3.5

- ‫وذ ِب َه َذا ْالب َْي ِت‬

ُ ‫ال‏ "‏ َسيَ ُع‬ َ ‫الل ِه صلى الله عليه وسلم َق‬ َّ ‫ول‬ َ ‫ َأ َّن َر ُس‬، َ‫ َع ْن ُأ ِّم ْال ُمْؤ ِم ِنين‬، َ‫الل ِه ْب ُن َص ْف َوان‬
َّ ‫ْخب ََر ِني َعب ُْد‬
‫اء ِمنَ الَأ ْر ِض‬ َ ‫ث ِإ لَ ْي ِه ْم َج ْي ٌش َح َّتى ِإ َذا َك ُانوا ِبب َْي َد‬
ُ ‫ت لَ ُه ْم َم َن َع ٌة َولاَ َع َد ٌد َولاَ ُع َّد ٌة ُيب َْع‬ ْ ‫ َق ْو ٌم لَ ْي َس‬- ‫َي ْع ِني ْال َك ْعب ََة‬
َّ ‫الل ِه ْب ُن َص ْف َوانَ َأ َما َو‬
‫الل ِه َما ُه َو‬ َّ ‫ال َعب ُْد‬َ ‫يرونَ لَى َم َّك َة َف َق‬ ‫وس ُف َوَأ ْه ُل َّ ْأ‬ َ ‫‏ َق‬.‫ُخ ِس َف به ْم ‏"‏ ‏‬
‫الش ِم َي ْو َمِئ ٍذ َي ِس ُ ِإ‬ ُ ‫ال ُي‬ ِِ
‫ِب َه َذا ْال َج ْي ِش‬
Abdullah b. Safwan reported the Mother of the Faithful [Hafsah RA] as saying that
Allah's Messenger (‫ )ﷺ‬said: ❝ They would soon seek protection in this House, viz.
Ka'ba (the defenseless), people who would have nothing to protect themselves in the
shape of weapons or the strength of the people. An army would be sent to fight (and kill)
them and when they would enter a plain ground the army would be sunk in it.❞ Yusuf
(one of the narrators) said: It was a people of Syria (hordes of Hajjaj) who had been on
that day coming towards Makkah for an attack (on 'Abdulllah b. Zubair) and
Abdullah b. Safwan said: By God, it does not imply this army.
Narrator: Ḥafṣah bint ʿUmar RA [d. 44H/665CE]
Source: Sahih Muslim (54/9) #2883b
Grade: Sahih (authentic) according to Imam Muslim [202-261AH].

Imam at-Taibi under the explanation of hadith 3.4 writes-

“It is the Mahdi, and the evidence is the recording of this Hadith by Abu Dawud in the
chapter of al-Mahdi.”
—Imam al-Tibi [d.743H/1342CE]
Source: Awn al-Ma’bud (11/380), Tuhfat al-Ahwadhi (6/417).

“The people who will be sunk into the ground are those who set out to attack al-Mahdi.”
—Imam Ibn Hibban [271-354AH]
Source: ‘al-Ihsaan fi Taqreeb Sahih Ibn Hibban’’ (8/266).

Moreover, it is worth noting that this momentous event is substantiated by Sahih Muslim, a
highly esteemed collection of hadiths, which further strengthens its credibility. The inclusion of
this event in Sahih Muslim lays to rest any doubts or skepticism one may have regarding the
possibility of such a remarkable occurrence.

Since there is no historical evidence or mention in authentic books of Islamic studies or history
regarding the event where an army dispatched from Syria attempts to confront and eliminate
Syed Jaunpuri but disappears in the desert between Makkah and Madinah, it becomes evident
that such an event has not taken place. Notably, even the Mahdavi Murshards do not claim that
this event has occurred, as they lack any supporting evidence.
 33
In light of these facts, it is reasonable to conclude that Syed Jaunpuri's claim as the promised
Mahdi lacks substantiation. The absence of any credible accounts or references to this event
further weakens the validity of his claim.

7. This extraordinary occurrence captures the attention of righteous individuals from Syria and
Iraq, who then pledge their allegiance to Imam Mahdi:

This extraordinary occurrence, where the army sent to confront Imam Mahdi is swallowed by
the earth at the outskirts of Makkah and Madinah, is a momentous event that holds immense
significance in the belief of the Promised Mahdi. While this event may not be witnessed directly
by the masses, the survivors who experience it will serve as narrators, relaying the astonishing
account to others.

This stands out among the various signs associated with the advent of the Mahdi, as it cannot
be manipulated, hidden, or misinterpreted. While other signs may be subject to manipulation or
misinterpretation, this event remains clear and undeniable in its nature.

The occurrence captures the attention of righteous individuals from Syria and Iraq, who are
drawn to witness such a momentous event. The authenticity and impact of such an event,
backed by testimonies and potential technological evidence (in our era), would be a compelling
factor for righteous individuals seeking the truth and recognizing the emergence of the Mahdi.

Additionally, the sayings of the esteemed companion, Abdullah ibn 'Umar RA, further validate the
importance of this extraordinary event.

ُ ُ َ َُ ّٰ ‫َعب َْد‬
َ ‫ "ِإ َذا ُخ ِس َف ِب‬: ‫الل ِه ْبنَ ُع َم َر رضي الله عنهما يقول‬
"‫الم ْه ِد ِّي‬
َ ‫وج‬ِ ‫الج ْي ِش ِبالب َْي َداء فهو َعل َامة خ ُر‬
❝ When the army is swallowed up in Al-Bayda, that would be a sign of
the rise of Al-Mahdi.❞ —‘Abdullah ibn ‘Umar RA [d. 71H/691CE] (Sahâbî)

Source: Tarikh Al-Madinah (1/294)

This extraordinary occurrence, where the army sent to confront Imam Mahdi is swallowed by
the earth at the outskirts of Makkah and Madinah, is believed to bring him into the limelight and
capture the attention of righteous individuals. However, it is worth noting that according to the
books of Madavis, the majority of Syed Jaunpuri's followers hailed from regions such as
Jaunpur, Bidar, Gujarat, Sindh, Khorasan, and Afghanistan, with no specific mention of Syria and
Iraq.

This disparity raises doubts about the validity of Syed Jaunpuri's claim as the promised Mahdi,
as the expected event did not lead to the widespread allegiance of individuals from Syria and
Iraq, as prophesied. The limited geographical scope of his followers contrasts with the broader
impact and appeal anticipated by the narrations. As a result, it becomes less convincing to
consider him as the awaited Mahdi, considering the discrepancy between the prophetic
descriptions and the actual historical accounts of his followers.
 34
Summary:

The historical context of Syed Jaunpuri's claim in 901 Hijri (1495 CE) does not support the
prophecy's indication of a significant political conflict or power struggle following the death of
a caliph or ruler

The interpretation of the word "Madinah" in the prophecy as ‘any city’ lacks substantial
support, as Quranic verses and hadiths indicate that "Madinah" specifically refers to the city of
the Prophet Muhammad ‫ﷺ‬, casting doubt on Syed Jaunpuri's claim as the promised Mahdi
since he originated from Jaunpur, India, rather than the revered city of Madinah.

The lack of widespread acceptance and pledge of allegiance from the people of Makkah, along
with the limited number of individuals who pledged allegiance to Syed Jaunpuri, undermines
the credibility of his claim as the promised Mahdi.

The contradiction between the reluctance of the real Imam Mahdi to assume leadership and
the proactive self-proclamation of Syed Jaunpuri raises doubts about the validity of his claim,
especially considering that the Mahdi is expected to be recognized and willingly accepted by
the people without the need for self-announcement.

The bayah event between the corner and Maqam lacks validation from reliable non-Mahdavi
sources, and even if it occurred, it does not prove the validity of Syed Jaunpuri's claim as the
Mahdi without fulfilling the remaining signs and criteria associated with the Mahdi,
emphasizing the need for a comprehensive evaluation of such claims.

The event where an army dispatched from Syria attempts to confront and eliminate the real
Mahdi but mysteriously disappears in the desert between Makkah and Madinah is a significant
sign of the Mahdi's presence according to Islamic beliefs, yet there is no historical evidence
supporting the occurrence of this event in relation to Syed Jaunpuri.

The remarkable event of an army dispatched from Syria disappearing in the desert between
Makkah and Madinah, believed to indicate the emergence of the real Mahdi, captivates the
attention of righteous individuals from Syria and Iraq, who are drawn to witness this
extraordinary occurrence and pledge their allegiance to him, solidifying his position as the
awaited leader. Notably, the lack of similar allegiance and support from the people of Syria and
Iraq towards Syed Jaunpuri raises questions about his claim as the promised Mahdi, as it
diverges from the expected narrative and historical accounts.
 35

Emerging from the Shadows: The Mahdi's Qualification in a

Single Night
Unveiling the enigmatic process of the Mahdi's qualification and transformation, this chapter
delves into the profound significance of Allah's divine intervention within the Mahdi's journey.
Hadith 4.1

.‫الل ُه ِفي لَ ْي َل ٍة‏"‏‏‬ ْ ‫الل ِه صلى الله عليه وسلم "‏ ْل َم ْه ِد ُّي ِم َّنا َأ ْه َل ْالب َْي ِت ُي‬
َّ ‫ص ِل ُح ُه‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ The Mahdi is from us, the Ahlu-Bayt (prophetic household). Allah will
rectify him in a single night.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: 'Alī b. Abī Ṭalib RA [d.40AH/661CE]
Source: Sunan Ibn Majah (2/1367) #4085, Musnad Ahmad (1/84) #645; Musnad Abu Ya’la (1/359) #465;
al-Tarikh al Kabir of Imam al-Bukharī (1/1/317); Musannaf Ibn Abi Shaybah 38799; Suyūṭī 11969a.
Grade: Sahih (authentic)8

From this we understand that the Mahdi will be a regular person, living a regular life. When Allah
‫ ﷻ‬wishes for him to emerge as the Mahdi, he will rectify him. Consequently, the Mahdi himself
will remain unaware of the exalted rank reserved for him and his significant role in shaping
history. Until he is bestowed with the pledge of Khilafat, which will be given against his own
wishes, he will not proclaim himself as the Mahdi, nor will he possess prior knowledge of his
divine selection. This crucial information serves as a valuable guide for Muslims in
distinguishing between false claimants and the true Mahdi.

The word “ُ‫ ”يُصْ لِ ُحه‬meaning reform or rectify carries two possible meanings:

First: It could mean that he could be carrying some defects and Allah reforms him and accepts
his repentance.

Second: Or that Allah reforms him to qualify for the Caliphate.

Evaluating Interpretations: A Comparative Analysis with Syed Jaunpuri's Claim

Throughout history, various scholars have offered insights into this divine transformation,
supporting either of the interpretations. In this section, we embark on a comparative analysis,
using these interpretations as a litmus test to examine the claim made by Syed Jaunpuri.

8
Sahih according to Shaykh Aḥmad Shakir [1309-1377AH], Shu’ayb al-Arna’oot [1346-1425AH] and Shaykh Nasir al-Dīn
al-Albanī [1332-1420AH] in Sahih al-Jam’e (6/22) #6735 and Silsalah as-Sahihah 2371.
 36

The First Interpretation:

“Allah ‫ ﷻ‬will forgive him (the promised Mahdi), grant him ability and understanding and
inspire him. Allah ‫ ﷻ‬through His special favour will reveal to him his station of which he was
hitherto (up till that point) unaware. Allah will accept his repentance, forgive him and help him
succeed in his mission. He will repent from his ways and he will become basically the most
pure person on earth.”
—Ismail Ibn Kathīr [701-774AH]
Source: Bidaayah wan-Nihaayah (1/43-45)

“What is concluded from the saying of the Prophet ‫ ﷺ‬about the Mahdi that ‘Allah will rectify
him in one single night’, is that the Mahdi himself will not know that he is the awaited Mahdi
before the time when Allah decrees for him to emerge.”
Source: Hilyatul-bashar fi Taareekh Al-qarn Ath-thaalith ‘Ashar

Similitude:
In a remarkable parallel, Allah, the Exalted, will bestow rectification upon Imam Mahdi in a single
night, just as He rectified the life of Prophet Musa AS (Moses). Similar to how Musa, upon his
pursuit of fire for his family, was elevated to the noble status of a prophet and apostle, Promise
Mahdi will undergo a transformative process that will prepare him for his esteemed role. This
divine intervention symbolizes the profound change that will occur within Imam Mahdi, shaping
him into a leader of immense significance, guided by Allah's wisdom and purpose.

Was Syed Jaunpuri aware that he was the Mahdi before he announced it in 901H at the age of
53?

Let's look at Mahdavi literature to find out:

“When the time for the baby [Hazrat Imam] to talk arrived, the first words that he uttered
were, “Mahdi al-Mau'ood has come.” Later, the baby often repeated the same words..”
When the Imam was 7, he had committed the whole of the Quran to memory. Then the Shaikh
shifted his attention to the study of other subjects. It is narrated that when the Shaikh used to
teach one part of a book, the Imam used to explain the essence and the purport of the whole
book, in a way in the form of questions and answers, that many of the problems of the Shaikh
too were solved. In this way the Imam studied some books on every subject. By the time the
Imam was 12, the Shaikh addressed him by the title, Asad-al-Ulama [Lion among the
Learned]. When the age of the Imam was 12……Then Hazrat Khizr came to Shaikh Daniyal and
said, “This person is the Mahdi al-Mau'ood [Promised Provider of Guidance]. I have performed
his tasdiq [affirmed and confirmed him as Mahdi al-Mau'ood] and received talqin. You also
perform his tasdiq and receive talqin.”

Source: Mahdavi literature - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 27-30

Ignoring all the baseless claims such as Syed Jaunpuri’s first words and Khizr himself attesting
to Jaunpuri being Mahdi. Indeed, when we examine the accounts provided by Mahdavi literature,
 37
including the alleged early knowledge and titles attributed to Syed Jaunpuri, it raises valid
concerns about the notion of a transformative rectification process occurring in a single night.
These claims of Syed Jaunpuri's awareness of being the promised Mahdi from a young age and
the recognition bestowed upon him as a knowledgeable scholar contradict the concept of an
overnight rectification and transformation.

The absence of a clear account or evidence supporting the rectification taking place in one
night challenges the authenticity of Syed Jaunpuri's claim. If he already possessed the deep
knowledge of Islam and awareness of being the Mahdi, as asserted by the Mahdavi literature, it
raises questions about the need for a sudden and transformative rectification process.

Mahdavi Murshads’ are back to defense, they claim:

“It is stated in a tradition, "Allah will give him ability in just one night". This sign is also present
in Hazrat Syed Muhammad Jaunpuri that he was directly taught by Allah.”
—Mahdavi Murshad Syed Abid Khundmiri
Source: Extracted from Tafsir Noor-e-Imaan

“Hazrat Bandagi Miyan Shah Dilawar narrates that he had heard Hazrat Imam say that when
the ecstasy occurred at Danapur, the zath (physical being) of Allah manifested for the first time
and the divine command arrived, “O Syed Muhammad! We have conferred on you the
knowledge of Our Book [Quran]. We have also bestowed on you Our Purport [Muradullah]. We
have treated you as the hakim [ruler] on Iman [Faith]. We have given the keys of the treasures
of Faith in your hands. We have made you the helper of the deen [Religion] of Prophet
Muhammad. Your disavowal is Our disavowal and Our disavowal is your disavowal.”

Source: Mahdavi literature - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 38

My Response:
Firstly the sheer audacity of these people is heartbreaking. They never shied even a second
from attributing direct teachings from Allah and manifestations of His divine presence (zath) to
Syed Jaunpuri. It’s futile to even address the flaws in their creed and beliefs here, nonetheless I
would like to give a comparison -

It is important to note the distinction in the manner in which Allah communicated with His
Prophets throughout history. Prophet Muhammad ‫ﷺ‬, as the greatest of the created beings
and the final messenger of Allah, was spoken to through the angel Jibreel (Gabriel). This is
evident in his first encounter with Jibreel, who brought him the glad tidings of Prophethood and
the first wahi (revelation) with “Iqra” (read).
The honor of direct conversation with Allah, known as "Kalamullah," was specifically reserved for
Prophet Musa (Moses) AS, as mentioned in the Quran. This signifies the unique nature of
Prophet Musa's relationship with Allah and the extraordinary role he played in delivering Allah's
message to his people.
 38
Even though Prophet Muhammad ‫ ﷺ‬held the highest position among the prophets, he always
emphasized his status as a human messenger and servant of Allah. Even he was commanded
by Allah to tell that he does not possess the keys to the treasures “Say, ˹O Prophet,˺ I do not
say to you that I possess Allah’s treasuries or know the unseen, nor do I claim to be an angel. I
only follow what is revealed to me.” Say, “Are those blind ˹to the truth˺ equal to those who can
see? Will you not then reflect?” {Qur’an | Surah al-Anam | 6:50}
Given the clear distinction in the prophetic experiences and the Prophet Muhammad's ‫ﷺ‬
adherence to his designated role, it raises doubts and concerns when individuals claim
attributes or experiences that exceed those of the Prophet ‫ﷺ‬. Claiming to have direct
teachings from Allah or manifestations that surpass what was bestowed upon the Prophet
Muhammad ‫ ﷺ‬undermines the established framework of Prophethood and the teachings of
Islam.

Moreover, the utilization of this authentic hadith by Mahdavi Murshad Syed Abid Khundmiri to
bolster Syed Jaunpuri's claim highlights the recognition of its authenticity within the Mahdavi
community. However, in their attempt to align with this hadith, they resort to forcing Syed
Jaunpuri's narrative into it. This raises questions about the integrity of their interpretation and
suggests a potential manipulation of the hadith to suit their desired narrative.

Furthermore, the notion of rectification in one night becomes further problematic when
confronted with the claims made by Syed Jaunpuri and his followers. If he already possessed
knowledge, titles, and awareness of being the Mahdi from a young age, it contradicts the idea of a
transformative rectification process occurring in a single night. The concept of rectification
implies a fundamental change, purification, and repentance that prepares an individual for their
divine role. If Syed Jaunpuri had prior knowledge and awareness, the need for a sudden
rectification becomes questionable.

The Second Interpretation:

“Allah will set right his affairs and raise his status in one night, or in a moment of one night,
such that ahl al-hal wal-’aqd (those invested with authority) will agree upon his Caliphate.”
—Mulla ʿAlī al-Qarī [d. 1014H/1605CE]
Source: Mirqāt al-Mafātīḥ (8/3439)

“Allah ‫ ﷻ‬will all of a sudden, in a single night, endow him with the capability required for
leadership (Imarat) and Khilafat.”
—Shaykh Abdul-Ghani Dehlevi [1235-1296AH]
Source: Injah Al-Haaja Ala Hamish Ibn Majah

Similitude:
“He will rectify him, meaning, initially he will not be mentally prepared (to lead the Muslim
Ummah). And this is likely to happen to many people. When they see that corruption has
spread, they isolate themselves in solitude. Therefore, our Lord the Exalted will rectify him in a
single night. An example of something similar, although it is not comparable; the Messenger
‫ ﷺ‬would isolate himself away from the disbelievers during the pre-Islamic days of
 39
ignorance. He would isolate himself worshiping his Lord in the cave until Jibril descended with
revelation and said to him "Iqra" (Recite). The revelation came to him and after that he would
connect with the people and call them to the worship of Allah the Blessed and Exalted. There
is no doubt that anyone who is a reformer, must have a resemblance to the Messenger ‫ﷺ‬. So
perhaps when oppression becomes severe in a society the individual would isolate himself
with his knowledge and his morals, as some of the people consider doing today, although they
are not on the level of these two (previous examples). Therefore, Allah will rectify him in a
single night, so he can be the leader for this Muslim Ummah. And the statement that Allah will
rectify him does not mean that he will be a sinner and then become righteous. Nor does it
mean that he will be ignorant and then become knowledgeable overnight. No, this is not the
meaning. Rather it means He will rectify him to be the leader of the Muslim Ummah.”
—Shaykh Nasir al-Dīn al-Albanī [1332-1420AH]
Source: Silsilat al-Hudaa wal-nur - Shariwat - 219

The second interpretation states that Allah will rectify the affairs of the promised Mahdi in a
single night, raising his status and endowing him with the capabilities required for leadership
and caliphate. However, when we examine the life of Syed Jaunpuri, we find that this
interpretation does not align with his circumstances.

“This claim [of Syed Jaunpuri of being the Mahdi] was rejected by the Ulama in India, who also
turned against him. Because of this hostility of the Ulama, Syed Muhammad moved from
Jaunpur to Gujrat. He was then banished from Ahmedabad. The opposition of religious
authorities here resulted in him then emigrating to Arabia, and then to Iran. There too he was
banished by the orders of Shah Ismail Saffavi. On his way back to India from Iran, he died at a
place called "Farah" in Afghanistan.”
Source: Barre-Azeem Pak-o-Hind Ki Millat-e- Islamia pg.170; Few extracts in Sawahid al-vilayat pg. 91-94.

Syed Jaunpuri faced numerous challenges and obstacles throughout his life, including being
expelled from many cities and not staying in one place for an extended period (generally just 18
months). These circumstances indicate that he was unable to establish a rulership or caliphate
in any location. Therefore, there is no evidence of the rectification and sudden elevation in
status as described in the second interpretation.

The inability to establish a stable and enduring leadership contradicts the notion of a divine
rectification occurring in a single night or moment. The fulfillment of the second interpretation
would require the promised Mahdi to overcome such challenges and gain the consensus and
acceptance of those invested with authority. However, the historical accounts of Syed
Jaunpuri's life do not support this claim.
 40

Summary:
The Mahdi's qualification and transformation are considered to be a divine intervention by
Allah, and it occurs in a single night. This signifies that the Mahdi is an ordinary person who
becomes rectified and prepared for his significant role without prior knowledge of his divine
selection.

There are two interpretations of the phrase "rectify him" mentioned in the Hadith. The first
interpretation suggests that Allah forgives the Mahdi, reforms him, and accepts his repentance.
The second interpretation states that Allah raises his status, endows him with the capabilities
required for leadership and caliphate, and gains consensus from those invested with authority.

The claims made by Syed Jaunpuri, who declared himself as the promised Mahdi, are
evaluated through a comparative analysis. The accounts provided in Mahdavi literature,
including claims of Jaunpuri's early knowledge and titles, contradict the concept of an
overnight rectification process. The absence of clear evidence supporting the rectification
challenges the authenticity of Jaunpuri's claim.

Syed Jaunpuri's life experiences, such as facing opposition, expulsion from various cities, and
the inability to establish stable leadership, do not align with the notion of a sudden rectification
and elevation in status. These historical accounts raise doubts about the validity of Jaunpuri's
claim as the Mahdi.
 41

Across Snow and Ice: Taking the Bayah [Oath of Allegiance]

Introduction:
In this chapter, we will delve into the profound significance of a hadith narrated by Prophet
Muhammad ‫ﷺ‬, exploring its implications and attempting to gain a deeper understanding of
the treasure, the black banners, crawling over snow and the act of pledging allegiance to the
Mahdi.
Hadith 5.1

ِ ‫ير ِإ لَى َو‬

‫اح ٍد ِم ْن ُه ْم‬ ُ ‫يف ٍة ُث َّم لاَ َي ِص‬ َ ‫الل ِه صلى الله عليه وسلم " َي ْق َت ِت ُل ِع ْن َد َك ْن ِز ُك ْم َثلاَ َث ٌة ُك ُّل ُه ُم ا ْب ُن َخ ِل‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬

‫ال‏"‏ َفِإ َذا‬ َ ‫‏ ُث َّم َذ َك َر َش ْيًئ ا لاَ َأ ْح َف ُظ ُه َف َق‬.‫لا لَ ْم ُي ْق َت ْل ُه َق ْو ٌم‏"‏‏‬

ً ‫ود ِم ْن ِقب َِل ْال َم ْش ِر ِق َفيَ ْق ُت ُلو َن ُك ْم َق ْت‬
ُ ‫الس‬
ُّ ‫ات‬ َّ ‫ُث َّم َت ْط ُل ُع‬
ُ ‫الر َاي‬
َّ ‫يف ُة‬
‫"‏‏‬.‫الل ِه ْال َم ْه ِد ُّي‏‬ َ ‫الث ْلج َفِإ َّن ُه َخ ِل‬ َ َ ُ ُ ‫َرَأ ْي ُت ُم‬
ِ ‫وه َفب‬
ِ َّ ‫َاي ُعوه َول ْو َحب ًْوا َعلى‬
❝ Three will fight one another for your treasure, each one of them the son of a caliph,
but none of them will gain it. Then the black banners will come from the east, and they
will kill you in an unprecedented manner." [Then he mentioned something that I do not remember,
then he ‫ ﷺ‬said]: When you see them, then pledge your allegiance to them even if you
have to crawl over the snow, for that is the caliph of Allah, Mahdi.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Thawban RA [d. 54H/674CE]
Source: Sunan Ibn Majah (5/211) #4084; Musnad Ahmad (5/277); Musnad al-Bazzaar(2/120) #8432;
ar-Rooyaani 619; al-Mustadrak al Hakim (4/510) #8432; Dalaa’il an-Nubuwwah (6/515); Suyūṭī 28086a.
Grade: Sahih (authentic)9
Note: The scholars differed as to the verdict on this hadith; there are two views: The first view is that the
hadith is to be classed as Sahih and the second view is that the hadith is to be classed as da‘eef (weak).10

Side Note: Caliph of Allah?

“The hadith is saheeh (sound) in its meaning, apart from the phrase which at the end of the hadith
reads, “for that is the caliph of Allah, Mahdi” It’s totally unsound to say someone is the caliph of
Allah; as this demotes The Most High’s Majesty by saying He is weak and incapable. Allah is
unequivocally free of needing a successor. He is the Ever Living, Sustainer of Himself and His
creation. Allah witnesses everything; He will never die or be absent. Therefore, it is not possible for
anyone to succeed Him and stand in His place. There is nothing equal to Allah. So whoever creates
a successor for Allah, has then associated partners with the Lord of All the Worlds.”
—Shaykh Nasir al-Dīn al-Albanī [1332-1420AH]
Source: As-Silsilah ad-Da‘eefah (1/198) #85.

9
Sahih according to Imam al-Bazzar [d. 292H/905CE], Imam Al-Ḥakīm [321-405AH], Imam Al-Qurtubī [592-651AH]
at-Tadhkirah pg.1201, Ibn Kathīr [701-774AH] in in al-Bidayah wa’n-Nihayah (1/42) and al-Boosayri [d.840H/1436CE] in
Misbaah az-Zujaajah (3/263).
10
Daif according to Imam adh-Dhahabī [673-748AH] in Mizan al-I’tidal (3/128) and Ibn al-Qayyim al-Jawziyya [691-751AH] in
al-Manar al-Munif 115.
 42

Hadith Explanation:
“Your Treasure” here has two interpretations:

1) It refers to the treasure buried around Kabba during pre-islamic era

Hadith 5.2

‫ت‬ َ ‫ َأ ْو َق‬- ‫اه ِليَّ ٍة‬

ُ ‫ لَأ ْن َف ْق‬- ‫ال ِب ُك ْف ٍر‬ ُ ‫الل ِه صلى الله عليه وسلم " لَ ْولاَ َأ َّن َق ْو َم ِك َح ِد‬
ِ ‫يثو َع ْه ٍد ِب َج‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

‫"‏‏‬.‫يها ِمنَ ْال ِح ْج ِر‏‬ ُ ‫ت َبا َب َها ِبالَأ ْر ِض َولَأ ْد َخ ْل‬

َ ‫ت ِف‬ َّ ‫َك ْن َز ْال َك ْع َب ِة ِفي َسبيل‬
ُ ‫الل ِه َولَ َج َع ْل‬ ِ ِ
❝ If your people, had not been recent converts to Islam, I would have spent the treasure of
the Ka'ba in the way of Allah and would have constructed its door just on the level of the
ground and would have encompassed in it the space of Hijr.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: a’ishah bint Abī Bakr RA [d. 58H/678CE]
Source: Sahih Muslim 1333d.
Grade: Sahih (authentic) according to Imam Muslim [202-261AH].

“It is apparent that what is intended with the mentioned treasure in this context is the treasure
of the Ka’bah. Three children of the khalifahs will kill one another near it, (aiming) to take it,
until the End Time and the Mahdi will come out.”
—al-Imam al-Hafidh Ibn Kathīr [701-774AH]
Source: al-Nihayah fi al-Fitan wa al-Malahim (1/26)

2) Or It refers to the treasure below the euphrates river

Hadith 5.3

‫ َف َم ْن َح َض َر ُه َفلاَ َيْأ ُخ ْذ ِم ْن ُه َش ْيًئ ا"‏‏‬،‫ات َأ ْن َي ْح ِس َر َع ْن َك ْن ٍز ِم ْن َذ َه ٍب‬

ُ ‫وش ُك ْال ُف َر‬
ِ ‫الل ِه ﷺ " ُي‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ Soon the river "Euphrates" will disclose the treasure (the mountain) of gold, so
whoever will be present at that time should not take anything of it.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Sahih al-Bukhari 7119; Sahih Muslim 2894.
Grade: Muttafaqun Alayhi (Sahih - authenticity agreed upon) according to Imam al-Bukharī [194-256AH]
and Imam Muslim [202-261AH].

“Among the trials which will take place before the appearance of the Mahdi are that the
Euphrates River will disclose a mountain of gold; when people hear about it, they will head
towards it, and there will be a fight over it.”
—Muhammad bin al-Husaini al-Barzanjī [d.1103H/1691CE]
Source: al-ishaa’ahi’ pg. 91-92.
 43
“Then the black banners will come from the east” means east of Arabia.

“These black banners are not those with which Abu Muslim al-Khurasani came and took away
power from the Umayyads in 132 AH. Rather they are other black banners that will
accompany the Mahdi, who will be Muhammad ibn ‘Abdullah al-‘Alawi al-Faatimi al-Hasani.
Allah will prepare him in one night; that is, He will forgive him, guide him, make him
understand and grant him wisdom, after he was not like that, and He will support him with
people from the east who will help him, strengthen his authority and establish his dominion,
and their banners (flags) will also be black. Because the Prophet ‫’ﷺ‬s flag was also black
which was called ‘Al-Iqaab’.”
—al-Imam al-Hafidh Ibn Kathīr [701-774AH]
Source: An-Nihaayah fi’l-Fitan wa’l-Malaahim (1/49)

“pledge your allegiance to them even if you have to crawl over the snow” means the
importance of supporting this army (Mahdi’s army) is such that every muslim needs to crawl
over snow capped mountains to reach them. The instructions to pledge allegiance to the Mahdi
even if Muslims have to “crawl over snow” to do so is an unique statement by the Prophet ‫ﷺ‬.
The reader should consider that this statement was made in the middle of the hot desert of
Arabia, and around the year 600 CE where there is no snow or ice.

Geographical Misinterpretations:
Mahdavi Murshads’ argue that:
"The last part of the hadith means that "even if you have to crawl over snow to reach him, do it
and pledge allegiance to him." If we look through the grammatical history of Arab literature,
this phrase "even if you have to crawl over snow to reach him" is neither idiomatic nor
exemplary phrase which indicates any meaning other than Prophet ‫ ﷺ‬informing about such
a place which is in between the Arab region and the place of advent of Mahdi, which will be a
treacherous path covered with snow from where even if you've to crawl to reach him do it and
pledge allegiance to him. In the light of this hadith if we investigate the geographical
surroundings of the Arab region it's not impossible to find out the reported place. Geographical
boundaries of Arabia - To the west of Arabia is Red Sea and the African continent, ruling out
any possibility of snow covered path. To the south is the Arabian sea and Indian ocean, ruling
out the snow path again. To the north is Asian plains followed by the Russian provinces and
Siberia where the region is covered in snow almost all year round followed by the Antarctic
ocean without a dry land which ought to be the destination according to the above hadith.
Now if we divide east of Arabia into south-east and north-east the south east is surrounded by
the Persian gulf, southern Iran and Baluchistan ruling out yet again snowy path whereas to the
north east is the mountainous region of Khurasan where snow is enveloped for 4-6 months at
a stretch making it treacherous for travel. But, Prophet ‫ ﷺ‬did a huge favor on us by the grace
of Allah and made our job easy in this regard through the hadith of Gazwa-e-hind."
—Mahdavi Murshad Abdul Hakeem Tadbeer
Source: Mahdavi Literature - Braheen-e-Mahdavia
 44
My Response:
In response to the claims made by Mahdavi Murshad Abdul Hakeem Tadbeer regarding the
geographical implications and linguistic interpretation of the hadith, it is important to critically
examine their arguments. By considering alternative perspectives and analyzing the broader
context of the hadith, a more comprehensive and correct understanding can be reached.

Geographical boundaries of Arabia:

The argument that the geographical boundaries of Arabia eliminate the possibility of a snowy
path leading to the Mahdi is flawed. While it is true that the immediate surroundings of Arabia
do not typically experience snow, it does not negate the existence of snowy regions beyond its
borders. The hadith does not specify that the snowy path must be located within the immediate
vicinity of Arabia. It allows for the possibility that the path could be situated in a distant area
accessible through various modes of transportation through various seasons. This
demonstrates the widespread dissemination of Islam, compelling individuals from far-reaching
regions to come forward and pledge their allegiance to the Mahdi, emphasizing the inclusive
nature of the faith and the universal appeal of the Mahdi's leadership.

Linguistic interpretation:
The statement "even if you have to crawl over snow to reach him" should not be rigidly
understood as a literal instruction to traverse snowy terrain. Rather, it can be viewed as a
figurative expression emphasizing the significance of wholeheartedly pledging allegiance to the
Mahdi, regardless of the challenges or hardships one may encounter. In this context, it is more
appropriate to consider it as a symbolic representation highlighting the necessity of unwavering
dedication and perseverance, rather than a specific geographical indicator.

