It is a prevalent belief amongst the non-Ahmadi Muslims, especially the ‘Sunnis’, that when the Mahdi comes, he will be appointed as ‘Commander’ of the Muslim Army and will Lead Jihad of the Sword against non-muslims instead of peacefully spreading the true teachings of Islam. To prove this, they quote the following hadith:

حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامٍ، حَدَّثَنَا عَلِيُّ بْنُ صَالِحٍ، عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ، قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ إِذْ أَقْبَلَ فِتْيَةٌ مِنْ بَنِي هَاشِمٍ فَلَمَّا رَآهُمُ النَّبِيُّ ـ صلى الله عليه وسلم ـ اغْرَوْرَقَتْ عَيْنَاهُ وَتَغَيَّرَ لَوْنُهُ قَالَ فَقُلْتُ مَا نَزَالُ نَرَى فِي وَجْهِكَ شَيْئًا نَكْرَهُهُ ‏.‏ فَقَالَ ‏ “‏ إِنَّا أَهْلُ بَيْتٍ اخْتَارَ اللَّهُ لَنَا الآخِرَةَ عَلَى الدُّنْيَا وَإِنَّ أَهْلَ بَيْتِي سَيَلْقَوْنَ بَعْدِي بَلاَءً وَتَشْرِيدًا وَتَطْرِيدًا حَتَّى يَأْتِيَ قَوْمٌ مِنْ قِبَلِ الْمَشْرِقِ مَعَهُمْ رَايَاتٌ سُودٌ فَيَسْأَلُونَ الْخَيْرَ فَلاَ يُعْطَوْنَهُ فَيُقَاتِلُونَ فَيُنْصَرُونَ فَيُعْطَوْنَ مَا سَأَلُوا فَلاَ يَقْبَلُونَهُ حَتَّى يَدْفَعُوهَا إِلَى رَجُلٍ مِنْ أَهْلِ بَيْتِي فَيَمْلَؤُهَا قِسْطًا كَمَا مَلَؤُوهَا جَوْرًا فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ فَلْيَأْتِهِمْ وَلَوْ حَبْوًا عَلَى الثَّلْجِ ‏”‏ ‏.‏

It was narrated that ‘Abdullah said:

“While we were with the Messenger of Allah (ﷺ), some youngsters from Banu Hashim came along. When the Prophet (ﷺ) saw them, his eyes filled with tears and his color changed. I said: ‘We still see something in your face that we do not like (to see).’ He said: ‘We are members of a Household for whom Allah has chosen the Hereafter over this world. The people of my Household will face calamity, expulsion and exile after I am gone, until some people will come from the east carrying black banners. They will ask for something good but will not be given it. Then they will fight and will be victorious, then they will be given what they wanted, but they will not accept it and will give leadership to a man from my family. Then they will fill it with justice just as it was filled with injustice. Whoever among you lives to see that, let him go to them even if he has to crawl over snow.'”

^{[Sunan Ibn Majah 4082]}

Refutation

Firstly, this hadith does not say Mahdi at all. How can anyone claim its about Mahdi?

Secondly, this hadith is Dai’f (weak).

١. فضيلة الشيخ الإمام محمد ناصر الدين الألباني – ضعیف

٢. فضيلة الشيخ العلّامة شُعيب الأرناؤوط إسناده – ضعيف

٣. مجلس علمي (دار الدّعوة، دهلي) – ضعيف

٤. فضيلة الشيخ حافظ زبير علي زئي – إسناده ضعيف

_{[Mohaddis.com]}

So what does this prove? Absolutely nothing. Sunnis cherry-pick Da’if (weak) ahadith to feed into their fantasy of a violent Mahdi who will go on a killing spree – all while ignoring or outright rejecting authentic ahadith that don’t fit the narrative.

Moreover, there’s a glaring contradiction: If the Messiah is prophesied to come and abolish war and jizya, then how can the Mahdi, who supposedly precedes him, be justified in leading wars? The logic of the Anti-Ahmadis does not hold at all.

يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ…ويَضَع الحربَ

“…son of Mary will soon descend amongst you.. and abolish war“

_{[Sahih al-Bukhari, 3448]}

Conclusion

There is no authentic Hadith that states Mahdi will become Commander of the Muslim Army and lead Jihad of the Sword.

In fact, authentic narrations indicate that only a minority of Muslims will accept the Messiah, while the majority will oppose the Mahdi. Other Ahadith also mention that the scholars of the latter days will be the worst of creation under the sky. Islamic scholars have further explained that the Mahdi will face opposition from the majority, and it will be the scholars of that time who will lead this Fitna.

Related Articles

Some Muslims allege that since Mirza Ghulam Ahmad Qadiani (AS) lied that the following hadith exists in Bukhari, he cannot be a Messiah sent by Allah.

…those ahadith of Şahih al-Bukhāri foretelling the appearance of Khulafa’ in the Latter Days, especially that khalifah about whom it is recorded in Şahih al-Bukhari that, for him, a voice will descend from heaven: هذا خَلِيفَةُ اللَّهِ الْمَهْدِي [This is God’s Khalifah, the Guided One]. Now consider the status and credibility of this hadith-which is recorded in the most authentic of books after the Book of Allah. On the other hand, the hadith that has been presented by the critic has been criticized by the ulema on many grounds and its authenticity has been questioned.

[Testimony of the Holy Quran, pg. 66]

In this article, we will show how this argument declares all the prophets of Allah as false.

Refutation

Can Prophets make mistakes?

Anti-Ahmadis showcase their ignorance of basic Islamic principles with these allegations. This allegation on Mirza Ghulam Ahmad (AS) is actually an allegation on the Prophet Muhammad (SAW) as he too made humanly mistakes in day to day matters. If an accidental misquoting of a hadith to a different book makes one a false Messiah, then same must be said about the Prophet Muhammad (SAW), and other Prophets of Allah.

Adam (AS)

وَلَقَدۡ عَہِدۡنَاۤ اِلٰۤی اٰدَمَ مِنۡ قَبۡلُ فَنَسِیَ وَلَمۡ نَجِدۡ لَہٗ عَزۡمًا

And verily, We had made a covenant with Adam beforehand, but he forgot, and We found in him no determination to disobey.

[Quran 20:115]

Muhammad (SAW)

حَدَّثَنَا عُثْمَانُ ، قَالَ : حَدَّثَنَا جَرِيرٌ ، عَنْ مَنْصُورٍ ، عَنْ إِبْرَاهِيمَ ، عَنْ عَلْقَمَةَ ، قَالَ : قَالَ عَبْدُ اللَّهِ : صَلَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : قَالَ إِبْرَاهِيمُ : لَا أَدْرِي زَادَ أَوْ نَقَصَ ، فَلَمَّا سَلَّمَ ، قِيلَ لَهُ : يَا رَسُولَ اللَّهِ أَحَدَثَ فِي الصَّلَاةِ شَيْءٌ ، قَالَ : وَمَا ذَاكَ ؟ قَالُوا : صَلَّيْتَ كَذَا وَكَذَا ، فَثَنَى رِجْلَيْهِ وَاسْتَقْبَلَ الْقِبْلَةَ وَسَجَدَ سَجْدَتَيْنِ ثُمَّ سَلَّمَ ، فَلَمَّا أَقْبَلَ عَلَيْنَا بِوَجْهِهِ ، قَالَ : إِنَّهُ لَوْ حَدَثَ فِي الصَّلَاةِ شَيْءٌ لَنَبَّأْتُكُمْ بِهِ ، وَلَكِنْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ أَنْسَى كَمَا تَنْسَوْنَ ، فَإِذَا نَسِيتُ فَذَكِّرُونِي ، وَإِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلْيَتَحَرَّى الصَّوَابَ ، فَلْيُتِمَّ عَلَيْهِ ، ثُمَّ يُسَلِّمْ ، ثُمَّ يَسْجُدُ سَجْدَتَيْنِ .

Narrated `Abdullah: The Prophet prayed (and the sub-narrator Ibrahim said, I do not know whether he prayed more or less than usual ), and when he had finished the prayers he was asked, O Allah’s Apostle! Has there been any change in the prayers? He said, What is it?’ The people said, You have prayed so much and so much. So the Prophet bent his legs, faced the Qibla and performed two prostration’s (of Sahu) and finished his prayers with Taslim (by turning his face to right and left saying: ‘As-Salamu `Alaikum- Warahmat-ullah’). When he turned his face to us he said, If there had been anything changed in the prayer, surely I would have informed you but I am a human being like you and liable to forget like you. So if I forget remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct and complete his prayer accordingly and finish it and do two prostrations (of Sahu).

[Sahih al-Bukhari 401]

Ahmad (AS): No Mahdi in Bukhari

Mirza Ghulam Ahmad (AS) has already mentioned in multiple books that Mahdi is not mentioned in Bukhari and Muslim.

• Izala Auham (1891): No Mahdi
• Testimony of the Holy Quran (1893): “This is God’s Khalifah, the Guided One”
• Haqiqatul Mahdi (1899): No Mahdi

This clearly shows that Mirza Ghulam Ahmad (AS) has mistakenly attributed the hadith to Bukhari and such humanly mistakes are normal for even the prophets to do.

Sunni Scholars attribute the same narration to Bukhari

Mirza Ghulam Ahmad (AS) mistakenly attributed the hadith to Bukhari, just like many other scholars of Islam had done the same. It is possible that all of them quoted this hadith from Kanzul Ummal or another scholarly book which had a similar mistake.

Qari Muhammad Tayyab, son of Qasim Nanotvi, who is the founder of the Deobandi sect says:

مہدی علیہ السلام کے بارے میں کچھ علامتیں آئی ہیں ۔ مثلاً یہ کہ مہدی علیہ السلام کا مکہ مکرمہ میں ظہور ہو گا۔ اور یہ حدیث صحیح بخاری شریف میں موجود ہے کہ غیب سے آواز آئے گی اور وہ آواز یہ ہوگی ۔ هَذَا خَلِيفَةُ اللَّهِ الْمَهْدِي فَاتَّبِعُوهُ وَأَطِيعُوهُ ۔ یعنی یہ اللہ کے خلیفہ مہدی ہیں ان کی بات مانو اور ان کی اطاعت کرو ۔

There are some signs regarding the Mahdi, peace be upon him. For example, that the Mahdi, peace be upon him, will appear in Mecca. And this hadith is present in Sahih Bukhari Sharif that a voice will come from the unseen, and that voice will be: ‘This is Allah’s Caliph, the Mahdi, so follow him and obey him.‘ Meaning, this is Allah’s Caliph, the Mahdi – listen to him and obey him.

[Majalis i Hakeem ul Islam]

What is the source of this Hadith?

Lastly, this hadith is a famous narration found in multiple ahadith book. It is not made up by the Promised Messiah (AS).

أَخْبَرَنَا الْحُسَيْنُ بْنُ يَعْقُوبَ بْنِ يُوسُفَ الْعَدْلُ، ثَنَا يَحْيَى بْنُ أَبِي طَالِبٍ، ثَنَا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ، أَنْبَأَ خَالِدٌ الْحَذَّاءُ، عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي أَسْمَاءَ، عَنْ ثَوْبَانَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: «إِذَا رَأَيْتُمُ الرَّايَاتِ السُّودَ خَرَجَتْ مِنْ قِبَلِ خُرَاسَانَ فَأْتُوهَا وَلَوْ حَبْوًا، فَإِنَّ فِيهَا خَلِيفَةَ اللَّهِ الْمَهْدِيَّ» هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخْرِجَاهُ “

Thawban (may Allah be pleased with him) narrates: When you see that an army carrying black flags has emerged from the direction of Khorasan, then you must join them because in that army is the Caliph of Allah, Mahdi.

