The ma’nawî collective personality of a Mujaddid. His works, current and true followers, who are loyal to his way minutely and carry out his duty as he does. The ma’nawî collective personality and community, which the Mujaddid represents.
The most important qualities of the renewing (Tajdîd) movement of the current of Mujaddidism:
1) The current appears in the time of fitnah
2) The renewing (Tajdîd) movement appears both in the field of ideas and deeds
3) It must reveal the reality and essence of the currents of nifâq
4) It must possess the tools to eliminate the bâtil ideas and remedies for the doubts that the currents of nifâq mixed up in Islam and used for its corruption
5) It must strive through complete courage, devotion and sacrifice for the repairment of the ma’nawî destruction of the obstinate and munâfiq sharr currents which occur in its time.
6) It considers great importance to eliminate the widespread bid’ahs and restore the Sunnah as-Saniyyah and Shaâ’er
7) The current of Mujaddidism abstains from bid’ahs through deeds as it abstains from bid’ahs through ideas
8) It restores Sunnah as-Saniyyah by living it and accepts taqwâ as its fundamental principle.
“A subtle point of the âyâh, فَقَدْ جَۤاءَ اَشْرَاطُهَا 1 written in order to protect the aqîdah of the ‘awâm of mu’mins and preserve it from doubt.
Like the mutashabihât of the Qur'an, some Hadiths about the events that will occur at the âkhirzaman have profound meanings. They cannot be made to tafsir like muhkamât âyâhs and not everyone can understand them. Rather than being made tafsir, they are explained (ta'wil). Through the mystery of وَمَا يَعْلَمُ تَاْوِيلَهُ اِلاَّ اللّٰهُ وَ الرَّاسِخُونَ فِى الْعِلْمِ 2 their explanation (ta'wil) and what is intended by them is understood only after they have occurred so that those well-grounded in ‘ilm say: 3 آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا and they disclose those hidden haqiqahs.” The Fifth Ray-Introduction
“It is also due to this mystery that they expected the individuals who will come in the âkhirzaman like the Mahdî and Sufyan long beforehand, and even in the time of the tâbi’în, and hoped to live long enough to see them. Some of the people of walâyah, even, said that they had passed. Like the qiyâmah, Ilahî hikmah requires that the times of these individuals are not specified either. Because every time and every age is in need of the Mahdî's meaning, for strengthening ma’mawî power and saving the people from despair. Every age has to have a share of this meaning. In order that people should not follow evil ones in ghaflah and the reins of the nafs should not be left free in negligence, every age must beware and fear the fearsome individuals who come to lead nifâq. If they had been specified, the benefits of general guidance would have been lost.
Now the difference in the riwâyât about individuals like the Mahdî and their mystery is this: those who expounded Hadiths applied the text of the Hadiths to their own tafsir and inferring. For example, since the centre of sovereignty at that time was Damascus or Medina, they imagined the events connected with the Mahdî and Sufyan in places like Basra, Kufa and Syria, which were in the region of those centres, and expounded them accordingly. Moreover, they had tasawwur the mighty works belonging to that individual’s ma’nawî collective personality or community which those individuals represent to be in their persons and expounded them in that way so that they ascribed a form to them whereby when those extraordinary individuals appear, everyone will recognize them. However, as we said, this world is the arena of trial. The door is opened to the mind, but the will is not taken from the hand. So, when those individuals and even the terrible Dajjâl appear many people and himself even will not know to start with that, he is the Dajjâl. Those individuals of the âkhirzaman will be known through the attentiveness of the nûr of îmân.” The Twenty-Third Word/Third Branch/Eighth Principle
“Since îmân and man's accountability through the obligations placed on him by Allah are a test, a trial, a competition within the sphere of the will, nadharî matters4 that are veiled, profound, and in need of careful study and experiment surely cannot be obvious. And may not be involuntary to an extent everyone will affirm them willingly or unwillingly. So that the Abu Bakrs may rise to the a’lâ ‘illiyyin and the Abu Jahls may descend to the asfal sâfilîn. If there is no will, there may not be accountability. And for this mystery and hikmah miracles are granted infrequent and rare. And in the realm of accountability, like some mutashabihât of the Qur'an, the signs of the qiyâmah which will be seen by eyes are obscure and open to interpretation. Only of the sun rising from the west compels everyone to affirm in an evident degree the door of tawbah will then be closed and tawbah and îmân will no longer be accepted. For the Abu Bakrs and the Abu Jahls will be equal in affirmation. In fact, the descent of ‘Îsâ ‘Alayhissalâm too, and recognition of him as Hazrat ‘Îsâ ‘Alayhissalâm would be known through the attentiveness of the nûr of îmân, that not everyone would know. Even fearsome figures such as the Dajjal and Sufyan do not know themselves to be such.” The Fifth Ray-Introduction-1st Point
1 [Its signs have already come (47:18)]
2 [But no one knows its hidden meanings (ta'wil) except Allah and those who are well-grounded in ‘ilm say...(3:7)]
3 [...“We believe in it; it is all from our Rabb”(3:7)]
4 (The matters which are not clarified decisively in the Qur’an and hadith. Contrary to the nass, muhkamât and dharûriyyah they need to be interpreted. For example: the mutashabih hadith and âyahs.)