Geographical Implications: Khorasan vs. Hind

In a literal sense, if we consider the interpretation based on geographical aspects, the most
plausible location in the east of Arabia would be Khorasan. Khorasan encompasses a vast area,
including present-day Afghanistan, Iran, and surrounding regions. Additionally, there are other
hadiths of weaker authenticity that provide further support to this viewpoint. Therefore, the
inclination would be towards Khorasan as the intended region mentioned in the hadith, rather
than Hind (India).

Furthermore, it is worth noting that the Mahdavi Murshards resort to selective evidence,
cherry-picking the last part of the hadith to support their argument while disregarding the
significance of the first part that mentions the sons of caliphs and treasures. By selectively
focusing on certain aspects of the hadith, they fail to consider the holistic message conveyed by
Prophet Muhammad ‫ﷺ‬. Such an approach overlooks the comprehensive context of the hadith
and undermines the importance of considering all its components to derive an accurate
understanding.

The claim made by Mahdavi Murshard regarding a specific physical location between the Arab
region and the place of Mahdi's advent lacks a solid foundation and does not align with the
actual content of the hadith. The act of bayah, or pledge of allegiance, to the Mahdi is
traditionally carried out in Makkah, emphasizing the importance of making the journey to
 45
Makkah regardless of one's location, even if it requires overcoming significant obstacles like
crawling over snow.

Conclusion: Unfulfilled Prophecies

The above hadith clearly states that three sons of caliphs will fight for the treasure, the black
banners will come from the east, and people will pledge allegiance to Mahdi, even if they have to
crawl over snow. However, there is no evidence or historical accounts that confirm these events
taking place during the lifetime of Syed Jaunpuri or at any other time. The treasure buried
around the Ka'ba has not been discovered, and the Euphrates River has not revealed any hidden
treasure. Additionally, there is no record of the black banners coming from the east to either
cause destruction or support Mahdi. Furthermore, there is no substantial evidence of people
from all corners of the earth undertaking arduous journeys, including climbing snowclad
mountains, to give bayah to Syed Jaunpuri. In light of these facts, it becomes clear that the
claims made about Syed Jaunpuri fulfilling the prophetic hadith are unsubstantiated, indicating
his failure to meet the criteria outlined in the hadith and yet the Mahdavi Murshad use this to
misguide the people.

Summary:
The hadith 5.1 highlights the significance of pledging allegiance to the Mahdi, even if it
requires crawling over snow. It emphasizes the importance of wholehearted dedication and
perseverance in supporting the Mahdi's leadership.

There are different interpretations regarding the treasure mentioned in the hadith, with some
suggesting it refers to the treasure buried around the Ka'ba during the pre-Islamic era and
others referring to a treasure beneath the Euphrates River.

The black banners mentioned in the hadith are believed to represent the Mahdi's army, and
their coming from the east indicates their origin in that direction.

Geographical interpretations of the hadith vary, with some suggesting the snowy path
mentioned could be located in the region of Khorasan, which includes parts of present-day
Afghanistan and Iran.

It is important to approach the hadith with a comprehensive understanding, considering all its
components and the broader context, rather than focusing on selective aspects to support
specific interpretations. Additionally, there is no historical evidence or fulfillment of the
mentioned events in relation to Syed Jaunpuri or any other individual.
 46

Unifying the Arab World: The Mahdi's Sovereignty over the Arabs
In this chapter, we explore the interpretation of the hadith that mentions the Mahdi ruling over
the Arabs and its implications for Syed Jaunpuri's claim of being the promised Mahdi.
Hadith 6.1

‫َأ‬ ُ ‫ال َر ُس‬

ْ ‫اس ُم ُه‬
‫اس ِمي‏"‏‬ ِ ‫ب َر ُج ٌل ِم ْن ْه ِل َب ْي ِتي ُي َو‬
ْ ‫اطُئ‬ َ ‫الد ْنيَ ا َح َّتى َيمْ ِل َك ْال َع َر‬
ُّ ‫ب‬ َّ ‫ول‬
ُ ‫الل ِه ﷺ "‏لاَ َت ْذ َه‬ َ ‫َق‬

❝ The world will not come to an end until the Arabs are ruled by a man from
my family whose name will be the same as mine.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: ‘Abdullah ibn Mas‘ūd RA [d. 32H/653CE]

Source: Sunan al-Tirmidhī (2/488-489) #2230; Musnad Ahmad (5/199) #3573; Mustadrak al-Hakim
(4/488) #8364; Musnad al-Bazzar (5/204) #1803; Mu'jam as-Saghir 1181; Siyar A'lam Al-Nubala.
(11/472); Tabarani 10217; Suyūṭī 24747a.
Grade: Sahih (authentic)11
Hadith 6.2

َّ ‫الد ْنيَ ا لاَّ َي ْو ٌم‏"‏ لَ َط َّو َل‬ َ َ َ

‫ث‬َ ‫ ُ‏ث َّم ا َّت َف ُقوا َح َّتى َيب َْع‬.‫الل ُه َذ ِل َك ْاليَ ْو َم‏‬ ‫َع ِن ال َّن ِب ِّي صلى الله عليه وسلم َقال ل ْو ل ْم َيب َْق ِمنَ ُّ ِإ‬
‫اس َم َأ ِبي " َي ْملُأ الَأ ْر َض ِق ْس ًطا َو َع ْدلاً َك َما‬ ْ ‫يه‬ ‫اسمي َو ْ َأ‬
ِ ‫اس ُم ِب‬ ِ ْ ‫اس ُم ُه‬ ْ ‫اطُئ‬ ‫َأ‬ ‫َأ‬
ِ ‫‏ ْو ِم ْن ْه ِل َب ْي ِتي ُي َو‬.‫لا ِم ِّني ‏‬ ً ‫يه َر ُج‬ِ ‫ِف‬
‫َأ‬ ُّ ‫ب َأ ْو لاَ َت ْن َق ِضي‬
ْ ‫اس ُم ُه‬
.‫اس ِم‬ ْ ‫اطُئ‬ ِ ‫ب َر ُج ٌل ِم ْن ْه ِل َب ْي ِتي ُي َو‬ َ ‫الد ْنيَ ا َح َّتى َيمْ ِل َك ْال َع َر‬ ُ ‫‏ لاَ َت ْذ َه‬.‫ت ُظ ْل ًما َو َج ْو ًرا‏‬ْ ‫ُم ِلَئ‬
❝ If only one day of this world remained. Allah would lengthen that day, till He raised
up in it a man who belongs to me or to my family, whose father's name is the same as
my father's, who will fill the earth with equity and justice as it has been filled with
oppression and tyranny. The world will not pass away before the Arabs are ruled by a
man of my family whose name will be the same as mine.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: ‘Abdullah ibn Mas‘ūd RA [d. 32H/653CE]

Source: Sunan Abu Dawud (4/87) #4282; Musnad Ahmad (1/376); Mustadrak al-Hakim 8713;
al-Musannaf Ibn Abi Shaybah (15/198); Mu'jam al-Kabir 10213-10230; Tuhfatul Ahwadhi (6/486).
Grade: Sahih (Authentic)12

11
Sahih according to Imam Al-Tirmidhī [209-279AH], Imam al-Ḥakīm [321-405AH], Imam adh-Dhahabī [673-748AH], Shu’ayb
al-Arna’oot [1346-1425AH] and Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Mishkat al Masabih 5452 and Saheeh Al-Jaami
As-Sagheer 7275.

12
Sahih according to Ibn Taymiyyah [661-728AH] in Minhaj al Sunnah (4/211); Imam adh-Dhahabī [673-748AH] in al-Muntaqa
min Minhaj al-I’tidal pg. 534; Imam as-Suyūṭī [849-911AH] in Hawi lil-Fatawi (2/58), Imam al-Haytamī [909-974AH] in
Mawarid Al-Zam'an 1877 and Shaykh al-Albanī [1332-1420AH] in Silsilat al Sahihah 1529.
 47
Decoding the Hadiths: Clear References to the Mahdi
These hadiths explicitly refers to the Mahdi's rulership over the Arab nation, indicating a direct
connection between the Mahdi and the Arab people. If anyone attempts to claim that these
hadiths does not explicitly mention the word "Mahdi," it is important to respond by emphasizing
that no one else besides Imam Mahdi is worthy of reestablishing the Khilafah on prophetic
principles and ruling it. The Prophet ‫'ﷺ‬s statement about this person being from his family
and sharing his name aligns with the recognized signs and attributes of Imam Mahdi. The
understanding of the salaf, including Imam Al-Tirmidhi, who placed this hadith under the chapter
( ِّ‫" )باب َما َجا َء فِي ْال َم ْهدِي‬What Has Been Related About the Mahdi," and Imam Abu Dawood under the
chapter (‫“ )كتاب المهدى‬Kitab Al-Mahdi” further supports this interpretation.

Context Matters: Examining the Broader Significance of "Yamlikul Arab"

Mahdavi Murshads’ argue that:
“The Arabic word ‘Malaka’ has a wide range of meaning including to possess, to own, to lay
hold, to take over, come into possession or control of, dominate, have power or authority over,
hold sway over, overwhelm, to rule, reign etc. Now, to speculate from the words ‘Yamlikul
Arab’ that Imam Mehdi will rule over the Arabs as a king, directly clashes with the notion of his
being a monarch of the world.”
—Mahdavi Murshad Abul-Fatah Syed Nusrat Tashrifullahi
Source: Declaration of faith, 'Isa and Mahdi pg. 17

My response:
Mahdavi Murshads claim that this should be interpreted metaphorically rather than as a political
rulership. This argument is fundamentally flawed. While "Malaka" may have multiple meanings,
it is essential to consider the context and established interpretations. The broader
understanding of "Yamlikul Arab" is that Imam Mahdi will initially emerge among the Arab
people, establishing his leadership and influence among them. However, this does not negate
the fact that his role extends beyond the Arab lands. Imam Mahdi is expected to assume a
global leadership position, unifying and guiding Muslims worldwide, as indicated by numerous
prophetic traditions (refer next chapter).

“Not mentioned are the non-'ajam (besides the Arabs), while they are also included (in this
hadith), because when the Arab nation governs and unites, they will dominate the entire
Ummah.”
—Imam al-Tibi [d.743H/1342CE]
Source: Tuhfah al-Ahwazi (6/485)

In fact, the mention of ruling over Arabia in the narration signifies the significance of Arabia as
the spiritual and cultural center of Islam. As the birthplace of the Prophet Muhammad ‫ ﷺ‬and
the site of the holy cities of Makkah and Madinah, Arabia holds a central position in the Islamic
world. Therefore, the Mahdi's rulership over Arabia implies a broader implication of his rule over
the entire earth. It can be understood that the establishment of his leadership in Arabia would
serve as the catalyst for his global influence, unifying and guiding Muslims worldwide.
Furthermore, it is reasonable to interpret the mention of ruling over Arabia as indicating that
 48
Arabia would serve as the capital of the Mahdi's caliphate or the headquarters of his global
leadership. Just as historical Islamic caliphates had their capital cities, it is plausible to infer
that Arabia would assume a similar role during the time of the Mahdi.

Therefore, the attempts by Mahdavi Mushards to distort the meaning of the hadith and
reinterpret it in a limited context are unfounded. The hadith indicates a tangible rulership,
implying actual political authority and governance over the Arab population. The Mahdi's role
extends beyond a mere symbolic influence; it encompasses establishing justice and equity,
reforming societal structures, and ensuring the well-being of the people. Moreover, historical
facts documented in both Mahdavi and non-Mahdavi books, as well as the consensus of
scholars, clearly demonstrate that Syed Jaunpuri never ruled over the Arabs.

Furthermore, it is illogical to interpret the hadith by suggesting that Syed Jaunpuri ruled over a
small group of Arabs who happened to follow him to India. Such an interpretation lacks basis and
is akin to claiming that Joe Biden, the President of the United States, is also the ruler of Arabs
simply because a few Arabs have relocated to America. The absurdity of this comparison
highlights the fallacy in trying to support an invalid claim through weak analogies.

Misguided Defence: The Spiritual Kingship Argument

Syed Jaunpuri's defense, suggesting that his kingship is of a spiritual or divine nature, further
weakens his claim. He says:

Imam Mahdi said - “It is wrong on the part of the ulama (sunni scholars of his time) to say that
Mahdi will be the king. Yes! It is true that Mahdi will be the king. But he will not cause the
stables to be cleaned. In other words, he would be the king of [Divine] Reality. His kingship
would be like the kingship of the prophets and the apostles, and not like that of the infidels like
Firaun [Pharaoh], Namrood [Nimrod], Shaddad and others.”

Source: Medavi Book - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 83

The hadiths 6.1 and 6.2 clearly refer to a political leadership, as evidenced by the mention of
ruling over the Arabs and filling the power void left by the Caliph's death (refer to hadith 3.1). The
attempt to reinterpret the hadith as a king of divine reality lacks solid foundation and disregards
the broader context of prophetic traditions.

Moreover, historical examples from the lives of Prophets, such as Dawud AS (David), Sulaiman
AS (Solomon), and even the Prophet Muhammad ‫ ﷺ‬himself, who established the Muslim state
in Madinah, demonstrate that religious leaders can also assume political authority. The argument
that Mahdi's kingship will be similar to the kingships of the Prophets supports the notion of a
political leadership that upholds and implements the Shariah.

Considering the lack of historical evidence, the flawed logic in Syed Jaunpuri's defence, and the
consensus of scholars regarding the Mahdi's role, it is clear that his claim of rulership over the
Arabs falls short. The broader understanding of the hadith, supported by historical facts and
 49
scholarly consensus, further strengthens the doubt about him being the awaited Mahdi from the
lineage of the Prophet ‫ﷺ‬.

Summary:
The hadiths explicitly mention the Mahdi's rulership over the Arab nation, emphasizing a direct
connection between the Mahdi and the Arab people. This rulership extends beyond a mere
symbolic influence and implies actual political authority and governance over the Arab
population.

The mention of ruling over Arabia signifies the centrality of the region in Islam, with the
Mahdi's influence expanding globally and unifying Muslims worldwide.

Syed Jaunpuri's arguments for a spiritual kingship or divine reality fail to align with the clear
indication of political rulership in the hadiths. Historical examples of Prophets assuming
political authority further reinforce the notion of the Mahdi's leadership encompassing both
religious and political realms.

Syed Jaunpuri's claim falls short due to the lack of historical evidence and flawed
interpretations.
 50

Restoring Global Balance: The Divine Promise of Equity and

Justice
In this chapter, we delve into the profound role of the Mahdi, as prophesied by Prophet
Muhammad ‫ﷺ‬, in the restoration of global balance and the fulfillment of the divine promise of
equity and justice.
Hadith 7.1

‫اع ُة َح َّتى ُت ْم َلَأ ْالَأ ْر ُض ُظ ْل ًما َو َج ْو ًرا َو ُع ْد َوا ًنا ُث َّم َي ْخ ُر ُج ِم ْن‬ َ ‫الس‬َّ ‫وم‬ ‫الل ِه صلى الله عليه وسلم "‏ َ ا‬
ُ ‫ل َت ُق‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬
.‫ت ُظ ْل ًما َو ُع ْد َوا ًنا‏"‏‏‬ ‫َأ ْه ِل َب ْي ِتي َم ْن َي ْم َلَأ َها ِق ْس ًطا َو َع ْد ً ا‬
ْ ‫ل َك َما ُم ِلَئ‬
❝ The Hour (Qiyamah) will not be established before the earth is filled with injustice,
crime, and transgression. Then there will come forth from my family one who will fill it
(the earth) with equity and justice, as it had been filled with crime and
transgression.❞—Prophet Muhammad ‫ﷺ‬
Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]
Source: al-Mustadrak al-Hakim (4/557) #8669; Musnad Ahmad (3/36) #11313; Sahih Ibn Hibban 1880,
6823; Al-Suyuti 25240a; Al-Tabrani 10214; al-Hilyah’ (3/101).
Grade: Sahih (authentic)13
Hadith 7.2

‫ف َيمْ لُأ الَأ ْر َض ِق ْس ًطا َو َع ْدلاً َك َما‬ ‫َأ‬ ‫َأ‬

ِ ‫الل ِه صلى الله عليه وسلم "‏ ْال َم ْه ِد ُّي ِم ِّني ْج َلى ْال َجب َْه ِة ْق َنى الَأ ْن‬ َّ ‫ول‬ ُ ‫ال َر ُس‬َ ‫َق‬
.‫ت َج ْو ًرا َو ُظ ْل ًما َي ْم ِل ُك َسب َْع ِس ِنينَ ‏"‏‏‬ْ ‫ُم ِلَئ‬
❝ The Mahdi will be of my stock, and will have a broad forehead a prominent nose. He
will fill the earth will equity and justice as it was filled with oppression and tyranny, and
he will rule for seven years.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]
Source: Sunan Abi Dawud (11/375) #4285; Mustadrak al-Haakim (4/557).
Grade: Sahih (authentic)14

In essence, these hadith emphasizes that upon the arrival of the Imam Mahdi, his paramount
mission is to eliminate all forms of conflict, oppression, and injustice prevailing across the
globe. Through his leadership, the tenets of Islam will prevail, ushering in an era where the
principles of justice, righteousness, and harmony reign supreme.

13
Sahih according to Imam Ibn Hibban [271-354AH], Imam adh-Dhahabī [673-748AH], Ibn Ḥajar al-ʿAsqalanī [773-852AH] in
at-Tahdheeb (1/486), Imam al-Haytamī [909-974AH] in Mawarid Al-Zam'an 1880; Shu’ayb al-Arna’oot [1346-1425AH] in
Sharah al-Thulaathiyat 11313 and Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in ‘Silsilah as-Saheehah (4/39) #1529.

14
Sahih according to Ibn al-Qayyim al-Jawziyya [691-751AH] in al-Manar al-Munif pg. 74; Imam as-Suyūṭī [849-911AH] in
al-Jami‘ al-Ṣaghīr 9225 and Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Saheeh al-Jaami 6736.
 51
Interpreting "Al Ard" in Context: Unveiling its Global Significance
Mahdavi Murshads’ argue that:
“It is stated in a tradition that he would fill the earth with justice and equity. Even though only "Al
Ard" is mentioned in the tradition, it could also mean a part of the earth. Whenever in the Holy
Qur'an, "Al Ard" (the earth) has been mentioned with "Sama" (sky) or "Samawat" (skies), it means
complete earth. However, where only "Al Ard" has been mentioned it means that particular part of
earth or nation. Moreover, when the complete earth was not filled with justice and equity during
the Prophet's period then to say that the complete earth will be filled with justice and equity
during Mahdi's period, is a false belief. Of course! It can be said that the part of earth where he set
his foot or where his teachings reached, and the people of that part accepted them then that part
will be filled with justice and equity.”
—Mahdavi Murshad Syed Abid Khundmiri
Source: Extracted from Tafsir Noor-e-Imaan
[Similar response in ‘Declaration of faith’ pg. 14]

My response:
As usual the Mahdavi Murshards are back to their linguistic gymnastics to reinterpret words to
give it different meanings than what is intended. The attempt to confine the fulfillment of this
prophecy to a mere part of the earth is not supported by the explicit wording of the hadith or the
broader context of prophetic teachings.

The hadith clearly states that the earth will be filled with equity and justice by the Mahdi,
indicating a profound transformation on a global scale. It does not specify any limitations or
qualifications regarding the extent of this transformation. Thus, the claim that it pertains only to
a localized region contradicts the explicit wording of the hadith, which emphasizes the entire
earth.

While it is true that "Al Ard" can sometimes refer to a specific part of the earth or a nation in
certain contexts, this limited interpretation does not align with the comprehensive usage of the
term. The Mahdavi Murshads selectively focus on specific instances without considering the
broader implications and numerous examples that demonstrate the universal application of "Al
Ard." Their interpretation overlooks the clear and consistent usage of the term throughout the
Quran and Hadith.

Moreover, the Quran itself provides examples where "‫( "اَأْلرْ ض‬the earth) is used in a general
sense, referring to the entire earth without any limitations. Following are powerful examples of
this, where "‫ "اَأْلرْ ض‬is used without the word "‫( "سمـاء‬sky) or "‫( "السماوات‬skies) but still clearly
signifies the entire earth, encompassing all regions and nations-

In Surah Al-Nahl (16:36), Allah commands the people to travel through the earth and witness the
consequences faced by those who deny the truth. The usage of "‫ "اَأْلرْ ض‬in this context implies a
comprehensive exploration of the entire earth, encompassing all regions and nations.
 52
Similarly, in Surah Al-A'raf (7:74), Allah instructs the people to refrain from spreading corruption
on the earth. Here, "‫ "اَأْلرْ ض‬is used without any specific qualifiers, indicating a general prohibition
that applies to all inhabitants of the earth, regardless of their location or affiliation.

These verses establish a clear precedent for understanding the term "‫ "اَأْلرْ ض‬in a comprehensive
and global context, devoid of any limitations or restrictions.

Furthermore, the Mahdavi Murshads' objection that justice and equity were not fully
established during the Prophet's period is a flawed argument.
Firstly, it is imperative to believe in everything that was confirmed to have been authentically
related by the Prophet ‫ﷺ‬, and a Muslim should find in his soul no resistance against
accepting the Prophet ‫’ﷺ‬s information. When Allah decides a matter, He prepares a motive
for it and eases the way to achieving it. The Chief of the Believers, ‘Umar ibn al-Khaṭṭab RA [d.
23H/644CE], had filled the land he governed with justice during his rule for his ten years. The
Umayyad Caliph ‘Umar b. ‘Abd al-‘Azīz [63-101AH] had also filled the land he governed with
justice during his rule of two years and five months. The Prophet ‫ ﷺ‬informed us that the
Mahdi will fill the earth with justice and rule for seven years (or 9 years), and his prophecy will
undoubtedly and inevitably take place. Only the one who doubts the Sovereignty and
Omnipotence of Allah and disbelieves in the Prophet ‫’ﷺ‬s teachings will raise such arguments.
Secondly as shown in the previous chapter Allah will prepare the Mahdi in one night and enable
him to renew with the aid of some miracles: Allah will prevent an invading army from attacking
him in the Holy Ka’bah; thus helping him establish his rule on the land and giving people the
proof that he is indeed the Mahdi, who was prophesied by the Messenger of Allah.
Finally, the prophecy of the Mahdi's arrival signifies a future event, separate from the Prophet
‫'ﷺ‬s era. The hadith itself indicates that the Mahdi will come at a time when the earth is filled
with injustice, crime, and transgression, signaling a global deterioration of societal conditions.
The purpose of the Mahdi's advent is to rectify these prevailing injustices and establish a reign
of justice and equity worldwide.

Even if we entertain the interpretation that the term "al-Ard" in the hadith refers exclusively to the
specific place where Syed Jaunpuri resided, thorough investigation reveals that there is no
substantial evidence to support the notion that Syed Jaunpuri successfully established justice
and equity during his time. Firstly, the historical accounts of the region where Syed Jaunpuri
resided do not indicate any significant transformation in terms of justice and equity during his
era. There are no documented records or testimonies from reliable sources attesting to his
effective implementation of justice or notable improvements in societal equity. Furthermore, if
Syed Jaunpuri had truly brought justice and equity to his region, it would have been widely
recognized and celebrated by contemporaries and scholars of that time. Yet, there is a lack of
historical consensus or significant scholarly recognition of his achievements in this regard.
Additionally, the general state of affairs and prevailing conditions during the time of Syed
Jaunpuri do not support the claim of justice and equity being established. Historical accounts
of that period reveal ongoing conflicts, social unrest, and instances of injustice that contradict
the notion of a region governed by justice and equity.
 53
Another point to consider is that Syed Jaunpuri led a nomadic life, frequently facing exile and
displacement. This nomadic lifestyle does not align with the expectations of the Mahdi, who is
prophesied to establish a stable and just rule over the earth. Furthermore, despite his claims
and activities, there is no lasting impression of Mahdaviyat in Jaunpur today. If Syed Jaunpuri
had truly been the Mahdi and successfully established his rule, one would expect to find a
continued presence of his followers and a lasting impact on the local community.

Beyond Eloquence: Deconstructing Idealistic Interpretation of the Mahdi's Influence

Mahdavi Murshads’ argue that:
Mahdavi Murshad Murshad Qazi Muntajibuddin Junayri tells-
“Another attribute is that the speech and eloquence of Mahdi would have such an efficacy that
the listeners would be inspired to have the Vision of Allah. Living in his company would create
attraction and enhance the love of Allah, and they will aspire for the Vision of Allah,
manifestation and witnessing of divinity. Every moment their hearts would be illuminated and
the divine secrets of the Holy Qur’an would be revealed to them. His invitation would be in
accordance with the Book of Allah with respect to the divine law of Islam and gnosis (Marifat).
The people would hasten to renounce the world and the created being would revert towards
the Creator, except those who have gone astray and adapted infidelity, arrogance and enmity.
This is the real meaning of the saying: “the Mahdi would fill the hearts of the people living on
earth with equity and justice.”
“Filling the earth with justice is circumstantial, which means he will fill the hearts of the people
on earth with justice through the motivation and efficacy of his Call and Companionship, not
through coercion and dominance, as presumed by the refuters.”
Source: Makh'zan'ud Dala'il pg. 44 & 63 respectively.

My response:
The arguments presented by the Mahdavi scholars regarding the Mahdi's role in filling the earth
with justice require critical examination. While it is true that the Mahdi is believed to be a just
leader who will establish justice and equity, attributing the power to inspire the vision of Allah
and reveal divine secrets is an unsubstantiated and exaggerated assertion. Such subjective
interpretations without solid foundations cannot be used as a basis for establishing the
credibility of their argument.

While filling the earth with justice can be understood as positive change through motivation and
efficacy, practicality must be considered. The hadiths explicitly mention filling the earth with
equity and justice, indicating the need for tangible transformation where oppression is
eradicated and justice prevails. Relying solely on motivation and eloquence without a system of
governance or leadership to establish and maintain justice is unrealistic and insufficient.

Furthermore, interpolating the word "heart" in the hadith to support a symbolic interpretation is
misleading. The original hadiths do not mention the heart, and adding or altering words to fit
personal interpretations undermines the integrity of their argument.

Moreover, the contradiction between their emphasis on a non-coercive approach and the
mention of the Mahdi ruling for seven years raises doubts about the practicality of their
 54
argument. The notion of ruling implies authority and governance, which cannot be solely based
on inspiration and motivation. A comprehensive approach that combines motivation, efficacy,
and a system of governance would be more logical and practical in achieving and sustaining
justice and equity in society.

Let’s give an example to drive the point home-

Imagine a beautiful garden with vibrant flowers of various colors, each representing a different
aspect of justice and equity. In this garden, the Mahdi is likened to a skilled gardener who nurtures
the flowers with care and precision. His words and actions serve as the nourishing water and sunlight
that enable these flowers to bloom and spread their fragrance throughout the garden.

However, the Mahdavi Murshads' argument suggests that the Mahdi's eloquence alone is enough to
fill the garden with justice and equity. They claim that his words have the power to inspire the vision
of Allah and reveal divine secrets, igniting a spark of righteousness within the hearts of people. While
this sounds poetic and captivating, it overlooks the practical reality of tending to a garden.

In reality, a garden cannot thrive solely on the eloquence of a gardener. It requires more than just
inspiring speeches and motivational words. It needs consistent effort, proper planning, and strategic
action. The gardener must uproot the weeds of injustice, trim the branches of inequality, and provide
the necessary tools for growth. It is through these tangible actions that the garden flourishes and
embodies justice and equity.

Similarly, filling the earth with justice and equity necessitates more than the captivating eloquence of
the Mahdi. It requires a comprehensive approach that addresses the root causes of injustice and
implements practical measures to establish a just society. While motivation and inspiration are
important, they must be complemented by effective governance, fair legal systems, and societal
structures that promote equality and fairness.

The Mahdavi Murshads' argument fails to acknowledge the complexity of creating a just society. It
oversimplifies the process by relying solely on the power of words and overlooks the practical steps
needed to dismantle systems of oppression and establish lasting justice. Just as a garden needs the
gardener's expertise and physical labour to thrive, achieving justice and equity in society requires a
multifaceted approach that encompasses both inspiration and tangible action.

Mahdi and 'Isa AS: The Key to Global Justice and Equity - Refuting False Narratives
Mahdavi Murshads’ argue that:
“Know that the filling the earth with justice and equity is stated as a simile that has been given to
compare with oppression and injustice. This simile can be of two kinds: either it is Tasbih-fil-kaifiyat
[simile in its state or condition] or it is Tashbih-fil-kamiya [simile in its quantity]. If it is
Tasbih-fil-kaifiyat, it is musallam [accepted]. In other words, as there is oppression and injustice
among the people of the earth, the Mahdi will be capable of establishing justice and equity in that
part of the earth. And the hadith does not give any indication that he would establish justice and
equity in the whole or a large part of the earth. However, if it is the Tashbih-fil-kamiya [simile in
quantity] and if it purports to mean those people who are filled with oppression and injustice, then
it is unacceptable because of the contentions that we have already mentioned earlier [evidences
addressed below]. Thus the correct meaning and interpretation [of this hadith] can only be that
 55
Mahdi will fill some inhabitants of the earth with justice and equity. And the word ba'z (some) is
absolute with respect to abundance or deficiency. If among the parts of the earth, even one part is
filled with justice and equity, it would be deemed correct to Say that the earth is filled with justice
and equity.”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 25

The Mahdavi Murshad Abdul Malik Sajawandi brings forth two hadiths to argue that filling the
earth with justice and equity is impossible. The first hadith is:
Hadith 7.3

َ َ‫الس ْي ُف ِفي ُأ َّم ِتي لَ ْم ُي ْر َف ْع َع ْن َها ِإ لَى َي ْو ِم ْال ِقي‬

.‫ام ِة‏"‏‏‬ َّ ‫الل ِه صلى الله عليه وسلم "‏ ِإ َذا ُو ِض َع‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
❝ Once the sword is drawn within my nation, it will not be removed from them
until the Day of Resurrection.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Thawban RA [d. 54H/674CE]
Source: Sunan at-Tirmidhi 2202; Sahih Ibn Hibban 4570.
Grade: Sahih (authentic) according to Imam Al-Tirmidhī [209-279AH] and Imam Ibn Hibban [271-354AH].

The second hadith is: Hadith 7.4

‫ُأ‬
.‫ام ِة‏"‏‏‬ ِ ‫الل ِه ﷺ "‏ لاَ َت َز ُال َطاِئ َف ٌة ِم ْن َّم ِتي ُي َقا ِت ُلونَ َع َلى ْال َح ِّق َظ‬
َ َ‫اه ِرينَ ِإ لَى َي ْو ِم ْال ِقي‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
❝ A group of people from my Ummah (nation) will continue to fight in defence of
truth and remain triumphant until the Day of judgment.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Jabir ibn Abdullah RA [d.78H/697CE]
Source: Sahih Muslim 1923
Grade: Sahih (authentic) according to Imam Muslim [202-261AH].

My response:
However, a closer analysis reveals that these hadiths, rather than negating the possibility of
justice prevailing, actually emphasize the continuous struggle for truth and justice. The first
hadith highlights the perpetual existence of conflicts within the Muslim nation but does not
imply the absence of justice altogether. It serves as a reminder of the ongoing struggle against
injustice, indicating that the pursuit of justice is a constant endeavor.

Similarly, the second hadith affirms the unwavering commitment of a group from the Ummah to
fight for truth and emerge victorious until the Day of Judgment. This hadith underscores the
resilience and determination of those striving for justice, indicating that justice and equity will
be upheld throughout the ongoing struggle against oppression.

To counter the argument presented by the Mahdavi Murshad, it becomes evident that their
position can be refuted by examining the hadiths (7.1 and 7.2) in two contexts: locally and
globally.
 56
Locally, historical accounts and narrations reveal that during the reign of 'Umar b. 'Abd al-'Aziz
[63-101 AH], who succeeded the tyrannical rule of Ḥajjaj ibn Yūsuf [d. 95 H/714 CE], a period of
peace and justice prevailed. This historical fact clearly demonstrates that even within the
Ummah, there are instances of peace and justice emerging amidst periods of unrest and
conflict. Thus, the example of 'Umar b. 'Abd al-'Aziz contradicts the notion that justice and equity
cannot be achieved locally.

On a global scale, the fallacy in the argument of the Mahdavi Murshads lies in their
misunderstanding of the timelines. The fulfillment of filling the world with justice and equity
would only be possible if the advent of Imam Mahdi and 'Isa AS (Jesus) occurred together. By
referring to a similar hadith in Sahih Muslim narrated by Jabir ibn Abdullah RA [d. 78 H/697 CE],
we gain a comprehensive understanding. This hadith reveals the scholarly ingenuity of the
Mahdavi Murshads, who inadvertently overlook evidence that contradicts their stance.
Hadith 7.5

‫ُأ‬
‫ام ِة‬ ِ ‫الل ِه صلى الله عليه وسلم "‏ لاَ َت َز ُال َطاِئ َف ٌة ِم ْن َّم ِتي ُي َقا ِت ُلونَ َع َلى ْال َح ِّق َظ‬
َ َ‫اه ِرينَ ِإ لَى َي ْو ِم ْال ِقي‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬
‫‏ ِإ َّن َب ْع َض ُك ْم‬.‫ول لاَ‏‬ ُ ‫‏ َفيَ ُق‬.‫ال َص ِّل لَ َنا ‏‬ ُ ‫ول َأ ِم‬
َ ‫ير ُه ْم َت َع‬ ُ ‫يسى ا ْب ُن َم ْر َي َم صلى الله عليه وسلم َفيَ ُق‬ َ ‫ َفيَ ْن ِز ُل ِع‬- ‫ال‬َ ‫ َق‬-
.‫الل ِه َه ِذ ِه الُأ َّم َة‏"‏‏‬
َّ ‫‏ َت ْكر َم َة‬.‫اء‏‬ ‫ُأ‬
ِ ُ ‫َع َلى َب ْع ٍض َم َر‬
❝ A section of my people will not cease fighting for the Truth and will prevail till the
Day of Resurrection. [Then] Jesus son of Mary would then descend and their (Muslims')
commander would invite him to come and lead them in prayer, but he would say: No,
some amongst you are commanders over some (amongst you). This is the honor from
Allah for this Ummah.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Jabir ibn Abdullah RA [d.78H/697CE]
Source: Sahih Muslim 156; Musnad Ahmad (4/216-217) and (3/345); Mustadrak al-Hakim (4/478); Sahih
Ibn Hibban 6819; Al-Daani (142/2).
Grade: Sahih (authentic)15

I will provide a more refined version of the argument in order to shed light on the proofs and
consensus regarding the advent of Imam Mahdi and 'Isa AS being intertwined, a comprehensive
analysis will be presented in subsequent chapters. However, returning to the current topic, it
becomes evident that the longer version of the same hadith quoted by the Mahdavi Murshads
actually contradicts their claim. This longer version (hadith 7.5), along with additional evidence,
further clarifies the position. Moreover, the hadith states that when 'Isa AS descends, he will be
invited to lead the Muslims in prayer but will decline, acknowledging the presence of an
appointed leader (who is Imam Mahdi) within the Ummah. This highlights a state of justice and
equity where individuals are entrusted with leadership roles, further emphasizing the possibility
of achieving justice on a global scale.

