The Life of Imam al-Mahdi

By: Allama Baqir Sharif al-Qarashi

Translation by: Sayyid Athar Husain S.H. Rizvi

p. 205-215
The major occultation began after the death of Ali bin Muhammad Samari in 328 A.H. and the point of referral and general deputyship of His Eminence, the Master of the Age (a.s) reached the great jurists. Throughout the period of the major occultation attention and written communications have come from His Eminence, to the prominent and knowledgeable Shia personalities. For example, that great personality sent a few letters to the great scholar and leader, Shaykh Mufeed from his side, which were received by Shaykh Mufeed, and we shall quote two of these letters in the coming pages. Similarly it has been proved by widely related reports that some pious and righteous Shia persons were blessed with the audience of His Eminence and its details shall be stated in the forthcoming discussion.

Dajjals

A group of hypocrites and deviated people claimed that they were the deputies of the Awaited Imam (a.s). Their root cause was either jealousy with the honorable emissaries of His Eminence or they intended to usurp the monies dispatched by the Shias for the Imam (a.s). By way of examples we shall mention a few of such claimants below:

1. Ahmad bin Hilal

Ahmad bin Hilal Karkhi was of the companions of Imam Hasan Askari (a.s) and after the martyrdom of His Eminence the special deputyship of Muhammad bin Uthman from His Eminence, the Master of the Age (a.s) made him jealous. Hence he denied the deputyship of Muhammad. Shias asked him why he did not accept the commands of Muhammad bin Uthman while the Holy Imam has clearly made his obedience compulsory.

He replied, “I have not heard about his deputyship openly and clearly.”

They told him, “Though you have not heard, other reliable and trustworthy people have heard it.”

He said, “Your hearing is for you.”[1]

Some of the claims of Karkhi and his written statements prove that he had departed from religion and denied some necessary principles of faith.

Imam’s censure of Karkhi

When the denial of Ahmad bin Karkhi became public knowledge, Imam (a.s) became aloof from him and an epistle was received from him containing curse on Ahmad bin Hilal:

“We seek aloofness from Ibne Hilal from the Almighty Allah. May Allah not have mercy on him and those who do not seek aloofness from him. Then convey this matter to Ishaqi and his townspeople and inform about this sinner man and also whoever who has inquired about it or would inquire from you in the future.”[2]

2. Hasan Sharii

But Hasan Sharii was a liar and a Dajjal (mischief-maker) and was formerly a companion of His Eminence, Imam Hadi (a.s) and Imam Hasan Askari (a.s) and later he became an apostate. He claimed to be the holder of the venerable position of the deputyship of His Eminence, Imam Mahdi (a.s). And he attributed those things to the Holy Imams did not befit them.

Those great personalities dissociated themselves from him. Therefore the Shias have also sought aloofness from him and cursed him. His Eminence has also cursed him in one of his blessed epistles.[3]

3. Husain bin Mansur

Husain bin Mansur al-Hallaj was another liar, deviant and misguider from truth who claimed deputyship of His Eminence, the Awaited Imam (a.s). And he requested the prominent Shias to accept his deputyship. Therefore he sent a letter to Abu Sahl Nawbakhti and desired from him that he join him and promised to give him a lot of wealth.

Nawbakhti replied, “I am a person who is fond of bondmaids but my old age is an obstacle in my enjoyments. Every Friday I am compelled to dye my grey hair. So it would be very nice if you can make me needless of hair dye, save me from this expense and also make my beard black. If you do this I shall become your follower and it would also prove the veracity of your claim! Consequently I would become your greatest companion and propagator.”

Hallaj was perplexed by this demand of Nawbakhti and this incident became public knowledge. It became a topic of great amusement while the deceit and deviation of Hallaj became clear for the people.

An example of Hallaj's fraud is as follows: He invited an intelligent person to dinner. When he arrived at his place, Hallaj told him, “If I stretch my hands towards the river, I could catch a live fish from there.” Then he went into the room and came back with a big live fish in his hands and presented it to his guest saying, “This is my miracle.” Perchance there was a knock at the door from inside. Hallaj went inside and the guest also went inside the house to find behind the curtain a pool having many fishes. The guest also caught a fish brought it inside and placed it next to the fish Hallaj had brought. When Hallaj returned, the guest told him, “This is my miracle.” Hallaj was shocked and hastily expelled the guest from his house because he had detected his fraud.