** This Hadith is Sahih (authentic) according to the criteria of Imam Bukhari (may Allah have mercy on him) and Imam Muslim (may Allah have mercy on him), but the two Sheikhs (may Allah have mercy on them) did not narrate it.

[Mustadrak Al Hakim 8531]

أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الصَّفَّارُ، ثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ أَرُومَةَ، ثَنَا الْحُسَيْنُ بْنُ حَفْصٍ، ثَنَا سُفْيَانُ، عَنْ خَالِدٍ الْحَذَّاءِ، عَنْ أَبِي قِلَابَةَ، عَنْ أَبِي أَسْمَاءَ، عَنْ ثَوْبَانَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَقْتَتِلُ عِنْدَ كَنْزِكُمْ ثَلَاثَةٌ كُلُّهُمُ ابْنُ خَلِيفَةَ، ثُمَّ لَا يَصِيرُ إِلَى وَاحِدٍ مِنْهُمْ، ثُمَّ تَطْلُعُ الرَّايَاتُ السُّودُ مِنْ قِبَلِ الْمَشْرِقِ فَيُقَاتِلُونَكُمْ قِتَالًا لَمْ يُقَاتِلْهُ قَوْمٌ – ثُمَّ ذَكَرَ شَيْئًا فَقَالَ – إِذَا رَأَيْتُمُوهُ فَبَايِعُوهُ وَلَوْ حَبْوًا عَلَى الثَّلْجِ، فَإِنَّهُ خَلِيفَةُ اللَّهِ الْمَهْدِيُّ» هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ “” [التعليق – من تلخيص الذهبي] 8432 – على شرط البخاري ومسلم

Thawban (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Three people, all of them sons of Caliphs, will fight over your treasure, but none of them will acquire it. Then, black banners will emerge from the east, and they will fight you in a way that no nation has ever fought before.” He (the Prophet) mentioned some other things then said: “When you see him (the one with the black banners), pledge allegiance to him, even if you have to crawl over ice on your buttocks, for he is the Mahdi, the Caliph of Allah.“

**This hadith is sahih (authentic) according to the criteria of Imam Bukhari and Imam Muslim, but the two Sheikhs (Abu Bakr and Umar) did not narrate it.**

[Mustadrak Al Hakim 8432]

Conclusion

• The hadith was misattributed to Sahih Bukhari by Mirza Ghulam Ahmad (AS).
• Such mistakes are not uncommon for even the Prophets of Allah. Muhammad (SAW), and other prophets also made humanly mistakes in their life
• If such mistakes prove that Ahmad (AS) is a false Messiah, then one has to declare all prophets of Allah as false too. Nauzubillah.
• The hadith exists in many books of ahadith and graded as authentic by numerous scholars (Ibn Kathir etc)
• A few other Muslim scholars have misattributed this hadith to Bukhari as well

The prevalent belief amongst the general non-Ahmadi Muslims is that Mahdi will lead Jesus (AS) and the other Muslims, despite the fact that Isa (AS) is a prophet and Mahdi is not. They quote the following hadith as a proof of this belief:

لاَ تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى الْحَقِّ ظَاهِرِينَ إِلَى يَوْمِ الْقِيَامَةِ – قَالَ – فَيَنْزِلُ عِيسَى ابْنُ مَرْيَمَ صلى الله عليه وسلم فَيَقُولُ أَمِيرُهُمْ تَعَالَ صَلِّ لَنَا ‏.‏ فَيَقُولُ لاَ ‏.‏ إِنَّ بَعْضَكُمْ عَلَى بَعْضٍ أُمَرَاءُ ‏.‏ تَكْرِمَةَ اللَّهِ هَذِهِ الأُمَّةَ

I heard the Messenger of Allah (ﷺ) say: A section of my people will not cease fighting for the Truth and will prevail till the Day of Resurrection. He said: Jesus son of Mary would then descend and their Ameer would invite him to come and lead them in prayer, but he would say: No, some amongst you are Ameer over some. This is the honour from Allah for this Ummah.
[Sahih Muslim 156]

Explanation

Firstly, this hadith does not mention Mahdi at all. It talks about an Ameer from amongst the Muslim leading the Messiah in prayer. Mahdi is not mentioned in the complete compilation of Sahih Muslim and Sahih Bukhari. Claiming that this hadith is mentioning the Mahdi is a big stretch.

Secondly, Mahdi won’t lead anyone in prayer. Rather, the ahadith mention the Messiah leading the Muslims in prayer and other matters. Here are few such ahadith:

Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them.

[Sahih Muslim 2897]

What would you do when the son of Mary would descend and lead you?
[Sahih Muslim 155e]

What would you do when the son of Mary would descend amongst you and would lead you as one amongst you?

[Sahih Muslim 155f]

How will you be when the son of Mary descends amongst you and is your imam among you.

[Sahih al-Bukhari 3449]

Conclusion

All these authentic ahadith are clear that it would be Jesus (AS) that would lead the Muslims. It is upto the Muslims to decide if they want to follow the words of the Prophet Muhammad (SAW) or their own desires.

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Introduction

A compendium of Islamic and Christian sources which clearly mention that Imam Mahdi and Promised Messiah (of both Muslims and Christians) would arrive in the 14th Century Hijri (1800-1900 CE). It destroys the accusation that no such reference exists and exposes the lies of opponents.

Dates

1200 Hijri – 1299 Hijri [1784 CE – 1882 CE] is the 13th Century Hijri. 1300 Hijri – 1399 Hijri [1882 CE – 1978 CE] is the 14th Century Hijri. Imam Mahdi and the Messiah (a.s) was expected to arrive in either the 13th Century Hijri or 14th Century Hijri or would be born in the 13th Century Hijri and his advent would occur in the 14th Century Hijri.

Formatting

Example: “Urdu: Maktubat Imam Rabbani pg. 123”. Click on the text specifying its language to get taken to the whole book (“Urdu:”). Click on the book name and page number to be taken to a specific scan (“Maktubat Imam Rabbani pg. 123”).

Islamic Sources

Translation Note: Bolded and italicized text is there to show the important information of the text. It is not part of the format of the Original Language translated into English (ex. bolded text in Original Urdu is bolded in English Translation).

Sheikh ʿAbdul Qādir Jīlānī (d. 561H)

His grand and immense status needs no introduction to laymen or the highest scholars. In the book Tadhkirah Anwar Sabri, written by Sunnis about the life of another saint named Imam Ali Ahmad al-Sabri, a letter by Sheikh ʿAbdul Qādir Jīlānī is produced in a gathering (however this reference is not found in any of his books). This letter was produced to show the great status of Imam Ali Ahmad al-Sabri as it contains news about his coming, however, this letter also possesses the news of the century in which the Imam Mahdi is to be born.

وہ زمانہ قریب حضرت امام مہدی عَلَیهِ‌السَّلام کے ہونے والا ہے اور اس احوال راز مخفی کے افشا کرنے کا کیفیت ظہور باطن میں سبب یہ ہو گا کہ منکروں کی ظاہر و باطن سے سرکوبی ہو ۔ اور اسلام کی پھر ترقی ہو ۔ اُس وقت طرح طرح کے فتنے ہفت اقلیم میں ظہور میں آئیں گے اور ۱۳۰۰ ہجری کے بعد آغاز ۱۴۰۰ ہجری سے یہ امر بطون سے ظہور میں آئیں گے اُس وقت عارف مجاز مرفوع الاجازت و الاكرام و المرتبہ کو اس کا علم ہوتا رہے گا ۔ سوائے اس کے مقلدین کے کوئی اس کا علیم نہ ہو گا اور اقطاب و اغیاث تمام روئے زمین آغاز ۱۴۰۰ ہجری میں مشترک قہر اور رحم کے ہوں گے ۔ رُوئے زمین پر ابدال بہت کم نزول کریں گے ۔ نقیب و نجیب تمام عالم کے دنیا داروں کو بد دعا دیں گے ۔

“That era is going to be near the Imam Mahdi (as). And the capacity to reveal the secret of these circumstances will be the emergence of the hidden reality that the deniers will be punished openly and in secret. And Islam will advance once more. At that time many difference tribulations will emerge in the Seven Continents. And after 1300H to/from the start of 1400H, these hidden matters will manifest. At that time, the Knowers of Realities, those endowed with permission, nobility and high rank from Allah, will continue to be informed. Besides them, the Muqalideen (blind followers) will not have any knowledge of it. And the saints all around the world, in the start of 1400H, will be in the shared chastisement and mercy. Around the world, saints will descend very rarely. The intelligent and noble will curse the worldly people of the whole world.”

[Urdu: Tadhkirah Anwar Sabri pg. 143-144]

Shāh Ni’matullāh Wali (d. 834H)

One of the absolutely renowned saints of India/Persia known in Sunni Islam. His poem concerning the Imam Mahdi based on Divine Revelation gained great fame and was published by many. It was also written by Shah Isma’il Shaheed Dehlawī at the end of his book, Al-Arba’in fi Ahwal-al-Mahdiyin published in 1853 A.D. In this poem he prophecized the tribulations after 1200H and ultimately the rise of the Imam Mahdi.

نین ورے سال چون گذشت از سال
بوالعجب کاروبار سے بینم

چوں زمستاں بے چمن بگذشت
شمس خوش بہار مے بینم

اح م و دال مے خوانم

نام آن نامدار مے بینم

مهدی وقت و عیسی دوراں
هر دو را شہسوار می بینم

“Immediately after the passage of twelve hundred years
I see terrible/strange things happening.“

“When the unfruitful winter is over,
I envision the rising of the sun of a happy spring.”

“I see the name of that illustrious personage written
And I read: Alif, Ha, Mim, and Dal. (Ahmad).”

“Mahdi of the time, and Isa of the era
He is the champion in both capacities.”

[Arabic/Urdu: Al-Arba’in fi Ahwal-al-Mahdiyin pg. 45-47]

The saint has written after 1200H great tribulations shall happen, then a time of peace shall arrive. This is when a person named Ahmad shall rise and he shall be the Imam Mahdi and Messiah. Shāh Ni’matullāh also clarified that the “Imam Mahdi” and “Isa bin Maryam” refer to one person who will be born from among the Muslims in the future, and he will receive both titles.

A Qasida by Shāh Ni’matullāh Wali is also written in Tarikh Balochistan holding awesome and clear prophecies:

در هزار و دو صد هشتاد هشت آں شاہ دین
مهدی آخر زماں اندر جہاں پیدا شود

In 1288 comes the King of Religion

– the Mahdi of the Latter Days (Ahkir al-Zaman) manifests in the world

غین شین چون گذشت از سر سال

پورا لعجب کاروبار مے بینم

As 1300 years pass

I see extraordinary/strange events happen

[Urdu: Tarikh Balochistan pg. 734-735]

In غین شین چون گذشت از سر سال, the غین شین are the letters غ ش spelled out. This is a way to tell time using the value of the letters as it says when غ ش years pass. Value of غ ش is 1300, as غ is 1000, and ش is 300. The first couplet however is clearly written without the value of letters being used, هزار و دو صد هشتاد هشت means thousand two hundred eighty-eight.