15
Sahih according to Imam Muslim [202-261AH], Imam Ibn Hibban [271-354AH], Imam al-Ḥakīm [321-405AH] and Shaykh
Nasir al-Dīn al-Albanī [1332-1420AH] in Saheeh Al-Jaami As-Sagheer (2/1120) #7293 and Silsilah as-Saheehah 1960.
 57
From Conflict to Harmony: A World Transformed
Mahdavi Murshads’ argue that:
“If at the time of the emergence of the Dajjal, had Mahdi AS been the king of the whole world, the
Dajjal will not be the master of the horizons. And if the Dajjal were to become the master of the
whole world and were to spread oppression and injustice all over the world during the lifetime of
the Mahdi AS, then how can the earth be filled with justice and equity after eradicating the
oppression and injustice? And which oppression would be greater than that of the Dajjal?.”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 24

My Response:
I reiterate that the confusion and misunderstanding in the minds of Mahdavi individuals arises
from their incorrect understanding of the timeline. They fail to comprehend that the Mahdi and
'Isa AS will come together, marking the downfall of the Dajjal.

It is important to note that the existence of the Dajjal and his spread of oppression and injustice
does not negate the possibility of the earth being filled with justice and equity in the future, as in
they are not simultaneous events. The Dajjal may have temporary dominance before being
defeated by the Mahdi guided by 'Isa AS, paving the way for justice to prevail afterward.

It is illogical to assume that if the Mahdi were the king of the whole world, the Dajjal would not
be the master of the horizons. The emergence of the Dajjal is part of Allah's divine plan and
serves as a test for humanity. The role of the Mahdi (along with 'Isa AS) is to counter the Dajjal's
falsehood and establish justice, not to prevent his emergence.

The authenticity of prophetic narrations that describe the emergence of the Mahdi as a just
leader who will eradicate oppression and establish justice cannot be denied. Disregarding these
narrations is akin to denying the words of the Prophet Muhammad ‫ﷺ‬. These narrations
emphasize the ultimate triumph of justice, even in the face of temporary challenges posed by
the Dajjal.

Let me explain with an example - The emergence of the Dajjal and the presence of the Mahdi can
be likened to a fierce wildfire and a rain shower. Just as a wildfire engulfs everything in its path,
spreading destruction and chaos, it may seem overwhelming and uncontrollable. However, when
a rain shower arrives, it has the power to extinguish the fire, restoring balance and bringing new
life to the scorched earth. Similarly, the Dajjal's oppression and injustice may initially spread like
a wildfire, causing turmoil and suffering in the globe. But with the advent of the Mahdi and
descent of 'Isa AS, their presence and actions act as a rejuvenating rain shower, extinguishing the
flames of oppression and establishing justice and equity. Despite the intensity and magnitude of
the Dajjal's oppression, the Mahdi's arrival brings hope, renewal, and a transformative change
that fills the earth with justice and equity, just as the rain shower revitalizes and restores the land
after a destructive wildfire.
 58
Furthermore, a hadith clearly mentioning the state of the world after the arrival of the Mahdi and
'Isa AS supports the argument. Hadith 7.6

‫ال ُطو َبى ِل َع ْي ٍش َب ْع َد‬ َّ ‫الل ِه صلى الله عليه وسلم "‏ َع ْن َأبي ُه َر ْي َر َة َعن ال َّنب ِّي َص َّلى‬
َ ‫الل ُه َع َل ْي ِه َو َس َّل َم َق‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
ِ ِ ِ
‫َّك َع َلى‬
َ ‫ت َحب‬ ِ ‫اء ِفي ْال َق ْط ِر َو ُيْؤ َذ ُن ِللَأ ْر ِض ِفي ال َّنب‬
َ ‫َات َف َل ْو َب َذ ْر‬ ِ ‫لس َم‬َّ ‫يح ُيْؤ َذ ُن ِل‬ ْ ُ
ِ ‫يح طو َبى ِل َع ْي ٍش َب ْع َد ال َم ِس‬
ْ
ِ ‫ال َم ِس‬
.‫الر ُج ُل َع َلى الَأ َس ِد َولا َي ُض ُّر ُه َو َي َطُأ َع َلى‏"‏‏‬
َّ ‫َاغ ٌض َح َّتى َي ُم َّر‬ ُ ‫اس ٌد َولا َتب‬
ُ ‫اح َولا َت َح‬ َ َ َ ‫الص َفا لَ َنب‬
ٍ ‫َت فلا ت َش‬ َّ
❝ Blessed is he who lives after the coming of the Messiah ('Isa AS). Blessed is he who
lives after the coming of the Messiah. It will be announced for the heavens in the land,
and it will be announced for the earth in the crops. If you were to sow your seed upon
the rock, it would surely grow. You will not have greed for each other, nor will you envy
each other, nor will you hate each other, until a man will pass by a lion and he will not
harm him and he will walk over a snake and it will not harm him. You will not have
greed for each other, nor will you envy each other, nor will you hate each other.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Ḥadīth Abī Bakr al-Anbārī 47
Grade: Sahih (authentic)16

Furthermore, the aforementioned hadith mentions the blessed state of the world after the
coming of 'Isa AS adds weight to the argument. It describes a world free from greed, envy, and
hatred, where people coexist harmoniously. This portrayal underscores the possibility and
potential for justice and equity to prevail on a global scale.

Once we establish, as we will in the forthcoming chapters, that the arrival of Imam Mahdi and
the descent of 'Isa AS occur simultaneously, it becomes evident that envisioning a world
characterized by equity and justice is not an insurmountable task.

“What is necessary to believe is what has been indicated by the authentic Ahadith regarding
the appearance of ‘al-Mahdial-Muntadar’ whose period will witness the emergence of the
Dajjal and then the descent of 'Isa AS to kill him (Dajjal). 'Isa AS will pray behind the Mahdi
who will be the Imam of the Muslims at that time.”
—Ibn Ḥajar al-ʿAsqalanī [773-852AH]
Source: al-Qawl al-Mukhtasar fi Alaamaat al-Mahdi al-Muntadar’ pg.74

Furthermore, to counter their argument, I present an alternative version of the same hadith that
explicitly indicates the persistence of unrest and chaos in the world until Muslims engage in
combat against ad-Dajjal (AntiChrist). Consensus and compelling evidence confirm that this
confrontation will take place when Mahdi and 'Isa AS join forces.

16
Sahih according to Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in al-Silsilah al-Saheehah 1926.
 59

Hadith 7.7

‫اوَأ ُه ْم‬ ‫ُأ‬

ِ ‫الل ِه صلى الله عليه وسلم "‏ َا َت َز ُال َطاِئ َف ٌة ِم ْن َّم ِتي ُي َقا ِت ُلونَ َع َلى ْال َح ِّق َظ‬
َ ‫اه ِرينَ َع َلى َم ْن َن‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
َ ‫الد َّج‬
.‫ال‏"‏‏‬ َّ ‫يح‬ ِ ‫َح َّتى ُي َقا ِت َل‬
َ ‫آخ ُر ُه ُم ْال َم ِس‬
❝ A section of my community will continue to fight for the right and overcome their
opponents until the last of them fights with the ad-Dajjal.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Imran ibn Husayn RA [d. 53H/673CE]
Source: Sunan Abi Dawud 2484.
Grade: Sahih (authentic)17

As clearly stated in the aforementioned hadith, the struggle against ad-Dajjal, which will
ultimately be led by Mahdi and guided by 'Isa AS (Jesus), continues until the final confrontation.
This serves as a compelling affirmation that the fulfillment of justice and equity on a global
scale is intrinsically tied to the combined efforts of Mahdi and 'Isa AS, emphasizing the pivotal
role they play in establishing a world free from oppression and tyranny.

Additionally, we must consider the broader context of the times we live in, lets look the the
following hadith: Hadith 7.8

.‫ َح َّتى َت ْل َق ْوا َر َّب ُك ْم‏"‏‏‬،‫ َفِإ َّن ُه لاَ َيْأ ِتي َع َل ْي ُك ْم َز َمانٌ ِإ لاَّ َّال ِذي َب ْع َد ُه َش ٌّر ِم ْن ُه‬،‫اص ِب ُروا‬ ُ ‫ال َر ُس‬
َّ ‫ول‬
ْ ‫الل ِه ﷺ "‏‬ َ ‫َق‬
❝ Be patient till you meet your Lord, for no time will come upon you
but the time following it will be worse than it.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Anas ibn Malik RA [d. 93H/709CE]
Source: Sahih al-Bukhari 7068; Sunan at-Tirmidhi 2206.
Grade: Sahih (authentic) according to Imam al-Bukharī [194-256AH] and Imam Al-Tirmidhī [209-279AH].

This prophetic statement reinforces the notion that the world will experience worsening
conditions as time progresses. Therefore, if the Mahdavi Murshads claim that the Mahdi has
already filled the earth with justice and equity through Syed Muhammad Jaunpuri, it contradicts
the reality of the present time, where injustice and corruption continue to prevail.

In the present day, the Islamic world is plagued by an array of challenges that test the endurance
of its people. Wars ravage nations, displacing countless individuals and leaving behind a trail of
devastation and suffering. Refugee crises continue to unfold, as displaced families seek refuge
from violence and persecution. Hunger and poverty afflict communities, denying millions of
people their basic human rights. The ongoing conflicts in Syria and Palestine serve as stark
reminders of the plight faced by Muslims in various parts of the world, while the global
oppression experienced by Muslims in India and other nations, characterized by discrimination,
marginalization, and targeted violence, further intensifies the yearning for the Mahdi's arrival.

17
Sahih according to Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Saheeh Sunan Abi Dawood (2/91).
 60
In the face of such immense hardships, the hearts of believers yearn for a savior, a leader who
will bring an end to the turmoil and restore peace and justice. Each passing day only
strengthens the anticipation for the arrival of the Mahdi, as people hold onto the hope that his
coming will herald an era of tranquility, where the tears of the oppressed will be wiped away, and
the scales of justice will be balanced. The desperate supplications for help echo throughout the
Islamic world, as individuals turn their eyes towards the horizon, eagerly awaiting the fulfillment
of the prophecies that promise the dawn of a new age under the just rule of the Mahdi, where
peace, justice, and dignity prevail for all Muslims, irrespective of their geographical location.

The Flawed Analogies: The Semantics of "Fill"

Mahdavi Murshads’ argue using the following examples:
“The ‘fill’ does not imply ‘full’ or ‘whole’. For example; if it is said that the treasure house of the
king is full of jewelry, it does not mean the pearls and jewels are more than other objects.”
—Mahdavi Murshad Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 63

“The example of this is that it is said that the market is full of wheat. It means that wheat is
available in the market, it is visible and it is not hidden. The purport is not that wheat is
available in abundance in every nook and corner. And similarly, it is not understood that wheat
is available in a large quantity as compared to other food grains.”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 26

My response:
The comparison of the treasure house filled with jewelry does not effectively support the
argument. In this example, it is stated that the treasure house is "full of jewelry," implying that
the presence of jewelry is more prominent than other objects. The focus is on the abundance of
jewelry within the context of the treasure house. Therefore, it contradicts the claim that the term
"filling" does not imply fullness or abundance.

Similarly, the example of the market being full of wheat is flawed. When it is said that the market
is full of wheat, it indicates that wheat is readily available and visible in the market. This implies
a substantial presence of wheat compared to other grains, as it is the prominent grain being
sold. It would be misleading to claim that the term "full" in this context does not imply a greater
quantity or prevalence of wheat.

Furthermore, it is crucial to note that metaphors are used to convey a deeper meaning or
emphasize a particular aspect. However, in the case of the hadith regarding filling the earth with
justice, it is not merely a metaphorical expression. The concept of filling the earth with justice
signifies the establishment of a just society, where justice prevails and oppressive practices are
eradicated. It is not merely a metaphorical representation but an actual transformation that the
Mahdi will bring about during his reign.
 61
To provide a better example, consider the analogy of a cup filled with water. When it is said that
the cup is filled with water, it implies that the water has reached its maximum capacity within the
cup. The metaphorical usage here is in line with the real sense of filling, where the cup cannot
hold any more water. Similarly, when it is mentioned that the earth will be filled with justice
during the time of the Mahdi, it signifies the complete establishment of justice in all aspects of
society.

Let's consider another example of a room filled with light. When we say that a room is filled with
light, it implies that the entire space is illuminated, leaving no dark corners or areas of shadow.
The metaphorical use of "filling" in this context emphasizes the complete presence and pervasive
nature of light in the room. Similarly, when it is mentioned in the hadith that the Mahdi will fill
the earth with justice, it signifies that justice will prevail universally, permeating all aspects of
society. Just as a room filled with light leaves no space for darkness, the earth filled with justice
under the leadership of the Mahdi will leave no room for oppression, tyranny, or injustice.

It becomes clear that the metaphorical use of "filling" in the hadith supports the literal
interpretation of justice prevailing universally during the time of the Mahdi. These examples
reinforce the literal interpretation of "filling" in the hadith, highlighting the comprehensive and
all-encompassing nature of justice during the time of the Mahdi. It goes beyond a mere
metaphorical expression and emphasizes the transformative impact the Mahdi will have on
society, ensuring justice and equity prevail throughout the world.

In conclusion, the Mahdavi Murshads' attempt to limit the fulfillment of the hadith to a localized
area lacks sound reasoning and ignores the comprehensive nature of the prophecy. The hadith,
supported by the broader context of prophetic teachings and the universal usage of "‫( "اَأْلرْ ض‬the
earth) in the Quran, emphasizes a global transformation towards justice and equity through the
Mahdi's rule. The prevailing conditions of our world, marked by increasing injustice and the
absence of global peace, challenge the claim that Syed Muhammad Jaunpuri has fulfilled this
prophecy. The correlation between the advent of Mahdi and 'Isa AS, as substantiated by various
hadiths, signifies that true justice and equity will only be achieved when they come together. The
prospect of a world filled with justice and equity is intricately tied to their combined efforts.
Therefore, it becomes clear that the claim of Syed Muhammad Jaunpuri fulfilling this prophetic
role falls short, given the prevailing state of injustice and unrest in our world today and even
during his time.
 62
Summary:
The interpretation that the fulfillment of the prophecy of filling the earth with justice is limited
to a specific region contradicts the explicit wording of the hadith and the broader context of
prophetic teachings.

The term "‫( "اَأْلرْ ض‬the earth) is used in a comprehensive and global context in the Quran and
Hadith, indicating that justice and equity are meant to prevail universally.

The Mahdavi Murshads' reliance on subjective interpretations and the interpolation of words
undermines the credibility of their argument and portrays their failure in proving Mahdaviyat as
true.

According to Islamic belief, the emergence of the Dajjal (false messiah) and the presence of the
Mahdi are connected. The Mahdi arrives before the Dajjal's oppressive rule and remains
afterward, serving as a counterforce to establish justice and equity. Prophetic narrations
highlight the eventual victory of justice, despite the temporary challenges posed by the Dajjal.

The claim that Syed Muhammad Jaunpuri successfully established justice and equity in his
region lacks substantial evidence. Historical accounts, lack of recognition from contemporaries
and scholars, ongoing conflicts, and prevailing conditions during his time do not support the
claim of justice and equity being established both locally and globally.
 63

The Golden Age of Mahdi: Unprecedented Prosperity and

Economic Flourishing

In this chapter, we explore the concept of the Golden Age of Mahdi, a period characterized by
unprecedented prosperity and economic flourishing.
Hadith 8.1

‫يه ُأ َّم ِتي‬ ‫ُأ‬

ِ ‫ون ِفي َّم ِتي ْال َم ْه ِد ُّي ِإ ْن ُق ِص َر َف َسب ٌْع َوِإ لاَّ َف ِت ْس ٌع َف َت ْن َع ُم ِف‬ ُ ‫الل ِه صلى الله عليه وسلم "‏ َي ُك‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬

‫ول َيا‬ ُ ‫الر ُج ُل َفيَ ُق‬

َّ ‫وم‬ ُ ‫وس َفيَ ُق‬ ُ ‫َن ْع َم ًة لَ ْم َي ْن َع ُموا ِم ْث َل َها َق ُّط ُتْؤ َتى ُأ ُك َل َها َولاَ َت َّد ِخ ُر ِم ْن ُه ْم َش ْيًئ ا َو ْال َم‬
ٌ ‫ال َي ْو َمِئ ٍذ ُك ُد‬

.‫ول ُخ ْذ‏"‏‏‬ُ ‫َم ْه ِد ُّي َأ ْع ِط ِني َفيَ ُق‬

❝ The Mahdi will be among my nation. If he lives for a short period, it will be seven, and
if he lives for a long period, it will be nine, during which my nation will enjoy a time of
prosperity such as it has never enjoyed. The land will bring forth its yield and will not
hold back anything, and wealth at that time will be piled up. A man will stand up and
say: 'O Mahdi, give me!' He will say: 'Take'.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]
Source: Sunan ibn Majah 4083; Mustadrak al-Hakim (4/558) #8675; Musannaf abi Shaybah (7/512)
#37638; Suyūṭī 28251a.
Grade: Hasan (good/sound)18

Additional narrations further elaborate on the extraordinary blessings of this golden era-
“......The sky will pour down torrential rain and the earth will yield its entire produce. Goods will
be lying like a heap of grains on the threshing floor.”
Source: Majma Al-Zawa'id (7/436) #12411

“......Disappointed will be the one who does not receive the booty of Kalb. He (Imam Mahdi) will
open the treasures, distribute wealth and establish Islam on Earth. People will live with
prosperity for seven years or nine years.”
Source: Majma Al-Zawa'id (7/433) #12399

“.....The inhabitants of heaven and earth will be pleased with him, and the earth will not keep
any of its seeds inside it, but it will bring them forth, and the heaven will not keep any drop of
water but Allah will send down abundant rain upon them.”
Source: Mustadrak al-Hakim 8438; Musnad Ahmad 11326.

18
Hasan according to Imam Ibn Kathīr [701-774AH] in al-Bidaya wan-Nihaya (10/37), Imam al-Haytamī [909-974AH] in Majmu
az-Zawaid (7/317) and Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Saheeh Sunan ibn Majah pg. 679.
 64
These narrations serve as compelling evidence that supports the reality of the Golden Age of
Mahdi. They vividly describe the economic prosperity, abundance of resources, and equitable
distribution of wealth that will characterize this extraordinary era. The imagery of heaven
pouring down abundant rain, the fertility of the land, and the flourishing of vegetation and fruits
paints a picture of unparalleled agricultural productivity and natural abundance.
The mention of abundant wealth acquired through conquests (war booty) further reinforces the
notion of unprecedented prosperity during the reign of the Mahdi. This abundance will be so
vast that it will become a norm, and people will no longer be surprised or envious of each other's
wealth. The societal atmosphere will be one of generosity and abundance, with individuals
openly offering assistance and support to those in need.

Distorting the Hadith: Syed Jaunpuri's Misguided Defense

Syed Jaunpuri’s defense to comply with this hadith was:
Imam Mahdi came to know this disdain among his companions, he said, “Whoever is desirous
of the wealth will not reach Allah Most High and whoever is the seeker of Allah Most High will
not need wealth. Then, for whom would the Mahdi extract gold and gems from the earth, and
give it to whom? The ulama have failed to understand the real meaning of the hadith [narration
of the Prophet]. To extract wealth from the earth and give it to people and misleading them is
the sifat [attribute] of Dajjal [Anti-Christ]. The purport of the hadith is that the Mahdi will
manifest the treasures of vilayat [Sainthood] and he will make the people listen to the
meanings of Quran that they had not heard during the time of Prophet Muhammad. He would
also distribute the futuh [donations] that Allah Most High sends him unexpectedly."
Source: Mahdavi literature - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 190-191.

My response:
Syed Jaunpuri's defense, attempting to comply with the hadith regarding the prosperity and
wealth during the time of the Mahdi, is flawed and misrepresents the true meaning of the
narration. His interpretation, suggesting that the extraction of gold and gems and the
distribution of wealth refers to spiritual treasures and the dissemination of knowledge, is
inconsistent with the context and intent of the hadith.

The hadith clearly mentions the Mahdi's ability to bring forth prosperity and abundance, where
the land will yield its produce without restraint and wealth will be accumulated. To further
illustrate this point, let's consider an example.

Imagine a traveler who is lost in a desert, desperately seeking water to quench his thirst. After
days of wandering, he comes across a wise sage known for his knowledge and wisdom. The
traveler approaches the sage and explains his dire need for water, hoping the sage can provide a
solution.

In response, the sage begins to recite beautiful poems and philosophical insights about the nature
of water, its purity, and its symbolic significance. While the traveler appreciates the wisdom and
eloquence of the sage's words, he grows increasingly frustrated as his thirst remains unquenched.
 65

The traveler expected the sage to provide practical guidance or direct him to a source of water.
Instead, the sage's focus on metaphorical and abstract teachings fails to address the traveler's
immediate need.

In a similar way, Syed Jaunpuri's argument equates the Mahdi's distribution of wealth to a
metaphorical distribution of spiritual treasures and knowledge. However, the hadith clearly
refers to the Mahdi bringing about a time of material prosperity and abundance. Just as the
traveler needed water to quench his thirst, people in need require tangible assistance to address
their material concerns.

Therefore, this example clearly demonstrates the flaw in Syed Jaunpuri's argument. The hadith's
emphasis on the Mahdi granting material wealth aligns with the understanding that it refers to
physical resources and prosperity, rather than solely spiritual treasures or knowledge.

Deception Exposed: The Conflicting Statements of Syed Jaunpuri

Syed Jaunpuri's alleged actions contradict his own argument and place him in a precarious
position. In another naql (Mahdavi narration) it is stated that:
One day at Farah, Imam Mahdi was going by the side of a river to answer the call of nature.
Bandagi Miyan Syed Salamullah was with him. Imam smiled and asked Miyan Salamullah,
“What was the thought that occurred to you?” Hazrat Salamullah said, “The ulama say that
one of the signs of Imam Mahdi is that wherever he goes, the mountains will turn into gold and
the earth will throw its treasures up. And he will distribute this gold and money among the
people.” Imam asked, “What do you mean by this?” Miyan Salamullah said, “I have stated only
what I had heard.” On his way back, Imam cast his glance to one side and asked him to see.
What Miyan Salamullah sees is that the mountain has become a mound of gold and the sand
has turned into gems. Then Hazrat Imam told him, “Take whatever you want to and inform the
other companions that they can take whatever they want. Bandagi Miyan Syed Salamullah
said, “I do not need anything. But if you say, I will take something as a memento to show the
other companions.” Imam said, “Take a couple of handfuls.” Miyan Salamullah picked up a
handful of gems and packed them in a piece of cloth. When he told the details of this incident
to his companions and showed them the gems and quoted Imam Mahdi as saying, “Whoever
wants the gems may go and take them.” All the men and women said in one voice, “We do not
want anything other than the zath of Allah Most High.”
Source: Mahdavi Litrature - Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 190

This incident directly contradicts Syed Jaunpuri's claim that the distribution of wealth refers to
spiritual treasures and knowledge. Furthermore, Jaunpuri himself states that extracting wealth
from the earth is an attribute of the Dajjal (Anti-Christ). These inconsistencies present us with
two possible conclusions:
 66
1. We can acknowledge that the Promised Mahdi and his era are indeed characterized by
literal economic prosperity, as described in the narrations. In this case, we can examine
whether Syed Jaunpuri lived up to this claim. And the contradiction in his two statements,
where he first denies the literal meaning of the hadith and later claims to possess the
ability to extract wealth from the earth, indicates deception on his part. This contradiction
undermines his credibility and raises doubts about his authenticity as the Promised
Mahdi.
2. Alternatively, we can consider the possibility that Syed Jaunpuri, by claiming to perform
actions attributed solely to the Dajjal, aligns himself with the characteristics of the Dajjal.
This raises concerns about his true intentions and whether he genuinely represents the
teachings and virtues of the Mahdi.

Literal Distribution of Wealth: Strengthened by More Hadiths

Further, the point about this hadith being literal wealth is strengthened by another hadith in
Sahih Muslim:
Hadith 8.2

‫ال َو َ ا‬
.‫ل َي ُع ُّد ُه‏"‏‏‬ َ ‫يف ٌة َي ْق ِس ُم ْال َم‬
َ ‫الز َمان َخ ِل‬
ِ َّ ‫آخ ِر‬ ُ ‫الل ِه صلى الله عليه وسلم "‏ َي ُك‬
ِ ‫ون ِفي‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ There will be near the end of time a Caliph who will distribute wealth
without counting it.❞ —Prophet Muhammad ‫ﷺ‬

Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]

Source: Sahih Muslim 2913; Musnad Ahmad (18/407) #11914 and #14567; Mustadrak al-Hakim (4/454)
#8400; Suyūṭī 28227a; Sawaeq pg.98.
Grade: Sahih (authentic)19

A side point: This hadith is of significant importance as it explicitly mentions the "end of time,"
emphasizing the period when Imam Mahdi will emerge. We will delve into a detailed
examination of this topic in the forthcoming chapters.

An additional narration found in Sunan at-Tirmidhi clearly mentions this person to be Mahdi:
“Indeed there will be a Mahdi who comes in my Ummah (ruling) living for five, or seven, or
nine…...A man will come to him and say: O Mahdi! 'Give to me, give to me! So he will fill in his
garment with whatever he is able to carry.”
Source: Sunan at-Tirmidhi 2232; Musnad Ahmad (3/21-22)
Grade: Hasan (good/fair)20

19
Sahih according to Imam Muslim [202-261AH], Imam al-Ḥakīm [321-405AH] and Imam al-Haytamī [909-974AH] in Majmu
az-Zawaid (7/316) #12407.

20
Hasan according to Imam Al-Tirmidhī [209-279AH] and Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Sahih Sunan
at-Tirmidhi 1820
 67
An additional narration found in Mustadrak al-Hakim expands upon the concept of Islamic
Golden age:
“There will be a Caliph in my Ummah who will generously distribute wealth without keeping a
record of it. And I swear by the One who controls my life! Certainly that the dominance (of
Islam) will return (that is, Islam will recapture its lost glory and retrieve its status during his
reign).”
Source: Al-Mustadrak Alaa Al-Sahihayn (4/501) #108

These narrations further reinforce the idea of the Mahdi's rule being characterized by the
generous and unrestricted distribution of wealth. They also signify the resurgence of Islam's
dominance, its revival to its former glory, and the restoration of its esteemed position in the
world. It implies a reestablishment of the principles and values of Islam, which will regain their
rightful place in society. This resurgence will not only manifest in the economic sphere but will
permeate all aspects of life, bringing about a harmonious and just society guided by Islamic
principles.

Linguistic Defense: Examining the Interpretation of "Give Me"

Mahdavi proponents are back to their linguistic defense, they argue:
“In case of the first Hadith; give me, give me, probably denotes seeking wealth or a thing other
than wealth; guidance (which means, the desire is not specific to wealth, probably it may be a
desire for love, vision of Allah and the secrets of Wilayat, etc.). Therefore, it cannot be deduced
that the request; give me, give me is the desire for the gold and silver.”
—Mahdavi Murshad Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 90

My response:
The response of the Mahdi in the hadith is "Take." This exchange highlights the direct
connection between wealth and the request being made. The argument that the request "give
me, give me" in the hadith denotes seeking something other than wealth, such as guidance, love,
seems to be a subjective interpretation. The hadith explicitly mentions the accumulation of
wealth and the specific request for it.

Moreover, the hadith portrays a time of great abundance and prosperity, where the land yields its
harvest without withholding anything. This context reinforces the notion that the request for
wealth in the hadith is not merely symbolic but rather denotes a desire for material abundance
and resources.

To illustrate this point, let us consider a prosperous city under the just caliphate of the Mahdi.
The economy thrives, and the people enjoy abundant wealth and prosperity. The Mahdi,
renowned for his equitable distribution of wealth, ensures that everyone's needs are met and
resources are shared fairly among the citizens.

In this flourishing city, an individual approaches the Mahdi and says, 'O Mahdi, give me!'
 68

In this scenario, the request 'give me' clearly signifies the desire for material wealth or resources
that the Mahdi possesses. The individual acknowledges the Mahdi's authority and capability to
distribute wealth justly, and seeks their rightful share of the prosperity prevalent in the city.

By employing this analogy, it becomes apparent that the request 'give me' in the hadith pertains
to the longing for material abundance and resources. This interpretation aligns with the overall
context of the Mahdi's reign, characterized by a fair and equitable distribution of wealth among
the people.

Evaluating the Alternative: Is 'Umar b. 'Abd al-'Aziz the Intended Caliph?

Some Mahdavis claim that the mentioned caliph and the distribution of wealth refers to ‘Umar b.
‘Abd al-‘Azīz [63-101AH], citing his reign as an example. However, the wording of the hadith,
which mentions "near the end of time," along with the consensus of the early generations
(Salaf), disproves this interpretation. A conversation recorded in Sahih Muslim provides further
clarity on this matter-
“ َ‫يز َف َقالاَ لا‬ ْ ‫ت لَأبي َن ْض َر َة َوَأبي ْال َعلاَء َأ َت َر َي َأ‬ ُ َ َ
ِ ‫ان َّن ُه ُع َم ُر ْب ُن َعب ِْد ال َع ِز‬
ِ ِ ِ ِ ُ ‫”……قال ق ْل‬
“Jabir ibn Abdullah RA kept quiet for a while and then reported Allah's Messenger ‫ ﷺ‬having
said there would be a caliph in the last (period) of my Ummah who would freely give handfuls
of wealth to the people without counting it. I said to Abu Nadra and Abu al-'Ala: Do you mean
'Umar b. 'Abd al-Aziz? They said: No.”
Source: Sahih Muslim 2913a.

Summary:
The narrations vividly portray a future era of unprecedented prosperity, with abundant
harvests and accumulated wealth, providing strong evidence for the reality of the Golden Age
of Mahdi.

The mention of a Caliph who distributes wealth without counting it reinforces the idea of the
Mahdi's reign characterized by generous sharing of wealth, emphasizing the material
abundance that will prevail.

Syed Jaunpuri's defense, interpreting the distribution of wealth as spiritual treasures,

contradicts the clear emphasis on material prosperity in the narrations. Furthermore, Syed
Jaunpuri's alleged action, where he himself partakes in the distribution of material wealth,
further undermines his argument and diminishes his credibility.