Hallaj used to pose himself to be very pious and religious. He was seen in the mountains of Isfahan wearing tattered clothes and carrying a water-skin and a walking stick.

Another fraud of Husain bin Mansur

He had instructed some of his disciples to conceal a quantity of sweet meat and bread at a particular spot in the desert. Then he took along some people with him and with his companions went to that same desert. When he reached that place, his disciple used to remark, “How nice it would have been if we had got bread and Halwa (sweet) right now, so that we could have enjoyed it.” At that time Hallaj would recede to a corner and pray two units of prayer and supplicate the Lord for bread and Halwa for the people. His disciple would intentionally wait for sometime as if waiting for the acceptance of prayers. Then he used to go to that place where bread and Halwa was buried and announce, “We have received this bread and Halwa as a result of the prayer of Hallaj.” Many gullible people used to be influenced by this fraud and it seemed to be an unnatural phenomenon and a miracle and they used to become such zealous disciple of his that they even sought his urine as means of cure.[4]

It is said that Hallaj also claimed divinity and one of his writing says as follows, “If one fasts for three days continuously without breaking it and then breaks it with three leaves of Chicory, the Almighty Allah would forever exempt him from keeping the fasts of the month of Ramadan! And anyone who recites a two-rakat (unit) prayer from sunset till the next morning, Allah would make him needless of prayer. One who donates all of ones property on a single day in charity would gain exemption from performing Hajj. And one who stays at the graves of martyrs in the Quraish cemetery for ten days, praying and fasting and breaking the fast only with some barley bread and salt he would be made needless of worship and obedience of Allah.”

Hallaj is credited with having started many innovations. His activities were reported to the Abbaside Caliph, Muqtadir, who had him arrested and executed in 309 A.H.

4. Muhammad bin Ali

Muhammad bin Ali Shalmaghani, popularly known as Ibne Abil Gharaqar was a moderate for a long time and had no sort of deviation. But after that due to jealousy towards Shaykh Abul Qasim Husain bin Ruh, the special deputy of His Eminence, Imam Mahdi (a.s), he became deviated and he left the religion of Ahle Bayt (a.s), aligning himself with some debased sects. Some of the principles of those sects were: No kind of worship act was obligatory and every kind of adultery between people of prohibited degree as well as others was allowed. Also, that every person of high social class should marry a spouse of a lower class so that he may induct effulgence into them.

An epistle was issued by His Eminence, the Master of the Age, containing curse on Shalmaghani and stating his dissociation from him.

When the innovations of Shalmaghani became known to all, the ruler of that time had him executed in Baghdad in 323 A.H.

Some of the above false claimants and Dajjals of the period of minor occultation came into being due to their jealousy towards the special deputyship of the Imam of the time, and considered themselves to be deprived of that exalted position and that's why they resorted to such fraudulent claims.

Claimants of Mahdaviyat

During the whole period of history there were some people who for the sake of political gains claimed to be Mahdi in spite of the fact that they did not profess the religion of Ahle Bayt (a.s). We shall discuss a few of such claimants in the following pages:

1. Mahdi Sudani

Among such well-known characters was Mahdi Sudani from the African continent.

Mahdi Sudani was born in 1848 at the Sudanese village of Dolga inhabited by people whose main occupation was building boats. He became the most well-known pseudo-Mahdi in Europe. His real name was Muhammad Ahmad and he assumed the title of Mahdi. By displaying excessive piety, he gained respect and honor at the age of twenty-two years. He was an eloquent speaker and he mostly condemned Egyptian authorities in his speeches. He exposed the tyranny of the rulers to the people and laid great stress upon the reappearance of Mahdi.

This self-proclaimed deputy of the Prophet and the false leader of the Muslims raised the standard of revolt in Sudan, which was under the rule of Egyptians in connivance with the oppressive Britishers. In his eloquent speeches he condemned the tyranny of the Egyptians to such an extent that Sudanese people began to hate them. He made special references to Imam Mahdi (a.s) and gradually proclaimed himself to be connected with the Mahdi as had been the usual practice of all false claimants at the start of their claim. Finally, he claimed to be Mahdi himself from the lineage of the Holy Prophet (a.s), the 12th Imam and the son of Imam Hasan Askari (a.s).

