Does the Mahdi Know He’s the Mahdi?

For centuries, scholars have used vague or contradictory narrations to fabricate a fairy-tale narrative of the Mahdi’s emergence as a man materializing at the Kaaba with an army of angels and soldiers, instantly recognized by the masses. This image, endlessly echoed in sermons and lectures across the Muslim world, has become so deep-rooted that few pause to question it. The result is that most expect the Mahdi to appear in a dramatic, almost supernatural way, leaving no room for doubt of his identity. This widely held belief, though popular, stands in clear contrast to the actual narrations. 

The Mahdi’s mission is monumental: to fill the earth with justice after it has been choked by oppression and darkness. Despite this global mission, the narrations that describe the Mahdi present a much more grounded and relatable human story than the one many are led to believe. According to Islamic sources, the Mahdi may not be outwardly religious beforehand. He is described as living an ordinary, non-religious life among the people, in contrast to his eventual role, a view supported by Sunni scholars.

“The Mahdi is from us, the people of the household. Allah will rectify him in a single night.” (Sunan Ibn Majah, Hadith 4085)

In the following videos, several Sunni scholars explain, that this narration means, that the Mahdi will not be religious before he takes on the role of being the Mahdi.

It is crucial to dispel the widespread myth that the Mahdi appears suddenly out of nowhere with an army of supporters: a false idea that only hinders the community’s ability to recognize and follow the Mahdi. Rather than appearing suddenly at the head of a vast army, the wording "the Mahdi is fixed in one night" describes the Mahdi as someone initially unknown to the public. He does not lead a visibly religious life prior to his appointment, nor is he immediately recognized.

Far from being unprecedented, this journey of the Mahdi reflects the pattern of figures like Moses, Joseph, Jesus, and Prophet Muhammad himself. Many prophets of God led entirely ordinary lives not free from errors, before their sacred missions.

In each of these stories, a clear pattern emerges:

• A period of ordinary life, not necessarily religious

• A divinely appointment

• A call to God and justice

Ordinary Lives, Extraordinary Missions

Consider the story of Moses: Concealed at birth, Moses spent his early years raised in the Egyptian court of Pharoah himself and later lived as a fugitive in exile after killing an Egyptian. He spent years in Midian, tending sheep for his father-in-law and living a life far removed from the halls of power. It was only when Moses encountered the burning bush on Mount Sinai, that he received his divine summons. God commanded Moses to return to Egypt with a divine mission: to confront Pharaoh and deliver the Israelites. From that point onward, Moses assumed his role as a prophet and reformer, with God’s guidance and a mission that would change the course of history.

Before receiving revelation, Prophet Muhammad too lived an outwardly, entirely ordinary life. Orphaned at a young age, he grew up under the care of his grandfather and then his uncle. He worked as a shepherd and later a trader. Muhammad lived simply, supporting his family and earning the respect of all who knew him, yet he never sought power or recognition. It was at the age of forty, in the solitude of the Cave of Hira, that Muhammad received the first words of divine revelation. At that moment, he became the chosen Messenger, called to summon his people to the worship of one God, and to a life of justice, mercy and truth in a divine calling that would reshape the world.

During the early years of his prophethood, Prophet Muhammad called his family and those closest to him to the message of Islam. It was this period of invitation, as the message gradually began to spread more openly and eventually reached the wider community, that ultimately led to the migration to Medina and the establishment of the first Muslim community. In a similar manner, narrations indicate that the Mahdi will begin by gathering a core group of supporters and calling people to God. Over time, his dawah will expand to reach an ever-wider audience, that ultimately leads to the manifestation of a divine just state, following a pattern established by the Prophet himself.

Many other prophets lived normal lives, only stepping into their prophetic roles after receiving clear guidance from God.  Joseph  was a young shepherd sold into slavery by his brothers, later rising to prominence in Egypt after being chosen by God. David, the youngest son of Jesse, tended sheep and was largely overlooked, until God through the prophet Samuel, anointed him as the future king. Jesus was a carpenter prior to being declared the Messiah. Prophets such as Ezekiel, Daniel, Elisha, Amos, and Samuel also emerged from very ordinary backgrounds to deliver God’s message, emphasizing that many prophets had typical lives often indistinguishable from those around them, before stepping into their roles as messengers of God.

Many accounts of the prophets mention mistakes or even sins of these men of God, raising the question: how do we explain these failings in relation to their prophethood? The answer is explained by Aba Al-Sadiq in a Q&A regarding this very topic. Prophets are fully protected from sin at the moment of their divine appointment, after reaching a certain rank through sincere striving, deeds and dedication. It is only after this, when they become divinely guided leaders, that they are considered infallible. Stories of prophets making mistakes or sins recount events that took place before their divine appointment and infallibility. This journey of the prophets from ordinary individuals to divinely protected guides is a pattern reflected in the life of the Mahdi.