The narrations describing the extraordinary prosperity during the Mahdi's era highlight a level
of abundance absent during Syed Jaunpuri's time. This stark contrast between the envisioned
Golden Age and the historical context diminishes the credibility of Syed Jaunpuri's claim, as it
diverges from the prosperous and flourishing society depicted in the narrations.
 69

The Divine Timing: The Arrival of Imam Mahdi at the End of Times
In this chapter, we will explore clear and compelling evidence that explicitly states the arrival of
Imam Mahdi at the end of the Ummah (Muslim community), rather than in the middle. The
following hadith from Prophet Muhammad ‫ ﷺ‬provides a powerful testament to the timing of
Imam Mahdi's emergence:
Hadith 9.1

‫ث َو ُت ْخ ِر ُج ْالَأ ْر ُض َنبَا َت َها‬ َّ ‫يه‬

َ ‫الل ُه ْال َغ ْي‬ ‫ُأ‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬
ِ ‫آخ ِر َّم ِتي ْال َم ْه ِد ُّي َي ْس ِق‬
ِ ‫الل ِه صلى الله عليه وسلم "‏ َي ْخ ُر ُج ِفي‬
.‫يش َسب ًْعا َأ ْو َث َما ِنيً ا‏"‏‏‬ُ ‫اشيَ ُة َو َت ْع ُظ ُم ْالُأ َّم ُة َي ِع‬
ِ ‫احا َو َت ْك ُث ُر ْال َم‬
ً ‫ال ِص َح‬َ ‫َو ُي ْع ِطي ْال َم‬

❝ At the end of my ummah the Mahdi will emerge; Allah will send rain for him and the
earth will bring forth its vegetation; wealth will be distributed equally, livestock will
increase and the ummah will become great, and that will continue for seven or eight
years.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]
Source: Mustadrak al-Haakim (4/557-558) #8673, #8716; Kanz ul-ummal (14/273) #38700.
Grade: Sahih (authentic)21
Hadith 9.2
‫ َم ْه ِد ُّي َه ِذ ِه‬- ‫والح َسين‬
ُ َ‫الح َسن‬ َ ‫الل ِه صلى الله عليه وسلم "‏ َو َّال ِذي َب َع َث ِني ِب‬
َ ‫ َي ْع ِني‬- ‫الح ِّق! ِإ َّن ِم ْن ُه َما‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
‫ير‬ َ ‫الس ُب ُل َو َأ َغ‬
ٌ ‫ َفلا َك ِب‬،‫ار َب ْع ُض ُهم َع َلى َب ْع ٍض‬ ُ ‫الف َت ُن و َت َق َّط َع ِت‬
ِ ‫اه َرت‬ َ ‫جا و َت َظ‬ ً ‫جا و َم ْر‬
ً ‫الد ْنيا َه ْر‬ َ ‫ ِإ َذا َص‬،‫الُأ َّمة‬
ُ ‫ار ِت‬
‫الض َلالَ ِة َو ُق ُلو َب ًا ُغ ْل َف ًا‬
َ َ‫الله َع َّز َو َج َّل ِع ْن َد َذ ِل َك ِم ْن ُه َما َم ْن َي ْف َت ُح ُح ُصون‬
َّٰ ‫ث‬ ً ‫ير ُي َو ِّق ُر َكب‬
َ ‫ َب َع‬،‫يرا‬ ٌ ‫ل َص ِغ‬‫يرا و َ ا‬
ً ‫َي ْر َح ُم َص ِغ‬
ِ
ْ ‫ َي ْم َلُأ الَأ ْر َض َع ْدلاً َكما ُم ِلَئ‬، ‫مان‬
.‫ت َج ْو َر ًا‏"‏‏‬ َّ ‫ت َفي َأ َّو ِل‬
ِ ‫الز‬ ُ ْ‫ان َكما ُقم‬ َ ‫ين ِفي َآ ِخ ِر‬
ِ ‫الز َم‬
ِّ ُ ‫َي ُق‬
ِ ‫وم ِبالد‬
❝I swear by the one who sent me with the truth! Surely, the Mahdi of this ummah will
be among (the children of) these two, that is, Hassan and Hussain. At a time when the
world will be subject to chaos and turmoil, roads will be cut-off and people will attack
one another, no elderly will show love to the younger and no youngster will respect the
elderly, then Allah will send a person from among these two who will conquer the first
of disbelief and open closed hearts. He will establish Islam in the last days of the
ummah as I have established it in the early days (of the ummah). He will fill the earth
with justice just as it was formerly filled with tyranny and persecution.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Faṭima bint Muḥammad RA [d.11H/632CE]
Source: Mu'jam al-Kabir (3/57-58) #2675; Hawi lil-Fatawi of Imam as-Suyūṭī (2/66-67) #6766; Mu'jam
al-Awsat (6/328) #6540.
Grade: Sahih (authentic)22

21
Sahih according to Imam Al-Ḥakīm [321-405AH], Imam adh-Dhahabī [673-748AH] and Shaykh Nasir al-Dīn al-Albanī
[1332-1420AH] in Silsilah as-Saheehah (2/336) #711.
22
Sahih according to Imam al-Haytamī [909-974AH] in Majma uz-Zawaid (9/165).
 70
These ahadith, along with several others, clearly indicate that the Mahdi will appear at the end of
time. We will address the topic of Imam Mahdi and 'Isa AS being together, as well as the hadith
that mentions Mahdi's position in the middle of the Ummah, in subsequent chapters.

Syed Muhammad Jaunpuri, who appeared around 500 years ago, contradicts the belief that the
Mahdi will come towards the end of time. His arrival during that time period indicates that he
cannot be considered the awaited Mahdi prophesied to emerge in the last days of the ummah.
This historical fact highlights the distinction between Jaunpuri's arrival and the anticipated
arrival of the Real Mahdi at the end of times.

Hadith 9.2 is cited as proof of the belief in Mahdaviyat of Syed Jaunpuri by Mahdavi Murshad
Abdul Malik Sajawandi, under the chapter "Traditions in Favor of Mahdi AS."

“This saying of the Prophet is atf-e-tafsir [conjunction] with his saying husun-az-zalalah [forts
of misguidance]. Hence, it has become known that Mahdi AS will open the closed hearts by his
faiz [beneficence] and he will fill the hearts with his justice. And this is the meaning of the
expression: ‘He will fill the earth with justice as it would have been filled with oppression and
injustice.’”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 105-106

Mahdavi Murshad's usage of the expression "open closed hearts" while disregarding the explicit
statement that Mahdi will "establish Islam in the last days of the Ummah" reveals a tendency to
selectively interpret and overlook contradictory evidence. This approach allows them to
manipulate the meaning of the hadith and introduce metaphorical explanations that align with
their beliefs, rather than adhering to a literal interpretation.

By disregarding the clear mention of the last days of the Ummah, the Mahdavi Murshad attempt
to evade the precise time frame in which Imam Mahdi is prophesied to appear. This selective
approach to interpreting the hadiths not only undermines the integrity of their argument but also
raises concerns about their scholarly honesty and intellectual integrity.

Rather than engaging with the conflicting evidence, they opt to distort the original meaning and
introduce metaphorical interpretations that conveniently align with their preconceived notions.
This approach can be seen as an attempt to reconcile their beliefs with the contradictions
present in the narrations.

However, it is important to approach the interpretation of prophetic traditions with a balanced

and comprehensive understanding. By cherry-picking and disregarding certain elements of the
narrations, the Mahdavi scholars undermine the objective analysis of the texts and compromise
the credibility of their arguments.

Additionally, there is an explicit statement from Ali bin Abi Talib RA affirming that Mahdi will
come at the end of time:
 71

‫ات ُث َّم َع َق َد‬

َ ‫"ع ِل ٌّي َه ْي َه‬ َ ‫ َف َسَألَ ُه َر ُج ٌل َعن ْال َم ْه ِد ِّي َف َق‬،‫ال ُك َّنا ِع ْن َد َع ِل ٍّي رضي الله عنه‬
َ ‫ال‬ َ ‫َع ْن ُم َح َّم ِد ْبن ْال َح َن ِفيَّ ِة َق‬
ِ ِ
َ ‫بيَ ِد ِه َسب ًْعا َف َق‬
ِ ‫ال َذاكَ َي ْخ ُر ُج ِفي‬
َّ ‫آخ ِر‬
ِ ‫الز َم‬
"……‫ان‬ ِ
❝Muhammad bin al-Hanafiyah said: “We were with ‘Ali, and someone asked him about
the Mahdi. ‘Ali replied: ‘Look here.’ Then he made a seven with his fingers and said: ‘He is
the one who will come forth at the end of time……❞—The Fourth Caliph 'Alī b. Abī Ṭalib RA

Narrator: Muḥammad ibn al-Ḥanafīyya (Muḥammad ibn ʿAlī ibn Abī Ṭalib) [d.81H/700CE]
Source: Mustadrak al-Haakim (4/597) #8659.
Grade: Sahih (authentic) according to Imam Al-Ḥakīm [321-405AH] and Imam adh-Dhahabī
[673-748AH].

Summary:
The evidences presented strongly supports the belief that Imam Mahdi will arrive at the end of
the Ummah.

The hadiths describe a period of chaos and turmoil, with Imam Mahdi emerging to conquer
disbelief and establish Islam.

Prophet Muhammad ‫ ﷺ‬and Ali bin Abi Talib RA explicitly state that Mahdi will come at the
end of time, refuting claims of an earlier appearance.

The historical appearance of Syed Muhammad Jaunpuri around 500 years ago contradicts the
belief in his identity as the awaited Mahdi, as he does not align with the prophecy of the Real
Mahdi's arrival at the end of time.

The Mahdavi Murshad's selective interpretation of hadiths and introduction of metaphorical

explanations undermines their intellectual integrity in understanding the timing and nature of
Imam Mahdi's arrival.

Syed Jaunpuri's claim to be the promised Mahdi, based on the claim that Mahdi will be from
the middle of the ummah, is clearly proven wrong based on this authentic hadith.
 72

The Collapse of Order: The Signs of Earthly Transformations

during Mahdi's Arrival
In this chapter, we explore the signs of earthly transformations that are prophesied to occur
before, during, and after the arrival of Imam Mahdi. These signs serve as important indicators of
the impending arrival of the Mahdi and the significant changes that will take place in the world.
Hadith 10.1

‫ت َأ ْر َض ْال ُم َق َّد َس ِة َف َق ْد َد َن ِت‬ َ ‫الل ِه صلى الله عليه وسلم "‏ َيا ا ْبنَ َح َوالَ َة ِإ َذا َرَأ ْي‬
ْ َ‫ت ْال ِخلاَ َف َة َق ْد َن َزل‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬

.‫اس ِم ْن َي ِدي َه ِذ ِه ِم ْن َرْأ ِس َك‏"‏‏‬ ‫َأ‬ ُ ‫الزلاَ ِز ُل َو ْال َبلاَ ِب ُل َوالُأ ُم‬
ُ ‫ور ْال ِع َظ‬
ِ ‫اع ُة َي ْو َمِئ ٍذ ْق َر ُب ِمنَ ال َّن‬
َ ‫الس‬
َّ ‫ َو‬،‫ام‬ َّ
❝ O son of Hawaalah, if you see the caliphate appear in the holy land, then the time of
earthquakes, calamities and momentous events has drawn near, and on that day the Hour
will be closer to the people than these two hands of mine are to your head.❞ — Muhammad ‫ﷺ‬
Narrator: Abdullah ibn Hawalah al-Azdi RA
Source: Sunan Abi Dawud 2535; Musnad Ahmad (5/288); Mustadrak al-Hakim (4/471).
Grade: Sahih (authentic)23
Hadith 10.2

.‫آخ ِر ُأ َّم ِتي َخ ْس ٌف َو َم ْس ٌخ َو َق ْذ ٌف‏"‏‏‬ ُ ‫الل ِه صلى الله عليه وسلم "‏‏ َي ُك‬
ِ ‫ون ِفي‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
❝ At the end of my nation there will be the earth collapsing, transformations, and Qadhf.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Sahl ibn Sa’d RA [d. 91H/710CE]
Source: Sunan Ibn Majah 4060; Tabarani 5537; Suyūṭī 28250a.
Grade: Sahih (authentic)24
Hadith 10.3

َ‫اف ِمن‬ٍ ‫اخ ِت َل‬ ْ ‫الل ِه صلى الله عليه وسلم "‏ َأ ْب ِش ُر‬
ْ ‫ َي ْخ ُر ُج ِفي‬، ‫وا ِبا َلم ْه ِد ِّي َر ُج ٌل ِم ْن ُق َر ْي ٍش ِم ْن ِع ْت َر ِتي‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬
‫ال‬ َ ‫اك ُن الَأ ْر ِض َو َي ْق ِس ُم‬
َ ‫الم‬ ِ ‫ت ُظ ْل َم ًا َو َج ْو َر ًا َو َي ْر َض ْى َس‬ ْ ‫ال َفيَ ْم َلُأ الَأ ْر َض ِق ْس َط ًا َو َع ْدلاً َك َما ُم ِلَئ‬ َْ
ٍ ‫اس َو ِزلز‬ ِ ‫ال َن‬
.‫وب ُأ َّم َة ُم َح َّم ٍد ِغ َن ًى َو َي َس ُع ُه ْم َع ْد ُل ُه‏……"‏‏‬
َ ‫الس ِو َّية َو َي ْم َلُأ ُق ُل‬
َّ ‫اح ًا ِب‬
َ ‫ِص َح‬
❝ Rejoice with the glad-tidings of the Mahdi, a person of Quraysh, of my family. He will
emerge at the time of difference of opinion and earthquakes. He will fill the earth with
justice and equity just as it was filled with oppression and tyranny. All the inhabitants of the
earth and heavens will be happy with him. He will distribute wealth correctly with justice.
He will fill the hearts of the ummah of Muhammad with contentment and his equity will
spread among them all.......❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Muntakhab Kanz ul'Umm (6/29).

23
Sahih according to Imam Al-Ḥakīm [321-405AH], Imam adh-Dhahabī [673-748AH] and Shaykh Nasir al-Dīn al-Albanī
[1332-1420AH] in Saheeh Sunan Abi Dawood 2535.
24
Sahih according to Shaykh Nasir al-Dīn al-Albanī [1332-1420AH].
 73
The signs of earthly transformations mentioned in the hadiths are not isolated events but rather
interconnected with the advent of Imam Mahdi. They serve as precursors and indications of his
imminent arrival, as well as the significant changes that will accompany his rule. These signs of
transformation are not arbitrary but deliberate manifestations of divine intervention, shaping the
world in preparation for the Mahdi's emergence.

The hadiths describing the signs of earthly transformations depict a period of widespread
turmoil and upheaval. They point to significant global changes, both physical and social, as the
world undergoes a transformation towards justice and equity. It is within this context that the
true Mahdi is expected to appear, bringing about a profound shift in the established order.

However, when we scrutinize Syed Jaunpuri's claim of being the promised Mahdi, we find a
glaring discrepancy. The signs mentioned in the hadiths, such as earthquakes and other
transformative events, have not materialized during the time of his claim. There is no historical
evidence or reports of the widespread earthquakes and calamities that are prophesied to
accompany the arrival of Imam Mahdi. This absence of corresponding signs undermines the
credibility of Syed Jaunpuri's assertion.

Therefore, it becomes evident that Syed Jaunpuri's claim of being the promised Mahdi is
unfounded and lacks the necessary alignment with authentic narrations and the signs
associated with the arrival of Imam Mahdi. It is essential to approach such claims with caution
and critical analysis, relying on authenticated narrations and scholarly consensus to ascertain
the true identity of the awaited Mahdi. The absence of the prophesied earthquakes during the
time of Syed Jaunpuri's claim further reinforces the conclusion that he does not fulfill the
prerequisites set forth in the prophetic traditions.

Summary:
The prophetic hadiths describing the signs of earthly transformations form a tapestry of
undeniable indicators, intricately woven to foretell the arrival of Imam Mahdi and the profound
changes that will reshape our world.

These signs, intertwined with earthquakes, calamities, and societal upheaval, serve as a
celestial compass, pointing towards a time of unparalleled turmoil before the dawn of justice
and equity under the leadership of Imam Mahdi.

Alas, when we scrutinize Syed Jaunpuri's audacious claim to be the promised Mahdi, we find a
disconcerting void. The absence of the prophesied earthquakes, those mighty tremors that
would shake the foundations of existence, during his purported era weakens the very fabric of
his assertion, leaving it threadbare in the face of authentic narrations and divinely ordained
signs.
 74

Two Guiding Lights: 'Isa and Mahdi Standing Side by Side

Introduction:
Within the realm of Islamic eschatology, the anticipated arrival of 'Isa AS and the Mahdi holds
immense significance. These distinguished figures, despite their distinct roles, share a unified
purpose: the establishment of universal harmony, justice, and equity. This lengthy chapter
endeavors to delve into the intricate relationship between 'Isa AS and Imam Mahdi, providing
evidence of their simultaneous appearance, elucidating their distinct yet complementary roles in
shaping a harmonious world, and emphasizing the remarkable alignment that exists between
their missions.
Hadith 11.1
‫ُأ‬
‫ام ِة‬ ِ ‫الل ِه صلى الله عليه وسلم "‏ لاَ َت َز ُال َطاِئ َف ٌة ِم ْن َّم ِتي ُي َقا ِت ُلونَ َع َلى ْال َح ِّق َظ‬
َ َ‫اه ِرينَ ِإ لَى َي ْو ِم ْال ِقي‬ َّ ‫ول‬ ُ ‫ال َر ُس‬َ ‫َق‬
ُ ‫‏ َفيَ ُق‬.‫ال َص ِّل لَ َنا‏‬
‫‏ ِإ َّن َب ْع َض ُك ْم‬.‫ول لاَ‏‬ ُ ‫ول َأ ِم‬
َ ‫ير ُه ْم َت َع‬ ُ ‫يسى ا ْب ُن َم ْر َي َم صلى الله عليه وسلم َفيَ ُق‬ َ ‫ َفيَ ْن ِز ُل ِع‬- ‫ال‬َ ‫ َق‬-
.‫الل ِه َه ِذ ِه الُأ َّم َة‏"‏‏‬
َّ ‫‏ َت ْكر َم َة‬.‫اء‏‬ ‫ُأ‬
ِ ُ ‫َع َلى َب ْع ٍض َم َر‬
❝ A section of my people will not cease fighting for the Truth and will prevail till the
Day of Resurrection. 'Isa (Jesus) son of Mary would then descend and their (Muslims')
commander would invite him to come and lead them in prayer, but he would say: No,
some amongst you are commanders over some (amongst you). This is the honor from
Allah for this Ummah.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Jabir ibn Abdullah RA [d.78H/697CE]
Source: Sahih Muslim 156; Musnad Ahmad (4/216-217) and (3/345); Mustadrak al-Hakim (4/478); Sahih
Ibn Hibban 6819; Al-Daani (142/2).
Grade: Sahih (authentic)25
Hadith 11.2
ُ ‫الل ِه صلى الله عليه وسلم "‏ َك ْي َف َأ ْن ُت ْم ِإ َذا َن َز َل ا ْب ُن َم ْر َي َم ِفي ُك ْم َوِإ َم‬
.‫ام ُك ْم ِم ْن ُك ْم‏"‏‏‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ How will you be when the son of Mary (i.e. 'Isa AS) descends amongst you and your
imam is among you.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Sahih al-Bukhari (6/384) #3449; Sahih Muslim (1/94) #155d; Musnad Ahmad (2/272, 336);
Musannaf Abdul Razzaq 20841; Ibn Mandah (41/2); Al-Asmaa Al-Bayhaqee pg.424.
Grade: Muttafaqun Alayhi (Sahih - authenticity agreed upon)26

25
Sahih according to Imam Muslim [202-261AH], Imam Ibn Hibban [271-354AH], Imam al-Ḥakīm [321-405AH] and Shaykh
Nasir al-Dīn al-Albanī [1332-1420AH] in Saheeh Al-Jaami As-Sagheer (2/1120) #7293 and Silsilah as-Saheehah 1960.
26
Authenticity agreed upon according to Imam al-Bukharī [194-256AH] and Imam Muslim [202-261AH].
 75
“Here "and your imam from among you" - is a jumlah ismiyyah (a sentence beginning with a
noun) - The implication in this case will be Imam Mahdi.”
Source: Fayd al-Bari ila Sahih al-Bukhari (4/45)

Challenging Misinterpretation: Validating the Connection between Mahdi and the Leader/Imam
in the Narration
Mahdavi Murshads’ argue that:
“In this Hadith (in some books of english translation) the words “Your Imam, Mahdi amongst
you” (Imamukum al-Mahdi Minkum) are fabricated one and interpolated to prove that the
Mahdi would lead 'Isa AS in the prayer, which has been proved to be absolutely false, baseless
and unreliable, as the word, al-Mahdi is not mentioned in the original text of Bukhari,
Muslim.............It is not mentioned specifically in this Hadith that Mahdi AS would offer prayer,
as it is absolute in nature. Thus, whoever bound this Hadith with Mahdi without such narration
from the Prophet, is in fact ignorant.”
—Mahdavi Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 38-39

My response:
The argument presented by Qazi Muntajibuddin Junayri, claiming that the mention of Mahdi in
the narration is fabricated and unreliable, is based on flawed logic. Merely because the specific
word "Mahdi" is not explicitly mentioned by Imam Bukhari and Imam Muslim does not render
the narration invalid. If we were to accept this reasoning, it would imply that the concept of
Imam Mahdi is itself fiction as both the books: Sahih Bukhari and Sahih Muslim do not have any
hadith mentioning Imam Mahdi explicitly.27

It is a clear case of intellectual dishonesty on the part of Qazi Muntajibuddin Junayri to state
that there are no hadiths from the Prophet ‫ ﷺ‬mentioning Mahdi in this narration. In fact, even
Abdul Malik Sajawandi, another Mahdavi Murshad from their own group and a tabi’e
(contemporary) of Syed Jaunpuri, affirms the existence of eleven prophetic traditions explicitly
stating that Mahdi and 'Isa would appear together.

“I have myself seen eleven Prophetic Traditions in which it is said that Mahdi and Esa AS would
appear together. Some of these Traditions say that Esa AS would lead the prayers and some of
them talk of Mahdi leading the prayers.[then he goes on to try to prove those hadiths as weak
- we shall address this part shortly].”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 18; Minhaj-ut-Taqweemm pg. 13

While it is true that the name "Mahdi" is not explicitly mentioned in certain narrations, it is
important to understand the principles of hadith scholarship. According to these principles, if
there are multiple narrations on a particular subject, and some are concise or ambiguous while

27
Just for knowledge, al-Bukhari did narrate reports about al-Mahdi though not in his al-Sahih but in another work. In his
Tarikh al-Kabir he has mentioned two reports on the subject; one from the Prophet ‫ ﷺ‬reported by Umm Salamah and
other from Sa’id bin al-Musayyib. Refer: Tarikh al-Kabir (3/346) and (8/406).
 76
others are detailed, the detailed narrations are considered explanations of the concise or
unclear ones.

“The author’s argument is “there is no evidence that al-Mahdi is meant in them” but if evidence
is produced his argument will be nullified. It is thus submitted that hadith scholars are nearly
unanimous that if one text or chain of authorities of one hadith is equivocal [mubham] and that
of another are unequivocal [mufassar] and there is reasonable evidence to prove the
connection between the two, the equivocal shall be understood in the light of the unequivocal.”
—Maulana Ashraf Ali Thanwi [1280-1362AH]
Source: Imdad al-Fatawa (6/247)

“According to us, once this khalifah has been mentioned in Sahih Muslim, and the other Hadith
books clearly state this khalifah's name with the same details as in Sahih Muslim, then, these
other Ahadith should be understood to be in the same category as those of Sahih Muslim.
Therefore, there is scope to state that the emergence of Hazrat Mahdi is proven from Sahih
Muslim directly. An example of this is that when a Hadith of Sahih Muslim states that when
'Isa As will descend, then one leader of the Muslims would have taken the place in front to
lead the salah. There are other ahadith that explain the name of this leader as Hazrat Mahdi.
Certainly, these Ahadith will stand as the explanation of the unclear Hadith. Another
example; a Hadith of Sahih Muslim states that there will be a khalifa towards the end of time
who will distribute wealth generously. It is proven from other ahadith that generosity of this
nature will be found in the era of Hazrat Mahdi. Therefore, it is correct to state that the
ahadith of Sahih Muslim refers to Hadrat Mahdi. Similarly, with regards to the ahadith about
wars that are narrated in Sahih Muslim, if it is explained in other ahadith that these same
incidents are to happen in the era of Hazrat Mahdi, then it stands to reason that the narrations
of Sahih Muslim refer to the incidents of the era of Hadrat Mahdi.”
—Mawlana Badr ʿalam Mīrtī [d.1385H/1965CE]
Source: Tarjuman us Sunnah (4/378-379)

To illustrate the principle of using the unequivocal to understand the equivocal, consider an
example: Suppose someone says, "A person with certain qualities visited me today," and then
follows up by saying, "Today, Ahmad, who possesses those same qualities, visited me." In such a
case, it becomes evident that the unknown person mentioned in the first statement is indeed
Ahmad, as the subsequent statement provides clarification and connects the previously unknown
person with a known individual.

Similarly, the narrations that explicitly mention Mahdi and the ones that describe the leader in
the prayer during 'Isa's descent can be understood in light of one another. The explicit mention
of Mahdi in other narrations serves as an explanation and clarification for the concise narration.
This principle of understanding the unclear in the light of the clear strengthens the case for
Mahdi's presence in the narration.

Furthermore, even if we were to disregard the unclear narrations that do not explicitly mention
the name "al-Mahdi," the narrations that do provide an explicit mention of Mahdi are sufficient. In
 77
matters like these, even solitary reports hold weight as evidence, especially when they are
supported by numerous strong corroborations, as has been emphasized by scholars.

Therefore, it is evident that the argument made by Qazi Muntajibuddin Junayri, rejecting the
mention of Mahdi in the narration based on the absence of his name, is misguided. The
existence of explicit narrations mentioning Mahdi and the principle of understanding the
unequivocal to interpret the equivocal support the assertion that the leader mentioned in the
narration is indeed Mahdi.

Mahdi's Explicit Mention: Clear Prophetic Traditions

Mahdavi Murshads’ argue that:
“A certain muhaddis, in his personal opinion and reasoning and as the exegesis and elucidation
of some hadíth, has attributed some incident or some action to Imam Mahdi AS, because of
which, the conclusion of Imám Mahdi AS and Esa AS being present in one era, has been drawn.
Some transmitters have mixed up or have appended and added some ahadith of Esa AS with
ahadith of Imam Mahdi AS, because of which it is indicated that both the khalifas of Allah will
appear together at one time. Some ahádíth from which the conclusion of coeval of Mahdi and
Esa AS is derived are z’aeef (weak) as per the isnad, that is, the chain of transmission, z’aeef
and non-sahíh ahadith whose transmitters are mat’un (blame-worthy) and are not reliable,
there is doubt regarding them from those who quote them. Therefore, these types of ahádíth
too are not worthy of being proof in the matter of doctrines.”
—Mahdavi Murshad Syed Shehabuddin
Source: Towzih-ul-Fahwa Fi Mas’ala-e Ijtima’-e Mahdi wo Esa pg. 6-7

My response:
However, it is important to address these points comprehensively and demonstrate their
fallacies. While it is true that interpretations and attributions can vary among scholars, it is not
accurate to dismiss them solely as personal opinions. Scholars rely on meticulous analysis of
hadiths, including their chains of transmission, content, and corroborating narrations, to arrive at
their conclusions. These interpretations are rooted in rigorous scholarly methodologies and
principles.

The claim that some transmitters have mixed or appended narrations is an unsubstantiated
assertion without concrete evidence. It is crucial to examine the authenticity and integrity of
narrations on an individual basis, rather than making broad generalizations based on
speculative claims.

Regarding the argument that certain narrations supporting the coexistence of Imam Mahdi and
'Isa AS are weak or non-authentic, it is necessary to consult experts in hadith scholarship.
Scholars employ stringent criteria to assess the reliability and authenticity of narrations, taking
into account the chains of transmission, the trustworthiness of transmitters, and the coherence
with other established narrations. It is improper to dismiss narrations outright without a
comprehensive evaluation by qualified scholars.
 78
Now, let us delve into the realm of authentic hadiths that explicitly mention the term "Mahdi."
While it is essential to acknowledge that not all narrations hold the same level of strength, it is
of utmost importance to assess them collectively rather than hastily dismissing them due to
isolated weaknesses. While Mahdavi Murshad Abdul Malik Sajawandi asserts the existence of
11 narrations, I maintain that out of the available corpus, 2 possess indisputable authenticity,
supported by unbroken chains of transmission. Allow us to explore these two profound hadiths:

Hadith 11.3

َ ‫الل ِه صلى الله عليه وسلم "‏ ِم َّنا َّال ِذي ُي َص ِ ًلي ِع‬
.‫يسى ا ْب ُن َم ْر َي َم َخ ْل َف ُه‏"‏‏‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ From among my descendants a person behind whom Eesaa ibn Maryam will pray.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]
Source: Al-Mishkaat 54; Kanz ul 'Ummal (14/226) #38673; Akhbaar al-Mahdi Abu Naeem; Al-Da'eefah
80; Al-Rawdh Al-Nadheer (2/53-54); Al-Hawi lil-Fatwa pg. 64; Ibn Abi Shuaiba pg.81, 83; al-‘Arf al-Wardi fi
Akhbar al-Mahdi 64.
Grade: Sahih (authentic)28

“In another variation of this hadith "From among you" is mentioned at the beginning. 'From
among you' means a common religion, or it is said to mean from the Quraysh and this implies
that it is Hazrat Mahdi.”
—Mulla ʿAlī al-Qarī [d. 1014H/1605CE]
Source: Mirqat al- Mafatih (10/232)

Hadith 11.4
ُ ‫ َفيَ ُق‬،‫ال َص ِّل ب َنا‬
:‫ول‬ ِ
َ ‫ َت َع‬:‫الم ْه ِد ُي‬
َ ‫ير ُه ُم‬ ُ ‫ول َأ ِم‬ ُ ‫ َفيَ ُق‬،‫يسى ْب ُن َم ْر َي َم‬ َ ‫الل ِه صلى الله عليه وسلم "‏ َي ْن ِز ُل ِع‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

.‫الل ِه ِل َه ٰـ ِذ ِه الُأ َّمة‏"‏‏‬ ُ ‫لا ِإ َّن َب ْع َض ُه ْم َأ ِم‬

َّٰ ‫ َت ْك ُر َم َة‬،‫ير َب ْع ْض‬

❝ Eisa b. Maryam will come down and their leader the Mahdi will say to him: ‘Come
and lead us in prayer.’ But he will say: ‘No, one of them should lead the others in prayer,
as a sign of honor from Allah to this Ummah.’.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Jabir ibn Abdullah RA [d.78H/697CE]
Source: Musnad al-Ḥarith; al-Hawi Abu Na’eem (2/64); al-Sa'ah Li Asyrath al-Sa'ah. pg.85; Musannaf
Abdul Razzaq 20839; Musnad Abu 'Awanah 317; Al-Muttaqi al-Hindi pg. 80; al-‘Arf al-Wardi fi Akhbar
al-Mahdi #65; al-Mahdi al-Muntazar pg. 180 #6.
Grade: Sahih (authentic)29

There is another hadith which is Hasan which conveys a similar meaning:

28
Sahih according to Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in al-Jaami al-Sagheer (5/219) #5796 and Sahi al-Jami 5920.

29
Sahih according to Ibn al-Qayyim al-Jawziyya [691-751AH] al-Manaar al-Muneef (1/147) #338, Imam al-Haytamī
[909-974AH] in Majma' al-Zawa'id (7/291) and Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Silsilah as-Saheehah (5/276)
#2236.
 79
Hadith 11.5

، ‫اء‬ َ ‫ َكَأ َّنما َي ْق ُط ُر ِم ْن َش ْع ِر ِه‬، ‫يسى ا ْب ُن َم ْر َي َم‬

ُ ‫الم‬ َ ‫الم ْه ِد ُّي َو َق ْد َن َز َل ِع‬
َ ‫ت‬ ُ ‫الل ِه صلى الله عليه وسلم "‏ َي ْل َت ِف‬ َّ ‫ول‬ ُ ‫ال َر ُس‬
َ ‫َق‬

.‫ َفيُ َص ِّلي َخ ْل َف َر ُج ٍل ِم ْن َولَ ِدي "‏‬، ‫الص َل ُاة لَ َك‬ َّ ‫ت‬ َ ‫ ِإ َّن َما ُأ ِق‬: ‫يسى‬
ْ ‫يم‬ َ ‫ول ِع‬ُ ‫ َفيَ ُق‬، ‫اس‬ ِ ‫ َت َق َّد ْم َص ِّل َبال َّن‬: ‫الم ْه ِد ُّي‬
َ ‫ول‬ُ ‫َفيَ ُق‬

❝ Mahdi would turn to ‘lsa bin Maryam when the latter would have descended (from
the sky). (His hair will be in such a condition) that it would be as if water is dripping
from it. Mahdi will say, "Come forward, lead us in salah." 'Isa will reply, ‘The iqamah has
been called out for you.’ He ('Isa) will perform salah led by a person from my progeny.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Ḥudhayfa b. al-Yaman RA [d. 36H/656CE]
Source: Sunan Abu Amr Dani pg.2O2-2O9 #596; Al-Hawi lil-Fatwa (2/65,81).
Grade: Hasan (good/fair)30

Hence, the above-mentioned narrations provide clear evidence that the concept of Imam Mahdi
and the return of 'Isa AS is not based on isolated or weak narrations but is supported by multiple
authentic hadiths. These narrations have been transmitted through reliable chains of
transmission and have been embraced by renowned scholars throughout Islamic history.

Further if it someone claims that the hadith in Musnad Harith is a mutabi31 narration of Jabir ibn
Abdullah RA in Sahih Muslim or that it is ahad32 hence it is weak - then this criticism is flawed.

Firstly, it is unfounded to argue that these narrations are ahad. The presence of multiple
companions, including Abu Sa'id al-Khudri RA, Jabir ibn Abdullah RA, and Hudhayfa b. al-Yaman
RA, who have reported a similar sequence of events strengthens their authenticity. These
narrations are not confined to a single narrator, but rather have multiple chains of transmission,
affirming their reliability.

Secondly, even if one were to contend that these hadiths are weak (which it is not), the fact that
they are narrated by the same companion adds further weight to their credibility.
“If accepting such weak narrations is conditioned to the presence of similar corroborating narrations
reported on the authority of other (authentic) reporters supporting them, someone may ask: what
would be the point of the Shawaahid and the mutaaba'at (plural of mutabi', i.e. another hadith reported
from the same Companion without any major change in its wording)? The answer is that the point is to
narrate the original hadith through different chains of narration and grouping these corroborating
narrations together in order to interpret the original hadith in light of them all, and in order to underline
that this weak reporter was not the only one narrating that hadeeth.”
—Ibn Ḥajar al-ʿAsqalanī [773-852AH]
Source: An-Nakt ʻala Kitaab Ibn As-Salaah.

30
Hasan according to Imam al-Haytamī [909-974AH] in Al-Qawl al-Mukhtasar fi Alamat al Mahdi al-Muntadhar pg.25.
31
“If it is understood that a particular narration is the only one regarding a specific subject, but another narrator supports it
(in another narration) on condition that the sahabi (companion) in both narrations are the same. The second supporting
narration is called mutabi.” Source: Irshad Usul ul Hadith pg.76.
32
Ahad or solitary hadith is one which is narrated by only one narrator.
 80
Therefore, these ahadith serve as decisive proof that Imam Mahdi and 'Isa AS will indeed
appear at the same time, affirming their coeval in the future.