After obtaining basic education, he entered into the Sanusiya Sufi order and on the Island of Abba began to spend his time in meditation. His false claim of Mahdaviyat received support for the first time on this Island, which is 150 miles south of Khartoum.

Beginning of his Mission

Some historians state that after joining the Sanusiya Sufi order he had an argument with his Peer (Sufi guide) and hence began to collect his own disciples and subsequently claimed to be Mahdi of the time and the last Imam. At the outset itself Abdullah Al-Taaisha (Caliph) supported and advised him to accompany him to a place where the militant tribes could be instigated to rise in revolt.

In May 1881 the Egyptian government issued an order for him to present himself in Khartoum and clarify his position. But Muhammad Ahmad ignored this order, assumed rulership of the country and declared a holy war against the infidels as well as the progressive Muslims.

The Egyptian government dispatched an army of two hundred soldiers under Rauf Pasha to subdue him. On 11th of August the Egyptians landed on the Island of Abba to attack the followers of Muhammad Ahmad. The supporters of Muhammad Ahmad did not possess any firearms so they kept themselves hidden till night fell. As soon as it was dark they surrounded the Egyptian army and attacked it ferociously till the complete army was wiped out. After this Muhammad Ahmad fled to a secluded place where the possibility of retaliation from the Egyptian army did not exist. On the way he met the local leaders from whom he learned that there was great discontent among the people regarding the Egyptian government. The abolishing of slave trade was also a cause of economic unrest.

At the Jebel Ghadir he had to face the men of Yusuf Pasha and they compelled him to retrace his steps. In May 1882 the Egyptian government dispatched an army of 6000 to attack Muhammad Ahmad. One night, Muhammad Ahmad attacked the army of Yusuf Pasha and put them to death. After victory Muhammad Ahmad gained more clout and was joined by many people greedy for the spoils of war.

In the last part of the month of November 1882 Muhammad Ahmad concluded that he had sufficient military strength to capture the Egyptian fort of Al-Abeed. So he attacked Al-Abeed and captured it. Then he converted the fort as his residence and made it the seat of power.

Muhammad Ahmad used to wear a simple cotton dress. His followers also imitated him in his style of dressing. Outwardly he put up a facade of simplicity but used to lead a life of sensuality in secret. Women were his weakness. He tried to imitate the conditions of the Holy Prophet (a.s) and called his wife Ummul Momineen Ayesha. He also named his followers after the companions of the Holy Prophet (a.s) viz. Abu Bakr, Umar, Hassaan Ibn Saabit, Khalid bin Waleed, etc. The common followers were called as helpers (Ansar) He seemed to bring about the condition similar to the time of the Holy Prophet of Islam (a.s). But actually it was not so. If it had not been for the spread of oppression by the British and the Egyptians, this pseudo Mahdi would have never succeeded. But the oppressed people were tired of the tyranny and hence various tribes joined hands with Muhammad Ahmad.

When Muhammad Ahmad traveled for the first time from the Island of Abba towards Masat he termed his journey as "Hijrat" - migration. He also appointed his four caliphs. The first caliph was Abdullah Al-Taaisha. He was given the title of Abu Bakr. He pretended to establish a rule on the Quranic principles but the actual fact was that he wanted to put up this false show so that he could collect people under himself. In order to administer the country, he collected both Zakat and Khums. But the distribution of the same was with favoritism. He prohibited the study of religion and Fiqh. He only stressed on the recitation of the Holy Quran but strictly prohibited any discussion on it. Like the Wahabis he prohibited the consumption of tobacco and considered it more sinful than drinking wine. He did not forgive even the smallest of the sins.

Control on Sudan

Due to the Egyptian and the British rule, Sudan was passing through a very critical period. The British dispatched an army of 10,000 under William to attack Muhammad Ahmad. On the 3rd of November Muhammad Ahmad reached Kashgil to confront the army and inflicted a terrible defeat upon it. Now the whole of Sudan was virtually under his control.

In December 1884 the army sent by Salauddin Pasha under an Austrian officer was defeated by Muhammad Ahmad after a conflict which lasted a whole year. At this defeat the British prepared to flee Sudan. In order to facilitate this exit, General Charles George Gordon was dispatched. Prior to this, he had held the post of the Governor General of Sudan and hence was very popular among the locals.