It should be known Hazrat Mirza Ghulam Ahmad (a.s) received first revelation in 1290H, and the eclipses he claimed for his truthfulness (in claiming to be the Imam Mahdi) happened in 1311H, is there anything left to explain?

Jalal al-Din Al-Suyuti (d. 911H)

Well-renowned scholar that needs no introduction. He wrote a well-known Qasida about the Mujaddideen that came in each century, he names himself the Mujaddid of the Tenth Century and then says that after the Tenth Century [900H-1000H], at the end of the next hunderds of years, Isa ibn Maryam the Prophet of Allah will be the Last Mujaddid and no Mujaddid would come after him. So the Last Mujaddid will be a Prophet of Allah, the Messiah.

وَهَذِهِ تَاسِعَة الْمِئِين قَدْ 
أَتَتْ، وَلَا يُخْلَف مَا الْهَادِي وَعَدَ
وَقَدْ رَجَوْتُ أَنَّنِي الْمُجَدِّدُ
فِيهَا، فَفَضْلُ اللَّه لَيْسَ يُجْحَد
وَآخِر الْمِئِين فِيمَا يَاتِي 
عِيسَى نَبِيّ اللَّه ذُو الْآيَات
يُجَدِّد الدِّين لِهَذِي الْأُمَّةْ 
وَفِي الصَّلَاة بَعْضنَا قَدْ أَمَّهْ 
مُقَرِّرًا لِشَرْعِنَا وَيحكُمْ
بِحُكْمِنَا إِذْ فِي السَّمَاء يعْلَم 
وَبَعْده لَمْ يَبْقَ مِنْ مُجَدِّدِ 
وَيُرْفَع الْقُرْآن مِثْلَ مَا بُدِي 
وَتَكْثُر الْأَشْرَار وَالْإِضَاعَةْ 
مِنْ رَفْعه إِلَى قِيَام السَّاعَةْ 

“And this is the ninth century that has now just arrived
And Al-Hadi [The Guide – Allah] has not broken His promise”
“And I have hoped that I am the Mujaddid in it
For the favour of Allah has not been taken away”
“And at the last centuries which are yet to come
Is Isa ibn Maryam, Prophet of Allah, Possessor of Miracles“

“He will renew the Religion for this Ummah

And in Salah some us will lead him in prayer”
“He will uphold the Shariah, and shall rule

– With our law through direct instruction from God in Heaven”

“And after him no Mujaddid will come

The Quran will be raised up [not remain] as it was sent down”
“And great wickedness and loss will increase
– from its raising [Quran’s raising] up to the establishment of Qiyamah.”

[Tuhfah al-Muhtadeen bi Akhbar al-Mujaddideen]

Ibn Hajar al-Haytami (d. 974H)

In his book on the signs of the awaited Mahdi, he wrote under “Year of Appearance” and “Year when the Mahdi is raised”:

عام ظهوره :
الرابعة عشرة : اجتماع الناس على المهدى سنة أربع ومائتين أى بعد الألف ، هكذا وردت في الأثر

سنة بعث المهدى :
الثالثة والعشرون : يقوم المهدى سنة مائتين كما مر معنا

“Year of Apperance:
The fourteenth: There is a consensus among people on the Mahdi [coming] in the year 204, meaning to say, after the thousand [1204H], as it was mentioned in the report”
“Year when the Mahdi is raised:
The twenty-third: The Mahdi will rise in the year 200 as we have mentioned before”

[Arabic: Al-Qawl al-Mukhtasar fi Alamāt al-Mahdī al-Muntazar pg. 59, pg. 62]

Al Muttaqi’ Al-Hindi (d. 975H)

Quoting Abu Nu’aym, he writes concerning the year of the Mahdi’s appearance:

ثم رأيت فى كتاب « الفتن » لنعيم بن حماد قال : حدثنا أبو يوسف المقدسي – وكان كوفيا – عن محمد بن الحنفية قال: يملك بنو العباس حتى يأيس الناس عن الخير ، ثم يتشعب

أمرهم في سنة خمس وتسعين أو تسع وتسعين ، ويقوم المهدى في سنة مائتين
وأخرج نعيم أيضا عن جعفر قال : يقوم المهدى سنة مائتين
وأخرج أيضا عن أبى قبيل قال : إجماع الناس على المهدى سنة أربع ومائتين . وهذه الآثار تشعر بتأخره إلى بعد الألف والمائتين .

“I saw in the book ‘Al-Fitan’ by Nu’aym bin Hammad, he said: Abu Yusuf Al-Maqdisi – who was from Kufa – narrated to us from Muhammad bin Al-Hanafiya, he said: The Abbasids will rule until people despair of goodness, then their rule will branch out in the year 95 or 99, and the Mahdi will emerge in the year 200. Nu’aym also reported on the authority of Ja’far¹ who said: The Mahdi will emerge in the year 200. He also narrated on the authority of Abu Qabil² who said: There is a consensus among people on the Mahdi [emerging] in the year 204. These records indicate a delay in his arrival until after 1200H.” .

[Arabic: Al-Burhan fi Alamāt al-Mahdī Aakhir al-Zaman, pg. 116-117]

Mulla ‘Ali Al-Qari (d. 1013H)

Huge Imam of the Hanafis

٥٤٦٠ ـ (٢٤) عن أبي قتادة قال : قال رسول الله ﷺ: «الآيات بعد المائتين». رواه ابن ماجه

٥٤٦٠ ـ عن أبي قتادة قال : قال رسول الله ﷺ: (الآيات أي آيات الساعة وعلامات القيامة تظهر باعتبار ابتدائها ظهوراً كاملاً (بعد المائتين أي من الهجرة أو من دولة الإسلام أو من وفاة النبي . ويحتمل أن يكون اللام في المائتين للعهد أي بعد المائتين بعد الألف وهو وقت ظهور المهدي وخروج الدجال ونزول عيسى عليه الصلاة والسلام وتتابع الآيات من طلوع الشمس من مغربها وخروج دابة الأرض وظهور يأجوج ومأجوج وأمثالها. قال الطيبي : الآيات بعد المائتين مبتدأ وخبر أي تتابع الآيات وظهور أشراط الساعة على التتابع والتوالي بعد المائتين ويؤيده قوله في الحديث السابق: وآيات تتابع كنظام قطع سلكه فتتابع». والظاهر اعتبار المائتين بعد الإخبار انتهى. ولا يخفى عدم ظهوره على ذوي النهي. (رواه ابن ماجه وكذا الحاكم في مستدركه

.”5460 – (24) On the authority of Abu Qatadah who said: The Messenger of Allah (ﷺ) said: <<The signs are after the two hundred.>>

5460 – On the authority of Abu Qatadah who said: The Messenger of Allah (ﷺ) said: (الآيات – The signs) Meaning, the signs of the Hour and the signs of the Resurrection will appear in full view of their inception. (بعد المائتين – after the two hundred) Meaning, [Two hundred years] from the Hijra, or from the establishment of Islam, or from the death of the Prophet, and it is possible the the alif-laam (ال) refers to time period, meaning to say, the two hundred is after the thousand [1200] and that is the time when the appearence of the Mahdi will occur, and the emergence of the Dajjal, and the descent of Isa (peace be upon him), and the signs in the rising of the sun from the west and the emergence of the Beast of the Earth, and the advent of Gog and Magog…”

[Arabic: Marqat al-Mafatih Sharh Mishkat al-Masabih, Vol 10. pg. 100] [English: Mazhar e Haq Vol 5. pg. 58 (By Sheikh Waliuddin Abu Abdullah Al-Khateeb Al-Tabrezi)]

Baha’ al-din al-‘Amili (d. 1030H)

The well-respected and famous Shia theologian Baha’ al-din al-‘Amili (d. 1030H) recorded 2 couplets from Muhaqiq al-Tusi in his book Kashkūl.

در الف و ثلاثین دو قرآن میبینم
وز مهدی و دجال نشان میبینم
یا ملک شود خراب یا گردد دین
سریست نهان و من عیان میبینم

“In thousand and three hundred (1300 Hijri) years I see two eclipses happen
I see that they are signs for the Mahdi and Dajjal
Governace is destroyed while religion is corrupted
These are hidden matters I see manifestly”

[Arabic/Farsi: Kashkūl pg. 573]

Two eclipses did happen in 1311 Hijri in Ramadhan, and the Mahdi claimant Hazrat Mirza Ghulam Ahmad (a.s) claimed them for his truthfulness.

Mujaddid Alf Thani’ Aḥmad al-Fārūqī al-Sirhindī (d. 1034H)

The absolutely revered saint and scholar, known as Imam Rabbani, Imam Aḥmad al-Fārūqī al-Sirhindī, or Mujaddid Alf Thani’, is widely recognized as the Mujaddid of the Second Millennium. He has an immense status. He wrote in one of his Maktubat (letters):

اور اس امت کی آخریت کا شروع آنحضرت ﷺ کے رحلت فرما جانے کے بعد الف ثانی یعنی دوسرے ہزار سال کی ابتدا ہے۔ کیونکہ الف یعنی ہزار سال کے گزرنے کو امور کے تغیر میں بڑی خاصیت ہے اور اشیا کی تبدیلی میں قوی تاثیر ہے۔ اور چونکہ امت میں نسخ و تبدیل نہیں ہے۔ اس لیے سابقین کی نسبت اُسی تروتازگی کے ساتھ متاخرین میں جلوہ گر ہوئی ہے۔ اور الف ثانی میں از سر نو شریعت کی تجدید اور ملت کی ترقی فرمائی۔ اس معنے پر حضرت عیسی علی نبینا وعلیہ الصلواۃ والسلام اور حضرت مہدی علیہ الرضوان دونوں عادل گواہ ہی

“And the start of the end times for this Ummah are after the Second Thousand from the passing of the Holy Prophet ﷺ, i.e the beginning of the second mellenium. This is because the passing of ‘ʿAlf’ meaning a thousand years has special significance in the changing of affairs, and has a strong effect in the changing of goods. And because the Ummat has no abrogation and change, this is why in relation to the earlier ones the same freshness has come upon the later ones with vigour. And in the Second Thousand the fresh renewal of the Shariah and advancement of the community was mentioned. On this meaning are both Hazrat Isa (on our Prophet be blessings and peace), and Hazrat Mahdi (may Allah be pleased with him) fair witnesses.”

[Urdu: Maktubat Imam Rabbani Vol 2. pg. 560-561 Part IV. pg. 128-129. Letter 261]

Maulānā Burhān al-Dīn Ḥalbī (d. 1044H)

His work Sirat al-Halbiya was translated into Urdu by Muḥammad Aslam Qāsimī (d. 2017 AD), he wrote concerning the age of the world and then wrote the age of the Islamic Shariah,

چودھویں صدی حافظ سیوطی نے لکھا کہ احادیث اور آثار یعنی صحابہ کے اقوال اس بات کا پتہ دیتے ہیں کہ اس امت کی عمر ایک ہزار سال سے زیادہ ہے مراد ہے امت مسلمہ کی عمر اور یہ (ایک ہزار سال پر ) جو زیادتی ہے وہ پندرہ سو سال تو بالکل نہیں ہے البتہ تقریبا چودہ سو سال تک ہے۔
جہاں تک یہ روایت لوگوں میں مشہور ہے کہ آنحضرت سے ایک ہزار سال سے زیادہ اپنی قبر مبارک میں نہیں رہیں گے۔ بالکل غلط ہے جس کی کوئی بنیاد نہیں ہے۔ یہاں تک حافظ سیوطی کا کلام ہے۔

“The Fourteenth Century: Hafiz Suyuti (rh) has written that as per to Ahadith and Athar, i.e the narrations of Sahaba, ‘the age of this Ummah is more than a thousand years’ means that the age of the Muslim Ummah. And this increase (of up to a thousand years) is definately not extended to 1500 years, although it is roughly up to 1400 years.