Time Gap in Hadith Transmission: Separating Fact from Fiction

Mahdavi Murshads’ argue that:
“There is no mention of Mahdi AS in these ahádíth. There is no clarity nor is there any context or hint for
the purport of these words to mean Mahdi AS. But in spite of this, to these traditions of the
mutaqaddimín-e-muhaddisín (Earliest generations of transmitters), the muhaddisín of the later eras
added the word “Mahdi” [then the author compares the hadith in Sahih Muslim and Abu Nu’aym] On
seeing the words and text of the above ahadith it is very clear that the text of both the narrations is
almost the same. It is as though Abu Nu’aym Asbahani has copied the tradition of Muslim word for
word and then added only the word “Mahdi” after “leader of their group”. Abu Nu’aym lived nearly 214
years after Muslim. Because Imam Muslim died in 216 Hijri and Abu Nu’aym in 430 Hijri.”
—Mahdavi Murshad Syed Shehabuddin
Source: Towzih-ul-Fahwa Fi Mas’ala-e Ijtima’-e Mahdi wo Esa pg. 24-25

My response:
The argument presented by Murshad Syed Shehabuddin attempts to highlight a significant time
gap between the death of Imam Muslim and the appearance of the word "Mahdi" in the
narration. However, this argument fails to consider important factors and ends up
misrepresenting the situation.

Firstly, it is essential to clarify the timeline accurately. Imam Muslim, the renowned collector of
hadith, passed away in 216 Hijri. On the other hand, Abu Nu'aym, the author mentioned by
Shehabuddin, lived around 214 years after Imam Muslim, as he died in 430 Hijri. However, the
gap of 214 years is exaggerated and misleading, as it is measured from the death of Imam
Muslim to the death of Abu Nu'aym. In reality, Abu Nu'aym lived approximately 121 years after
Imam Muslim, as he was born on 337 hijri, which significantly reduces the perceived gap.

Furthermore, the argument fails to acknowledge the presence of earlier scholars who recorded
the same hadith prior to Abu Nu'aym. One such scholar is al-Harith bin Usaamah [186-282H], the
author of 'al-Musnad al-Harith,' who documented the hadith word for word in his work. Al-Harith
bin Usaamah lived in the same era as Imam Muslim and passed away in 282 Hijri, which means
he was contemporaneous with Imam Muslim. Therefore, the timeline gap that Shehabuddin
emphasizes is not at all as significant as suggested, as the hadith was already documented
during the lifetime of Imam Muslim.

Moreover, it is worth highlighting that al-Harith bin Usaamah has been praised by many scholars
for his knowledge of hadith and the excellence of his chain of authorities such as Al-Daraquṭnī
[306-385AH] who said said: “According to me, he [Harith bin Usaamah] was truthful” and Imam
adh-Dhahabī [673-748AH] who said in al-Mizan - “He was a learned man with the knowledge of
Hadith. His chain of authorities was excellent. People doubted his narrations but without any
proof.” These endorsements further support the credibility of the hadith mentioned in his work.
 81
Additionally, it is crucial to recognize that the reliability and authenticity of a hadith are not solely
determined by the age of the book or the author. The strength of the hadith lies in the integrity
and trustworthiness of the narrators in the chain of transmission. Scholars of hadith
meticulously scrutinize the narrators, their characters, and their precision in transmitting
hadiths. This evaluation is not bound by the time period but focuses on the individual narrators
themselves.

Moreover, scholars throughout history dedicated themselves to the study of the narrators of
hadith, known as 'ʿilm al-rijal.' They meticulously examined the biographies and reliability of each
narrator in the chain to assess the authenticity and accuracy of the hadith. This comprehensive
approach ensures that the narrations are based on reliable sources and not merely the product
of later authors' imagination or interpolation.

In conclusion, the argument attempting to highlight a significant time gap between Imam
Muslim and the appearance of the word "Mahdi" in the narration is flawed. The timeline gap is
exaggerated, and the argument fails to consider the existence of earlier scholars like al-Harith
bin Usaamah who recorded the hadith during the lifetime of Imam Muslim. The authenticity of a
hadith is determined by the trustworthiness of the narrators in the chain, and scholars
extensively evaluate the narrators' characters and precision in transmitting the Prophetic
traditions.

Challenging Misinformation: Refuting the Assertion of Non-Existence of Narrations

Mahdavi Murshads’ argue that:
“Some of the famous scholars of the Ahl-e-Sunnat, after investigations, have come to the
conclusion that there is no reported hadíth regarding Esa AS appearing with Imám Mahdi of
the Last Era and that Esa AS following Mahdi AS in prayer or vice versa is not an authentic
statement and should be ignored.”
—Mahdavi Murshad Syed Shehabuddin
Source: Towzih-ul-Fahwa Fi Mas’ala-e Ijtima’-e Mahdi wo Esa pg. 32

Then Syed Shehabuddin goes on to present the following quote-

“That which is said 'Isa AS will follow the Mahdi or the opposite is such a thing that has no
authority. Therefore, it should not be relied upon.”
—Sa'ad al-Din al-Taftazani [722-790AH]
Source: Sharah Maqasid (5/313)
[Mahdavi Murshard’s love to quote the above as this is the only other sound non-Mahdavi quote which is
in line with their proofs]

My response:
Regarding the quote by Sa'ad al-Din al-Taftazani, it is important to note that this represents the
opinion of a single scholar and does not necessarily reflect the consensus of the broader
scholarly community. It is essential to consider a wide range of scholarly perspectives and their
supporting evidence when forming a comprehensive understanding of a subject.
 82
Furthermore, the claim that there are no reported hadiths regarding the appearance of 'Isa AS
with Imam Mahdi in the Last Era is false and just a lie to waterdown the truth. The hadiths that I
have presented before have been meticulously scrutinized by hadith experts and have been
embraced by numerous renowned scholars throughout Islamic history.

Moreover, it is worth noting that the opinion attributed to al-Taftazani in Sharah Maqasid is not
without controversy. Some scholars have raised doubts regarding the authenticity of this
particular attribution, as it contradicts al-Taftazani's statements found in his renowned work,
Sharah Aqaid. In Sharah Aqaid, al-Taftazani explicitly acknowledges the coexistence of Imam
Mahdi and 'Isa AS, highlighting their respective roles and interactions.

Consensus Across Generations: Tracing the Endorsement of Simultaneous Existence of Mahdi &
'Isa
Mahdavi Murshads’ argue that:
“How can the single statement of the mutaakhirin (scholars of the later era) become deserving
of being considered as hujjat (proof) and worthy of being taken as i’teqad (doctrine).”
—Mahdavi Murshad Syed Shehabuddin
Source: Towzih-ul-Fahwa Fi Mas’ala-e Ijtima’-e Mahdi wo Esa pg. 20

My response:
Regarding the statement of Syed Shehabuddin that the single statement of later scholars is
deserving of being considered as hujjat (proof) and worthy of being taken as i'teqad (doctrine)
is a misrepresentation of the scholarly process. When it comes to matters of doctrine and
belief, scholars do not rely solely on individual statements or opinions. Instead, they engage in a
comprehensive study of the Qur'an, Sunnah, and the consensus of earlier scholars.

The scholars of the later era, known as mutakhireen, are not simply offering their personal
opinions, but rather building upon the foundations laid by earlier scholars. They base their
conclusions on a rigorous analysis of primary sources, including authentic hadiths, established
principles of Islamic jurisprudence, and the consensus of the early generations of scholars.

Scholarly consensus plays a crucial role in determining matters of doctrine, as it represents the
collective agreement of learned scholars across generations. It provides a safeguard against
individual biases and ensures the preservation of the authentic teachings of Islam.

The endorsement of the coeval nature of Imam Mahdi and 'Isa AS is based on a collective
analysis of authenticated narrations, prophetic traditions, and scholarly consensus. Scholars
from various schools of thought throughout centuries have acknowledged and affirmed their
convergence based on these established evidences. Let us look at the ijma’ (consensus) and
statements of scholars on the issue of Imam Mahdi being from the end time and him leading
'Isa AS in prayer, including prominent Sahaba, tabieen and ulema ahead:
 83

."‫الم ْه ِد ِّي َو ُي َص َّلي َخ ْل َف ُه‬ َ ‫"سيَ ْن ِز ُل ِع‬

َّ ‫يسى َع َل ْي ِه‬
َ ‫السل ُام َب ْع َد‬ َ :‫قال عبد الله بن عمرو بن العاص رضي الله عنه‬
❝ 'Isa AS will descend after Mahdi and will offer prayer behind him.❞
—Abdullah ibn ‘Amr ibn al-‘As RA [d. 63H/682CE] (Sahâbî)
Source: Al-Hawi lil-Fatwa. Pg.78; al-‘Arf al-Wardi fi Akhbar al-Mahdi 188.

َ ‫"ال َم ْه ِد ُّي ِم ْن َه ِذ ِه ْالُأ َّم ِة َو ُه َو َّال ِذي َيُؤ ُّم ِع‬

.‫يسى ا ْبنَ َم ْر َي َم‏"‏‏‬ ِ ِ
َ ‫َق‬
ْ : َ‫ال ا ْبن ِسيرين‬
❝ The Mahdi is from this Ummah and he is the one who leads Eisa b. Maryam.❞
—Muhammad Ibn Sireen [34-108AH] (tabiʿ)
Source: Musannaf Ibn Abi Shayba (21/293), (14/182) #36945 #38645; Mahdi al-Muntazar pg. 219 #14.

The above quote from Muhammad Ibn Sireen should be enough evidence for the Mahdavis as
they hold Ibn Sireen in high regards and and often utilize his statement about the superiority of
Imam Mahdi over Abu Bakr RA and Umar RA to elevate Syed Jaunpuri as the greatest follower
of Prophet Muhammad ‫ﷺ‬. However, the apparent silence of the Mahdavis when Ibn Sireen
confirms that the Mahdi will lead 'Isa in prayer exposes their double standards. Furthermore, Ibn
Sireen's qiyas (analogical reasoning) that Mahdi is superior to Abu Bakr or Umar was solely
grounded on the fact he would lead 'Isa AS, a Prophet in prayer.

“The traditions of Prophet Muhammad ‫ ﷺ‬on the rising of al-Mahdi have been transmitted via
numerous authorities and is more than the level of (being sufficient for) Mutawatir, describing
that he is of his Ahlul-Bayt, and will fill the earth with justice, and that 'Isa AS will come at the
same time and he will assist 'Isa AS for killing al-Dajjal in the land of Palestine, and that he
will lead this nation and 'Isa AS will pray behind him.”33
—Abul-Hasan al-Aburi [d.360H/970CE]
Source: Al-Sawa'iq al-Muhriqah (11/254); Tahthib al-Kamal (25/149).

“This will be in the time of al-Mahdi and 'Isa AS (i.e. The Hour will not arise until there will be
close intervals of time; the year will pass like a month and the month will pass like a week).”
—Abu Sulayman al-Khattabi [319-386AH]
Source: Tuhfat al-Ahwadhi (6/625)

“Among the characteristics found in al-Imam al-Mahdi are: ......He will gather with Prophet 'Isa
AS and Prophet 'Isa AS will pray behind him.”
—Abu Nu'aym al-Isfahani [337-430AH]
Source: al-Sa'ah li Asyrat al-Sa'ah pg.85.

33
The above statement of Hafidh al-Aburi was accepted by the subsequent scholars as testified by Ibn Hajar al-Asqalani (See
Tahdhib al-Tahdhib, v9, p144; Fat’h al-Bari, v7, p305), al-Qurtubi (al-Tathkirah, p617), al-Suyuti (al-Hawi, v2, pp 165-166),
al-Muttaqi al-Hindi (al-Burhan fi Alamat Mahdi Akhir al-Zaman, pp 175-176), Ibn Hajar al-Haythami (al-Sawa’iq al-Muhriqah,
Ch. 11, section 1, p249), al-Zurqani (Sharh al-Mawahib al-Ladunniyyah, v5, p348), al-Sakhawi (Fat’h al-Mugheeth, v3, p41),
etc.
 84
“The Muslims are waiting for the descent of the Messiah ''Isa ibn Maryam from heaven, when
he will break the crosses, kill the pigs and kill his enemies among the Jews and the Christian
who worship him. They are waiting for the Mahdi to emerge from the House of the Prophet
and fill the earth with justice as it is now filled with injustice.”
—Ibn al-Jawzī [510-597AH]
Source: Ighatha al-Lahfan

“The Mahdi is the one who is guided by Allah to the Truth. This name has been used by
people, and has become very common. However, the title of al-Mahdi is the one whom the
Prophet (peace be upon him) informed us about, regarding his appearance close to the end of
time.”
—Ibn al-Athīr al-Jazarī [d. 630H/1232CE]
Source: An-Nihaayah fi Gharib al-Hadith wal-Athar (5/254)
He also recorded a chapter about “al-Maseeh (the Messiah) and al-Mahdi” where he referred to a set of
Ahadith about the Mahdi and 'Isa being together. [Refer Jami’ al-Usul fi Ahadith ar-Rasul (10-327-332)]

“The Muslims wait for the descent of 'Isa AS from the heavens who will break the Cross and
kill the swine and all his enemies among the Jews and Christians; they (the Muslims) wait for
the appearance of the Mahdi from the family of the Prophet (peace be upon him), who will fill
the earth with justice after it was filled with oppression.”
—Ibn al-Qayyim al-Jawziyya [691-751AH]
Source: ‘Ighatat al-Lahfan’ (2/332).
He has also recorded hadiths about Mahdi leading 'Isa AS in prayer. [Refer Naqd al-Manqul pg. 87]

“He (al-Mahdi) will appear in the same period as 'Isa AS (Christ) will descend as mentioned in
the Hadith of Jabir.”
—al-Imam al-Hafidh Ibn Kathīr [701-774AH]
Source: al-Fitan wa al-Malahim

“Know that it is a popular opinion among Muslims as a whole, that it is inevitable that at the
end of time there will be a man from among the members of the ahlul-bayt who will
strengthen the religion, manifest justice, and be followed by the Muslims, and he will rule over
Islamic kingdoms. He is named al Mahdi. Indeed 'Isa AS will come after him and kill the Dajjal
or 'Isa AS will come down with him (al Mahdi) then he will help him to kill the Dajjal and
Prophet 'Isa AS will be makmum (follower) to al-Mahdi during his prayer.”34
—Ibn Khaldūn [732-808AH]
Source: Muqaddamah pg.555.

34
Note - although Ibn Khaldun has mentioned the presence of a consensus throughout the ummah, he is skeptical about the
advent of Mahdi itself, his opinion has been refuted in depth by scholars such as Maulana Thanwi, Ahmad Shakir, Shaykh
al-Albani, and ‘Abdul Rahman al-Mubarakpuri.
 85
“The ahadith explaining that Mahdi is from this ummah and that ''Isa will perform salah behind
him have reached the level of tawatur (tawatur refers to a narration that has been narrated by
such a large number of people through every era that it is impossible to conceive that aII of
them have lied).”
—Ibn Ḥajar al-ʿAsqalanī [773-852AH]
Source: Fath al-Baari (6/493-494), (6/661); Tahdheeb Al-Tahdheeb (9/144).

“I have heard some of the deniers of (truth) deny what has been conveyed about 'Isa AS that
when he descends will pray the Fajr prayer behind al-Mahdi. They say, 'Isa AS has higher
status than to pray behind a non-Prophet. This is a bizarre opinion since the prayer of 'Isa AS
behind al-Mahdi is an established fact proven strongly via numerous Saheeh (Authentic)
narrations from the Messenger of Allah ‫ ﷺ‬and he is Truthful, and his sayings cannot be
false.” [And then al-Suyuti goes on narrating some of the traditions in this regard.]
—Imam as-Suyūṭī [849-911AH]
Source: Al-Hawi lil-Fatwa (2/166-167); Nuzool 'Isa Ibn Maryam Akhir al-Zaman pg.56.

“The Ahlul’Bayt are like the stars through whom we are guided in the right direction, and if the
stars are taken away (or hidden) we would come face to face with the signs of the Almighty as
promised (i.e., the Day of Resurrection). This will happen when the Mahdi will come, as
mentioned in the traditions, and Prophet 'Isa AS will offer his prayers behind him, the Dajjal
will be slain, and then the (major) signs of the Almighty will appear one after another.”
—Imam al-Haytamī [909-974AH]
Source: al-Sawa’iq al-Muhriqah (1/234)

“He (i.e. ‘Eesa ) would descend at the time of Fajr prayer at the white minaret east of Damascus
and he would find the Imam (of prayer) Al-Mahdi wanting to establish the prayer. When he
realizes that ‘Eesa is present, he would draw backward so that ‘Eesa would advance (to lead
the people in prayer) but ‘Eesa would put him forward to lead the prayer and he would pray
behind him. So, this is a great favor and honor for this nation.”
—Imam al-Manawī [952-1031AH]
Source: Fayd al-Qadeer

“The ahádíth about the existence of Mahdi and his emerging in the Last Era and his being from
the lineage of Prophet ‫ ﷺ‬and from the progeny of Fatima RA have reached the rank of
tawatur-e-m’anvi. Therefore, there is no meaning in refuting them.”
—Muhammad bin al-Husaini al-Barzanjī [d.1103H/1691CE]
Source: Isha'ah li-Ashrat al-Sa’ah
“One of the signs of al-Mahdi is that 'Isa AS will appear in his time and he ('Isa AS) will pray
behind him.” —Muhammad bin al-Husaini al-Barzanjī [d.1103H/1691CE]
Source: al-Ishaa’ah 91.
 86
[The number of hadiths stating that 'Isa AS will descend amounts to twenty nine and he
reports all of them one by one then, he says] “As it is seen, the hadiths we have reported have
reached the level of tawatur. With this statement, it can be concluded that the hadiths related
to the expected Mahdi, Dajjal and the descent of 'Isa AS are mutawatir.”
—Imam Al-Shawkanī [1173-1250AH]
Source: al-Tawdih fi Tawatur ma Jaa fi al-Mahdi al-Muntazar wa al-Dajjal wa al-Massih

“You should know that it has been common knowledge among all Muslim people through all
ages that a man will appear by the end of time from the family of the Prophet ‫ﷺ‬, who will
spread justice in the name of Islam and will be the leader of all Muslims in the world. His name
is al-Mahdi (the Rightly Guided). There will be the appearance of the False Messiah (the
Dajjal) and other great Signs, confirmed in the authentic texts; and 'Isa AS (peace be upon him)
will descend to earth to kill the Dajjal and pray behind the Mahdi.”
—Muhammad Shams-ul-Haq Azimabadi [1273-1329H]
Source: Awn al-Ma’bud’ (11/ 361-362).

“There are other narrations declaring that the leader behind whom 'Isa (peace be upon him)
will pray is Al-Mahdi and you can check it in "Al-Urf Al-Wardi" for Al-Suyuti (Pg. # 81, 83, 84),
and the narration of Jabir was mentioned with number (2236) and Al-Suyuti ended that by
what he narrated from Abi [father of] Al-Hassan Al-Sehri. And narrations were recurrent and
abundant through many narrators who narrated the chosen one [the Prophet ‫ ]ﷺ‬about the
coming of Al-Mahdi and that he is from his [the Prophet's ‫ ]ﷺ‬household." And that he
comes out with 'Isa (peace be upon him), and that he helps him to kill Al-Dajjal, and that he
(Mahdi) leads this nation and 'Isa AS prays behind him….”
—Shaykh Nasir al-Dīn al-Albanī [1332-1420AH]
Source: Al-Silsila Al-Saheeha Al-Hadeeth (5/371-372) # 2293.

As proven above, the consensus among scholars regarding the coeval nature of Imam Mahdi
and 'Isa AS is evident throughout Islamic history. Prominent scholars, including Sahaba, tabieen,
ulema from the salaf and later ulema, have affirmed their convergence based on authenticated
narrations and prophetic traditions. This consensus reflects a collective understanding and is
not based on a single isolated opinion.

Additionally, it is worth noting that Mahdavi Murshad Syed Shehabuddin, in his argument
against relying on a single scholar's opinion, has ironically fallen into the same trap himself. He
heavily relies on the opinion of Sa'ad al-Din al-Taftazani as his main defense, disregarding the
multitude of other scholars and their collective consensus on the coeval nature of Imam Mahdi
and 'Isa AS. By selectively emphasizing the viewpoint of one scholar, he overlooks the
comprehensive analysis and scholarly consensus that supports the convergence of Imam
Mahdi and 'Isa AS.
 87
Therefore, it is clear that the consensus of scholars throughout centuries establishes the coeval
nature of Imam Mahdi and 'Isa AS. This consensus, rooted in rigorous analysis and collective
wisdom, should be given due consideration when understanding this matter, rather than relying
on isolated opinions or disregarding the weight of scholarly consensus.

Timing of Arrival of 'Isa AS (Jesus) and Imam Mahdi: Interpreting the Uncertainty
Islamic eschatological traditions provide valuable insights into the signs and events preceding
the arrival of 'Isa AS and Imam Mahdi. However, it is important to recognize that the exact
timing and minute details are not explicitly known or mentioned. This uncertainty serves a
purpose, emphasizing the wisdom behind Allah's hidden knowledge.

While we cannot provide a clear, step-by-step chronology, it is possible to piece together

multiple prophetic narratives like a jigsaw puzzle to gain an understanding of the broader
storyline. Scholars have offered interpretations based on these puzzle pieces, shedding light on
the interconnected nature of 'Isa AS and Imam Mahdi's missions to establish global peace and
justice.

It is crucial to understand that all interpretations and discussions surrounding their arrival are
based on the scholarly interpretation of the available hadiths. No one can claim absolute
certainty about these matters, as they involve issues unknown to us and rely on the knowledge
granted only to Allah. We must approach such discussions with humility and acknowledge that
our understanding is limited.

However, it is important to note that certain aspects are not mere speculation but proven facts
based on the evidence within Islamic traditions. One such fact is the meeting of 'Isa and Mahdi,
which is clearly mentioned in the hadiths. This indicates that their missions are interconnected
and that they will collaborate towards the establishment of global peace and justice.

Regarding the specific details of their roles, the sequence of events, and who leads whom, these
matters remain subject to interpretation. While scholars have attempted to offer insights, we
must remember that the exact state of affairs can only be known by Allah. Although we can gain
an idea of their roles and the general consensus among scholars, the precise dynamics and
hierarchy are beyond our comprehension.

"Many Ahadith of the Prophet (peace be upon him) and famous narrations have confirmed his
high status and sublime mission.” He also said: “The sequence of the events is as follows: The
Mahdi will appear first in the land of the Arabian Peninsula; then he will go to al-Quds
(Palestine). The Dajjal (False Messiah) will come to Palestine and will surround him in that
state. Then 'Isa AS (peace be upon him) will descend on the Eastern Minaret In Damascus and
will go forward to fight and kill the Dajjal with one strike."
—Mulla ʿAlī al-Qarī [d. 1014H/1605CE]
Source: Sharh Fiqh al-Akbar p.112
 88
The Wisdom Behind 'Isa AS Praying Behind Mahdi: An Analysis
The Honor of Prophet's Ummah-
Within the hadith, 'Isa AS himself reveals a remarkable reason for his decision, emphasizing,
"This is the honor bestowed upon this Ummah by Allah." This profound
acknowledgement highlights the exceptional status and blessings granted to the Ummah of the
Prophet ‫ﷺ‬, illustrating the deep significance of 'Isa AS's choice to pray behind Mahdi.

A Testimony Witnessed by Christians-

“It is narrated that he ('Isa AS) will perform salah behind the leader of the Muslims (i.e. Imam
Mahdi), humbling himself before the din (religion) of Muhammad ‫ ﷺ‬and becoming a
follower of it. One of the reasons for this is that the Christians will themselves witness this and
it will stand as proof against them.”
—Ibn al-ʿArabī Al-Maliki [468-543AH]
Source: Aridatul Ahwadith (9/78)
This remarkable event stands as undeniable proof of 'Isa AS's submission to the religion of Muhammad,
serving to refute any misconceptions or false beliefs held by Christians. By choosing to become a
follower of the Islamic faith, 'Isa AS demonstrates the authenticity and superiority of Islam.

The Significance of Iqamah (Call for prayer)-

Delving further into the hadith, 'Isa AS elucidates another compelling reason for his action by
stating, "The iqamah has been called out for you." Here, we discover the symbolic meaning
embedded within the call to prayer. It serves as a powerful reminder of the importance of unity
and the dynamic interplay between leadership roles. By choosing to be a follower in Salah, 'Isa
AS exemplifies the essence of harmony and cooperation, reinforcing the importance of
collective worship and the unity of the Ummah.

Preventing Misconceptions-
“If 'Isa AS had to lead the Salah, some people may get a misconception that he has come as a
Nabi (Prophet) with a new Shari’ah. Therefore he will opt to be a Muqtadi [for that salah].”
—Ibn Ḥajar al-ʿAsqalanī [773-852AH]
Source: Fath al-Baari (6/494) #3449
By choosing to be a follower (Muqtadi) in Salah, 'Isa AS ensures the preservation of the Prophetic
message and safeguards the authenticity of the established Shari'ah. This choice acts as a shield
against confusion and reinforces the continuity and consistency of the Prophetic legacy.

Strengthening the Authority of the Mahdi-

Some scholars propose that 'Isa AS praying behind the Mahdi strengthens the authority and
leadership of the Mahdi himself. By voluntarily assuming the role of a follower, 'Isa AS affirms
the legitimacy and divinely-appointed position of the Mahdi as the leader of the Muslim
community. This act of recognition and support enhances the Mahdi's credibility and reinforces
the unity of the Ummah under his guidance.

Note - The fact that `'Isa AS was offered to lead indicates that Imam Mahdi and the people understood
his superiority over all others. His refusal was on account of other considerations as mentioned
previously.
 89
Prophet Praying Behind Non-Prophet: Dispelling the Apparent Contradiction
Intriguingly, the concern of how a distinguished Prophet like 'Isa AS could pray behind a
non-prophet like the Mahdi requires a closer examination. Fortunately, we find a compelling
precedent set by none other than our beloved Prophet Muhammad ‫ ﷺ‬himself. Despite his
exalted status as the final and most honored of the prophets, he willingly prayed behind his
companion Abd al-Rahman bin Awf RA. This profound incident is authentically recorded in Sahih
Muslim 274L, Musnad Ahmad (4/247), Sahih Ibn Khuzaymah 1642 and Sahih Ibn Hibban 1347.

Through this momentous event, our Prophet, who holds the highest station and ranks foremost
in the sight of Allah, imparted invaluable lessons in humility, unity, and the adherence to
established prayer protocols. His actions exemplified the importance of subordinating personal
status in the pursuit of unity and solidarity within the Muslim community. This notable incident
serves as a resounding testament that the position of leading the prayer is not exclusively
reserved for prophets, but rather emphasizes the significance of collective worship, the
preservation of harmony among believers and offering prayer on time

By drawing upon this powerful historical precedent, we can glean profound wisdom that not
only dispels any perceived contradiction but also underscores the timeless principles of
humility, unity, and the establishment of divine order. The act of 'Isa AS praying behind the Mahdi
becomes a testimony to the universal principles of faith, emphasizing the continuity of
prophetic teachings and the collective responsibility of the Muslim Ummah.

Untangling the Web of Doubt: Mahdi and 'Isa AS, who leads who in prayer
Mahdavi Murshads’ argue that:
“He (al-Taftazani) denied the co-existence of Mahdi and 'Isa AS through this statement,
because, if both of them coexist during or after the battle between 'Isa AS and Dajjal
(Antichrist), certainly they would have to follow each other in the prayer. Since the following
(Iq'tida) of each other is prohibited, their coexistence is also ruled out. It is confirmed from his
retraction that the ahadith relevant to the coexistence of Mahdi and 'Isa AS and they following
each other in the prayer, have no genuine ascription.”
—Mahdavi Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 24

My response:
The argument put forth by the Qazi Junayri, suggesting that the coexistence of Mahdi and 'Isa
AS is denied by al-Taftazani due to the supposed prohibition of following each other in prayer, is
based on a flawed interpretation and false logic.

Numerous authentic narrations establish the coexistence of Mahdi and 'Isa AS, as well as the
dynamics of their prayer. While two particular hadiths 11.1 and 11.2 in Sahih Bukhari and
Muslim may not explicitly mention the name 'Mahdi,' it is widely accepted that the Imam or
Leader mentioned is none other than Mahdi. This hadith is supported by other narrations that
provide a clearer picture of their prayer arrangements.
 90
Even if we entertain the notion that the mentioned hadiths are the only authentic ones and the
rest are disputed, it is crucial to consider the logical implications. Based on established
importance and rank, it is inconceivable that any person from the Ummah of the Prophet
Muhammad ‫ ﷺ‬would lead 'Isa AS in prayer except the promised Mahdi. This logical deduction
supports the understanding that Mahdi would lead 'Isa AS in prayer.

It is important to understand that anyone's denial or retraction does not hold greater weight than
the numerous authentic narrations that clearly mention the coexistence of Mahdi and 'Isa AS.
The Prophet Muhammad ‫ ﷺ‬himself foretold this incident, and it is not justifiable to dismiss
these prophetic statements based on a flawed interpretation or false logic presented by
individuals.

Furthermore there is a marfu narration from the famous sahabi (companion) of the Prophet
‫ ﷺ‬Ka’b RA where he tells that after the first prayer 'Isa AS will become the Imam.

“The people will be looking suddenly 'Isa bin Maryam will be descending. At that time, the
salah will be commencing and the leader of the Muslims, Mahdi, will be walking backwards.
'Isa will say, "Go forward, the iqamah was called out for you." This person (Mahdi) will lead
them in this salah. He [Ka'b] said, "'Isa will then be the Imam".”
—Kaʿb al-Aḥbar RA [d.32H/652CE]
Source: al-Fitan pg. 393; hadith 1336.

"The correct view is that (after the first salah) 'Isa will lead the people in salah and Mahdi will
follow him."
—Mulla ʿAlī al-Qarī [d. 1014H/1605CE]
Source: Sharh Fiqh al-Akbar p.137

Furthermore Imam Manawi diffused this claim by bringing a narration of at-Taftazani itself and
thereby bring a reconciliation between narrations-

“He (i.e. ‘Eesa ) would descend at the time of Fajr prayer at the white minaret east of Damascus
and he would find the Imam (of prayer) al-Mahdi wanting to establish the prayer. When he
realizes that ‘Eesa is present, he would draw backward so that ‘Eesa would advance (to lead
the people in prayer) but ‘Eesa would put him forward to lead the prayer and he would pray
behind him. So, this is a great favor and honor for this nation. Thus, what is mentioned in this
Hadith does not contradict what is mentioned in other narrations that ‘Eesa will lead Al-Mahdi
in prayer. This was authoritatively asserted by Sa’d At-Taftazani who considered ‘Eesa to be
better, as it is possible to reconcile (the narrations) that ‘Eesa would first pray behind the
Mahdi in order to show that he (‘Eesa) descended to be a follower of our Prophet Muhammad
ruling by his [Prophet’s] Sharee’ah (law). Then the Mahdi would be led by ‘Eesa on the basis of
the principle that the one who is less important is led by the one who is better and more
important.”
—Imam al-Manawī [952-1031AH]
Source: Fayd al-Qadeer (5/384-385)
 91
In conclusion, through the combination of authentic narrations, logical reasoning, and scholarly
opinions, we can confidently establish that the coexistence of Mahdi and 'Isa AS in prayer is not
only supported but harmoniously aligned with the divine order. Their prayer dynamics exemplify
humility, honor, and adherence to the established hierarchy, highlighting the profound wisdom
and unity within the teachings of Islam.

Reconciling the Controversial Hadith of Two Caliphs: Pledge of Allegiance

Hadith 11.6

.‫اق ُت ُلوا ال َآخ َر ِم ْن ُه َما‏"‏‏‬

ْ ‫يف َت ْين َف‬
ِ
َّ ُ َ
ِ ‫َقال َر ُسول الل ِه صلى الله عليه وسلم "‏ ِإ َذا ُب‬
َ ‫وي َع ِل َخ ِل‬
❝ When oath of allegiance has been taken for two caliphs, kill the one
for whom the oath was taken later.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abu Sa'id al-Khudri RA [d.74H/693CE]
Source: Sahih Muslim 1853; Bayhaqī 16547; Suyūṭī 1482a.
Grade: Sahih (authentic) according to Imam Muslim [202-261AH].

Mahdavi Murshads’ argue (after quoting the above hadith) that:

"Thus, whoever assumed caliphate of Mahdi along with the great army and co-existence with
'Isa AS, he made obligatory the pledging of allegiance to two caliphs at a time which
necessitates killing of 'Isa AS, because of the precedence of Mahdi over 'Isa AS in the matter of
emergence, and this is invalid and untenable. Therefore, it is proved that the co-existence of
Mahdi and 'Isa AS is impossible."
—Mahdavi Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 27

My response:
Contextual Understanding-
The hadith stating, "If allegiance is given to two khaleefahs, then kill the second of them," should
be understood in its proper context. This hadith addresses a specific situation where there is a
conflict of authority, leading to a harmful division within the Muslim ummah. It does not
necessarily imply that two righteous leaders cannot exist simultaneously for different purposes.

The pledge of allegiance to a leader is primarily for the purpose of establishing unity,
maintaining social order, and ensuring the implementation of Islamic principles. In the case of
Mahdi and 'Isa AS, their roles are distinct and complementary. The convergence of Mahdi and
'Isa AS signifies a comprehensive approach to establishing justice, combining worldly
leadership and spiritual guidance.

The Divine Wisdom and Complementary Roles-

The convergence of Mahdi and 'Isa AS represents a profound example of divine wisdom,
addressing the complex challenges faced by humanity. Allah's divine plan accounts for the
unique circumstances and needs of each era, necessitating the coexistence of Mahdi and 'Isa
AS to fulfill His ultimate purpose.
 92
Throughout history, Allah has sent multiple prophets and leaders during critical times to address
multifaceted challenges and bring about significant changes. For instance, Prophet Musa
(Moses) AS and Prophet Harun (Aaron) AS were sent together to confront the Pharaoh, with each
contributing their distinct strengths. Similarly, the coexistence of Mahdi and 'Isa AS signifies a
comprehensive approach to address the multifaceted issues of their time.