Secondly, he was capable to handle Muhammad Ahmad who had by now established himself as the Mahdi and the complete master of Sudan. He reached Khartoum on the 18th February 1884 and made an offer of recognizing the rule of Muhammad Ahmad if he would free all the prisoners. He also offered to permit the resumption of the slave trade.

Instead of accepting these conditions Mohammed Ahmad prepared to attack Khartoum and on the 22nd August laid siege to the city. Even though he could not face the fire arms and the sophisticated weapons he prolonged the siege so much that the people began to worry. There was a great shortage of the necessities of life in the city as Muhammad Ahmad had prevented all sort of communication. Muhammad Ahmad found the time ripe for his purpose and entered the city on 25th January 1885 and started plunder and destruction.

General Gordon was killed just outside his palace. Sudan was completely lost by the British and Muhammad Ahmad made Khartoum the seat of his Caliphate. In order that he may exercise a complete control over Sudan he sealed all the borders and even prohibited the people from going for Hajj.

Death of Mahdi Sudani

This false Mahdi died on 22nd June 1885 due to high fever. He had already appointed Abdullah Al-Taaisha as his successor but due to his weak disposition he faced defeat at the hands of General Kitchener. Sudan once again fell into the hands of the British. In order to take revenge the British dug up the grave of Muhammad Ahmad, cut off his head and sent it to England.

2. Mahdi Tahama

Mahdi Tahama was a native of Yemen and around the year 1159 A.D. he appeared and claimed that he was the Awaited Imam whose glad tidings were given by the Prophet (a.s). A group of Bedouins followed him and he annexed the Kingdom of Hamadani dynasty in Sanaa and Najjahi Kingdom in Zubaid. His grandson, Abdul Nabi took over the position of his grandfather in 1162 AD and continued the efforts of his predecessor. However, Turan Shah, on behalf of Salauddin Ayyubi destroyed his rule.[5]

3. Mahdi of Senegal

In 1828 A.D. a character appeared in Senegal and claimed to be the Awaited Mahdi. He took up the standard of revolt against the regime of that time but was defeated badly and executed.[6]

4. Mahdi of Soos

Soos is a town in Western Arabia. In this place a man arose and claimed to be the Awaited Imam. A large number of people began to follow him but he was shot dead.[7]

5. Mahdi of Somalia

A person named Muhammad, the son of Abdullah Somalian claimed in 1899 A.H. to be the Awaited Imam. He had great influence in his tribe, Ujadin and he fought the British and Italian forces for almost 20 years and died in 1920 A.H.[8]

These were some persons who claimed to be the Promised Mahdi. Here we conclude our discussion on this subject.

[1] Ghaybah, Shaykh Tusi; Mojamur Rijalul Hadith Vol. 2 Pg. 369
[2] Ghaybah, Shaykh Tusi
[3] Ghaybah, Shaykh Tusi, Al-Ihtijaj, Tabarsi, Mojam Rijalul Hadith, Vol. 5, Pg. 166
[4] Arabic=Tabarruk
[5] Tarikh Ash Shaubul Islamiya, Pg. 324-326
[6] Hazirul al-Islami, 2/195
[7] Al-Burhan, 1/281
[8] Tarikh Ashshuyub al-Islamiya, Pg. 640
Source: maaref-foundation.com

Common title

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The Major Occultation

Awaiting' (Intezar) is the result of two conditions. Firstly, he is not satisfied with the present circumstances and secondly, he expects the improvement in his circumstances. If either of these conditions are not fulfilled then it is not awaiting and the person concerned is not an 'awaiter' *(Muntazir).

The awaiting of Hazrat Imam Mahdi (A.S.) also holds the same distinct characteristics. Even here awaiting purports that an awaiter is not satisfied with his present circumstances and is hoping for a bright and better future.

&nbsp;

Author

Waiting and Responsibility

Is “awaiting” merely a private hope—or a disciplined program that reshapes ethics and society before the Imam’s advent? This book argues for the latter, showing that true intidhar (active awaiting) must translate into sustained personal reform and collective action.