As far as the narration goes which is famous among people that the Holy Prophet (saw) will not stay in his grave for more than a thousand years, it is completely false and has no basis as far as Hafiz Suyuti (rh) related.”

[Urdu: Sirat al-Halbiya Vol 1 pg. 94]

Since the Ummah has an age of 1400 years, the Mahdi has to come by then.

Shāh Walīullāh Dehlawī (d. 1176H)

The well-renowned scholar and saint, Mujaddid of the 12tth Century Shāh Walīullāh Dehlawī who died in 1762 AD or 1176H (24 years until 1200H) said based on Divine Revelation:

علمني ربي جل جلاله ان القيمة قد أقتربت والمهدى تهيأ للخروج

“My Lord Almighty has informed me that Qiyamah has drawn near and the Mahdi is ready to appear”

[Arabic: Al-Tafheemat Al۔Ilahiyya Vol 2. pg. 133]

Nawab Siddiq Hasan Khan wrote that Shāh Walīullāh Dehlawī said according to Divine Revelation:

“Shāh Walīullāh Muhaddith Dehlawī has said that the date for the advent of the Mahdi shall happen acccording to the Jaml Value of the Word “Chirage Din” which is 1268. Although this isn’t the head of the century, it’s possible he was mentioning the date of his [Mahdi’s] birth and not the date of his advent.”

[Farsi: Hujuj ul Kiramah pg. 394]

Hazrat Mirza Ghulam Ahmad (as) was born in 1251H (1835 AD) very close to the 1268H (1851AD) like Imam Shāh Walīullāh Dehlawī said, and made his claim at the head of the thirteenth century (1300H/1882AD)

Qāḍī Ṣanāʾullāh Pānīpaṭī (d. 1225H)

He was well known in his time, called “Bayhaqi of the Time” by his contemporary scholars. He expressed the common belief that Mahdi will come from children of Fatimah then wrote,

علماء ظاہر و باطن کا ظن و تخمین یہ ہے کہ تیرھویں صدی ہجری کے اوائل میں ان کا ظہور ہوگا مگر ان کے ظہور کی تاریخ رسول اله صل اللہ علیہ وسلم سے ثابت نہیں

“Academic and Saintly Ulema estimate that his advent would be at the start of the 13th Century Hijri, but the exact date of his advent is not proven from the Messenger (saw).”

[Urdu: Al-Sayf al-Maslool pg. 534]

The footnotes which are not written by the scholar have tried to refute this statement of Qadi Sana’ullah by giving the reasoning that this belief of the Ulema is not proven by the Holy Quran or Sunnah therefore we do not have any requirement to believe in it. They further say “It is currently 1296H and the rule of the Mahdi still hasn’t arrived”. These are weak refutations.

The belief of the Ulema is based upon the Ahadith, Narrations of the Salaf (as shown by the rest of the references in this article), and their own revelations from Allah Almighty! A Mahdi claimant was born in the 13th Century Hijri and made his claim during the writing of these very footnotes, so what argument remains against what Qadi Sana’ullah says?

It is quite sad that the Ahmadi Muslims are standing to defend the statements of the past pious Ulema/Saints whereas these Non-Ahmadis falsify the statements of their own Ulema while falsifying revelations of the past Holy Saints of Islam. The view of Qadi Sana’ullah is clear and the footnotes provide no decent refutation nor can they.

Muhammad ‘Abd-al Aziz Parharvi (d. 1239H)

He was a famous saint and scholar in Multan. He wrote from Divine Revelation that in 1311H (1894 A.D), the Mahdi would appear and 2 eclipses will happen as signs for him.

در سن غاشی ہجری دو قران خواهد بود

از پۓ مهدی و دجال نشان خواهد بود

“In the year 1311 (Gashi) Hijri, two eclipses will manifest

They will constitude as signs for the Mahdi and Dajjal”

[Urdu: Ahwaal o Asaar Abd-al Aziz Parharvi pg. 133-134]

[غاشی ہجری] Gashi Hijiri means 1311 Hijri because the abjad value of غاشی is 1311. The urdu translators of this couplet in the quoted book have tried to deceive by omitting the Urdu translation of Gashi Hijri, the correct translation is the one given above.

The two eclipses did actually take place in 1311 Hijri (1894 A.D) Ramadhan as signs for Hazrat Mirza Ghulam Ahmad (as) who claimed to be the Mahdi, and claimed these eclipses occurred for his truthfulness.

Shah Abdul Aziz Muhaddith Dehlavi (d. 1239H)

The well-known scholar and saint wrote a famous book refuting Shias in Persian. He mentions Shia beliefs rhetorically while commenting on the Shia belief of the Imam Mahdi and by opponents (mukhalifeen) he means Sunnis who would be the opponents of the Shia Mahdi in this scenario,

اور کم از کم زمان غیبت میں کسی شیعہ سے جبکی ان تک رسائی ہو گئی ہوگی سناہ گا کہ مخالفین ان کے دعوی مہدویت کو ہزار سال سے زائد مدت تک طول کھینچنے کو قبول وتسلیم نہیں کریں گے۔ اس لئے کہ مخالفین کے نزدیک یہ طے شدہ بات ہے کہ آثار قیامت تیسری ہجری سے بارہ سو برس گزر جانے کے بعد نمودار ہوں گے ، ان کے مخالفین یہ بھی کہتے ہیں کہ مہدی صدی کے اوائل میں ظہور کریں گے وسط صدی میں نہیں اور یہ ظہور بھی حضرت عسی علیہ السلام کے نزول سے متصل ہو گا

“And atleast in the period of occultation, some Shia could reach him [Shia Mahdi] and he would hear from him [the Shia] that the opponents [Sunnis] – even if it is a period stretched a thousand years – will not accept and affirm his claim of Mahdiyyat. This is because according to the opponents it is a firmly established belief that the signs of Qiyamah will manifest 1200 years after 3 Hijri. His [Shia Mahdi’s] opponents also say that the Mahdi would arrive at the head of the century, and not in the middle of the century, and this advent would also be alongside the descent of Hazrat Isa (peace be upon him).”

[Urdu: Taufa Ithna Ashariyya pg. 347]

Shah Isma’il Shaheed Dehlawī (d. 1246H)

Shah Isma’il Shaheed Dehlawī wrote in his book Al-Arba’in fi Ahwal-al-Mahdiyin, that the Messiah would be sent down in 1883 A.D (1300H) using the abjad value of the hadith: كيف انتم اذا نزل ابن مريم فيكم (How will you react when the Son of Mary descends amongst you?) which is 1883.

He wrote in the same book quoting Shah Abd-al Aziz:

“And Shah Abd-al Aziz has written in Asthna’ Ashariyya’ that after 1200 Hijri the Mahdi should be awaited and at the start of the century is Hazrat’s [the Mahdi] birth.”

[Arabic/Urdu: Al-Arba’in fi Ahwal-al-Mahdiyin pg. 44]

This book was in reality written to try to prove that the great scholar Sayyid Ahmad Brelawi was the Imam Mahdi and that he had already passed, but the sign and deductions therein instead prove Hazrat Mirza Ghulam Ahmad (as) the Mahdi Claimant born in 13th Century! This is because Sayyid Ahmad Brelawi never claimed to be the Imam Mahdi. Hazrat Mirza Ghulam Ahmad (a.s) in his book Nishan-e-Asmani has explained this perfectly,

“When Maulawi Muhammad Isma‘il Sahib Shahid was trying desperately to have his mentor, Sayyid Ahmad Sahib, recognised as the Mahdi of the age, he got hold of this poem and did all he could to prove that the said prophecy applied Sayyid Sahib. He even published this poem in his book. However, in no way can the conditions and signs mentioned in the poem be applied to Sayyid Ahmad Sahib. It is true that he who will come to fulfil the prophecy has been named ‘Ahmad’, it is written that he will appear in India and it is also mentioned that he will appear in the thirteenth century (of the Hijra). A cursory glance can make one imagine that all the three conditions are fulfilled in Sayyid Ahmad Sahib. A little reflection, however, will show that this prophecy is not at all relevant to Sayyid Ahmad Sahib. It is clear from the verses that the Promised Messiah (as) will not appear in the beginning of the thirteenth century, rather his advent will be at the end of the century after several great events, disasters and catastrophes. That is to say, he will appear at the turn of the fourteenth century. It is obvious that Sayyid Ahmad did not live to see even the middle of the thirteenth century, how then can he be called the Mujaddid of the Fourteenth Century? Moreover, Sayyid Sahib himself never made the claim which is ascribed to him, nor can any statement of his be presented which contains such a claim.”

[Nishan e Asmani English pg. 13-14]

Muḥammad Ya’qūb Nānotwī (d. 1302H)

The prominent and respected Sunni scholar has his letters collected in Maktubat Ya’qubi. It is written in Letter 28 dated Shawwal 1294H,

خیر بعضے اہل کشف کا گمان ہے کہ اگلی صدی کے شروع میں ظہور مہدی اور آثار قیامت موجودہ ظاہر ہوں گے۔ اور بعضوں نے یوں کہا ہے کہ وہ زمانہ ابھی دور ہے ۔ اللہ اعلم اگلی بات کہنی فضول ہے جو خدا چاہے سو ہو

“Anyways, some of the People of Visions (Ahl e Kashf) percieve that at the start of the next century is when the advent of the Mahdi and the promsied signs of Qiyamah will manifest. And some have said that that era is still far off. Allah knows best. Saying more is vain, whatever Allah wants will happen.”

[Urdu: Maktubat Ya’qabi pg. 71]

Nawab Ṣiddīq Ḥasan Khān (d. 1307H)

One of the most famous Salafi scholars in India. The coming of a comet is a sign of the Imam Mahdi’s arrival. Therefore, when the Great September Comet of 1882 appeared at the start of the 13th Century Hijri, Nawab Siddiq Hasan Khan describing the appearance and meaning of the comet wrote:

ایسے ستاروجنکو د مدار رکھتے ہیں علامت قرب زمان ظهور مهدی منتظر و نزول حضرت مسیح علیہ السلام لکھا ہے اور اب مدت ذہٰ کی ختم تیرہویں صدی کو باقی ہے پہر۱۳۰۱ ہجری اور ۱۸۸۴ء سے چودہویں صدی شروع ہو گی اور نزول عیسی علیه السلام و ظهور مهدی و خروج دجال اول صدی میں ہوگا جس کسی صدی مین ہو اور اس وجہ سے کہ یہ نزول و ظهور و خروج اوسوقت ہوگا جبکہ دنیا ظلم و حوز سے بہرجاوے اور ہر صنعت گری و عمل داری اپنے کمال کو پہنچ جاوے معلوم ہوتا ہے کہ زمانہ نزول جناب مذکور نہایت قریب ہے

“These stars which are called tailed [comets] are written as a sign for the nearness of the era of the Awaited Mahdi and the descent of Hazrat Masih (peace be upon him). Now, there is a 10 month period left until the end of the 13th Century. Then from 1301 Hijri or 1884 AD the 14th Century shall begin and the descent of Isa (peace be upon him), the advent of the Mahdi, & the Dajjal’s emergence shall happen at the beginning of the century – whichever century that may be. And since this descent, advent, & emergence shall happen when the world is filled with injustice and every science and administration shall reach its climax – from this it is ascertained that the era of his excellency’s [Messiah’s] descent who has already been mentioned is extremely close…”

[English: An interpreter of Wahabiism pg. 70-71] [Urdu: Tarjumaan-e-Wahabiyya pg. 60-61]

He also wrote in multiple places of Hujuj ul Kiramah, that the Mahdi and Messiah would come in the 14th Century Hijri.