The Mahdi’s early years pass as normal, with no outward religiosity, in fact his life may even be considered as "sinful" to others. As with the prophets before, the Mahdi’s infallibility is granted at the moment of his divine appointment, rather than being an inherent trait from birth. This is why, in certain hadiths, the Mahdi is described as living an everyday life before he is called to his mission, from a normal life to the role of a divinely guided leader, entrusted with filling the earth with justice and guiding humanity to God.

From the Ordinary to the Divinely Chosen

Aba Al-Sadiq’s journey perfectly mirrors this prophetic precedent. He lived an ordinary life until his divine appointment and subsequent call to the supremacy of God. His testimony confirms this reality. Aba Al-Sadiq has consistently stated that he did not know himself to be one of the Mahdis until he was informed by Imam Ahmed Al-Hassan. At that moment, he was entrusted with divine leadership and a sacred mission, echoing the pattern described in the lives of past prophets. 

This experience directly parallels that of Ahmed Al-Hassan himself, who likewise lived a normal life and became aware of his divine position only after being informed by Imam Al-Mahdi. In “The Goal of the Wise,” Imam Ahmed Al-Hassan recounts,

“It never even crossed my mind once that I was a Mahdi… It was only when your Grandfather (Imam Mahdi) reminded me of myself did I remember.” (The Goal of the Wise, Aba Al-Sadiq, Door 23, p. 274)

As we see, both Aba Al-Sadiq and Imam Ahmed Al-Hassan began their call only after receiving a clear, divinely ordained appointment. Their journeys, from normal lives to divine leadership, and their subsequent calls inviting people to God, closely mirror the pattern of the prophets throughout history.

Consequently, the hadith “Allah will rectify him in a single night” is far more than a mysterious prediction, it is a blueprint for confirming the identity of the Mahdi. Aba Al-Sadiq’s ordinary, non-religious background and life, his sudden appointment, and his call to God are the very fulfillment of this prophecy, a confirmation of Aba Al-Sadiq’s claim to be the divinely appointed leader of our time. 

Ironically, the non-working scholars use Aba Al-Sadiq’s past to dismiss his call. In doing so, they ignore the very hadiths and prophetic traditions that describe that the Mahdi, too, lives such a life before his divine appointment. Their condemnation is not a mark against Aba Al-Sadiq, but rather speaks volumes of their own failure to recognize the pattern of God’s guidance, a pattern clearly reflected in the very hadiths they so often repeat.

The Prophet said: "Allah will bring out from concealment al-Mahdi from my Family and just before the Day of Judgment." (Musnad Ahmad Ibn Hanbal, Vol. 1, p. 99)

Does the Mahdi Know Himself?

Many Muslims, when asked about the Mahdi, will confidently repeat that “even he won’t know he’s the Mahdi until the time comes.” The persistence of the myth that the Mahdi is not informed of his identity and mission until his emergence has real consequences: it directly affects the community’s ability to recognize the actual signs of the Mahdi, and to follow the Mahdi when he appears. 

Imagine the confusion if the Mahdi himself is in the dark about his own identity: how could anyone else possibly recognize him? How can the community pledge allegiance, or heed his guidance, if the Mahdi is as unaware of his own mission as everyone else and there is no call to God? 

In contrast, if the Mahdi is informed of his identity and divinely appointed, openly calls to God, fulfilling the prophesied signs, and embodying the qualities mentioned in traditions, then the community has clear criteria by which to recognize, support, and unite behind him, as is the case today.

The Qur’an warns, “How can you disbelieve while to you are recited the verses of Allah and among you is His Messenger?” (Qur’an 3:101). Just as the presence and awareness of the Messenger was a proof upon his people in his time, so too is the Mahdi’s presence and public call a decisive proof upon the people of this era.

The insistence by scholars that any self-knowledge or dawah disqualifies someone from being a Mahdi is based on interpretation of tradition rather than explicit, authentic hadith. In this stance of theirs, they ignore that the very definition of "Mahdi" is "the guide." If the Mahdi does not know his own identity, he cannot fulfill his divinely appointed role to guide others. 

Moreover, the importance of knowing the Imam of one’s time is a foundational principle in Islam, to the extent that “Whoever dies without recognizing the Imam of his time dies the death of ignorance (Jahiliyyah).” This underscores that recognizing and following the true leader is not optional, it is essential. Yet, some scholars claim that the Imam of the time does not even recognize himself.

The supposed dilemma between the Mahdi not knowing his identity or having a Call to God, and his role as a divinely appointed reformer is in fact, a false dilemma. The journey of the Mahdi, as reflected in both authentic narrations and the lives of previous prophets, follows a clear pattern: Initially, the Mahdi lives an ordinary life, not openly religious, and unaware of his divine role. At a divinely appointed moment, he is informed of his true identity and mission, just as Moses and Prophet Muhammad were called by God at a specific point in their lives. Once appointed, he takes on his public role, fulfilling the prophesied signs and openly calling people to God.