About the Book
The Appropriate Way to Await the Twelfth Imam by Shaykh Muhammad Mahdi al-Asifi examines the theological and practical meaning of awaiting during occultation. Grounded in the Qur’an and hadith (prophetic traditions), the author distinguishes passive expectation from transformative readiness, arguing that authentic awaiting necessarily energizes the “revolutionary movement” that precedes the Imam’s reappearance. The book outlines how hope, discipline, lawful conduct, and community-building create the social soil in which justice can take root. This English edition—translated (“Interpreter”) by Seyed Shiraz Hussain Agha and published by the Ahl al-Bayt (peace be upon them) World Assembly (ABWA) in 2011—presents a concise, source-based roadmap for contemporary readers. It is both a reference to primary teachings about awaiting and a practical guide for living those teachings today.

What You Will Discover
<ul>
 	<li>A clear contrast between passive waiting and active intidhar—and why only the latter fulfills the believer’s duty.</li>
 	<li>How genuine awaiting catalyzes a pre-advent movement: ethical self-formation, social justice, lawful livelihood, and community solidarity.</li>
 	<li>Scriptural and hadith-based principles that define waiting as a moral program, not a calendar prediction.</li>
 	<li>Practical obligations in occultation: steady hope, patience, wise engagement, mutual assistance, and consistent prayer for reappearance.</li>
 	<li>Criteria for building resilient communities—education, organization, and accountability—that can welcome the Imam’s leadership.</li>
 	<li>Indicators of sincere awaiters (integrity, courage, service) and how these traits reshape families, institutions, and public life.</li>
</ul>
About the Author
Shaykh Muhammad Mahdi al-Asifi (1938–2015) was a Shia scholar and mujtahid (a jurist qualified to derive religious laws) of the Najaf seminary. His scholarship spans fiqh (Islamic jurisprudence) and uṣūl (principles of jurisprudence), Qur’anic studies, and Islamic social thought, combining rigorous sources with actionable guidance. Among his notable works is Ashura, which, like this book, integrates textual analysis with practical ethics for communal renewal.

Who Is This Book For?
Students of Islamic studies, community leaders, and thoughtful readers seeking a concise, source-based, and action-oriented guide to living the ethics of awaiting Imam al-Mahdi (may God hasten his noble reappearance).

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The Appropriate way to Await the Twelfth Imam

"Fragrances: A Biography of the Imams of the Ahl-al-Bayt ('a)" is a book that details the lives and virtues of the twelve Imams of Shia Islam. The book, written by the late Allameh Ayatollah Muhammad Baqir al-Qarshi, focuses on their personal characteristics, moral virtues, and social contributions. It highlights their selfless nature, self-sacrifice, asceticism, modesty, and their efforts in supporting the poor and disseminating knowledge. The book also covers their births, titles, wise sayings, and the circumstances surrounding their martyrdom.

FRAGRANCES: A Biography of the Imams of the Ahl-al-Bayt (‘a)

How do the signs of Qiyāmah (Resurrection) relate to belief in Imam al-Mahdi (peace be upon him) within the Sunni hadith tradition? This concise booklet traces those connections through carefully selected narrations and clear commentary.

About the Book
The Signs of Resurrection and Belief in Mahdi in the Light of Hadiths is a thematic compilation by Moulana Sohail Bawa, published by Khatme Nubuwwat Academy (London). Organizing Sunni hadith (prophetic reports) into accessible sections, it distinguishes between major and minor signs of the Last Day and explains where belief in the Mahdi fits within these end-time descriptions. The presentation is devotional yet source-conscious: narrations are grouped by topic, briefly contextualized, and linked to practical lessons on vigilance, ethics, and hope. Rather than advancing sectarian claims, the work aims to clarify how classical reports frame the Mahdi’s role alongside other eschatological themes.

What You Will Discover
<ul>
 	<li>A clear outline of the major and minor signs of Qiyāmah distilled from Sunni hadith.</li>
 	<li>Key reports that reference the coming of Imam al-Mahdi (peace be upon him) and how they sit within broader end-time narratives.</li>
 	<li>How scholars present the relationship between moral upheaval and the emergence of guidance near the end of time.</li>
 	<li>Practical reflections on living with awareness, repentance, and communal responsibility while avoiding speculation.</li>
 	<li>A concise map of topics for further study for readers new to ahadith (plural of hadith).</li>
</ul>
About the Author
Moulana Sohail Bawa is a Sunni scholar and preacher based in London, active in teaching and public outreach on core beliefs and the Finality of Prophethood. His writings pair straightforward English with frequent hadith citation to make classical subjects approachable for general readers.