“In these years, the greaters signs will manifest. At the occurance of these signs, the advent of the Mahdi shall occur. So, it can be said that in these years which are left until the 13th Century ends, the advent of the Mahdi shall occur.”

[Farsi: Hujuj ul Kiramah pg. 41] [Urdu: Sangham #47 pg. 154]

“According to every estimation, the Imam Mahdi’s advent has a very strong possibility to occur in the next century. And if there is a delay then Allah knows best.”

[Farsi: Hujuj ul Kiramah pg. 52] [Urdu: Sangham #48 pg. 155]

“In ten years, at the head of the 14th Century, if the Mahdi and Isa descend then they will be the Mujaddid and Mujtahid.”

[Farsi: Hujuj ul Kiramah pg. 139] [Urdu: Sangham #49 pg. 156]

“Sufi-ud-din Abi Mansoor has said about the hadith that if my Ummah stays well then it has one day, and if it goes corrupt then half a day, that it being “well” means the Shariah being established [in the Ummah], and one day means a thousand years for Allah Ta’ala after which Shariah will become weak and religion will weaken. Therefore, in this weakened state, 30 years after the 11th Century, should the the wait for the Imam Mahdi begin. And Abu Qabil has said there is a consensus for the Mahdi in 204 i.e thousand years after Hijrah 1204H. And due to this the coming of the Imam Mahdi is certainly in the thirtheenth century. Shāh Walīullāh Muhaddith Dehlawī has said that the date for the advent of the Mahdi shall happen acccording to the Jaml Value of the Word “Chirage Din” which is 1268. Although this isn’t the head of the century, it’s possible he was mentioning the date of his [Mahdi’s] birth and not the date of his advent… And Qadi Sana’ullah Paniputi has said in his book Sayf-al-Muslimeen that Academic and Saintly Ulema have all written according to their estimations that the era of the Mahdi is in the beginning of the thirteenth century hijri. But an exact date is not ascertained from the the Holy Prophet (saw).”

[Farsi: Hujuj ul Kiramah pg. 394] [Urdu: Sangham #50 pg. 156]

“The descent of Isa, Mahdi, and the emergence of the Dajjal are all in one century. And the head of the century can be [its first] 10 years or 20 or even more than that. The period between the descent and emergence is not worthy of attention. This century according to the Jaml Value is the thirtheenth century after the Holy Prophet (saw). 90 years have passed but the advent of the Mahdi did not take place. I think perhaps his advent will be in the fourteenth century… In this thirtheenth century a plethora of immense calamaties and discord would manifest. These words are popular and well-known so much so that when we were children we used to hear from the elder ladies that even animals have sought refuge from this century… And the occurance of all the Lesser Signs are: the great differences between scholars, the complete weakening of Islam, religious knowledge being raised up [not being found anywhere], and the spread of ignorance everywhere, abundance of debauchery and envy and malice, and an extreme love for worldy wealth, and losing the courage to earn a living, being completely oblivious to the hereafter, and sacrificing oneself completely for the world, these are among the last, clear, and bright signs that the era of his advent is near. “

[Farsi: Hujuj ul Kiramah pg. 395] [Urdu: Sangham #51 pg. 157]

The references speak for themselves, but Nawab Siddiq Hasan Khan also makes it clear that even in his childhood, the general public was also aware that the 13th Century is when the signs of the latter days would be fulfilled

Ahl al-Makkah Mass Belief in (1311H)

In 1311H (1894AD), when the Ramadhan Eclipses of 1894 AD were going to happen, there was a mass belief in Makkah that the Imam Mahdi’s advent was imminent and these two eclipses would occur as signs for him. After they occurred, at this time, the only one who claimed these specific eclipses for his own truthfulness was the Mahdi claimant Hazrat Mirza Ghulam Ahmad al Qadiani(a.s).

مُراسلات مکّہ مُعَظمہ زاد اللّہ شر فھا
مکرمی ایڈیٹر پیسیہ اخبار زاد عنا یتہ

السلام علیکم آج کل مکہ معظّمہ میں ایک عجیب ہل چل مچی ہوئی ہے جو لوگ امام مہدی علیہ السلام کے منتظر ہیں اُن کے لیے عجیب دلچسپی کا موقع ہاتھ آیا ہے، کوئی جلسہ، کوئی محفل، کوئی گھر اس تذکرہ سے خالی نہیں جہاں امام مہدی کے ظہور کا اس رمضان میں ذکر نہ ہو۔ جب سے یہ بات محقق ہوگئی ہے کہ اسی سال رمضان میں کسوف و خسوف دونوں ایک ہی مہینے میں ہیں اُس وقت سے اُن کے خیال کو اور بھی زیادہ ترقی ہے اور ہر کس وناکس کی طبیعت میں ایک نیا جوش اور ولولہ ہے۔ بعض منچلوں نے تو اپنے ہتھیار جو برسوں سے پڑے پڑے بیکار اور زنگ آلود ہوگئے تھے، کار آمد کر لیے۔ میں نہایت حیرت کے ساتھ حالات دیکھ رہا ہوں العلم عند اللّہ مین پہر کسی وقت انشاء اللّہ اِسکے متعلق کچھ لکہونگا

“News: Makkah Mu’azzamah May Allah enrich it
Respected Editor Paisa Akhbar, may he be enriched
These days there is a strange uproar in Makkah Mu’azzamah. For those people who were awaiting the Imam Mahdi AS, there is a strange and interesting event at hand. There is no Jalsa, gathering, or house that is empty of the mention of the Imam Mahdi’s advent in Ramadhan since it has been established that in this very year in Ramadhan the lunar and solar eclipse will occur in one month. Since then, their expectation has advanced even more, and the obedience of everyone high and low has a new zeal and fervor. Few bold persons have even started using their age-old weapons which were left unused for many years and which started developing rust. I am looking at this scene with great amazement – All knowledge is with Allah. I, at another time – InshAllah – will write something about this topic!”

[Urdu: Paisa Akhbar (6th April 1894) pg. 8]

Imdadullah Muhajir Makki (d. 1316H)

The Sheikh of many famous scholars (Muhammad Qasim Nanautawi, Rashid Ahmad Gangohi, and Ashraf Ali Thanwi)! Nisār Aḥmad Khān Fatḥī in his book “Zahoor e Mahdi Aur Hamarary Andazay” wrote that this Sheikh along with many other pious saints from Makkah in the 1800s said that the Imam Mahdi is extremely near to appear, and people migrated to Makkah in the 14th Century Hijri for this very purpose.

ایک شامی جن کا نام سید احمد تھا یہاں مکہ شریف میں حضرت مہدی آخر الزمان کے انتظار میں مقیم تھے کیونکہ انکے مرشد نے ان کو خبر دی تھی کہ کچھ دن کے بعد حضرت مہدی ظاہر ہونے والے ہیں۔ اب ان کے بھائی سید محمد اس انتظار میں مکہ شریف میں ٹھرے ہوئے ہیں اور مجھ سے ملتے رہتے ہیں اور ظہور مہدی کے اخبار و آثار سناتے رہتے ہیں۔ سید احمد نے مجھ سے بیان کیا کہ میں نے خواب دیکھا ہے کہ رسول مقبول صلی اللہ علیہ وسلم آپکو مخاطب کر کے فرماتے ہیں۔ انصرنی انصرک” پھر حضور مجھ سے فرماتے ہیں کہ حاجی امداداللہ صاحب مہاجر ہندی کے پاس ایک ہندی تلوار ہے تم ان سے وہ تلوار لے کر امام مہدی کے مد د گار بنو۔
میں نے انکے خواب کے مطابق وہ تلوار مولوی منور علی صاحب کے ذریعہ ان کو بھجوائی مگر اس اثنا میں سید احمد صاحب شامی کسی وجہ سے مکہ شریف سے نکال دیے گئے اس طرح وہ تلوار ان تک نہ پہنچ سکی۔
حضرت حاجی امداداللہ صاحب آگے فرماتے ہیں کہ : مکہ شریف میں بہت سے بزرگ ہیں جنکا دعوی ہے کہ ہم مہدی آخر الزمان ہوں گے اور بعض ظہور مہدی کے انتطار میں بیٹھے ہیں ان میں ایک سید علی بغدادی ہیں۔ وہ اکثر ہمارے پاس آمد و رفت رکھتے تھے ان کے کشف و کرامت اہل مکہ میں بہت مشہور ہیں ۔ ان کے حساب سے امام مہدی کے ظہور میں ایک یا دو سال باقی ہیں ۔ انھوں نے امام مہدی کو رکن یمانی کے پاس نماز پڑھتے ہوئے دیکھا ہے اور ان سے مصافحہ بھی کیا ہے کہتے ہیں اس وقت امام مہدی کی عمر چالیس سال معلوم ہوتی تھے۔ سید صاحب کہتے ہیں کہ میں رسول اللہ صلی اللہ علیہ وسلم کے ارشاد کے مطابق مہدی کے انتظار

…(شمائم امدادیہ) میں مکہ شریف میں مقیم ہوں

“A Syrian whose name was Syed Ahmad took his residence in Makkah Sharif to wait for the arrival of the Imam Mahdi Akhir-al-Zaman because his Spiritual Guide had informed him that after a few days [i.e. in a short while] Hazrat Mahdi is about to manifest. Now his brother Syed Muhammad is staying in Makkah in the same wait, and he often comes to meet me and narrates the signs of the Imam Mahdi’s advent. Syed Ahmad related to me that I have seen in a dream that the Elect Messenger (peace and blessings of Allah be upon him) said while addressing me, “Help me and I will help you”, then Huzur said to me that Imdadullah Sahib Muhajir Makki Hindi possesses an Indian sword, you should take the sword from him and become a helper of the Imam Mahdi.

According to his dream, I sent the sword to him through Maulawi Munawar Ali Sahib, however during this time Syed Ahmad Sahib the Syrian was expelled from Makkah for some reason, and due to this the sword was not able to reach him.

Hazrat Hajji Imdadullah Sahib Muhajir Makki mentions later on: In Makkah Sharif there are many saintly men who claim that we will be appointed as the Imam Mahdi Akhir-al-Zaman and some are waiting for the advent of the Imam Mahdi. One among them is Syed Ahmad Baghdadi. He often comes to meet with me and his Kashf and Karamat (visions and miracles) are very famous among the people of Makkah. According to his estimation, until the advent of the Imam Mahdi 1 or 2 years are left. He has seen [in a vision] the Imam Mahdi praying near the Yemenite Corner [of the Kaaba], and he has even met him. He related that at this time the Imam Mahdi’s age was observed to be forty years. Syed Sahib relates that as per the instruction of the Messenger (peace and blessings of Allah be upon him) I have taken residence in Makkah Sharif to wait for the Mahdi’s advent (Shama’im Imdadiyya)”

[Urdu: Zahoor e Mahdi Aur Hamarary Andazay pg. 42-43]

Nisār Aḥmad Khān Fatḥī relates further that it is true that all these men were very saintly individuals who received revelations but alas none of their revelations concerning the Imam Mahdi came true as no Imam Mahdi appeared at that time (the 1800s) even though they were truly saints of Allah. It is clear that Nisār Aḥmad Khān Fatḥī has denied that these revelations were proven true, and clearly states none of them were fulfilled.