It is essential to understand that the coexistence of Mahdi and 'Isa AS does not necessarily
mean they will share the same political or ruling authority. The Mahdi will already be established
as the leader for the muslim, and 'Isa AS would descend at that time.

Linguistic Understanding: the word Khalifa (Caliph)-

"The khalifah is whoever stands in the position of the one who is physically absent and
substitutes for him."
—Majd ad-Dīn Ibn al-Athīr [d. 606H/1210CE] - Ace Lexicographer
Source: al-Nihayah fi Gharib al-Hadith wa al-Athar (2/69)

The absence may be due to a variety of reasons – such as travel, seclusion, death and others.
As such, when Prophet Musa AS, was leaving his Ummah temporarily for some days, he
appointed a khalifah, his brother Harun AS:

‫اخ ُل ۡف ِن ۡى ِف ۡى َق ۡو ِم ۡى َو َا ۡص ِل ۡح َو َ ا‬
‫ل َت َّت ِب ۡع َس ِبيۡ َل ۡال ُم ۡف ِس ِد ۡينَ‏‬ ۡ َ‫لَ ِخيۡ ِه ٰه ُر ۡون‬
‫……و َق َال ُ‍م ۡ‍و ٰسى ِ ا‬
َ
❝ …….And Moses said to Aaron, his brother: Be my khalifah over my people, act
righteously, and do not follow the path of those who create mischief.❞
{Qur’an | Surah al-A’raf | 7:142}

"It is well-known that he (the Prophet ‫ )ﷺ‬never left Madinah [‫ ]حتى يستخلف‬without appointing
a khalifah over it."
—Shaykh al-Islam Ibn Taymiyyah [661-728AH]
Source: Minhaj al-Sunnah (7/327)

Historical Precedent:
Furthermore, history provides us with examples where multiple leaders existed simultaneously,
without necessitating the killing of one another. When ‘Ali RA died, and his son al-Ḥasan ibn ʿAlī
RA [d. 50H/670CE] offered the funeral prayer for him, the people swore allegiance to him as
caliph, and they urged him to mobilize to fight the people of Syria. He had no intention of
fighting anyone, but they prevailed upon him and gathered a huge number of men, the likes of
which had never been seen before. He marched with the army, heading towards Syria, then
turmoil, differences of opinion and division arose in the army. When al-Hasan ibn ‘Ali realized
that the army was not all united behind him, he resented them and at that point he wrote to
Muʿawiyah ibn Abī Sufyan RA [d. 60H/680CE], offering to come to terms for a peace deal
between them. Al-Hasan swore allegiance to Mu‘aawiyah as caliph, and yielded the caliphate to
him. That occurred in 40 AH, which was called the year of unity (‘aam al-jamaa‘ah) because the
people united under Mu‘aawiyah in that year. [Refer: al-Bidaayah wa’n-Nihaayah (8/16-21)]
 93
The example of Hasan ibn ‘Ali and Mu’aawiayah ibn Abi Sufyaan (may Allah be pleased with
them) clearly demonstrates the point. Despite the existence of two caliphs, one in Kufa (Hasan)
and one in Syria (Mu’aawiayah), the situation was resolved through peaceful means. Hasan ibn
‘Ali voluntarily abdicated the caliphate by pledging allegiance to Mu’aawiayah, effectively
merging their leadership. This historical event highlights that when one caliph pledges
allegiance to another, the directive of the hadith to "kill the second of them" does not apply.
Instead, it establishes that the one who swears allegiance becomes a follower, resulting in the
existence of only one recognized caliph.

Analyzing the Context and Sequence of Leadership-

To reconcile the hadiths mentioning the Mahdi and 'Isa AS (Jesus) both being rulers and the
potential conflict with the hadith about allegiance, we need to carefully examine the roles,
sequence, and context of their leadership. By doing so, we can logically and effectively bring
harmony among these narrations.

The hadith about the Mahdi describes his rule for a specific period, ranging from seven to nine
years, during which prosperity, justice, and abundance will prevail. The focus of the Mahdi's
leadership is on establishing peace and rectifying the prevailing injustices in the world. His rule
brings about a time of unprecedented prosperity and harmony.

On the other hand, the hadith about 'Isa AS emphasizes his role as a just ruler who will address
specific issues, such as killing Dajjal (AntiChrist), breaking the cross, eliminating the pig, and
abolishing the Jizya tax. It also mentions the abundance of wealth, to the extent that charitable
gifts will not be accepted. This indicates the affluence and prosperity continuing during 'Isa's
time.

To reconcile these narrations, we can understand that the Mahdi and 'Isa have distinct but
interconnected roles. The Mahdi's leadership comes first, laying the foundation of peace, justice,
and prosperity. His rule creates the conditions for 'Isa's descent as a just ruler who addresses
specific societal issues and further enhances the established peace.

As we have explored in the preceding sections, the precise nature of the relationship between
'Isa AS and Mahdi is not explicitly outlined in the available sources. However, it is established
through authentic hadiths that both 'Isa AS and Mahdi will collaborate and work together
towards a common purpose. Two possible views regarding their relationship can be considered:

1. 'Isa AS would become the spiritual leader, and Mahdi would continue to be the Khalifa until he
dies, after which he would be succeeded by 'Isa AS. In this view, Mahdi would serve as the
political leader, guiding the Muslim community and establishing justice and order, while 'Isa AS
assumes the role of the spiritual leader, imparting guidance and knowledge to the believers.
This division of roles allows for a comprehensive approach to leadership, combining worldly
governance with spiritual guidance.

2. 'Isa AS takes charge, and Mahdi abdicates the throne/rulership for 'Isa AS. According to this
perspective, Mahdi, recognizing the unique status and authority of 'Isa AS, voluntarily steps
down from his position as the Caliph and allows 'Isa AS to assume the role of leadership. Mahdi
becomes one of 'Isa's AS ministers, and all Muslims are obliged to obey 'Isa AS as the Caliph.
This view emphasizes the exceptional qualities and significance of 'Isa AS in the divine plan.
 94
While these two views offer potential interpretations, it is crucial to acknowledge that the
precise dynamics between 'Isa AS and Mahdi during their convergence remain unknown.
However, what is evident from the authentic hadiths is that both 'Isa AS and Mahdi will join
forces to fulfill a crucial role in the grand scheme of events. Their collaboration will contribute to
the establishment of justice, defeat of falsehood, and the ultimate triumph of truth.

Scholarly Perspectives on the Descent of 'Isa (Jesus) AS at the Time of Mahdi:

"The Mahdi is from us; he will hand over the rule to ‘'Isa ibn Maryam."
—Abdullah ibn ʿAbbas RA [d. 65H/685CE] (sahabi)
Source: al-‘Arf al-Wardi fi Akhbar al-Mahdi 146

"'Isa will be the khalifah after his descent. This position of his is part of the creed of the
Muslims. It is for this reason that Mahdi will hand the matters of the khilafah to him after his
descent and he (Mahdi) will become one of his ministers. All the Muslims will obey him. For
this reason, there will be no need for any claims, nor any election."
Source: Al Mahdi wa Al Masih pg. 21

"Mahdi will be sent for the reformation of the Muslims. After the descent of 'Isa AS, he (Mahdi)
will move from this world to the hereafter (after sometime)." {Refer Abu Dawud 4286}
Source: Al Arf ush Shadi (2/47)

It is important to approach these scholarly views with humility and recognize that the exact
unfolding of events and the roles of 'Isa AS and Mahdi are ultimately known only to Allah.

A Small Write Up: The Mahdi, 'Isa AS, and the Battle Against Falsehood
Imagine a world plagued by widespread corruption, oppression, and moral decay. The true
teachings of Islam have been obscured, and darkness looms over the hearts of people. In this
time of great tribulation, the long-awaited Mahdi emerges as a beacon of hope.

The Mahdi, guided by divine wisdom and knowledge, rallies the believers and begins the
monumental task of rectifying the world's affairs. He establishes a just and equitable society,
upholding the principles of Islam and fostering an environment of compassion and fairness.
Under his leadership, the land flourishes, and people witness a transformation unlike anything
before.

However, amidst the Mahdi's efforts, a sinister force rises to challenge the truth. The Dajjal, the
false messiah, emerges with his deceitful tactics, seeking to lead humanity astray. He presents
himself as a charismatic figure, performing extraordinary feats and spreading falsehoods to
deceive the masses.
 95
In this critical juncture, the simultaneous presence of the Mahdi and 'Isa (Jesus) AS takes on
even greater significance. 'Isa AS descends from the heavens, recognizing the dire need to
confront the Dajjal and reinforce the true teachings of Islam. He joins forces with the Mahdi,
combining their strengths and knowledge to counter the misleading influence of the Dajjal.

As the Mahdi diligently works to establish justice and harmony, 'Isa AS stands alongside him,
offering unwavering support and guidance. 'Isa AS, through his deep understanding of divine
teachings, unveils the falsehoods propagated by the Dajjal, exposing his true nature and refuting
his claims. 'Isa AS kills dajjal, breaks the cross, symbolizing the rejection of distorted beliefs and
practices that have led people astray. He eradicates the remnants of idolatry and reinstates the
pure essence of monotheism.

The collaboration between the Mahdi, 'Isa AS, and the believers becomes a powerful force
against the forces of darkness. With their combined efforts, they unite the hearts of the people
and inspire a revival of faith. As the Mahdi addresses the social, political, and economic aspects
of the world, 'Isa AS focuses on the spiritual revival and strengthening the faith of individuals.

Together, they dismantle the web of falsehood, replacing it with truth, justice, and
enlightenment. They abolish the Jizya tax, treating all individuals with equality and fostering an
atmosphere of harmony and respect. Their message resonates with people from all walks of
life, bringing about a profound transformation in society.

In this remarkable example, the simultaneous presence of the Mahdi, 'Isa AS, and the
emergence of the Dajjal showcases the eternal struggle between truth and falsehood. It
underscores the divine wisdom in sending both the Mahdi and 'Isa AS to counter the challenges
faced by humanity in different realms. The presence of the Dajjal serves as a test of faith,
allowing the believers to demonstrate their unwavering commitment to the truth and exposing
the deceptive nature of falsehood.

Through their unwavering dedication, the Mahdi and 'Isa AS ignite a spiritual revolution,
rekindling the true essence of Islam in the hearts of people. They restore the faith, purify society
from corruption, and establish a just and prosperous world, where righteousness prevails and
falsehood is vanquished.

Analogies to understand 'Isa AS and Mahdi’s dual purpose:

The Architect and the Interior Designer: Imagine a grand structure being built. The architect, like
Mahdi, lays the foundation, designs the structure, and oversees the construction process.
Meanwhile, the interior designer, like 'Isa, brings life to the building, adding aesthetic elements,
creating a serene environment, and ensuring the space is spiritually uplifting. Both the architect
and the interior designer collaborate to create a magnificent and functional space, where both the
structure and its inner beauty are equally valued.
 96
Noah’s Arc and Storm: Just like the people of Prophet Nuh AS (Noah) sought refuge in his Ark to
be saved from the overwhelming storm and destruction, the concept of the Mahdi and the
building of the metaphorical "Ark" holds profound similarities. The storm of Dajjal, with its
deception and chaos, represents the challenges that will engulf the world. In response to these
trials, the Mahdi will emerge as a beacon of hope, rallying Muslims and uniting them all under the
banner of truth and righteousness, building an Ark of unity and guidance. This Ark will provide
refuge and salvation to those who seek it, just as Prophet Nuh's Ark offered safety to those who
embraced it. The Mahdi's mission of establishing justice and rectifying the world's affairs can be
seen as the construction of this spiritual Ark, which will withstand the storm and lead humanity to
a purified and righteous state. In this parallel, the descent of 'Isa AS (Jesus) will serve as the
completion of the Ark, adding divine guidance and wisdom to the Mahdi's efforts, ultimately
leading to the defeat of Dajjal and the establishment of a new era of peace, justice, and
righteousness.

The Captain and the Navigator: Imagine a ship embarking on a long voyage. The captain, like
Mahdi, steers the ship, making crucial decisions, and ensuring its safety and direction. The
navigator, representing 'Isa, studies the stars, charts the course, and guides the ship through
treacherous waters. Both the captain and the navigator work together to reach their destination,
with the captain relying on the navigator's expertise to navigate the journey successfully.

The CEO and CVO: Consider an organization with a dynamic team consisting of a CEO (Chief
executive officer) and a chief visionary officer (CVO). The CEO is responsible for the
administrative and strategic aspects of the organization, ensuring efficient operations, growth,
and profitability. On the other hand, the CVO is the visionary leader who brings inspiration,
creativity, and a long-term vision to the organization. While the CEO focuses on the day-to-day
management, the CVO provides guidance, fosters innovation, and ensures that the organization
stays aligned with its core values and purpose. Both roles are crucial for the success of the
organization, and their responsibilities are complementary. The CEO and CVO work together
harmoniously, leveraging their individual strengths to drive the organization towards its goals.
Similarly, the presence of Mahdi and 'Isa As does not imply conflict or contradiction. Mahdi, as the
transformative leader, works towards establishing justice and societal harmony, while 'Isa, as the
just ruler and spiritual guide, offers guidance and moral support. Their roles align seamlessly,
each contributing their unique qualities for the betterment of humanity.
 97

Summary:
The simultaneous appearance of 'Isa AS and Imam Mahdi holds significant importance within
Islamic eschatology, as they share a unified purpose of establishing universal harmony, justice,
and equity.

The narration mentioning the leader among Muslims during 'Isa's descent is subject to
interpretation. While the name "Mahdi" is not explicitly mentioned in Sahih Bukhari and Sahih
Muslim, the principle of understanding the unequivocal hadiths in light of the equivocal ones
supports the presence of Mahdi in the narration.

Three authentic hadiths explicitly mention Mahdi, indicating his presence during the era of 'Isa
AS. These hadiths hold significant weight and are supported by unbroken chains of
transmission.

The presence of explicit narrations mentioning Mahdi and the principle of understanding
unclear narrations in light of clear ones strengthen the case for Mahdi's existence and his role
alongside 'Isa AS in Islamic eschatology.

The endorsement of the coexistence of Imam Mahdi and 'Isa AS is based on a collective
analysis of authenticated narrations, prophetic traditions, and scholarly consensus. This
consensus spans across centuries and includes prominent scholars from different eras.

The wisdom behind 'Isa AS praying behind Mahdi includes the honor bestowed upon the
Ummah, a testimony witnessed by Christians, the significance of the call to prayer (iqamah),
preventing misconceptions, and strengthening the authority of the Mahdi.

The hadith regarding the pledge of allegiance to two caliphs should be understood in the
context of a specific situation where there is a conflict of authority, rather than as a general
principle. The coexistence of Mahdi and 'Isa AS represents a profound example of divine
wisdom, addressing the unique challenges of their time. They have distinct but interconnected
roles.

The historical examples of Prophet Musa AS and Harun AS, as well as Hasan RA and
Mu'aawiayah RA, demonstrate that simultaneous leadership can be resolved peacefully
through complementary roles and voluntary abdication, highlighting the possibility of
coexistence and collaboration between leaders for the greater benefit of the community.

Scholars affirm that the Mahdi will hand over the rule to 'Isa AS, indicating their cooperation
and shared purpose. The exact dynamics of their relationship may vary, with possible
interpretations including Mahdi serving as the political leader and 'Isa AS as the spiritual
leader, or Mahdi voluntarily stepping down for 'Isa AS to assume leadership. The specific
details are known only to Allah.
 98

Unraveling the Chronological Fallacy: Examining the Weak

Hadith on Mahdi's Midpoint
Introduction:
In this chapter, we delve into the weak hadith attributed to the Prophet Muhammad ‫ﷺ‬
regarding Mahdi's position in the middle of the ummah. Through a comprehensive analysis of
the chain of narration, scholarly opinions, and the broader context, we aim to debunk fallacies
and misconceptions surrounding this hadith.
Hadith 12.1

.‫دي ِفي َو َس ِط َها "‏‬ َ ‫آخ ِر َها‬

ُّ ‫والم ْه‬ ِ ‫يسى ْب ُن َم ْر َي َم ِفي‬ َّ ‫أم ٌة َأنا ِفي‬
َ ‫ َو ِع‬، ‫أو ِلها‬ ُ ‫ال َر ُس‬
َّ ‫ول‬
َّ ‫الل ِه ﷺ "‏ لَ ْن َت ْه ِل َك‬ َ ‫َق‬

❝ That Ummah will not be destroyed, in whose beginning is me,

in whose end is 'Isa ibn Maryam and in whose middle is al-Mahdi.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Abdullah ibn ʿAbbas RA [d. 65H/685CE]
Source: Akhbarul Mahdi of Abu Nu’aym; Tarikh Ibn ‘Asakir (2/62); Kanz ul' Ummal (14/266) #38671;
Arful-Wardi pg.64; Is’af al-Raghibin 151.35
Grade: Dha’eef (weak) according to Imam adh-Dhahabī [673-748AH] and Ibn Ḥajar al-ʿAsqalanī
[773-852AH].

Examining the References/Sources:

It is crucial to shed light on the references where this hadith is mentioned. These references
primarily consist of books of history and small compilations of narrations related to the Mahdi.
However, it is important to recognize that these books contain a wide range of narrations,
varying in authenticity from authentic to sound, weak, and even fabricated. Mere inclusion of this
hadith in these books does not serve as conclusive proof of its authenticity.

● Akhbar al-Mahdi [Reports about Mahdi] written by Abu Nu'aym al-Isfahani [337-430AH] is a
booklet and consolidation of most of the narrations found on the topic of Mahdi.
● Tarikh Ibn ‘Asakir / Tareekh e Madina Tul Damishq [History of Madinah to Damascus] written by
Ibn ‘Asakir [499-571AH] is a great encyclopedia of Tafseer, Hadith, Seerah, History and Jarah o
Ta’adil of 80 volumes where he has tried to collect everything that has been said as a historian
whether true or false but with full chain of narration.
● al-‘Arf al-Wardi fi Akhbar al-Mahdi [The Rose Scented Perfume: On the Reports of the Mahdi]
written by Imam as-Suyūṭī [849-911AH] is a small treatise over two hundred ahadith and athar
(statements of ṣaḥaba and tabi'een) regarding the Mahdi of various authenticity.
● Kanz ul-ʿummal fī sunan al-aqwal wa al-af'al [Treasures of the Doers of Good Deeds] written by
Shaykh Al-Muttaqī al-Hindi [888-975H] is a book of hadith collection contains around 46,000
hadith, which are an assortment of varying reliability.
● Is'af al-Raghibin [Assistance for the desirous] written by Muhammad al-Sabban [1282H/1865CE] -
shia preachers constantly reference this book to support their creed and stance.

35
The same hadith is recorded in Al-Hawi al-Fatawa pg.156 with the words ‫ْف َت ْهل َِك أم ٌَّة‬
َ ‫‘ َكي‬How can that ummah be destroyed’ is
written instead of ‘That ummah will not be destroyed.’
 99
It is necessary to exercise caution and critically evaluate the credibility of the narrations.
Notably, none of the authors of these works have authenticated the chain of narrators (isnad)
associated with this hadith.

Lack of Mention in Primary and Secondary Hadith Sources:

This specific narration is not mentioned in primary or secondary hadith collections. While found
in some tertiary sources, these compilations include many weaker narrations that may not have
met the rigorous standards of scrutiny applied by scholars. Furthermore, the lack of
endorsement from reliable scholars further supports the notion that this hadith has not been
recognized as authentic without flaws. Thus, its credibility remains questionable, reinforcing the
need for critical analysis and caution when relying on it as evidence.

Conflicting Narrations on the Same Page:

The hadith in question, found in Kanz ul 'Ummal volume 14 page 266 Hadith number 38671,
presents a striking contradiction when compared to hadith #38673 on the same page. The latter
hadith states that 'Isa AS will pray behind a person from the Prophet ‫'ﷺ‬s progeny. Similar is
the case in al-‘Arf al-Wardi fi Akhbar al-Mahdi by al-Hafidh as-Suyuti - where he mentions the
hadith about Mahdi in the middle at #66 and about Mahdi leading 'Isa AS in salah at #65. The
presence of conflicting accounts within these narrations serves as a powerful reminder of the
crucial importance of meticulous scrutiny and critical analysis. It highlights the need to place
significant emphasis on evaluating the authenticity of the isnads (chains of narrators)
associated with these narrations. Blind acceptance without subjecting them to rigorous
examination contradicts the very principles upheld by scholars engaged in the thorough
investigation and verification of hadiths.

Chain of Narration:
The scholarly consensus is clear: the chain of narration for this particular hadith is deemed
weak. Its reliability comes under scrutiny due to the absence of an authentic chain or a
complete one in some cases. Moreover, variations in wording and inconsistencies further
contribute to doubts surrounding its authenticity. While certain scholars attribute the hadith to
Abdullah Ibn Abbas, others attribute it to Abu Huraira and include it in their works, such as Imam
Suyuti's Al-Khasais Al-Kubra. However, what is concerning is the lack of a comprehensive chain
of narration provided by these scholars. This void raises even more questions about the
credibility and authenticity of the hadith in question.

Scholars' Evaluations:
● Imam Tabarani mentions the hadith in his Al-Mu'jam Al-Kabir. The chain of narration for this
version of the hadith is classified as weak by muḥaddithūn (experts of hadith).
● Imam Dhahabi, in his book Talkhis al-Mustadrak considers it to be weak.
● Imam Ibn Hajar al-Asqalani, in his book al-Sawa’iq, notes that the chain of narrators for this hadith
to be weak.
● The hadith was graded as hasan by Al-Azizi in Siraj Al-Munir Sharah Jami' Saghir (3/196).36

36
Only al-Azizi and Anwar Shah Al Kashmiri have declared this hadith hasan, but it is important to point out that both these
scholars also hold a view that Mahdi will be the one who leads 'Isa AS in prayer so they interpret this hadith symbolically.
 100
Significance of Scholarly Silence:
The fact that eminent scholars like Imam An-Nawawī [631-676AH], Hafidh Ibn Kathīr
[701-774AH], Imam al-Sakhawī [831-902AH] and others do not mention this specific hadith in
their works on the signs of the end times holds considerable weight. Their silence regarding this
hadith indicates a possible lack of confidence in its authenticity or its significance in relation to
the topic at hand.

Hadith explanation:
“What is meant by the word ‫( أوسط‬middle) here is 'before the end'. The descent of 'Eisa (AS) to
kill Dajjal will take place during the time of al-Mahdi and he ('Eisa) will pray behind him.”
—Imam al-Manawī [952-1031AH]
Source: Fayd al-Qadeer (5/383) #7384

The commentators explain that the word ‫ وسط‬used in the Hadith means “Penultimate/second
last.” The correct translation of the Hadith will therefore be as follows: Prophet ‫ ﷺ‬said:
“That ummah in whose beginning is me, whose end is ‘'Isa ibn Maryam and whose penultimate
is Mahdi, will never be destroyed.”
Source: At Tasrih bima Tawatara min Nuzulil Masih, pg. 181, #27.

The Impact of a Weak Hadith:

Even if we were to assume, for the sake of argument, the authenticity of this weak hadith,
caution must be exercised in its interpretation. Weak hadiths should not form the basis for
deriving conclusive beliefs in creed (aqeedah) or making critical judgments.

The Hypocrisy of the Mahdavi Murshads:

The Mahdavi Murshads' desperate attempts to defend Mahdaviyat, which itself is indefensible,
further exacerbate their intellectual dishonesty. It is both concerning and disheartening to
witness the hypocrisy of the Mahdavi Murshads, who, driven by their biases, engage in linguistic
gymnastics to reinterpret clear sahih (authentic) hadiths which are against them to fit their
narrative. Yet, when it comes to a weak hadith which supports their claim, they conveniently
choose to interpret it literally. This stark contrast in their approach exposes their double
standards and raises questions about their sincerity and intellectual integrity. While they twist
and distort the meanings of sahih hadiths concerning Imam Mahdi's role, such as his ruling over
the Arabs and spreading justice in the world, they cling to a weak hadith as if it were an
indisputable truth. This selective interpretation is not only intellectually dishonest but also a
dangerous deviation from the principles of sound scholarship. It is a prime example of how
misguided beliefs can lead to the misguidance of others.

Multiple Plausible Interpretations:

For argument's sake, if we consider this weak hadith as valid, it opens up possibilities for
various interpretations. These symbolic interpretations provide a broader perspective, allowing
for a more inclusive understanding of the hadith. They highlight the symbolic significance of the
 101
Mahdi's role rather than focusing solely on a specific chronological positioning. By considering
these interpretations, we can reconcile the hadith with the broader teachings of Islam and the
sequence of events that lead to the eventual return of 'Isa.
Contextual Fulfillment - Prophet Muhammad ‫ ﷺ‬served as the initial leader and advocate of
the Islamic Shari'ah, while Mahdi held a central position as a follower from the same nation.
Being closer to the Prophet ‫ ﷺ‬and situated in the middle, Mahdi had a unique role among his
contemporaries. However, since ‘'Isa AS was the leader of another nation and would invite (the
people) at the end of time towards a Shar’iah other than his (i.e. Islam), thus it is proper that he
is called the last inviter towards Islam.

Bridge Between Signs - Mahdi being in the middle signifies his pivotal role in distinguishing
between the minor signs (Alamat-e-sughra) and the major signs (Alamat-e-kubra) of the Day of
Judgment. As the major signs, including the emergence of Dajjal and the descent of 'Isa AS,
unfold during Mahdi's era, he serves as a precursor to these significant events, symbolizing the
transition from minor signs to major signs. This interpretation emphasizes Mahdi's significance
in heralding the advent of these momentous occurrences.

The Dawn and Dusk - Imagine the Ummah as a day that begins with the appearance of the
Prophet Muhammad ‫ ﷺ‬and ends with the arrival of ''Isa. The Mahdi represents the period of
transition, symbolizing the dawn or twilight, when the darkness of injustice and oppression is
gradually dispelled. As the Mahdi's reign progresses, it leads to the full manifestation of ''Isa's
arrival, symbolizing the coming of a new day. His reign represents a transformative phase,
where the Ummah witnesses a gradual shift from darkness to light, from turmoil to tranquility.
Just as the time at dawn or twilight is fleeting, the Mahdi's position does not denote a literal
middle, but rather a crucial stage in the Ummah's journey towards spiritual enlightenment.

Role as a Catalyst - The notion of the Mahdi being in the middle can be understood symbolically
as his pivotal role in catalyzing significant changes within the Ummah. Like a catalyst in a
chemical reaction, the Mahdi's emergence triggers transformative processes, guiding the
Ummah towards a renewed sense of faith, justice, and righteousness - and uniting all the
different sects and factions of muslims under one banner before the advent of Dajjal. His
presence during this pivotal period sets the stage for the subsequent arrival of ''Isa and the
culmination of divine promises.

The Unified Torchbearers - Imagine the Ummah as a relay race, with the Prophet Muhammad
‫ ﷺ‬passing the torch of guidance to the Mahdi, who carries it forward during his era. As the
time comes, the Mahdi hands over the torch to ''Isa, who continues the race until the finish line.
The focus here is not on the literal placement but on the seamless transition of leadership and
the shared responsibility of the Mahdi and ''Isa AS in carrying the torch of guidance during their
overlapping era.

Therefore, a literal interpretation of this hadith would be incorrect as it contradicts established

authentic hadiths, scholarly consensus, and other evidence.
 102
Conclusion:
The hadith suggesting Mahdi's position in the middle of the ummah is weak and lacks
consensus among scholars. Even if we were to entertain its authenticity, multiple interpretations
and contextual considerations debunk any notion of contradiction between Mahdi's presence
and 'Isa AS's arrival. It is imperative to rely on reliable and consensus-based narrations to form
accurate beliefs and understanding regarding the signs of the end times. By doing so, we avoid
falling into the fallacy of misinterpreting.

Summary:
This hadith does not have the capacity to become proof of Mahdaviyat, because none of the
imams of hadith [experts in the science of Traditions] have held this hadith to be sahih [sound].

The hadith regarding Mahdi's position in the middle of the ummah is considered extremely
weak by scholars. It lacks a complete and authentic chain of narration, and there are variations
in wording and inconsistencies. This raises doubts about its reliability and calls for caution
when relying on it as evidence.

The hadith is not found in primary or secondary hadith collections, and its inclusion in tertiary
sources does not guarantee its authenticity. Further the absence of endorsement from reliable
scholars supports the notion that this hadith has not been recognized as authentic without
flaws.

The literal interpretation of this hadith, which places the Mahdi in the middle without meeting
'Isa AS, lacks strong evidence and contradicts more authentic hadiths. It goes against the
consensus of scholars from the Ahlus-Sunnah wal Jama'ah and fails to align with a
comprehensive understanding of Islamic teachings. By delving into symbolic interpretations
and employing logical reasoning, we can unlock the profound meanings concealed within this
hadith.
 103

Unveiling the Truth: Ghazwa-e-Hind (Invasion of India)

Introduction:
In this chapter, we will critically examine the claim made by Mahdavi Murshads, which attempts
to associate Ghazwa-e-Hind with Syed Jaunpuri’ self-proclaimed status as the Promised Mahdi.
By delving into the authenticity of the relevant Hadith and exploring historical events, we will
expose the fallacy of this claim and establish the true understanding of Ghazwa-e-Hind.

Authentic Hadith: Understanding the True Meaning:

Hadith 13.1

‫ار ِع َصا َب ٌة َت ْغ ُزو ْال ِه ْن َد َو ِع َصا َب ٌة‬ َّ ‫َأ‬ ‫ُأ‬ َّ ُ َ َ

ِ ‫ان ِم ْن َّم ِتي ْح َر َز ُه َما الل ُه ِمنَ ال َّن‬
ِ ‫قال َر ُسول الل ِه صلى الله عليه وسلم " ِع َصا َب َت‬
َّ ‫يسى ا ْب ِن َم ْر َي َم َع َل ْي ِه َما‬
‫"‏‏‬.‫السلاَ ُم‏‬ ُ ‫َت ُك‬
َ ‫ون َم َع ِع‬
❝ There are two groups of my Ummah whom Allah will free from the Fire: The group
that invades India, and the group that will be with ''Isa bin Maryam, peace be upon
him.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: Thawban RA [d. 54H/674CE]
Source: Sunan an-Nasa'i (1/25) #3175; Musnad Ahmad (37/81) #22396; Mustadrak Hakim (3/514);
Bayhaqī 18600; Suyūṭī 15531a; Nasaʾī's Kubrá 4369; Kitabul Fitan of Abu Nu’aym 115.
Grade: Sahih (authentic)37

It is essential to clarify that the Hadith does not mention any specific individual, including Syed
Jaunpuri, as the leader or participant in Ghazwa-e-Hind. It is a general statement that highlights
two groups within the Ummah who will be freed from the Fire: the group that invades India and
the group that will be with ''Isa bin Maryam (peace be upon him).

Mahdavi Murshads’ argue that:

“Rasoolullah ‫ ﷺ‬promised us about a battle that would be fought in Hind, which refers to India.
Abu Hurairah, a highly esteemed companion of the Prophet, wholeheartedly desired to join this
promised battle, hence it has to be Mahdi. The group that fights in this battle is mentioned
alongside the group of Hazrat 'Isa (AH), and both groups are promised freedom from the fire of
Hell as the end result. The term "Ghazwa" (battle) cannot be applied to Mahmud of Ghazni's
campaigns in India in any way. Mahmud's battles cannot be equated with the prophesied battle in
Hind but this applicable only on Imam Mahdi. Regarding historical events, it is stated that the
battle fought between Hazrat Mahdi (AHS) and Rai Dalpat of Gaur cannot be considered as a
battle between Hazrat Mahdi (AHS) and Rai Dalpat alone. In reality, it was a battle between the
Sultan and Rai Dalpat, with Hazrat Mahdi (AHS) joining as a supporter to uphold Islam. The

37
Sahih according to Imam al-Haytamī [909-974AH] in Majmu az-Zawaid (5/282) and Shaykh Nasir al-Dīn al-Albanī
[1332-1420AH] in Silsilah as-Saheehah 1934.
 104
conquest was attributed to Hazrat Mahdi's presence in the battle, but it was the Sultan who was
the commander and primary participant. The explanation continues by stating that the
Ghazwa-e-Hind (the battle of Hind) should have taken place during the period of Imam Mahdi's
leadership (Mahdiyat), and he should have been its leader. However, it was Allah's will that this
battle should not be fought by Imam Mahdi himself. Instead, it was destined to take place after
him, led by a person selected by Allah and announced by Imam Mahdi as "Badal-e-Zaat" (a
substitute for himself). This decision was fully known by Imam Mahdi's companions (Sahaba) and
others. The reason behind Allah's decision for the Ghazwa to be carried out by Imam Mahdi's
substitute was because Allah had already decreed that no one would overcome and kill the final
Prophet and the Mahdi.”
—Mahdavi Murshad Syed Abid Khundmiri
Source: Ghazwa-e-Hind - Extracted from Tafsir Noor-e-Imaan

My response:
It becomes evident that the Mahdavi Murshads are weaving a tapestry of biased assertions. By
selectively utilizing the mentioned hadith and attempting to associate it with India, they aim to
construct a narrative that places Imam Mahdi's origins in India instead of Madinah. However,
their argument lacks a solid foundation, as there is no explicit indication in the hadith supporting
such a conclusion.

What adds to the perplexity is their contradictory stance. On one hand, they assert that the
hadith does not apply to Sultan Mahmood, a viewpoint that resonates with the learned scholars.
Yet, on the other hand, they conveniently assert that the hadith is applicable to Imam Mahdi, but
not to him directly, but his companions. They twist the interpretation to fit their own viewpoint,
suggesting that it applies to his followers.

This manipulation of the hadith raises profound concerns about the credibility of their
interpretation. It seems they are more interested in shaping the hadith to conform to their
preconceived notions rather than earnestly seeking its true meaning. Such an approach
undermines the integrity of their claims and casts doubt on the validity of their arguments.