Who Is This Book For?
Students of Islamic eschatology, mosque educators, and general readers seeking a hadith-based overview of how the signs of Qiyāmah intersect with belief in Imam al-Mahdi (peace be upon him) without sectarian overstatement.

The signs of resurrection and belief in Mahdi (AS) in the light of hadiths

What happens when devout Islamic scholars experience direct, spiritual contact with the living Imam al-Mahdi (may God hasten his noble reappearance)? This text presents striking anecdotes that invite reflection on divine guidance during occultation.

About the Book
‘Ulama Contact with the Living Imam compiles rare narratives where pious ‘Ulama (religious scholars) were personally graced by glimpses or dreams of the Imam al-Mahdi (may God hasten his noble reappearance). Published by the Holy Mosque of Jamkaran Publications in 2012, this collection highlights how divine connection sustained legal and moral leadership during the period of occultation. Although concise, the book’s accounts offer profound insight into how spiritual encounters inspired resilience, faith, and ethical decision-making among jurists.

What You Will Discover
<ul>
 	<li>Actual accounts of ‘Ulama encountering the Imam al-Mahdi in dreams or visions.</li>
 	<li>How such spiritual contact offered solutions in legal or theological dilemmas.</li>
 	<li>The emotional and moral reassurance gained by scholars during times of uncertainty.</li>
 	<li>The text’s role in reinforcing the idea of divine guidance even when the Imam is hidden.</li>
 	<li>How these stories model the sustaining of faith-based scholarship under occultation.</li>
</ul>
About the Author
Islamic-Laws.com is a contemporary Islamic jurisprudential platform that collects and publishes narratives, rulings, and scholarly insights. While the specific compiler of this text remains anonymous, the curated structure and source-based method demonstrate a commitment to making Shi‘a spiritual and legal heritage accessible to modern audiences.

Who Is This Book For?
Readers seeking to explore how divine guidance and spiritual closeness to the Imam al-Mahdi (may God hasten his noble reappearance) have been experienced and narrated by leading Shia scholars.

Ulama Contact with the Living Imam Atfs

What if awaiting the Twelfth Imam is not only a creed but a lived devotion—voiced through duʿāʾ (supplicatory prayer) and ziyarat (devotional greeting) that train the heart for his return? This anthology invites readers to practice hope through disciplined remembrance of Imam al-Mahdi (may God hasten his noble reappearance).

About the Book
Sahifa al-Mahdi is a curated collection of supplications, salutations, and brief sayings connected to Imam al-Mahdi. The volume functions less as a critical monograph and more as a usable prayer manual for the era of ghayba (occultation). Notably, it includes the celebrated Ziyārat Āl-e Yāsīn, widely described in Shiʿi devotional literature as a hadith qudsi (divine saying) and linked to Qur’an 37:130, alongside other prayers of allegiance, steadfastness, and protection. For English-speaking readers, it offers a concise gateway to established prayers associated with the Awaited Imam.

What You Will Discover
<ul>
 	<li>A practical selection of duʿāʾ and ziyarat for nurturing hopeful, disciplined anticipation during the ghayba.</li>
 	<li>The text of Ziyārat Āl-e Yāsīn with its theological core—affirmations of tawḥīd (the oneness of God), prophethood, and loyalty to the Prophet’s Household.</li>
 	<li>Prayers for daily renewal of allegiance, moral resilience, and communal responsibility amid uncertainty.</li>
 	<li>Supplications traditionally recited for the Imam’s well-being and protection, modeling how love of the Imam translates into action.</li>
 	<li>Brief sayings and formulas of remembrance that anchor personal spirituality in transmitted sources rather than speculation.</li>
</ul>
About the Author
The book is presented through IslamicMobility’s devotional series. While some catalogues (such as Islamic Sources) attribute it to “Allameh Ali Yazd,” others list the compiler as “Unknown.” In either case, this edition functions as an edited devotional sahīfa (prayer compendium), foregrounding canonical texts and widely used recitations over contemporary commentary.

Who Is This Book For?
Readers seeking a clear, source-based devotional guide—grounded in established ziyarat and duʿāʾ—to live the ethics of awaiting Imam al-Mahdi (may God hasten his noble reappearance) in everyday practice.