The truth is that there was a person who claimed to be the Imam Mahdi exactly when these saintly men had revelations concerning the advent of the Imam Mahdi being very close. His name was Mirza Ghulam Ahmad of Qadian, India but these men denied him. Is it better to falsify revelations that multiple saints clearly narrated or accept the claimant?

* It is also interesting that the sword seen by Syed Ahmad which the Holy Prophet (saw) informed him was specifically Indian, and the place where the Mahdi claimant was born and made his claim was also in India.

Nūrul Ḥasan Khān (d. 1335H)

The famous and well-known religious leader of the Ahl-e-Hadith (Salafi), Nawab Siddiq Hassan Khan’s son, Nūrul Hassan Khan Ṣāḥib, who was also a prominent Islāmic scholar of his time states in his book, Iqtirab al-Sa’ah in 1884:

محمد بن حنفیت روایت کیا ہے يقوم المهدى سنة مائتين اسیطرح جعفر صادق علیہ السلام سے بھی مروی ہے کہ مہدی سنہ دو سومین نکل کھڑے ہونگے یعنی بعد ہزار ہجری کے ابی قبیل نے کہا اجتماع الناس على المهدى سنة أربع ومائتين الخرجه تعليم بن حماد ایضا میں کہتا ہوں اس حساب سے ظہور مہدی کا شروع تیر بوین صدی پر ہونا چاہئے تھامگر یہ صدی پوری گزرگئی مہدی نہ آئے اب چودہویں صدی ہمارے سر پر آئی ہے اس صدی سے اس کتاب کے لکھنے تک چہ مہینے گزر چکے ہین شاید اللہ تعالئے اپنا فضل و عدل رحم و کرم فرمائے چارچہ برس کے اندر مہدی ظاہر ہو جا وین

“Muhammad bin Hanafiyyah has narrated: “The Mahdi shall emerge in the two hundred”, and the same is narrated from Ja’far Sadiq (peace be upon him) that the Mahdi shall be established in the year two hundred, meaning after 1000 Hijri. Abu Qabil said, “There is a consensus among people on the Mahdi [emerging] in the year 204, as Nu’aym bin Hammad has also recorded”. I say that according to this estimation, the start of the Mahdi’s advent should have been in the thirteenth century [hijri], however this century finished, and the Mahdi did not arrive. Now, it is the head of the fourteenth century. From this century to the writing of this book, six months have passed. Maybe, Allah Almighty will show His grace, justice, mercy, and blessings, and within 4-6 years the Mahdi shall arrive.“

[Urdu: Iqtirab Al-Sa’ah pg. 221]

Nurul Hasan Khan discusses in the context that the expectation was that the Mahdi was very strongly expected to arrive in the 13th Century Hijri but no one claimed to be Mahdi, now there is another very strong expectation that he will arrive at the head of the 14th Century Hjjri.

Mūhammad Bāshīr Sahlvānī

This Maulawi wrote the book “Al-Ḥaqq Al-Sāriḥ fī Asthbāt Ḥayat al-Masīḥ” to show the Messiah is alive in the heavens, and to refute Hazrat Mirza Ghulam Ahmad (as), but in the same book he shows the deep worry Muslims carried. He complained to Allah in the couplets found in this book that Islam is being destroyed from all sides, why then, don’t You O Allah send the Messiah and Mahdi yet?

کس لیے مہدی برحق نہیں ظاہر ہوتے

دیر عیسے کے اوتر نے مین خدایا کیا ہے

Why hasn’t the Mahdi upon Truth manifested yet?

– Why is there such a delay, O Allah, in Isa’s descent!

[Al-Ḥaqq Al-Sāriḥ fī Asthbāt Ḥayat al-Masīḥ pg. 133]

Muḥammad Abdul Ḥayy (d. 1341H)

Another famous Indian scholar,

…اب چودہون صدی کا اغاز ہی دکھیۓ اب بھی آتے ہین ہا نھین اتے بات تو ضرور ہے کہ علامات بعیدہ انکے ظہور کے سب کے سب گزر گے

“Now the fourteenth century has begun. Let us see, if even now he [Mahdi] arrives or does not arrive. It is, however, true that the distant signs of his advent have all passed…”

[Urdu: Ḥadīth al-Ghāshiya pg. 345, Sangham pg. 169]

اب چودہون صدی آغئ ہے چہ ماہ گزر گۓ ہین اس صدی کا یہ پہلا سال ہے دکھیۓ کونسے طاق سال مین تشریف لاتے ہین بعض اہل تخیم کہتے ہین اس صدی کے سال ہفتم مین ظہور کرین گے

“Now the fourteenth century has arrived, six months have passed. It is now the first year of the century. Let us see in which unique year he arrives, some bedouins say that his advent will happen in the fifth year of this century, may Allah cause this to happen, without an authentic chain we cannot believe it with complete certainty.. “

[Urdu: Ḥadīth al-Ghāshiya pg. 350, Sangham pg. 170]

In this context, Muḥammad Abdul Ḥayy explains that from 700-1300H scholars have been saying each century is when the Mahdi would arrive. But in this 14th Century Hijri, we are expecting as many of the signs of the Mahdi have passed. It was his prayer that the Mahdi would arrive at the head of the 14th Century. Muḥammad Abdul Ḥayy also expresses some uncertainty that perhaps this deduction is wrong, and the Mahdi will not arrive even though the expectation is great in the 14th Century Hijri.

It should also be noted that the first view of Abdul Hayy that from 700-1300H scholars have been saying that in this century the Mahdi would arrive is not quite true, as many scholars based on the deductions of the Salaf said that the Mahdi would arrive after the thousand and two hundred (1200H) as the rest of the article shows. Still, this reference is useful as it is an attestation that in the 14th Century Hijri, many signs of the Mahdi had passed, someone should have made a claim at the head of the 14th Century Hijri.

Maulānā Khalīl Aḥmad Sāharanpūrī (d. 1356H)

Another famous Deobandi scholar. Written in his biography Tadhkirah tul Khalil by Maulana Muhammad Ashiq Ilahi:

حضرت ممدوح کو کشف بہت ہوتا اور مزاج میں اتنی سادگی تھی کہ بے تکلف اپنے کشوف کو نیہ کا اپنے لوگوں سے اظہار فرمایا کرتے تھے ۔ تذکرۃ الرشید کے بعد سے چونکہ حضرت کو مجھ پر شفقت بہت بڑھ گئی اور آپ کی غایت بے تکلفی نے مجھے بھی بے تکلف بنا دیا تھا اس لئے ایک مرتبہ ظہور مہدی کے غایت قرب کی بابت اپنے کشوف بیان فرمانے لگے گویا ہر لمحہ انتظار ہے اور توقع غالب ہو کہ اسی سال ظہور ہو جائے

“The praised Hazrat had many visions, and he had such a simple temperement that he openly mentioned his spiritual visions among people. After Tadhkirah tur-Rashid, since Hazrat had more affection towards me, and his great frankness had also made me frank – due to this once he started mentioning his visions regarding the extreme nearness of the Imam Mahdi’s advent, so much so that every moment the wait continued, and the expectation prevailed that his advent would happen in that very same year“

[Urdu: Tadhkirah tul Khalil pg. 221]

Continuing this conversation with Khalil Ahmad, the narrator (Aashiq Ilahi) gives the possibility to Khalil Ahmad that maybe the Saints observe the advent of the Imam Mahdi to be near through their spiritual perception although that era is still far off just like a magnifying glass shows far objects to be near. Khalil Ahmad agreed with this explanation.

However, this possibility was only given because no Mahdi was seen to arrive during the time of the revelations of these Saints (that Mahdi should have arrived in the 1800s), whereas the truth is that Hazrat Mirza Ghulam Ahmad (a.s) made his claim exactly at that time, so what a sin and injustice it is to reject the Mahdi claimant exactly at the time of these revelations and give flimsy explanations to clear revelations telling the time of the Imam Mahdi!

Khwaja Hasan Nizami (d. 1374H)

Another known scholar who was part of the Chishti Islamic order. He deducted a date from Ibn Arabi’s books for the year of the Mahdi’s advent.

گویا حضرت امام ابن عربی نے ۱۳۳۵ ھ میں ظہور مہدی کی خبر دی ہے

“…Therefore, Hazrat Imam Ibn Arabi’ has given the information that the Mahdi will come in 1335H.”

[Urdu: Kitāb al-Amr Yani Imām Mehdi ke Anṣār aur un ke Farā’id pg. 39]

Ibn Arabi (d. 628H)

Hadrat Ibn Arabi (rh) who passed away in 628 Hijri explained that the Imam Mahdi would come after Hijrah and Fa Kha Jim. Through Huroof-e-Abjad, this gives us the exact time of Hadrat Ahmad (as). This is mentioned by the famous Ibn Khaldun (rh).

وقال ابن العربي فيما نقل ابن أبي واطيل عنه : وهذا الإمام المنتظر وهو من أهل البيت من ولد فاطمة، وظهوره يكون من بعد مضي (خ) ف (ج) من الهجرة ورسم حروفاً ثلاثة يريد عددها بحساب الجمل، وهو الخاء المعجمة بواحدة من فوق ستمائة والفاء أخت القاف بثمانين، والجيم المعجمة بواحدة من أسفل ثلاثة، وذلك ستمائة وثلاث وثمانون سنة، وهي في آخر القرن السابع. ولما انصرم هذا العصر ولم يظهر حمل ذلك بعض المقلدين لهم على أن المراد بتلك المدة مولده، وعبر بظهوره عن مولده، وأن خروجه يكون بعد العشر والسبعمائة فإنه الإمام الناجم من ناحية المغرب

Ibn al-Arabi said, as narrated by Ibn Abi Watil from him: This awaited Imam is from the people of the House, from the descendants of Fatimah, and his appearance will be after the passage of (kh) (f) (j) from the Hijrah – writing three letters whose numerical values he intends according to abjad calculation, which is: kha’ with one dot above equaling six hundred, fa’ the sister of qaf equaling eighty, and jim with one dot below equaling three – that totals six hundred and eighty-three years, which is at the end of the seventh century.

[Muqaddimah Ibn Khuldun, pg. 360]

608 + 683 = 1291 Hijri which is the year 1874

Khawaja Hassan Nizami (d. 1375H)

He mentioned that Ibn Arabi (rh) believed the Imam Mahdi would come in the year 1335 Hijri.

گویا حضرت امام ابن عرابی نے ۱۳۳۵ سال میں ظہور مہدی کی خبر دی ہے۔

Thus, Ḥaḍrat Imām Ibn ‘Arabī has given the news of the appearance of the Mahdī in the year 1335.