Historical Interpretations: Setting the Record Straight

The events of the Muslim invasions in India hold historical significance, as documented by
Al-Haafiz Ibn Kathīr [701-774AH].
“The Muslims invaded India at the time of Mu‘aawiyah, in 44 AH, and there occurred things
which will be explained below. It was also invaded by the great ruler Mahmoud ibn
Sabuktagin, the ruler of Ghaznah who conquered India around 400 AH. He invaded the land,
where he killed, took prisoners, and captured booty. He entered Somnath where he broke the
greatest idol that they used to worship, and he captured its swords and necklaces. Then he
returned, safe and victorious.”
Source: Al-Bidaayah wa’n-Nihaayah (6/223)
“In that year [94 AH], al-Qaasim ibn Muhammad ath-Thaqafi conquered India and captured
booty that cannot be enumerated or described.”
Source: Al-Bidaayah wa’n-Nihaayah (9/113)
 105
“In that year [96 AH], Yameen ad-Dawlah – Mahmoud ibn Sabuktigin – invaded India,
conquering major cities and seizing a large amount of booty. He took captive one of their kings
– namely the king of Karachi – who fled when he conquered it, and he broke their idols..”
Source: Al-Bidaayah wa’n-Nihaayah (11/358)
“In that year [149AH], Mahmoud ibn Sabuktigin invaded India, and met the king of India in
battle. There was a great deal of fighting among the people, then the fighting ended with a
great defeat for India, and the Muslims killed many of them and captured a great deal of booty
from them, including gemstones, gold and silver. They also took from them two hundred
elephants and they tried to pursue those who fled the battlefield, and destroyed many
temples.”
Source: Al-Bidaayah wa’n-Nihaayah (12/8)

These historical events, including the invasions and conquests in India, serve as signs of
Prophethood, as foretold by the Prophet Muhammad ‫ﷺ‬. The fulfillment of these prophecies
signifies the knowledge of the unseen that Allah revealed to him. Ustadh Muhammad ‘Abd
al-Wahhaab Buhayri acknowledges the significance of these events, highlighting their
correlation with the Prophet's authentic hadiths and says:
“It should be noted: the hadith mentioned – i.e., the hadith of Thawbaan – is one of the signs of
Prophethood. The Muslims invaded India and Sindh at the time of the Umayyads [then he
mentioned some incidents that occurred during the invasion and conquest of India].”
Source: Buloogh al-Amaani min Asraar al-Fath ar-Rabbaani (22/411)

Contrary to Abid Khundmiri's assertion, the invasions in India were indeed military campaigns
executed by Muslim forces, with the primary aims of conquest, plunder, and the destruction of
idols. These historical events occurred prior to Syed Jaunpuri's existence and provide
substantial evidence that the Battle of Hind refers to these campaigns.

Even if, for the sake of argument, we accept that this army invading or conquering India is
associated with the Mahdi and serves as a sign for his arrival, Syed Jaunpuri's claim as the
Mahdi remains unfounded. Both Mahdavi and non-Mahdavi historical sources do not report
such an event taking place during his lifetime. Thus, attempting to interpret it to his followers is
flawed. Furthermore, it should be noted that India was not conquered during their time, further
undermining his assertions.

Decoding the First Group: Is it the Mahdi?

Mahdavi Murshads’ argue that:
“The above hadith refers to two groups one will fight in India and the other is the one which will be
with 'Isa AS. It's not clear to whom the first group belongs; the second group belongs to
Mamur-min-Allah (Appointed by Allah) 'Isa AS. If the second group belongs to Mamur-min-Allah
then the first one must be of Mamur-min-Allah also. The first group which is protected from
hell-fire, how can it belong to someone who is not appointed by Allah? Therefore it is proved that
the first group must be that of Imam Mahdi because being protected from hell-fire is being saved
from getting perished.”
—Mahdavi Murshad Abdul Hakeem Tadbeer
Source: Braheen-e-Mahdavia
 106
My response:
The interpretation provided by the Mahdavi Murshads regarding the hadith is not supported by a
solid foundation. The hadith mentions two distinct groups: one that will fight in India and
another that will be with Prophet 'Isa AS. Nowhere in the hadith is it explicitly stated that the first
group is Mamur-min-Allah (appointed by Allah), nor does it indicate that the first group refers to
Imam Mahdi. The claim that the first group must be that of Imam Mahdi solely based on the
notion of being protected from hell-fire is a speculative and unsupported assertion.

Even if, for the sake of argument, we accept that the army mentioned in the hadith, which
invades or conquers India, is associated with the Mahdi and serves as a sign of his arrival, it is
crucial to note that Syed Jaunpuri's claim as the Mahdi lacks substantial evidence. Both
Mahdavi and non-Mahdavi historical sources do not report any significant event of an army
conquering India during his lifetime. This absence of historical records undermines the
assertions made by Syed Jaunpuri and raises doubts about his interpretation and claims.
Additionally, the fact that India was not conquered during their time further weakens the
argument put forth by his followers. It is essential to critically analyze the available historical
evidence and rely on scholarly consensus to assess the validity of such claims

Weak Hadith and Abu Hurairah's Alleged Support:

Abid Khundmiri's reliance on a weak Hadith attributed to Abu Hurairah, expressing his
willingness to join the Battle of Hind, is highly questionable.
َ ‫الل ِه صلى الله عليه وسلم َغ ْز َو َة ْال ِه ْن ِد َفِإ ْن َأ ْد َر ْك ُت َها ُأ ْن ِف ْق ِف‬
‫يها َن ْف ِسي َو َما ِلي‬ ُ ‫ال َو َع َد َنا َر ُس‬
َّ ‫ول‬ َ ‫ َق‬،‫َع ْن َأبي ُه َر ْي َر َة‬
ِ
‫‏‬.‫اء َوِإ ْن َأ ْر ِج ْع َفَأ َنا َأ ُبو ُه َر ْي َر َة ْال ُم َح َّر ُر‏‬ ُ ‫َفِإ ْن ُأ ْق َت ْل ُك ْن‬
ُّ ‫ت ِم ْن َأ ْف َض ِل‬
ِ ‫الش َه َد‬
❝ The Messenger of Allah ‫ ﷺ‬promised us (a) battle expedition (in) India. If I live to see
that, I will expend myself and my wealth in it. If I am killed, I will be one of the best of the
martyrs, and if I come back, I will be Abu Hurairah Al-Muharrar38.❞—Abū Hurairah RA

Source: Sunan an-Nasa'i 3173; Musnad (12/28) #7128; Al-Hakim 6177; Nasaʾī's Kubrá 4367; Bayhaqī
18599; Kitabul Fitan of Abu Nu’aym 1150.
Grade: Dha’eef (weak)39

This hadith does not specify any individual's involvement in the Battle of Hind. By basing his
argument on a weak and contradictory Hadith, Mehadavi Murshad Abid Khundmiri weakens the
credibility of his claim and exposes the flaws in his interpretation.

There is another variation of this hadith which is also weak, it states that -

38
Al-Muharrar: The one freed (from the Fire).

39
Dha’eef according to Imam adh-Dhahabī [673-748AH] in Mizan al-I’tidal (1/388), Ibn Ḥajar al-ʿAsqalanī [773-852AH] in
Tahdheeb at-Tahdheeb (2/59), Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Da’if al-Nasa’i and Shu’ayb al-Arna’oot
[1346-1425AH] in Takhrij Musnad Ahmad (37/42).
 107
“A group of you will conquer India, Allah will open for them [India] until they come with their
kings chained, Allah having forgiven their sins. When they return [from India], they will find
‘'Isa ibn Maryam in Syria.” —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Kitabul Fitan of Nu’aym ibn Hammad #1150 and #1153.
Grade: Dha’eef (weak)

“What is mentioned in the hadith of Abu Hurayrah RA, which was narrated by Na‘eem ibn
Hammaad, about the conquest of India has not happened up till now, but it will happen when
‘Eesaa ibn Maryam AS descends, if the hadith that says that is saheeh. And knows best.”
—Shaykh al-‘Allaamah Hammood at-Tuwaijri [1334-1413AH]
Source: Ithaaf al-Jamaa‘ah (1/366)

Conclusion - Unmasking the Fallacy

Through our comprehensive analysis of the Battle of Hind and Mahdavi Murshads claim, we
have successfully refuted his misinterpretation. The authentic Hadith, historical events, and
scholarly opinions unanimously reject Syed Jaunpuri’s association with the Battle of Hind. It is
crucial to rely on authentic Hadith and scholarly consensus when evaluating claims related to
prophetic traditions. Even if we were to entertain his claim for the sake of argument, Syed
Jaunpuri falls short of fulfilling the requirements outlined in the Hadith.

Summary:
The claim made by Mahdavi Murshads associating Ghazwa-e-Hind (the battle in India) with the
Promised Mahdi lacks a solid foundation. The hadith does not mention any specific individual,
including Syed Jaunpuri, as the leader or participant in Ghazwa-e-Hind. It is a general statement
highlighting two groups within the Ummah who will be freed from the Fire: the group that invades
India and the group that will be with ''Isa bin Maryam AS.

The Mahdavi Murshads manipulate the hadith to fit their own viewpoint, suggesting that it applies
to Syed Jaunpuri or his followers rather than him directly. This approach raises concerns about the
credibility of their interpretation and casts doubt on the validity of their arguments.

Historical events, documented by reputable sources, confirm that Muslim invasions and conquests
occurred in India prior to Syed Jaunpuri's existence. These events fulfill the prophecies foretold by
Prophet Muhammad ‫ ﷺ‬and are not attributed to Syed Jaunpuri as the Mahdi.

If the prophecy of Ghazwa-e-Hind (conquest of India) has not occurred yet, it is believed to happen
just before the descent of Prophet 'Isa (Jesus) AS, alongside the emergence of Imam Mahdi's army,
which is yet to take place.
 108

In the Footsteps of the Black Banners: Tracing Additional Hadiths

Introduction:
In this chapter, we embark on a meticulous journey of cross-referencing and scrutinizing the
authenticity of the hadith concerning the black flags. Through rigorous analysis of the chain of
narrations and the scholarly discourse surrounding these traditions, we aim to ascertain their
reliability and significance. Furthermore, we explore the historical implications that the concept
of black flags has had over the centuries.
Hadith 14.1

‫الم ْه ِد َّي‏"‏‏‬ َّ ‫يف َة‬

َ ‫الل ِه‬ َ ‫يها َخ ِل‬ َّ ‫وها َف‬
َ ‫إن ِف‬ َ ‫اسانَ َفاْئ ُت‬ َ ‫ود َق ْد َج‬
َ ‫اء ْت ِم ْن ُخ َر‬ َ ‫الس‬ َّ ‫الل ِه ﷺ " ِإ َذا َرَأ ْي ُت ُم‬
ِ ‫الر َاي‬
ُّ ‫ات‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ When you see black flags coming from Khurasaan, then go there for among them is
the khalifa of Allah, the Mahdi.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Thawban RA [d. 54H/674CE]
Source: Musnad Ahmad (5/277) #22746; al-Mustadrak hakim (4/502); Mishkaat pg. 471. Similar hadith is
narrated on the authority of ‘Umm Salamah RA in Muntakhab Kanz ul'Ummil (6/29).
Grade: Dha’eef (weak)40
Hadith 14.2

‫‏‏‬.‫اء‏"‏‏‬ َ ‫ود لاَ َي ُر ُّد َها َش ْي ٌء َح َّتى ُت ْن َص‬

َ َ‫ب بِِإ ي ِلي‬ ٌ ‫ات ُس‬ َ ‫الل ِه صلى الله عليه وسلم " َت ْخ ُر ُج ِم ْن ُخ َر‬
ٌ ‫اسانَ َر َاي‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ [An army with] Black flags will emerge from Khorasan. Nothing shall turn them back
until their [flags] are set up in Iliya [Jerusalem].❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Sunan Tirmidhi 2269; Musnad Aḥmad (14/383) #8775; Suyūṭī 27847a; al-Fitan Abu Nu‘aym
(1/213); Mu‘jam al-Awsat (4/31); Dalaa’il an-Nubuwwah (6/516); Tareekh Dimashq (32/281).
Grade: Dha’eef (weak)41
Hadith 14.3

‫‏‏‬.‫‏ َي ْع ِني ُس ْل َطا َن ُه‏‬.‫اس ِمنَ ْال َم ْش ِر ِق َفيُ َو ِّطُئ ونَ ِل ْل َم ْه ِد ِّي‏"‏‏‬
ٌ ‫الل ِه صلى الله عليه وسلم " َي ْخ ُر ُج َن‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬

❝ People will come from the east, paving the way for Mahdi, [meaning, for his rule].❞
—Prophet Muhammad ‫ﷺ‬
Narrator: 'Abdullah bin Harith bin Jaz' Az-Zabidi RA
Source: Sunan Ibn Majah 4088; Suyūṭī 27853a; Al-Mu'jam Al-Awsat (1/94) #285; Iqd Ad-Durar pg. 125.
Grade: Dha’eef (weak)

40
Dha’eef according to Imam adh-Dhahabī [673-748AH] in Mizaan al-I‘tidaal (3/128), Imam Ibn Kathīr [701-774AH] in
al-Bidaya wan-Nihaya (10/55), Ibn Ḥajar al-ʿAsqalanī [773-852AH] in Tahdheeb at-Tahdheeb (7/324), Ibn Khaldūn
[732-808AH] in at-Tareekh (1/320).

41
Dha’eef according to Imam Al-Tirmidhī [209-279AH], Ibn Ḥajar al-ʿAsqalanī [773-852AH] in Al-Qawl al-Musaddid (1/53),
Shaykh Aḥmad Shakir [1309-1377AH] in Musnad (16/316), Shaykh Nasir al-Dīn al-Albanī [1332-1420AH] in Silsilat al-Da’ifah
4825 and Shu’ayb al-Arna’oot [1346-1425AH] in Takhrij Musnad Ahmad.
 109
Unveiling Chain Weakness:
Upon close examination and analysis of the hadith of Thawban RA [d. 54H/674CE] is not saheeh
in any of the three chains via which it was narrated. This based on the close examination of the
hadith according to the rules of hadith and the stance of muḥaddithūn (experts of hadith). As
for those who follow the path of regarding numerous reports as strengthening one another, they
may state that the hadith is saheeh or hasan because it has numerous isnaads. But the correct
view is what is mentioned above. For a hadith to be strengthened by having numerous isnaads,
it is stipulated that it should not be munkar (odd), and that there should not have been any
mistake on the part of the narrator.

“Ibn ‘Aliyyah was asked about this hadith and he said: Khaalid used to narrate it but no
attention was paid to it. Ibn ‘Aliyyah classed it as da‘eef, i.e., the hadith of Khaalid, from Abu
Qilaabah, from Abu Asma’, from Thawbaan, from the Prophet ‫ ﷺ‬about the banners (flags).”
—Imam Aḥmad ibn Ḥanbal [164-241AH]
Source: al-‘Ilal (2/325)

Mirage of Black Flags:

Mahdavi Murshads’ argue that:
"The coming of Imam Mahdi to Khorasan is mentioned in the ahadis-e-sahihah. In the famous
book of Traditions, Mishkat, a hadith reported by Hazrat Thawban quotes Prophet Muhammad
‫ ﷺ‬as saying, when you see the rayaat assood [black flags] coming from Khorasan, you come
to them because there is the vice-regent of Allah, the Mahdi, among them. This hadith has
been proved to be correct by observation, as Prophet Muhammad ‫ ﷺ‬has said that the matter
that is heard is not like the matter that is seen. Rayaat as-sood or black flags [are not literal as
in they] are the signs of Prophet Muhammad ‫ﷺ‬, like taslim [submission], tawakkul [perfect
trust and reliance on God], faqr [poverty], faqa [starvation] and assigning all one’s affairs to
Allah. It is also said that the meaning of rayaat as-sood or black flags denote the signs of God,
because, according to clear arguments, the black color purports to be the sign of the Real
Manifestation of God."
—Mahdavi Murshad Syed Burhanuddin
Source: Shawahid-e-Wilayat pg. 74

My Response:
Firstly, it is important to note that the hadith mentioned by the Mahdavi Murshads regarding the
coming of Imam Mahdi from Khorasan is considered weak by scholarly consensus. Relying on a
weak hadith to support the claim of Syed Jaunpuri as the Mahdi undermines the credibility of
their argument.

Furthermore, the Mahdavi Murshads engage in selective interpretation by interpreting the word
"Khurasan" literally and the black flags symbolically. This inconsistency raises questions about
the validity of their interpretation. If they interpret "Khurasan" literally, why do they then
symbolically interpret the black flags? It appears to be a matter of personal desires and biases
rather than sound scholarly analysis.
 110
While it is true that Syed Jaunpuri traveled to Khurasan and eventually died in Farah, there is no
historical evidence or reliable reports that associate him with black flags in any significant
manner. The link between Khurasan and Mahdi solely based on the symbolism of black flags is
unfounded and lacks substantial evidence.

Moreover, interpreting "rayaat as-sood" (black flags) symbolically, solely to fit into the narrative
of the prophecy, demonstrates both foolishness and cunningness. It is essential to approach the
interpretation of prophetic traditions with integrity, avoiding biased and forced interpretations to
support preconceived notions.

Overall, the argument put forth by the Mahdavi Murshads, relying on a weak hadith and
engaging in selective interpretation, does not hold up under critical scrutiny furthermore
weakening Syed Jaunpuri’s claim.

Beware: Imposters' Manipulation

Throughout history, various groups of Muslims have exploited traditions and symbols, such as
the black flag, in their attempts to associate themselves with Al-Mahdi, a righteous leader
prophesied to emerge in the end times. One notable example is the Abbasid dynasty, which
utilized black banners and claimed their Caliphs to be Al-Mahdi, aiming to legitimize their rule.

In more recent times, we witnessed the tragic insurgency led by Juhayman Al-Otaybi in 1979,
during which his followers perpetrated a grave violation of Islamic sanctity by attacking and
killing fellow Muslims in Masjid al-Haram in Makkah. They falsely asserted that one of their
members was the promised Al-Mahdi, deceiving ignorant Muslims into supporting their violent
rebellion.

It is crucial to acknowledge that impostors and pretenders will continue exploiting weak
traditions and employing fallacious arguments to mislead unsuspecting Muslims into backing
their misguided aspirations. Therefore, it becomes imperative to evaluate any group that claims
to promote Islam based on the actions of its members and the character of its leaders, rather
than solely relying on dubious traditions or baseless claims.
 111

Mahdi Report Card: Syed Jaunpuri's Portrayal versus the

Authentic Signs

Introduction:
In the report card (See the following page), we thoroughly examined Syed Jaunpuri's alignment
with the major signs of the Promised Mahdi, as established by authentic sources. These signs
serve as crucial benchmarks in identifying the true Mahdi, and it becomes evident that Syed
Jaunpuri falls significantly short in fulfilling these prophetic indicators. His score stands at a
mere 3 out of 22, a woefully inadequate performance that raises serious doubts about his claim.
Even when considering the possibility of some signs being weak or open to interpretation, the
stark contrast between Syed Jaunpuri's score and the expected range of 15 to 20 reinforces the
conclusion that he cannot be the awaited Mahdi.

Analyzing the Major Signs:

Among the major signs that differentiate the true Mahdi are two distinctive aspects: firstly, the
Mahdi would not openly claim to be the Mahdi himself, and secondly, an army intending to attack
him would vanish or be swallowed up in al-Baydah. These signs serve as early indications of the
Mahdi's identity and mission. However, Syed Jaunpuri fails to fulfill both these criteria, as his
self-proclamation as the Mahdi contradicts the prophetic expectations, and no documented
incident of an army disappearing in his presence has been observed.

Furthermore, the ultimate signs that determine the authenticity of the Mahdi during his reign
include the establishment of justice and equity, filling the earth with justice as it had been filled
with injustice and oppression, and leading Prophet 'Isa (Jesus) AS in prayer. Unfortunately, Syed
Jaunpuri's tenure falls drastically short in accomplishing these pivotal signs. His failure to bring
about widespread justice and equity, and the absence of leading Prophet 'Isa AS in prayer, further
undermine his claim as the Mahdi.

Patterns of Misinterpretation and Cherry-Picking:

Throughout our examination, we observe a concerning pattern of cherry-picking evidence,
reliance on weak hadiths, and manipulating interpretations to fit their narrative within the
Mahdavi community led by Syed Jaunpuri. Whenever confronted with prophecies that do not
align with his persona, he conveniently claims divine ordainment, and his followers resort to
reinterpreting the wording of authentic hadiths to suit their predetermined beliefs. These
practices not only raise doubts about their integrity but also lead to misguidance among the
people.
 DATE: 23 April 1488 / 910H

MAHDI REPORT CARD

Name of claimant: Syed Muhammad Jaunpuri Score
PASS FAIL MAYBE 3/22
SYED
№ SIGNS OR ATTRIBUTES OF THE REAL POMISED MAHDI
JAUNPURI

1 Mahdi is from the progeny Fatimah RA pg. 17-18

2 Mahdi will be from the lineage of Hassan RA pg. 15-16

3 His name will be Muhammad

4 His Fathers name will be Abdullah pg. 19-22

5 He will have a broad forehead and a prominent nose

6 Mahdi will be from Madinah (city of the Prophet ‫)ﷺ‬ pg. 24-27

7 Mahdi will emerge at the time of earthquakes pg. 72-73

8 Mahdi will come at the end of Prophet ‫"ﷺ‬s Ummah pg. 69-71

9 There will be a political struggle at the death of a Caliph pg. 23-24

10 Three son's of Caliphs will fight for treasure pg. 41-42

11 Allah will rectify Mahdi in one night pg. 35-40

12 People of Mecca will pledge him allegiance pg. 27-28

13 Mahdi will not claim to be Mahdi he will be forced by people pg. 28-29

14 Bayah takes place between corner and maqam near Kab'a

15 Army from Syria gets swallowed on the outskirts of Madinah pg. 31-32

16 Black Flags will come from East pg. 43-45

17 Pious people from Syria and Iraq give him Bayah pg.33

18 Mahdi will rule over Arabs pg. 46-49

19 Mahdi will live and "rule" for 7 -9 years after becoming Mahdi*

He will fill the earth will equity and justice as it was filled with
20 pg. 51-61
oppression and tyranny

21 He will distribute wealth without counting pg. 63-68

22 Mahdi will lead Isa AS in prayer pg. 74-97

 112

Conclusion:
After a thorough examination of Syed Jaunpuri's conformity to the signs of the
Promised Mahdi, it is evident that he gravely fails to meet these essential criteria.
With a mere score of 3 out of 22, it is undeniable that his claim to be the promised
Mahdi from the lineage of the Prophet Muhammad ‫ ﷺ‬lacks substantial evidence.
This assessment unequivocally demonstrates that Syed Jaunpuri was never the true
promised Mahdi. It serves as a significant reminder of the importance of
discernment and critical evaluation when evaluating such claims, emphasizing the
need to await the emergence of the genuine Mahdi, as foretold by the Prophet.

‫وقا‬ ۚ ُ ‫ٓاء ۡٱل َح ُّق َو َز َه َق ۡٱل ٰ َب ِط‬

ٗ ‫ل ِإ َّن ۡٱل ٰ َب ِط َل َكانَ َز ُه‬ َ ‫َج‬

❝ Truth has come, and falsehood has departed.

Indeed is falsehood, [by nature], ever bound to depart.❞
{Qur’an | Surah al-Isra | 17:81}
 113

Unmasking False Claimants: The Deception of Mahdi Impostors

Introduction:
In this chapter, we delve into the troubling phenomenon of false claimants to the title of Mahdi.
We explore the profound impact these impostors have had on the Muslim world, causing
confusion and leading many astray. By examining the primary hadiths that foretell the
emergence of such deceivers, we shed light on the gravity of the issue and the importance of
distinguishing truth from falsehood.

Hadith: The Deceptive Wolves

Hadith 15.1

ِ ‫ين َي ْلب َُسونَ ِلل َّن‬

‫اس‬ ِّ ُّ َ‫ال َي ْخ ِت ُلون‬
ِ ‫الد ْنيَ ا ِبالد‬
ٌ ‫الز َمان ر َج‬
ِ ِ َّ ‫آخ ِر‬ِ ‫الل ِه صلى الله عليه وسلم " َي ْخ ُر ُج ِفي‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
ِّ ُ ‫الس َّكر َو ُق ُلو ُب ُه ْم ُق ُل‬ َ ‫َأ‬ ْ ‫الل َأ‬
ِّ ‫الضْأ ن ِم ْن‬ َ ‫ُج ُل‬
‫‏‏‬.‫اب‏"‏‏‬ِ ‫وب الذَئ‬ ِ ُّ ‫ين ل ِس َن ُت ُه ْم ْحلى ِم ْن‬ِ ِ
َّ ‫ود‬
❝ Men will appear near the end of time who deceive the world with religion, confusing
the people. Their skin is as soft as sheep, their words are sweeter than sugar, yet their
hearts like the hearts of wolves.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Sunan al-Tirmidhī 2404, Suyūṭī 27848a.
Grade: Hasan (good/fair)42

Prophet Muhammad ‫ﷺ‬, in his divine wisdom, warned us of the treacherous individuals who
would appear near the end of time, deceiving the world with their religious pretenses. He
described them as having the outward appearance of softness, like sheep, but harboring hearts
as cunning and ruthless as wolves. This imagery paints a vivid picture of the deceptive nature of
these impostors, who exploit religion for personal gain, leading unsuspecting believers astray.

Hadith: The Multiplicity of False Messengers

Hadith 15.2

‫الل ِه‏"‏‏‬ ُ ‫يب ِم ْن َثلاَ ِثينَ ُك ُّل ُه ْم َي ْز ُع ُم َأ َّن ُه َر ُس‬

َّ ‫ول‬ ٌ ‫ث َد َّج ُالونَ َك َّذا ُبونَ َق ِر‬
َ ‫اع ُة َح َّتى َي ْنب َِع‬
َ ‫الس‬
َّ ‫وم‬ ُ ‫ال َر ُس‬
َّ ‫ول‬
ُ ‫الل ِه ﷺ " لاَ َت ُق‬ َ ‫َق‬

❝ The Hour shall not be established until nearly thirty imposters/liars, Dajjals appear,
each of them claiming that he is the Messenger of Allah.❞ —Prophet Muhammad ‫ﷺ‬
Narrator: Abū Hurairah RA [d. 61H/681CE]
Source: Sunan Tirmidhi 2218; Sunan Abi Dawud 4333; Musnad Ahmad 10865; Suyūṭī 25260a; Sahih
Muslim 157m and Sahih al-Bukhari 3609.
Grade: Muttafaqun Alayhi 43

42
Hasan according to Ibn Ḥajar al-ʿAsqalanī [773-852AH] in Takhrij Mishkat Al-Masabih (5/63) and Hidayatur Ruwat 5252.

43
Sahih - authenticity agreed upon according to Imam al-Bukharī [194-256AH] and Imam Muslim [202-261AH].
 114
As the Day of Judgment approaches, Prophet Muhammad ‫ ﷺ‬prophesied the emergence of
numerous liars, claiming to be Messengers or Prophets of God. This alarming prediction
highlights the widespread deception that would permeate society, with approximately thirty
individuals falsely assuming the divine mantle. Their aim is to exploit people's faith, manipulate
their trust, and establish themselves as leaders with illegitimate authority.

“It (Dajjal) originates from the phrase al-Dajl which means hiding the truth and presenting
something invaluable. They exist in every period of time.”
—Imam An-Nawawī [631-676AH]
Source: Al-Minhaj Sahih Muslim (18/45)

“Dajjal means covering and hiding. It also sometimes means lying. Therefore, the phrase
kazzabun (liars) is as the stressor of the phrase dajjal.”
—Ibn Ḥajar al-ʿAsqalanī [773-852AH]
Source: Fath al-Baari (6/616)

The Phenomenon of False Mahdi Claimants:

Among the various false claimants that have arisen throughout history, the phenomenon of
false Mahdi claimants holds particular significance. These impostors deceitfully portray
themselves as the awaited Mahdi, the divinely guided leader destined to bring justice and
righteousness to the world. By exploiting the anticipation and longing for the Mahdi's arrival,
they manipulate vulnerable believers, seeking to establish their own authority and control.

Thus, it is crucial to approach anyone claiming to be the Mahdi with deep skepticism. The true
Mahdi will not be known merely by their claims but by the presence of miraculous signs and the
gathering of righteous believers around them in Makkah from all corners of the Muslim world.
This emphasizes the importance of discernment and reliance on tangible evidence rather than
blind acceptance.

Examples of Individuals Who Have False Claimed to be Al-Mahdi:

Throughout Islamic history, numerous individuals have falsely claimed to be Al-Mahdi

al-Munthazar, the awaited one. Hence, it is not surprising that there have been individuals from
various backgrounds who make such unfounded assertions. Among those who have made
invalid claims are:

Ubaidullah bin Maimun al-Qaddah (259 H - 322 H): He falsely claimed to be from the
descendants of the Prophet Muhammad ‫ﷺ‬, attributing himself to a Magian family. His
intentions were malicious, aligning with the anti-Islamic Rafidhah al-Qaramithah al-Bathiniyah
sect. He is also known as the founder of the Fatimid Empire.
Reference: Minhaj al-Sunnah (49/318)
Muhammad bin Tumart (485 H - 524 H): A hypocrite and liar who deceitfully proclaimed himself
as al-Mahdi al-Muntazhar. He was known for his cruelty.
Reference: Idarah al-Buhuuth al-Ilmiyyah.
 115
Mahdi Kaisan Group: This group believed that al-Mahdi was Muhammad bin al-Hanafiah,
residing in Radhwa hill, protected by two guarding lions.
Reference: Al-Manar al-Munif pg. 153.

In India, every individual who claimed to be Imam Mahdi has been declared a heretic. This can
be observed in the cases of the Qadiani heresy where Mirza Ghulam Ahmad (1250 H - 1326 H)
claimed to be the Promised Mahdi and 'Isa AS.

Throughout history, numerous individuals in different eras and regions have laid claim to being
the Mahdi, each presenting their own misguided evidence to support their assertions. These
self-proclaimed Mahdis have emerged with various narratives, offering a range of flawed
justifications to validate their supposed divine role. From distorted interpretations of prophecies
to fabricated lineages and manipulated historical connections, these claimants have employed
diverse strategies to establish their legitimacy.

Distorting Truth: Strategies of Deception by Imposters

In examining the claims of Syed Muhammad Jaunpuri, founder of the Mahdaviya sect, we
observe a striking parallel to the case of Mirza Ghulam Ahmad and his Qadiyani sect. Just as
Mirza Ghulam Ahmad based his entire sect on an extremely weak hadith in Sunan Ibn Majah
that states "There is no Mahdi except ‘Eesa (Jesus)", Syed Jaunpuri also relies on an equally
weak narration found in Kanz ul' Ummal and other tertiary books. This narration states, "How
can that Ummah be destroyed in whose beginning is me, in whose end is 'Eesa ibn Maryam and
in whose middle is al-Mahdi."

Both individuals and their followers employ a similar approach of reinterpreting authentic
hadiths to fit their predetermined narratives. By cherry-picking and distorting the meanings of
other reliable narrations, they attempt to substantiate their claims. Their narrow focus on specific
weak hadiths while disregarding the overwhelming body of authentic traditions related to the
Mahdi raises serious doubts about their legitimacy as the promised Mahdi. The fact that they
need to reinterpret and distort other reliable narrations to fit their narratives reflects a clear
departure from the established understanding of the concept of the Mahdi in Islamic teachings.
 116
Did Syed Jaunpuri’s claim to be a Prophet of Allah?
Here, if there is a doubt that when the prophethood and legislative mission of the Holy
Prophet were cut off, how can Imam Mahdi, the Promised Caliph of Allah, the Hamsar (duality)
of the Messenger of Allah be the Inner Prophet? And in the 2nd and 3rd ayah of Surah Jummah
where it says
ٰ َ ‫ب َو ۡٱلح ِۡك َم َة َو ن َكا ُنو ْا مِن َق ۡب ُل َلفِي‬ َ ‫يهمۡ َوي َُعلِّ ُم ُه ُم ۡٱل ِك ٰ َت‬ ‫ُأۡل‬
ٖ ‫ض َل ٖل م ُِّب‬
‫ين‬ ‫ِإ‬ ِ ‫ث فِي ٱ ِّم ِّي ۧـ َن َرسُواٗل م ِّۡنهُمۡ َي ۡتلُو ْا َع َل ۡي ِهمۡ َءا ٰ َي ِتهِۦ َوي َُز ِّك‬
َ ‫ه َُو ٱلَّذِي َب َع‬
‫ين م ِۡنهُمۡ َلمَّا َي ۡل َحقُو ْا ِب ِه ۡۚم َوه َُو ۡٱل َع ِزي ُز ۡٱل َحكِي ُم‬ َ ‫اخ ِر‬ َ ‫َو َء‬
i.e. "It is He who has sent among the unlettered a Messenger from themselves reciting to them
His verses and purifying them and teaching them the Book and wisdom – although they were
before in clear error. And he sent among the latter generation those who did not meet the
former generation". It is reported from Imam Mahdi al-Maood (Syed Jaunpuri) that he said -
“Allah the Almighty told me that by the words of the Most High "Wa aakhareena minhum"
(and the last of them), only your people are meant, and by "Rasoolam min hum" (the
destined messenger among them) you are meant.”
I say that the truth is this is what the Promised Mahdi said, because this meaning is evident in
the statement of the verse, because the word of Allah, and the meaning is that the God is the
one who sent the Messenger in the Ummieen, that Prophet is the Messenger Muhammad and
sent in Akhareen, that Rasool is Mahdi.
Source: Majma-ul-Aayaat wo Tasdiq-ul-Aayaat by Bandagi Miyan Shah Qasim44 Mujtahid-e-Groh pg. 6

Did Syed Jaunpuri’s claim to get Wahi (relevation)?