Sahifa Al Mahdi (Atfs)

Why has the idea of a divinely guided savior captured Muslim thought for centuries? This book offers one of the earliest modern South Asian attempts to present Imam al-Mahdi (peace be upon him) as both a theological certainty and a historical necessity.

About the Book
The Mahdi Maud (“The Promised Mahdi”) is a seminal Urdu work authored in the early 20th century by the distinguished Indian scholar Mawlānā Sayyid Muḥammad Dihlawi. Translated into English, the book systematizes Qur’anic references and hadith (prophetic traditions) concerning the awaited figure of Islam. Unlike speculative or polemical writings, this work situates the Mahdi doctrine firmly within classical Sunni sources, particularly collections such as Sunan Abī Dāwūd and Musnad Aḥmad. Its lasting importance lies in bridging devotional belief with academic rigor, offering readers an accessible yet authoritative treatment of eschatological traditions in the Indian scholarly milieu.

What You Will Discover
<ul>
 	<li>Key hadith reports that describe the lineage, attributes, and role of Imam al-Mahdi.</li>
 	<li>The distinction between weak, fabricated reports and narrations deemed authentic by recognized Sunni scholars.</li>
 	<li>How Islamic eschatology links the reappearance of the Mahdi with events like the emergence of the Dajjāl (Antichrist) and the descent of Prophet ʿĪsā (Jesus).</li>
 	<li>Arguments for why belief in the Mahdi is not marginal, but central to Islamic creed across different schools of thought.</li>
 	<li>The historical reception of Mahdism in the Indian subcontinent, where intellectual and reformist circles engaged deeply with its implications.</li>
 	<li>Practical lessons for Muslims today on how to align faith, action, and ethical responsibility while awaiting the promised savior.</li>
</ul>
About the Author
Mawlānā Sayyid Muḥammad Dihlawi (d. mid-20th century) was a traditionalist Indian scholar of hadith and Qur’anic studies. A product of the Dihlawi intellectual lineage, he specialized in transmitting classical Sunni scholarship to modern audiences. His writings—particularly The Mahdi Maud—illustrate his commitment to grounding eschatological belief in authentic sources and accessible prose.

Who Is This Book For?
Students of Islamic theology, historians of South Asian scholarship, and general readers seeking a clear, source-based introduction to the belief in Imam al-Mahdi (peace be upon him).

The Mahdi Maud (AS)

How can devout believers view current global turbulence through the lens of eschatological prophecy? The Future Conquerer presents a compelling narrative that situates the impending advent of Imam al-Mahdi (may God hasten his noble reappearance) within contemporary signs and calls for spiritual resilience during ghayba (occultation).

About the Book
Authored by Haji Mustafa Ahmed Khaki and published in 2013 by Ziaraat Publications, The Future Conquerer is a concise 86-page treatise that bridges prophetic traditions and modern-day awareness. Drawing primarily on Qur’anic verses and hadith (prophetic traditions), the author addresses ongoing global upheavals through the concept of sunan ilāhiyya (divine laws guiding historical change)—suggesting that upheaval can presage spiritual awakening and readiness. The tone is devotional yet analytical, urging personal responsibility in navigating pre-advent challenges.

What You Will Discover
<ul>
 	<li>Interpretations of hadith anticipating the Imam’s reappearance, rooted in both scriptural sources and spiritual reflections.</li>
 	<li>An explanation of sunan ilāhiyya (divine laws guiding historical change) and how it frames current events as potential preparation for the coming of the Savior.</li>
 	<li>Themes of moral reform, community solidarity, and spiritual vigilance during the period of occultation.</li>
 	<li>Practical strategies for believers to remain focused and ethically grounded amidst societal uncertainty.</li>
 	<li>A reflective approach to eschatology that emphasizes inner transformation over mere speculation.</li>
</ul>
About the Author
Haji Mustafa Ahmed Khaki is a contemporary writer who integrates classical Mahdist teachings with contemporary relevance in accessible English prose. His contribution lies in presenting complex eschatological themes in a manner that speaks to the devotional life and practical challenges of modern readers.

Who Is This Book For?
Readers seeking a spiritually grounded, concise, and source-based exploration of how believers can understand and prepare for the reappearance of Imam al-Mahdi (may God hasten his noble reappearance) within the currents of modern life.

The Future Conquerer

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