[Kitab-ul-Amr, pg. 41]

Abdul Wahhab al-Sha’rani (d. 1375H)

وذلك كخروج المهدي ثم الدجال ثم نزول عيسى وخروج الدابة وطلوع الشمس من مغربها ورفع القرآن وفتح سد يأجوج ومأجوج حتى لو لم يبق في الدنيا إلا مقدار يوم واحد لوقع ذلك كله، قال الشيخ تقي الدين بن أبي منصور في عقيدته: وكل هذه الآيات تقع في المائة الأخيرة من اليوم الذي وعد به رسول الله ﷺ أمته بقوله إن صلحت أمني قلها يوم وإن فسدت فلها نصف يوم يعني من أيام الرب المشار إليها يقوله تعالى: ﴿وان يوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ﴾ [الحج : ٤٧] قال بعض العارفين وأول الألف محسوب من وفاة علي بن أبي طالب رضي الله تعالى عنه آخر الخلفاء فإن تلك المدة كانت من جملة أيام نبوة رسول الله ﷺ ورسالته، فمهد الله تعالى بالخلفاء الأربعة البلاد مراده أن بالألف قوة سلطان شريعته إلى انتهاء الألف ثم تأخذ في ابتداء الاضمحلال إلى أن يصير الدين غريباً كما بدأ وذلك الاضمحلال يكون بدايته من مضي ثلاثين سنة في القرن الحادي عشر فهناك يترقب خروج المهدي عليه السلام وهو من أولاد الإمام حسن العسكري ومولده عليه السلام ليلة النصف من شعبان سنة خمس وخمسين ومائتين وهو باقي إلى أن يجتمع بعيسى ابن مريم عليه السلام فيكون عمره إلى وقتنا هذا وهو سنة ثمان وخمسين وتسعمائة سبعمائة سنة وست سنين هكذا أخبرني الشيخ حسن العراقي المدفون فوق كوم الريش المطل على بركة الرطل بمصر المحروسة على الإمام المهدي حين اجتمع به ووافقه على ذلك شيخنا سيدي علي الخواص رحمهما الله تعالى

Thus, Ḥaḍrat Imām Ibn ‘Arabī has given the news of the appearance of the Mahdī in the year 1335.

[Kitab-ul-Amr, pg. 41]

Abu al-Hasan al-Sindi (d. 1283H)

In the Sharh of Ibn Maja by Allama Sindhi, also known as Al-Imam abi al-Hassan al-Hanafi, who passed away in 1138 AH, it is written that the hadith which says ‘signs will appear after the 200 years’, the 200 years can refer to 200 years after 1000 years

قوله: (الآيات بعد المائتين المراد الآيات الصغار التي هي كالمقدمات للكبار مثل: فشو الكذب، أو الكبار، والمراد بالمائتين: المائتان بعد الألف ويحتمل أن يكون الكلام مسوقا الإفادة أن المائتين من الآيات وليس المراد أنها متصلات بمضي المائتين

His saying: (The signs after the two hundred) – What is meant by the signs are the minor signs which are like preliminaries to the major ones, such as the spread of lying, or the major ones. What is meant by “the two hundred” is the two hundred after the thousand. It is possible that the statement is intended to convey that the two hundred are among the signs, and it is not meant that they are connected to the passage of two hundred years.

[Sharh Ibn Maja, vol. 4, pg. 389]

Āmīn Ṣafdar Okāṛvī (d. 1421H)

The well-known Pakistani Hanafi Scholar said on the topic of Hanafi Rulership and a false claimant to Prophethood who was burned alive in the past,

اسی طرح اسکے بعد بھی بارہ سو سال تک حنفیوں کی اسلامی حکومت رہی۔ اب اللہ کے نبی کی حدیث تھی الآيات بعد الالف والمائتين کہ بارہ سو سال کے بعد فتنے کھڑے ہو جائیں گے (مشكاة

“Just like this, after him for 1200 years the Islamic Rulership of Hanafis stayed. Now it was written in the Hadith of the Holy Prophet (saw) الآيات بعد الالف والمائتين that after a 1200 years tribulations would rise. (Mishkat)”

[Urdu: Khutbat Amin Safdar pg. 227]

He even added the wording الالف (thousand) to the wording of the hadith to show the meaning. It is clear the meaning of the hadith was that 1200H is when the signs would appear according to Okāṛvī.

It is very unfortunate that on the same page, Okāṛvī wrote, “وہ تو اسلامی حکومت تھی یہ تو نہیں ہو سکتا تھا کہ اسکی نبوت مرزا قادیانی کی طرح پھیلتی رہتی: That was an Islamic Rulership, it could not have been possible that his prophethood would continue to spread like Mirza Qadiani”, on the one hand, Okāṛvī knew the meaning of the hadith was that 1200H is when Signs would show, but on the other hand he continues to falsify the claimant who made a claim after 1200H?!

In the book Tajaliyyat-e-Safdar, a writer by the name of Nu’aym Ahmad wrote in the introduction:

“Then as per the hadith بَعْدَ الْمِائَتَيْنِ the prophecy of the Holy Prophet (saw) proved true and after 1200 years the objectors to the religion of Islam arose during the era of the Englishmen, meaning tribulations like Naturalists, Mirzaiyyat, and Irreligiousnes arose.”

[Urdu: Tajaliyyat-e-Safdar Vol 5. pg. 24]

It is clear the hadith بَعْدَ الْمِائَتَيْنِ was accepted and interpreted to mean after 1200H, but unfortunately, these writers completely and shamelessly lie when they say Ahmadiyyat (or they wrote Mirzaiyyat) arose after 1200H as a tribulation for the Ummah who raise objections against Islam, even though Hazrat Mirza Ghulam Ahmad (as) was the only claimant of being Imam Mahdi right after 1200H and wrote in defense of Islam.

Difa’ Okāṛvī

“Thus according to the prophecy of the Holy Prophet (saw) الآیات بعد الماتین in the thirteenth century some people would become independent and leaving the Sunnah of the Messenger (saw) and his Sahaba by saying goodbye, they would even leave the name Ahlus Sunnah Wa’l Jamaat”

[Difa’ Okāṛvī Ba-Jawab Ta’aqub Okāṛvī pg. 12]

This book was written in defense of Āmīn Ṣafdar Okāṛvī when the Ahl e Hadith wrote books against him. The writer (showing Deobandi view) names all the sects that he thinks are astray and includes Ahmadiyyat in them. However, it is clear that he interpreted the hadith الآیات بعد الماتین to be in the thirteenth-century hijri and accepted it.

Mufti Tariq Masood

The modern day Deobandi scholar, Tariq Masood says the same that during the time of the Mahdi, elders will get Ilham (revelation) from Allah that the Mahdi has come. Mirza Ghulam Ahmad (AS) mentions this fact as well and numerous Sahaba (companions of Mirza Ghulam Ahmad AS) found out about Ahmad (AS) through Ilham. When they visited him in Qadian, they found the truth in him and accept the True Islam.

Ahadith

Qiyamat Signs after 1200H

 قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ “‏ الآيَاتُ بَعْدَ الْمِائَتَيْنِ ‏”‏ ‏.‏

“The Messenger of Allah ﷺ said: The signs shall appear after the two hundred.“

[Sunan Ibn Majah 4057]

Graded Sahih by Al-Hakim and Imam Suyuti, criticized by some others like the grading written on sunnah.com but largely accepted and attested in its meaning as the ENTIRE article shows. Meaning, the signs of Qiyamah will appear after the thousand and two hundred (1200H) as shown in other references.

Islam: Moon phases

Imam Suyuti recorded the ahadith of the Holy Prophet (saw) in his collection:

٦٤٣٨ – كيف أنتُمْ إذَا كُنتم من دينِكُم في مثل القَمَرِ لَيْلَةَ البَدْرِ لاَ يُبصِرُهُ منكُم إِلا البَصِيرُ ؟ .ابن عساكر عن أبي هريرة (ض).

٦٤٤٢ – كَيْفَ بكُمْ إِذَا كُنتُمْ مِنْ دِينَكُمْ كَرُؤيَةِ الهِلال . ابن عساكر عن أبي هريرة (ض).

“6438 – How will you fare when your religion is to you as the moon on the night of the full moon – only visible to the one who can see? Ibn Asakir on the authority of Abu Hurairah (ra)
6442 – How will you fare when your religion will be to you as the sighting of the crescent. Ibn Asakir on the authority of Abu Hurairah (ra)“

[Al-Jami’ al-Saghir pg. 400-401]

This hadith compares religion to the phases of the moon. The moon becomes full on the 14th day of the lunar month. Each day is a century, therefore “the full moon” would be the 14th century, when only the “one who can see” will see the true Islam. Although some say there is a weakness in this hadith’s chain, it is additional evidence. Similarly, the Promised Messiah (as) wrote:

“In short, true and urgent need is the occasion of the descent of the Divine Word, even as when you see darkness enveloping the night entirely with light fading out totally, you perceive the proximity of the appearance of the new moon. In the same way, when utter darkness of misguidance spreads over the earth, inner wisdom perceives the imminence of the appearance of the spiritual new moon, or, when drought threatens havoc, the wise feel the descent of the rain of mercy is nigh.“

[Commentary of Surah Fatiha pg. 29]

Christian Sources:

Prophet Daniel (a.s)

The Book of Daniel is on the end times, by days the Bible means years.

¹¹ “From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. ¹² Blessed is the one who waits for and reaches the end of the 1,335 days.

[Daniel 12:11]

After the abolishing of the daily sacrifice (the Mosaic Law which the Islamic Law abolished), and the establishment of the Antichrist, 1290H-1335H would be the era of the coming of a blessed personage.

1335H was the year of the Cataclysmic World War.

Prophet Isaiah (a.s)

His book has many prophecies regarding the Messiah, one such is Chapter 11, in which Prophet Isaiah (a.s) speaks about the advent of the Messiah who will fill the Earth with peace. Now this chapter also prophecises the State of Isreal,

¹¹ And it shall come to pass in that day that the Lord shall set His hand again the second time to recover the remnant of His people who shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

¹² And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

¹³ The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.

¹⁴ But they shall fly upon the shoulders of the Philistines toward the west; they shall despoil them of the east together. They shall lay their hand upon Edom and Moab, and the children of Ammon shall obey them.

[Isaiah 11:11-14]

Meaning, the Jews (Children of Judah) would be gathered together from all over the World in the same place where they were kicked out. Then they will take over the land of Palestine and terrorize the non-Jewish people of Palestine and the surrounding countries. At the current time which is Nov 2023, it is relevant to all people how this prophecy was fulfilled, now where is the Messiah?