Imam Mahdi [Syed Jaunpuri] is narrated to have said, “Allah, Most High, commands me to say
that ‘I have given the keys of Our Treasure of Faith in your hands; and We have made you the
defender (nasir) of the religion (deen) of Prophet Muhammad ‫ﷺ‬. And I am your defender. Go
and invite (everybody). Whoever accepted you is a mumin. And whoever rejected you is a
kafir.’” Further, Imam Mahdi said that Allah commands, ‘We have granted the knowledge of the
Firsts (awwaleen) and the Lasts (aakhireen), and the meaning and explanation (bayan) of
Quran to you.’ Further, Imam Mahdi is quoted as having said, ‘If this servant comes (out) after
studying and thinking about Quran and then explains it, this servant is a liar, an oppressor and
one who slanders Allah. Whatever this servant says, does, recites, reads or explains the
Quranic Verses, he does it as Allah has taught him. I receive fresh teachings from Allah
without an intervening medium everyday. This is the situation in which this servant of Allah
is. Imam Mahdi also quoted Allah as commanding him, ‘Thereafter the responsibility is Ours to
let its meaning be clear (to everyone).’ Imam Mahdi quoted Allah as saying that this Verse
{Quran 75:19} was in his (Imam Mahdi’s favour). The Imam quoted Allah as saying: “We have
made you the inheritor of Prophet Muhammad ‫ﷺ‬. We have granted full and complete
emulation of the Prophet ‫ﷺ‬. Whoever recognised you, he is deemed to have recognised Me.
And whoever did not recognise you, he did not recognise Me.”
Source: Hashia Insaf Nama by Miyan Vali Bin Yusuf45 pg. 5-6, Naqal #15.

44
Syed Qasim is the son of Bandagi Miran Hazrat Syed Yusuf (Bara Bani Israil) great grandson of Syed Jaunpuri. He was born in
Jalor in 989 AH (1581 AD).

45
Hazrat Bandagi Miyan Vali Bin Yusuf is a taba'i of Syed Muhammad Jaunprui and lived in the company and dairas of all the
five Caliphs. He has seen them and heard from them directly thereby he quotes Jaunpuri with only one intermediate narrator.
As such, the narrations in his two books, INSAF NAMA and HASHIA INSAF NAMA, are most authentic.
 117

Imam Mahdi [Syed Jaunpuri] said : “Whatever this banda says, does or reads, he does it by the
command of Allah. Whichever the Quranic Verse Allah Most High shows, this banda recites.
The bayan that Allah Most High teaches, this banda delivers it.” He added, “That ‘I am given
fresh teachings from Allah every day without a medium’ is the hal [condition] of this banda.”

Source: Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin46 pg. 131

Did Syed Jaunpuri’s claim to be Hamsar (duality/equal/similarity) of Prophet Muhammad ?

It is narrated that one day at Farah, some ulama asked Hazrat Imam [Syed Jaunpuri], “Are you
included in the ummah [community] of Hazrat Prophet Muhammad ‫ ”?ﷺ‬The Imam said,
“Yes.” They further said, “A hadith [Tradition] quotes Hazrat Prophet Muhammad ‫ ﷺ‬as
saying, ‘If the faith of Hazrat Abu Bakr RA is weighed in comparison with the faith of the whole
ummah, the faith of Hazrat Abu Bakr RA would outweigh the faith of the ummah.’ This shows
that Hazrat Abu Bakr RA is superior to the whole ummah.” Hazrat Imam asked, “The weight of
whose Faith is greater: Hazrat Prophet Muhammad ‫’ﷺ‬s or Hazrat Abu Bakr RA’s?” The
ulama said, “The Faith of Hazrat Prophet Muhammad ‫ﷺ‬.” Hazrat Imam said, “Our Iman
[Faith] is that of Hazrat Prophet Muhammad ‫ﷺ‬.” Again the ulama asked, “When you are in
the ummah of Hazrat Prophet Muhammad ‫ﷺ‬, how can your iman be the iman of Hazrat
Prophet Muhammad ‫ ”?ﷺ‬Hazrat Imam said. “I am included in this ummah as Hazrat
Prophet Muhammad ‫ ﷺ‬is included in this ummah.”

Source: Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 185

Hazrat Imam Mahdi [Syed Jaunpuri] used to often say in accordance with the command of
Allah Most High, “One who has not seen Prophet Muhammad ‫ ﷺ‬should see me.” Hazrat
Imam Mahdi Mau'ood is narrated to have said, “If this banda (Syed Jaunprui), Hazrat
Muhammad Rasolullah ‫ ﷺ‬and Hazrat Prophet Ibrahim AS were to be there at one and the
same time, nobody could have distinguished one from the other of them. None could have
recognized who the Imam was, who Hazrat Prophet Muhammad Mustafa ‫ ﷺ‬was and who
Hazrat Ibrahim Khaleelullah AS was, as they were of the same appearance and the same
character.

Source: Shawahid-e-Wilayat of Bandaqimiyaan Syed Burhanuddin pg. 270

It is clear from the above evidences that unlike popular modern Madavi opinion that the Madavi
Murshards are the one who exaggerate the position of Syed Jaunpuri, here we have shown from
their own books from the most trusted scholars of Mahdavia community that Syed Muhammad
Jaunpuri claimed to be a Prophet, or that he and the Prophet Muhammad are one and the same,
“hamsar” as they call it. Moreover, there is recorded consensus among the tabi of Syed
Jaunpuri' confirming this stance.

46
Syed Burhanuddin is the great grandson of Sayyid Khundmiri (Son in law of Syed Jaunpuri).
 118
“In reality, all Mahdavis agree upon the matter that, the Seal of the Prophets [Muhammad ‫]ﷺ‬
and the Seal of the Saints [Syed Jaunpuri] are one zath [essence] and equal.”
—Mahdavi Murshad Bandagi Miyan Shah Qasim47 Mujtahid-e-Groh
Source: Mizan al-Aqaid pg. 5

It is evident from the provided evidence that the belief of Syed Muhammad Jaunpuri being a
Prophet, or being equal to Prophet Muhammad ‫ﷺ‬, exists within the Mahdavi community. The
statement by Shah Qasim reflects the consensus among Mahdavis that the Seal of the Prophets
and the Seal of the Saints are considered as one essence. This belief, equating Prophet
Muhammad ‫ ﷺ‬and Syed Jaunpuri as two faces of the same coin, has persisted among the
authentic Mahdavis throughout history. Although some non-practicing Mahdavis may have
distanced themselves from this belief over time, it remains a core belief held by the original and
practicing Mahdavis, deeply ingrained in their faith. It is important to note that the belief
equating Prophet Muhammad ‫ ﷺ‬and Syed Jaunpuri as one and the same is perverse,
blasphemous and a clear deviation from established purified islamic creed.

Historical Patterns: Recurring Deceptions of False Mahdis

Prophet Muhammad ‫ﷺ‬, in his profound wisdom, foretold a disturbing sign of the end times
[Refer Hadith 15.2]. He warned that as the Day of Judgment draws near, a wave of falsehood
will sweep across the world, with almost thirty imposters and liars emerging, each shamelessly
proclaiming themselves as messengers of Allah. This prophetic insight serves as a chilling
reminder of the existence of individuals who, driven by their egos and misguided ambitions,
distort the truth and deceive the masses.

These imposters, each with their own unique method of deception, seek to fulfill the ominous
prophecy foretold by the Prophet ‫ﷺ‬. Their false claims, replete with distortions of authentic
hadiths and manipulation of religious concepts, aim to deceive and mislead the unsuspecting
believers.

In a troubling pattern of deception, we witness various individuals throughout history resorting

to different tactics in their audacious claims of prophethood. Mirza Ghulam Ahmad, for
instance, initially declared himself to be the Mahdi, the promised guided one, only to later
elevate his status further by proclaiming himself as a messenger of Allah. Similarly, Syed
Jaunpuri followed a comparable path, asserting his own divine appointment as a messenger of
Allah.

This recurrence of false prophets and their varying methods of self-proclamation unveils a
disturbing trend. Musaylimah Kazzab exploited a statement made by the Prophet to assert his
own prophethood. Bahaullah and Elijah Muhammad also joined this dubious league, each
presenting their own twisted justifications for their supposed prophetic status.

47
Syed Qasim is great grandson of Syed Jaunpur.
 119
Mirza Ghulam Ahmad, in particular, resorted to convoluted reasoning to justify his claims. He
manipulated the hadith stating that the Mahdi would be 'Isa AS, using it as a basis to assert his
own prophethood. Furthermore, he attempted to redefine the term "rasool" (messenger) to
exclude himself from its scope, thereby claiming to be a prophet (nabi). By distorting the
distinction between "rasool" and "nabi" (prophet), he insidiously tried to position himself as a
prophet rather than a messenger.

Similarly, Syed Jaunpuri evaded the evidences and arguments surrounding the seal of
prophethood by drawing a false distinction between the seal of prophethood (nabuwat) and the
seal of sainthood (wilayat), suggesting that he was the seal of sainthood.

In his maneuver, Syed Jaunpuri sought to intertwine his identity with that of Prophet
Muhammad ‫ ﷺ‬himself, blurring the lines between distinct prophetic figures. By claiming to be
the seal of sainthood, he insinuated that he was the ultimate embodiment of the Prophet's
spiritual legacy. This deliberate blurring of boundaries aimed to mislead followers into
perceiving him as an extension or reincarnation of Prophet Muhammad ‫ ﷺ‬rather than a
separate and distinct individual.

Conclusion:
Syed Muhammad Jaunpuri by claiming to be a Prophet of Allah both directly and indirectly, by
claiming to be receiving wahi (divine revelations) without any intermediary, he has positioned
himself as a fulfillment of Prophet Muhammad ‫'ﷺ‬s prophecy. Not the Prophecy he wanted to be
associated with but the one he deserves. Instead of attaining the status of the Promised Mahdi as
he aspired, his actions positioned him more closely to the description of the 30 false Dajjals, the
false claimants who emerged prior to the Day of Judgment, deceitfully proclaiming prophethood.

As believers, we must heed the warning of Prophet Muhammad ‫ ﷺ‬and understand that the
proliferation of imposters is an inevitable trial of the end times. By staying firmly rooted in the
teachings of the Qur'an and the Sunnah, we can navigate through the murky waters of deception
and preserve the purity of our faith. Let us remain vigilant, critically analyze claims, and seek
guidance from trustworthy scholars, for it is through knowledge, discernment, and sincere
devotion that we can protect ourselves and uphold the true teachings of Islam amidst the rise of
imposters in our midst.

َ‫ل َي ۡه َت ُدون‬ ‫ٓاء َنٓاۚ َأ َولَ ۡو َكانَ َءا َبٓاُؤ ُه ۡم َ ا‬

‫ل َي ۡع ِق ُلونَ َشيۡ ـٔٗا َو َ ا‬ ‫َأ‬ ْ ‫ٱلل ُه َق ُال‬
َ ‫وا َب ۡل َن َّت ِب ُع َمٓا ۡل َفيۡ َنا َع َليۡ ِه َءا َب‬ َ ‫وا َمٓا َأ‬
َّ ‫نز َل‬ ْ ‫يل لَ ُه ُم ٱ َّت ِب ُع‬
َ ‫َو َذا ِق‬
‫ِإ‬

❝ And when it is said to them, “Follow what Allah has revealed,” they say, “Rather, we
will follow that which we found our fathers doing.” Even though their fathers
understood nothing, nor were they guided?.❞
{Qur’an | Surah al-Baqarah | 2:170}
 120

A Historical Discovery: Syed Jaunpuri's Withdrawal

Introduction:
Throughout this book, we have meticulously examined the life, statements, preaching and
practice of Syed Muhammad Jaunpuri in our pursuit to uncover the truth behind his claim to be
the promised Mahdi. We have presented authentic hadiths and logical arguments to challenge
his assertions. Through this analysis, we have convincingly demonstrated that Syed Jaunpuri is
not the awaited Mahdi. Now, we delve deeper into the final piece of evidence that further
dismantles his credibility—the withdrawal of his claim to be the Mahdi. While approaching this
historical account with the necessary skepticism, we endeavor to provide a comprehensive and
compelling argument that challenges Jaunpuri's assertion as the Mahdi.

Unearthing the Historical Account:

Within the pages of Muntakhab-ut-Tawarikh by Abdul Qadir Bada'uni, a monumental
three-volume historical compendium, lies a captivating revelation concerning Syed Jaunpuri. In
the third part of Bada'uni's work, dedicated to biographical accounts of saints and poets known
to him or associated with the court of Emperor Akbar, we stumble upon an extraordinary
fragment that demands our attention. According to this historical account, during the final
moments of his existence, Jaunpuri purportedly proclaimed, "Man Mahdi E Maood Nistam" (I
am not the promised Mahdi). This intriguing piece of evidence serves as the foundation for our
comprehensive analysis, compelling us to scrutinize the authenticity and veracity of Jaunpuri's
claim.

The narration is as follows:

“Afterwards, during the mention of Mir Syed Muhammad of Jaunpur (may God sanctify his
soul!) he [Miyan Abdullah Niyazi of Sikhind] brought forward an old Mughal and asked him to
say what he knew of the Syed, He said, "At the time of the death of the holy Mir Syed
Muhammad of Jaunpur I was present in Farah, when he withdrew his claim to being the
Mahdi, and said, “I am not the promised Mahdi.” God knows (the truth).”
—ʽAbdul Qadir Badayuni [946-1024AH]
Source: Muntakhab-ut-Tawarikh (Selection of Chronicles), pg. 76-77.48

The historical testimony presented in Bada'uni's work holds immense importance in our
evaluation. While Bada'uni expresses some doubts about the credibility of the testimony, we
cannot dismiss it entirely. Instead, we must recognize it as a valuable piece of evidence that

48
It is important to acknowledge that history, by its very nature, is a narrative shaped by the perspectives and biases of those
recounting the events. Therefore, it is crucial to approach historical accounts with a critical eye and recognize the limitations
inherent in relying solely on historical sources. While the historical account from Muntakhab-ut-Tawarikh provides us with a
valuable piece of evidence to challenge Jaunpuri's claim, it should be noted that this is not our primary evidence to refute
Madaviyat but rather an additional piece in the mosaic of evidence. It is through a comprehensive examination of multiple
sources, including hadiths, logical arguments, and historical narratives, that we can strive towards a more nuanced
understanding of the truth behind Jaunpuri's claim as the promised Mahdi.
 121
challenges the narrative propagated by the Mahdavi sect. The significance of this historical
discovery lies not only in its age, but also in the fact that it was written somewhat
contemporaneously with the primary books of the Mahdaviya sect, such as Insaf Nama, Hashia
Insaf Nama, and Naqliat Miyan Abdur Rashid.

Evaluating Jaunpuri's Withdrawal in Light of Mahdavi Teachings:

To better understand the gravity of Jaunpuri's withdrawal, we turn to the teachings and beliefs
of the Mahdavi community itself. Let’s read below:

“Whoever proclaimed [to be the Mahdi] in a state of unconsciousness, reverted after gaining
consciousness or after some time, or was killed if found to be deceitful and not a perfect adherent
to the Prophet Muhammad ‫ﷺ‬. Whoever among them is a saint, he is not to be considered as
lying, and if he proclaimed to be Mahdi AS, it is a fallacy in his belief, as every Prophet has
Sainthood, and the Seal of their Sainthood is destined in the Ummah of Muhammad ‫ﷺ‬. One of
them came to know from Allah and the Messenger of Allah that he is the Seal of the Sainthood,
and being a member of the Ummah of Muhammad ‫ﷺ‬, he presumed that he is the Seal of the
Wilayat of Muhammad ‫ﷺ‬, and since such position is reserved for the Mahdi AS, he believed that
he is the Promised Mahdi (Mahdi Ma'ood AS). Any saint who proclaimed in this manner, he did
not remain insistent on his claim, even if he did not revert, his followers discovered the truth
and discontinued to follow him, like the prophet whose Ummah did not remain persistently
truthful, it becomes obligatory for them to follow any prophet, other than their own, amongst other
prophets.”
—Mahdavi Murshad Murshad Qazi Muntajibuddin Junayri
Source: Makh'zan'ud Dala'il pg. 108-109

“Along with the proof of Mahdiat, the Mahdi has to necessarily invite the people unto Allah
Most High with the divine teachings, his good akhlaq [virtues and morality], and he should
remain constantly and consciously insistent on his claim to being the Mahdi until his death.
And Allah Most High does not want to give a wrong-doer and a liar the position of a virtuous
and likable person, and leave him in that exalted position till his death. Further, He will not
leave the signs of such an imposter alive after his death..................If in any person, some of the
signs of the Mahdi AS are found, and in reality he is not the Mahdi AS, Allah Most High does
not want to fulfill his desire and He does not allow his claim to continue..”
—Mahdavi Murshad Abdul Malik Sajawandi
Source: Siraj-ul-Absar pg. 85

The writings of Mahdavi Murshads provide valuable insights into the criteria by which the true
Mahdi is to be judged. According to them, a genuine Mahdi must consciously and unwaveringly
assert his claim until his last breath. Any deviation from this principle is deemed fallacious in
belief. When these teachings are applied to Jaunpuri, a compelling conclusion emerges. His
withdrawal stands as compelling evidence that he himself recognized the fallacy of his claim, as
he explicitly repudiated it on his deathbed.
 122
Syed Jaunpuri's Abdication: A Compelling Discrepancy
The revelation of Syed Jaunpuri's alleged withdrawal or abdication of his claim to be the Mahdi
introduces an immensely compelling discrepancy into the narrative. This disclosure engenders a
stark contrast between the teachings of the Mahdavi sect and the actions of its central figure. If we
accept the historical account as accurate, it becomes patently clear that even Jaunpuri himself, in the
twilight of his existence, recognized the fallacy of his claim. This inherent contradiction casts
substantial doubt upon the legitimacy and credibility of his assertions.

To Simply with Examples:

Syed Jaunpuri's withdrawal of his claim to be the Mahdi is akin to a flickering candle that abruptly
extinguishes itself, leaving the room engulfed in darkness. Just as the sudden absence of light
reveals the fragility of the flame, his withdrawal exposes the vulnerability and uncertainty of his
supposed divine mission. Like a candle that cannot sustain its flickering flame, Syed Jaunpuri's
withdrawal unveils the fleeting nature of his claim, undermining the foundation upon which his
followers based their beliefs.

Let us consider a compelling courtroom drama, where a witness takes the stand and confidently
testifies to a particular version of events. The courtroom is captivated by their words, and the
witness's testimony holds significant weight. However, during cross-examination, the witness
suddenly recants their testimony, casting doubt on their initial claims. The atmosphere in the
courtroom shifts, as the credibility of the witness comes under scrutiny. Similarly, Syed Jaunpuri's
withdrawal of his claim to be the Mahdi can be seen as a witness retracting their previous
statements, undermining the credibility of his proclaimed role as the promised Mahdi. Just as a
recanted testimony raises questions about the truthfulness and reliability of a witness, Syed
Jaunpuri's withdrawal calls into question the authenticity and validity of his claims, leaving his
followers in a state of uncertainty.

Syed Jaunpuri's Repentance

“Syed Muhammad Jaunprui wrongly claimed to be the Promised Mahdi and may have allegedly
made major mistakes, but on his deathbed, Alhamdulillah, realizing that no signs of Mahdi were
present in him, he truly repented in the presence of his trusted Khalife by saying: Man Mahdi E
Maood Nistam ("I am not the promised Mahdi") and died as a Muslim. He did not create any new
sect and had no intention to divide Muslims. Over the many months it may have taken for his FINAL
MESSAGE to reach India from Afghanistan, deviations within the Mahdavi sect had already
strengthened. The Murshids of the time, in order to allegedly avoid losing out on their worldly
gains, allegedly may have maliciously refused to accept Hz. Jaunpuri's final message that he had
in fact retracted his claim to be Mahdi and continued his earlier deviations. Our intention is never
to hurt religious feelings or create enmity and never to disrespect Hz Jaunpuri, my great grandfather
but to guide you respectfully while showing proof. There is no compulsion in religion and no
restriction in propagation and practice of faith.”
—Amer Akber (Founder of TowardsIslam) - great great great Grandson of Syed Muhammad Jaunpuri
 123

Conclusion:
In conclusion, Syed Jaunpuri's withdrawal of his claim to be the Mahdi stands as a pivotal moment
that further discredits his credibility. The historical account from Muntakhab-ut-Tawarikh, along with
the teachings of the Mahdavi Murshads, serves as compelling evidence of his recognition of the
fallacy of his claim. By analyzing these historical revelations, we are compelled to question the
authenticity and validity of Jaunpuri's assertions, urging us to seek the truth untainted by illusion and
uncertainty. It is through such critical examination that we unravel the complexity surrounding Syed
Jaunpuri's withdrawal, ultimately arriving at a deeper understanding of its profound implications on
the Mahdaviya narrative.

From Assertion to Retraction, a Tale of Reflection

Syed Jaunpuri's Withdrawal Unravels the Myth of Mahdaviyat

In conclusion, "Refuting Mahdaviyat - The Claim" has meticulously dismantled the foundation of
Mahdaviyat, exposing it as a fallacious belief built upon unsubstantiated assertions. The revelation of
Syed Jaunpuri's withdrawal from his claim of being the Mahdi stands as a pivotal moment in this
comprehensive examination. It serves as a testament to the power of historical evidence and critical
analysis in unraveling deep-rooted misconceptions. Through rigorous scrutiny and diligent research,
we have brought clarity to a complex narrative, ultimately leaving no room for doubt. This journey of
exploration has not only challenged long-held beliefs but has also offered a profound lesson in the
pursuit of truth and the importance of interrogating claims with intellectual integrity. Thus, it is
unequivocally established in the mind of the reader that Syed Muhammad Jaunpuri is not the promised
Mahdi.
 124

Divine Safeguarding: Muslim Ummah will Never Unite on

Falsehood
Introduction:
The consensus of scholars holds a significant position within the Islamic faith, serving as a
guiding light for the ummah in matters of belief and practice. Islamic teachings emphasize the
importance of collective wisdom and agreement among knowledgeable scholars, highlighting
the divine protection granted to their unanimous consensus. This chapter explores the concept
of scholarly consensus, its role in preserving the true teachings of Islam, and the distinction
between the consensus of scholars and that of the common people. By delving into the
profound significance of scholarly consensus, this chapter underscores the crucial role played
by learned scholars in safeguarding the ummah from deviation and misguidance.
Hadith 16.1
َ َّ ‫الل َه لاَ َي ْج َم ُع ُأ َّم ِتي لَى َضلاَلَ ٍة َو َي ُد‬
َ ‫الل ِه َم َع ْال َج َم‬ َّ ‫الل ِه ﷺ "‏ َّن‬ ُ ‫ال َر ُس‬
َّ ‫ول‬ َ ‫َق‬
ِ ‫اع ِة َو َم ْن َش َّذ َش َّذ ِإ لى ال َّن‬
.‫ار‏"‏‏‬ ‫ِإ‬
❝ Verily, Allah will not let my nation agree upon misguidance. The hand of Allah is over
the Jama’ah (united community), and whoever deviates, he deviates to the Fire.❞
—Prophet Muhammad ‫ﷺ‬
Narrator: ‘Abdullah ibn ‘Umar RA [d. 71H/691CE]
Source: Sunan al-Tirmidhī 2167; Mustadrak Hakim (1/115) #397; Al-Mu’jamul Kabir 13623; Al Maqasidul
Hasanah 1288; Suyuti 17711a.
Grade: Sahih (authentic)49
Hadith 16.2
ُ ‫اع َة َأ ْو ُي ِر‬
‫يد‬ ُ ‫ات َف َم ْن َرَأ ْي ُت ُم‬
َ ‫وه َف‬
َ ‫ار َق ْال َج َم‬ ٌ ‫ات َو َه َن‬
ٌ ‫ون َب ْع ِدي َه َن‬
ُ ‫الل ِه صلى الله عليه وسلم "‏ ِإ َّن ُه َسيَ ُك‬ َّ ‫ول‬ ُ ‫ال َر ُس‬ َ ‫َق‬

َ ‫الل ِه َع َلى ْال َج َم‬

َّ ‫اع ِة َفِإ َّن‬ َّ ‫وه َف َّن َي َد‬ ُ ْ ‫يق َأ ْمر ُأ َّم ِة ُم َح َّم ٍد صلى الله عليه وسلم َكاِئ ًنا َم ْن َكانَ َف‬ َ ‫َت ْف ِر‬
‫الش ْي َطانَ َم َع‬ ‫اق ُتل ُ ِإ‬ ِ
َ ‫ار َق ْال َج َم‬
.‫اع َة َي ْر ُك ُض‏"‏‏‬ َ ‫َم ْن َف‬
❝After me there will be many calamities and much evil behavior. Whoever you see splitting
away from the Jama'ah or trying to create division among the Ummah of Muhammad ‫ﷺ‬, then
kill him. Verily, the Hand of Allah is with the Jama'ah, and the Shaitan is with the one who splits
away from the Ummah, running with him.❞—Prophet Muhammad ‫ﷺ‬

Narrator: 'Arfajah bin Shuraih Al-Ashja'I RA

Source: Sunan an-Nasa'i 4020
Grade: Sahih (authentic)50

49
Sahih according to Imam Al-Tirmidhī [209-279AH], Imam al-Haytamī [909-974AH] in Majma’uz Zawaid (5/218) and Shaykh
al-Albanī [1332-1420AH] in Sahih Al-Jami’ 1848.
50
Sahih according to Shaykh al-Albanī [1332-1420AH] in Sahih al-Jami 3621.
 125
Hadith Explanation:

“The interpretation of the Jama’ah (united community), according to the scholars, are the
people of Fiqh, knowledge, and Hadith.”
—Imam Al-Tirmidhī [209-279AH]
Source: Jami` at-Tirmidhi

“There is no difference of opinion concerning the fact that the agreement of the common folk is
of no significance.”
—Imam al-Shaṭibī [720-790AH]
Source: al-I‘tisaam (1/354)

“The Jama’ah here refers to [The ‘Ulama] of the Ahlus Sunnah Wal Jama’ah.”
—Imam al-Tibi [d.743H/1342CE]
Source: Tuhfat al-Ahwadhi 2167.

“Ummah here refers to ‘The ‘Ulama [Scholars] of the Ummah’. Since the general masses refer
to the ‘Ulama for issues pertaining to Din (religion) and resort to the ‘Ulama when any calamity
befalls them, Allah Ta’ala has protected the ‘Ulama.”
—Imam al-Manawī [952-1031AH]
Source: Fayd al-Qadeer 1818

“The hadith indicates that if the Muslims unanimously agree on something, then it must be
true, and what is meant is the unanimous agreement of the scholars. The consensus of the
common folk does not carry any weight, because it is not based on knowledge.”
—Mulla ʿAlī al-Qarī [d. 1014H/1605CE]
Source: Mirqāt al-Mafātīḥ (2/61) #173

Implied Meaning:

The profound significance of the mentioned hadiths is that they highlight the divine protection
bestowed upon the scholars of the ummah of Prophet Muhammad ‫ﷺ‬. Allah, in His infinite
wisdom, ensures that the collective agreement and unanimity of the knowledgeable scholars
are safeguarded from falling into falsehood.

It is crucial to understand that this protection is applicable exclusively to the scholars of the
ummah, who possess deep knowledge and understanding of the religion. Their consensus
serves as a guiding light for the ummah, providing clarity and direction in matters of faith and
practice.

However, it is important to note that the agreement or consensus of a few or even the majority
of scholars does not automatically render a belief or practice as true. The divine protection
 126
extends to the unanimous agreement of the scholars during a specific period, not to partial or
majority agreement that may be susceptible to error.

Similarly, the consensus of the common people or the ignorant should not be regarded as a
determining factor of truth, as their understanding may lack the depth and expertise possessed
by the scholars. The hadith emphasizes the significance of the scholars' consensus, as it is
rooted in knowledge and guided by divine wisdom.

Hence, the underlying message of these hadiths is that the scholars of the Ahlus Sunnah Wal
Jama'ah, who adhere to the authentic teachings of Islam, will never unanimously agree upon
falsehood or misguidance. Their collective wisdom and guidance ensure the preservation of the
true path of Islam, protecting the ummah from deviating into erroneous beliefs or practices.

Based on the above understanding and building upon the quotes of scholars shown in pg.80 -
83, it is crucial to note that there exists a consensus (ijma) among the scholars of Ahlus Sunnah
Wal Jama'ah regarding the true identity of the promised Mahdi. According to their collective
understanding, the real Mahdi will be the one who leads Prophet 'Isa (Jesus) AS in prayer, a role
that Syed Jaunpuri does not fulfill. Thus, it is evident that the scholars unanimously assert that
the real Mahdi, who is awaited by the believers, has not yet emerged. By adhering to the
scholarly consensus and relying on their expertise in interpreting Islamic sources and traditions,
the ummah can remain steadfast in their faith, patiently awaiting the arrival of the true promised
Mahdi as prophesied, while safeguarding themselves from falling into misconceptions or false
claims.

Side note - The Fallacy of Majority Consensus

In matters of truth and guidance, the notion that the majority is always right is flawed. While it is
true that within the ummah of Prophet Muhammad ‫ﷺ‬, there is an assurance that the nation
will not unanimously agree upon misguidance, this applies specifically to the scholars and not
to the general populace. However, when we consider humanity at large, the majority is often
inclined towards misguidance.
The Quranic verses emphasize that the followers of falsehood outnumber the followers of truth.

َ ‫اس َولَ ۡو َح َر ۡص‬

َ‫ت ِب ُم ۡؤ ِم ِنين‬ ‫َأ‬
ِ ‫َو َمٓا ۡك َث ُر ٱل َّن‬
❝ And most of mankind will not believe even if you desire it eagerly.❞
{Qur’an | Surah Yusuf | 12:103}
‫اس َ ا‬ ‫ٰ َأ‬
َ‫ل ُي ۡؤ ِم ُنون‬ ِ ‫……ِإ َّن ُه ۡٱل َح ُّق ِمن َّر ِّب َك َولَ ِك َّن ۡك َث َر ٱل َّن‬
❝ ….Verily, it is the truth from your Lord, but most of mankind believe not.❞
{Qur’an | Surah Hud | 11:17}
َّ ‫َو ن ُت ِط ۡع َأ ۡك َث َر َمن ِفي ۡٱلَأ ۡر ِض ُي ِض ُّلوكَ َعن َسبيل‬
……ۚ‫ٱلل ِه‬ ِ ِ ‫ِإ‬
❝ And if you obey most of those on earth, they will mislead you far away from Allah’s Path.…❞
{Qur’an | Surah al-An‘aam | 6:116}
 127
“This verse indicates that the number of followers is no indicator of truth, and that scarcity of
followers does not signal that something is not truth. Rather reality is something other than
that, for the people of truth are the fewest in number, but are the greatest in esteem and
reward before Allah. Rather we must determine what is true and what is false on the basis of
proof and evidence.”
—Shaykh ‘Abd ur-Raḥman ibn Naṣir as-Sa'dī [1307-1376AH]
Source: Tafseer as-Sa‘di (1/270)

Truth and righteousness are determined by their conformity with the Book of Allah, the Sunnah
of His Messenger, and the consensus of the early generations of the ummah. It is through
aligning with these authentic sources that we can ascertain what is true and right. The opinions
of the majority, when in conflict with these foundational principles, hold no weight.

While acknowledging that the majority tends to incline towards misguidance, it is crucial to
reconcile this with the hadith highlighting Allah's hand being over the Jama'ah, the united
community. This hadith emphasizes the importance of scholars within the ummah who adhere
to authentic teachings and the consensus of the early generations. These learned scholars,
despite their limited number of followers, possess a significant role in upholding the truth. Their
collective understanding and scholarly consensus serve as a guiding light for the ummah,
safeguarding it from falling into misguidance.

In conclusion, the fallacy lies in assuming that the majority always holds the truth. Instead, we
must recognize that truth is determined through adherence to the authentic sources and the
consensus of knowledgeable scholars. By relying on these foundations, we can navigate the
complexities of truth and safeguard ourselves from the perils of misguidance, even if the
majority deviates from the path of truth.

ۖ‫يل ۡٱل ُم ۡؤ ِم ِنينَ ُن َو ِّل ِهۦ َما َت َو َّل ٰى َو ُن ۡص ِل ِهۦ َج َه َّن َم‬ َ ۡ َ َ َ
ِ ‫ٱلر ُسول ِمنۢ َب ۡع ِد َما ت َبيَّ نَ ل ُه ٱل ُه َد ٰى َو َي َّت ِب ۡع غيۡ َر َس ِب‬
َّ ‫اق ِق‬
ِ ‫َو َمن ُي َش‬
ً ‫ٓاء ۡت َم ِص‬
‫يرا‬ َ ‫َو َس‬
❝ And whoever opposes the Messenger after guidance has become clear to him and
follows other than the way of the believers – We will give him what he has taken and
drive him into Hell, and evil it is as a destination.❞ {Qur’an | Surah an-Nisa | 4:115}
 In a masterful work of rigorous scholarship and profound insight, this
groundbreaking book dismantles the unfounded claims of Syed Muhammad
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Prepare to be captivated, enlightened, and forever transformed as you embark
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ultimately leading you Towards Islam in'sha'Allah.

Our Vision
To educate the people of the Mahdavi Community about the
true beliefs and practices of Islam based on the Qur’an and
Sunnah as understood by the Sahaba and to safeguard them
from their deviant beliefs.

Our Mission
We are building a Global Team of Ex-Mahdavi people to
support each other, collaborate and build strategies that will
help our Mahdavi friends and families come towards Islam,
in'sha'Allah.

Common Factor
We are bound by the common factor which is the Book of
Allah : the Qur’an, the teachings of Prophet Muhammad ‫– ﷺ‬
the Hadiths and the traditions of the rightly guided Sahaba.

www.IsMahdaviyatRealIslam.com