The Necessity of a Public Call

The idea spread by the non-working scholars that the Mahdi will simply appear with a group of supporters, without a prior public call, stands in direct contradiction to the prophetic pattern. Figures such as Noah, Moses, Jesus, and Muhammad all received direct divine guidance, began their missions by openly calling people to God and justice, and faced fierce opposition, often from the religious elite, long before they were widely recognized or accepted. 

For example:

• Noah called his people for 950 years, enduring mockery and persecution, yet never ceased his invitation (Qur’an 29:14).

• Abraham stood alone against his entire society, calling to monotheism, even as he was cast into the fire (Qur’an 21:51-70).

• Moses confronted Pharaoh, the most powerful tyrant, and called the Children of Israel to freedom and faith (Qur’an 20:24-47).

• Jesus openly preached, gathered disciples, and faced relentless opposition (Qur’an 3:52).

• Muhammad spent 23 years tirelessly calling to God, enduring exile, boycott, and war.

The Mahdi, as a divinely appointed reformer, calls humanity to the truth. This necessitates a dawah. A glance at his purpose makes this clear. The Mahdi’s mission is extraordinary: he is prophesied to fill the world with justice and equity after it has been filled with oppression and injustice. 

The Prophet said: “The Mahdi will fill the earth with justice as it was filled with tyranny.” (Sunan ibn Majah, Hadith 4083)

The Mahdi’s mission is to warn humanity, call them back to God, and prepare the ground for the final victory of justice. This does not happen overnight. The Mahdi does not emerge suddenly without warning. He builds a community, faces opposition, and gathers the righteous. How otherwise can the Mahdi fulfill the divine plan to “fill the earth with justice” if he does not first warn, invite, and gather the righteous? His mission is to lead a movement of transformation, and that begins with a call. 

To claim the Mahdi will emerge silently without a dawah or call is as illogical as claiming a general can win a war without issuing orders. How can the Mahdi lead a global revival if he has not first called people to his cause? 

Let us apply pure logic: How can the Mahdi gather followers if he never calls them? How can he be recognized if he never publicly declares his mission? How can he face opposition, as all hadiths state, if he never challenges the status quo?

Sunni sources also provide evidence of a Call: 

“People will come to him and bring him out against his will and swear allegiance to him between the Corner and the Maqam…” (Sunan Abi Dawud, Hadith 4286).

How can this happen if he has not already gathered attention through a call?

There is a distinct phase preceding the emergence of the Mahdi in which he gathers sincere supporters and invites people to the path of God. This period, often referred to as the "appearance," is characterized by the Mahdi’s active invitation to God. As the Qur’an commands:

“And let there be among you a group inviting to good, enjoining what is right, and forbidding what is wrong. Those are the successful.” (Qur’an, Chapter 3 (Al-Imran), Verse 104)

The prophets and divinely appointed guides are sent as warners and leaders, calling humanity back to God. In line with this principle, Aba Al-Sadiq has called people to the supremacy of God, urging them to turn away from falsehood. He has repeatedly warned of the consequences of ignoring God’s guidance, emphasizing that divine punishment is always preceded by clear warnings and opportunities for repentance. This approach, in accordance with Qur’anic tradition, reinforces the legitimacy of Aba Al-Sadiq’s claim and the urgency of his message.

The Scholars’ Rejection: A Sign of Authenticity

Aba Al-Sadiq, despite his clear fulfillment of the signs that the non-working scholars claim to honor, is not considered legitimate by the so-called Islamic scholars. This brings us to another widely held misconception: that the scholars of the end times will be the ones to recognize and endorse the Mahdi. In reality, this idea is not only unsupported, but actually contradicted by numerous prophetic narrations which state that the Mahdi will face intense hostility from the scholars, who will reject his rulings as they are beyond their comprehension and contrary to their established interpretations. This opposition is not unique but a fulfillment of prophecy and a sign of authenticity. Just as the rabbis opposed Jesus and the religious leaders rejected previous prophets, the scholars of the end times are foretold to resist the Mahdi’s call. 

The prophesied hostility is being fulfilled today in the case of Aba Al-Sadiq. Non-working scholars across the Muslim world have issued decrees against him and labeled his teachings as heretical, precisely as foretold in the narrations. This widespread opposition from the non-working scholars stands as a powerful sign of authenticity, echoing the experiences of all true prophets and divinely appointed leaders throughout history. In the face of this opposition, Aba Al-Sadiq’s unwavering call to God and justice continues to grow, inviting sincere seekers to recognize the fulfillment of prophecy in our own time.

Conclusion

Despite frequent claims to the contrary, when Sunni hadiths are examined without bias and in their full context, they do not undermine Aba Al-Sadiq, rather, they reinforce his legitimacy. The hadiths about the Mahdi, such as “Allah will rectify him in a single night,” mirror the path of Aba Al-Sadiq who lived a life among people that was not visibly religious, similar to prophets of the past, and only came forward as Mahdi after divine appointment. As we see, the narrations do not discredit, rather they serve as a proof for Aba Al-Sadiq as the divinely appointed leader in our time, a living testimony that God’s presence and guidance has not ceased but continues to manifest in our age, for those who recognize it.