Mirza Ghulam Ahmad (AS)

The Promised Messiah (AS) quotes these references of scholars in his books as well. One such reference is here:

(۲) دوسری دلیل وہ بعض احادیث اور کشوف اولیاء کرام و علماء عظام ہیں جو اس بات پر دلالت کرتے ہیں کہ مسیح موعود اور مہدی معہود چودھویں صدی کے سر پر ظاہر ہوگا۔ چنانچہ حدیث الآيات بعد الماتین کی تشریح بہت سے متقدمین اور متاخرین نے یہی کی ہے جو ماتین کے لفظ سے وہ ماتین مراد ہیں جو الف کے بعد ہیں یعنی ہزار کے بعد اس طرح پر معنے اس حدیث کے یہ ہوئے کہ مہدی اور مسیح کی پیدائش جو آیات کبری میں سے ہے تیرھویں صدی میں ہوگی اور چودھویں صدی میں اس کا ظہور ہوگا ۔ یہی معنے محققین علماء نے کئے ہیں اور انہی قرائن سے انہوں نے حکم کیا ہے کہ مہدی معہود کا تیرھویں صدی میں پیدا ہو جانا ضروری ہے تا چودھویں صدی کے سر پر ظاہر ہو سکے۔ چنانچہ اسی بنا پر اور نیز کئی اور قرائن کے رو سے بھی مولوی نواب صدیق حسن خان صاحب مرحوم اپنی کتاب حجج الکرامہ میں لکھتے ہیں کہ میں بلحاظ قرائن قو یہ گمان کرتا ہوں کہ چودھویں صدی کے سر پر مہدی معہود کا ظہور ہوگا۔ اور ان قرائن میں سے ایک یہ ہے کہ تیرھویں صدی میں بہت سے دجالی فتنے ظہور میں آگئے ہیں۔ اب دیکھو کہ اس نامی مولوی نے جو بہت سی کتابوں کا مؤلف بھی ہے کیسی صاف گواہی دے دی کہ چودھویں صدی ہی مہدی اور مسیح کے ظاہر ہونے کا وقت ہے اور صرف اسی پر بس نہیں کی بلکہ اپنی کتاب میں اپنی اولاد کو وصیت بھی کرتا ہے کہ اگر میں مسیح موعود کا زمانہ نہ پاؤں تو تم میری طرف سے آنحضرت صلی اللہ علیہ وسلم کا السلام علیکم مسیح موعود کو پہنچا مگر افسوس کہ یہ تمام باتیں صرف زبان سے تھیں اور دل انکار سے خالی نہ تھا اگر وہ میرے دعوی مسیح موعود ہونے کا زمانہ پاتے تو ظاہر قرائن سے یہی معلوم ہوتا ہے کہ وہ بھی اپنے دوسرے نے دوسرے بھائیوں علماء سے لعن وطعن اور تکفیر و تکذیب اور تفسیق میں شریک ہو جاتے ۔ کیا ان مولویوں نے چودھویں صدی کے آنے پر کچھ غور بھی کی؟ کچھ خوف خدا اور تقویٰ سے بھی کام لیا ؟ کون سا حملہ ہے جو نہیں کیا اور کون کی تکذیب اور توہین ہے جو ان سے ظہور میں نہیں آئی اور کونسی گالی ہے جس سے زبان کو روکے رکھا ۔ اصل بات یہ ہے کہ جب تک کسی دل کو خدا نہ کھولے کھل نہیں سکتا اور جب تک وہ قادر کریم خود اپنے فضل سے بصیرت

The second proof consists of certain aḥādīth (prophetic traditions) and the kashf (spiritual revelations) of the awliyā’ kirām (noble saints) and ‘ulamā’ ‘iẓām (great scholars), which indicate that the Masīḥ Maw’ūd (Promised Messiah) and Mahdī Ma’hūd (Promised Mahdi) will appear at the head of the fourteenth century.

Accordingly, many of the mutaqaddimīn (earlier scholars) and muta’akhkhirīn (later scholars) have interpreted the Ḥadīth al-Āyāt ba’d al-Mā’tayn in this manner: that the word “mā’tayn” (two hundreds) refers to those two hundreds which come after the alif (one thousand) — that is, after the thousand. Thus, the meaning of this ḥadīth becomes this: that the birth of the Mahdī and Masīḥ, which is among the āyāt kubrā (great signs), will occur in the thirteenth century, and his appearance will take place in the fourteenth century. This is the very interpretation that the muḥaqqiqīn ‘ulamā’ (research scholars) have made, and from these very evidences they have ruled that it is necessary for the Mahdī Ma’hūd to be born in the thirteenth century so that he may appear at the head of the fourteenth century.

Consequently, on this very basis, and also according to several other evidences, the late Mawlawī Nawāb Ṣiddīq Ḥasan Khān Ṣāḥib writes in his book Ḥujaj al-Karāmah that “In view of strong evidences, I conjecture that the appearance of the Mahdī Ma’hūd will occur at the head of the fourteenth century.” And among these evidences is this: that in the thirteenth century, many dajjālī (anti-Christ-like) tribulations have emerged.

Now observe how this renowned mawlawī, who is also the author of many books, has given such clear testimony that the fourteenth century is indeed the time for the appearance of the Mahdī and Masīḥ. And not only this, but in his book he also bequeaths to his offspring that “if I do not witness the era of the Masīḥ Maw’ūd, then on my behalf convey al-salām ‘alaykum to the Masīḥ Maw’ūd from Ḥaḍrat Rasūlullāh ṣallallāhu ‘alayhi wa sallam.”

But alas, all these statements were merely verbal, and the heart was not free from denial. Had he lived to witness the time of my claim to being the Masīḥ Maw’ūd, apparent evidences suggest that he too would have joined his other brethren among the ‘ulamā’ in cursing and reviling, in takfīr (declaring someone an unbeliever) and takdhīb (denial), and in tafsīq (declaring someone a transgressor).

Have these mawlawīs reflected at all upon the arrival of the fourteenth century? Have they employed any fear of God and taqwā (piety)? What attack is there that they have not made? What denial and insult is there that has not emerged from them? And what abusive language is there from which they have restrained their tongues? The real matter is this: until God Himself opens a heart, it cannot be opened; and until that Qādir Karīm (All-Powerful, Most Generous) Himself, through His grace, grants baṣīrat (insight)…”

[Tuhfa-e-Golarwiyya, Ruhani Khazain, vol. 17, pg. 130]

Conclusion

From the time of the Salaf (the first 3 generations of Muslims) till the time of the advent of Mirza Ghulam Ahmad (AS), the scholars have claimed that the Mahdi, Messiah & Dajjal will appear in the 19^th Century AD.

Unfortunately, those who boast about following these very scholars have abandoned them.

By rejecting the Ijma’ (consensus) of these scholars, they have also abandoned the clear Ahadith of the our beloved Master, Muhammad ﷺ.

When Anti-Ahmadis cannot prove their beliefs from the Quran or the Ahadith, they go on their usual strategy i.e to waste the time of Ahmadis without coming to the core issues. One such allegation they make is that Albani, a well-known Muhaddith, called the following hadith to be Munkar (basically weak).

When you see him, pledge allegiance to him, even if you have to crawl on snow, for verily he is the khalifah of Allah, the Mahdi.

They claim that since Ahmadis sometime use this hadith to show the importance of accepting Imam Mahdi (AS), they are using weak ahadith for their beliefs.

Refutation

Firstly, Albani believes that this hadith is actually “Sahih in meaning”, except for the part that says “He is Khalifa of Allah” because it is something extra added later.

لكن الحديث صحيح المعنى؛ دون قوله : «فإن فيها خليفة الله المهدي

[Silsilah Ahaadeeth ad Da’ifah wal-Mawdu’ah, vol.1, pg. 197]

Secondly, quoting one scholar out of many, to prove that a certain hadith is weak is an immature argument. Such people should take a few classes in their Islamic schools before they do this.

Thirdly, even non-Ahmadi Muslims believe that rejecting Imam Mahdi (AS) amounts to Kufr and is one of the core beliefs in Islam. Thus, by rejecting the hadith, the Anti-Ahmadis are indirectly claiming that accepting or rejecting the Mahdi is a trivial matter.

Fourthly, this hadith is authentic as per numerous verses in the Quran and many ahadith. Even many Muhaditheen have declared this hadith to be Sahih like Ibn Kathir, Imam Hakim, Imam Qurtubi e.t.c. This is what the famous “Sunni”/Salafi website, IslamQA states:

“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 said: “When you see him, then pledge your allegiance to him even if you have to crawl over the snow, for that is the caliph of Allah, the Mahdi.”

Narrated by Ibn Maajah in as-Sunan (no. 4084); al-Bazzaar in al-Musnad (2/120); ar-Rooyaani (no. 619); al-Haakim in al-Mustadrak (4/510) – and via him by al-Bayhaqi in Dalaa’il an-Nubuwwah (6/515).

They narrated it via Sufyaan ath-Thawri, from Khaalid al-Hadhdha’, from Abu Qilaabah, from Abu Asma’, from Thawbaan, in a marfoo‘ report. 

It was also narrated by al-Haakim and al-Bayhaqi – after the version quoted above – via ‘Abd al-Wahhaab ibn ‘Ata’, from Khaalid al-Hadhdha’, from Abu Qilaabah, from Abu Asma’, from Thawbaan, in a mawqoof report that stops at Thawbaan.

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 saheeh (sound).

Al-Bazzaar (may Allah have mercy on him) said: 

Something similar to this hadith was narrated with this wording via a different isnaad, and we only know this wording in this hadith, although most of the meaning of this hadith has been narrated (in other reports). We selected this hadith because it is saheeh and because Thawbaan is a man of dignity, and its isnaad is a saheeh isnaad. End quote. 

Al-Haakim (may Allah have mercy on him) said: 

This is a saheeh hadith according to the conditions of al-Bukhaari and Muslim. End quote. Adh-Dhahabi did not comment on it in his Talkhees. 

Al-Haafiz Ibn Katheer (may Allah have mercy on him) said: 

This is a saheeh, qawiy isnaad. End quote. 

An-Nihaayah fi’l-Fitan wa’l-Malaahim (p. 17). 

Ibn Katheer had a different view of the hadith; in al-Bidaayah wa’n-Nihaayah he thought it most likely to be mawqoof, as we shall see below. 

It was classed as saheeh by al-Qurtubi in at-Tadhkirah (p. 1201), and by al-Boosayri in Misbaah az-Zujaajah (3/263). 

It was classed as saheeh by Shaykh Hammood at-Tuwaijri (may Allah have mercy on him) in It-haaf al-Jamaa‘ah bima jaa’a fi’l-Fitan wa’l-Malaahim wa Ashraat as-Saa‘ah (2/187). 

[IslamQA]

Conclusion

In summary, Albani considers the hadith to be Sahih in meaning which is completely contradictory to the point that the Anti-Ahmadis are trying to make i.e the hadith is weak and can’t be taken as evidence for the importance of accepting Mahdi (AS). May Allah guide these people to the true Islam.

Translated portion from Seeratul Mahdi

(46) In the name of Allah, the Gracious, the Merciful – Haẓrat Aṃma Jān R.A [written as Haẓrat Walda Sāḥibā] related to me [Haẓrat Mirzā Bāshīr Aḥmad R.A] that Haẓrat Māsīh Mā’ud A.S had five brothers and sisters. The eldest was Haẓrat Sāḥib [the Promised Messiah]’s sister who was married to Mirzā Ghūlam Gō’aus Hōshīarpurī [or written as Mirzā Muḥammad Baig Hōshīarpurī]. This sister of Haẓrat Sāḥib was a recipient of visions and true dreams (sāḥib-e-kashf-ō-ro’yā), her name was Muraād Bībī. Younger than her was Mirzā Ghūlam Qādir Sāḥib. Younger than him was a son who passed away in his childhood. Younger than him was the sister of Haẓrat Sāḥib who was born with him as a twin but passed away in a short while, her name was Jaṇn’at. The youngest was Haẓrat Māsīh Mā’ud A.S. Haẓrat Aṃma Jān R.A used to say that Haẓrat Sāḥib related: Once, our eldest sister was given an amulet by a saint in a dream. When she awoke, in her hand was a birch bark/leaf on which Sūrāh Maṛyam was written. (This humble one states that I have seen this birch bark/leaf, which is still safeguarded by our older sister-in-law – the mother of Mirzā Rashīd Aḥmad Sahib to this day).

[Computerized | Seertul Mahdi Vol 1/2. p. 34 no. 46] [Uncomputerized | Seertul Mahdi Vol 1/3. p. 38-39 no. 46]

Scans

Note: There is a textual difference on whether the person who Haẓrat Muraād Bībī married is Mirzā Ghūlam Gō’aus or Mirzā Muḥammad Baig