Kuhl Al Jawahir Volume 1 Part 1

KUHL AL-JAWAHIR
LI ARBAB AL-BASA’IR
[KOHL OF PEARLS FOR LORDS OF INSIGHTS]
VOLUME 1
PART 1
*
BELIEFS
*
BY
MUJTAHID-UZ-ZAMAN, FAZILAT MAAB,

USTAD-UL-ULEMA, MOHSIN-E-MILLATH
ALLAMAH HAZRAT
RAHMATULLAHI ALAIH
*
ENGLISH TRANSLATION BY
HAZRAT SYED ZIAULLAH YADULLAHI
KUHL AL JAWAHIR1
LI ARBAB AL-BASA’IR
VOLUME 1
PART 1
BELIEFS
1
KUHL is the original Arabic word. KOHL is its English corruption. It means a dark substance,
which people put around their eyes, especially the edges of their EYELIDS to make them more
attractive. —Cambridge International Dictionary of English Language, Cambridge University
Press, 1997. The Kuhl made of pulverised pearls is said to improve the eyesight. Since the most
important tenet of the Mahdavia religion is the desire for the Vision of Allah through physical
eyes, this book is intended to make people desire the Vision of Allah that is achieved by the
efforts of the abd [worshipper, devotee, slave] and the Grace of the Worshipped—God. As such,
the book is named Kuhl al-Jawahir—Syed Ziaullah Yadullahi [SZY] translator.
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SUBMISSIONS
In the nam e of A llah, the B eneficent, the M erciful
About two hundred years ago a scholar from north India, Maulvi Abu Raja Zaman Khan of
Rampur published a book, Hadiya Mahdavia, in 1287 AH. In it he had written absurd and
baseless things about Hazrat Syedna Mahdi al-Mau'oodAS. Immediately after that my
grandfather, Mujtahid-az-Zaman, Allamah-e-Dauran, Murshidi and Maulai, Mohsin-e-
Millat, Hazrat Syed Nusrat Sahib, the Most Dignified, started his efforts, despite his
limitations, to write a fitting reply to the irreverent book. He finished the task in three years
after great painstaking research and labour. For obvious reasons, the book could be first
published in 1368 AH [1949 AD]. The people of erudition took it with great enthusiasm
and it was sold like hot cakes. The book was sold out in no time.
For a long time, the brothers in the community had been insisting on this Faqir for the
second edition of Kohl-al-Jawahir. However, the people who are aware of the difficulties
in printing and publishing know that entering this field is almost an impossible job. This
was the reason why I had been hesitating. However, with the blessings of Hazrat Siddiq-e-
Akbar, Afzal-al-Khulafa, Syed-as-Sahaba, Mahfuz-an-il-Khata, Amir-al-Musaddiqin, the
successor of Hazrat Imam Mahdi al-Mau'oodAS, Hazrat Syed MahmoodRZ, Sani-e-MahdiAS,
and the constant insistence of the friends I had to finally take the job on hand.
The respected late Hazrat Abul Fatah Syed Jalaluddin [former Editor of Noor-e-Hayat] and
brother Syed Nusrath Mehdi Yadullahi, M.A., M.Phil., B.ED., assured me of every
cooperation in the printing and publishing of this book. From the beginning it was their
thinking that during the current period the work would be easy because of the advances in
computer composing and printing technology. Simultaneously, they wanted that the old
system of references of the Quranic Verses should be changed. Formerly, the references
were given in terms of the Surat [Chapter] and the Ruku’ [section] of the Quran. Instead,
they wanted to adopt the new system of giving the references in the Chapter and the Verse
number of the Holy Quran. This would facilitate the reader in locating the Quranic Verse.
However, this was a difficult job. However, I am happy to note that my son, Miyan Syed
Mahmood Shehabuddin Kashif did this job, which appeared to be very difficult, with the
help of computer technology. The system works like this: a word from any Quranic Verse
is fed into the computer, and at a click, it displays on its monitor screen, a list of the
Quranic Verses in which that word has been used. Taking advantage of this device, Miyan
Kashif referenced all the Quranic Verses used in the book, Kohl-al-Jawahir; by giving two
sets of figures in parenthesis: the first set gave the number of the Quranic Chapter and the
second set gives the number of the Verse in that Chapter. For instance, the two sets of
figures, (6: 156) indicate the sixth Chapter, Al-An’am [Cattle], and the second set of figures
(156) indicates the Verse number in that Chapter.
Another change in the book was made, as already stated. With the permission of the
learned author of the book, Hazrat Syed Nusrat Sahib, Maulana Syed Ashraf ShamsiRA and
my father, Maulana Syed ShehabuddinRA had written relevant footnotes. These footnotes
had been placed on the same page in the older edition. However, in the new edition these
footnotes were converted into endnotes.
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Accordingly, the second edition saw the light of the day fifty years later in 1999 AD.
Immediately after this, it was being contemplated that many of the sacred books of our
religion were being translated into English. This work was continuing. On the basis of this,
it was resolved that Kohl-Al-Jawahir too should be translated into English. In this
connection, Hazrat Syed Ziaullah [son of Hazrat Allamah Syed Alam Yadullahi, Maulvi
Kamil, Munshi Fazil of Channapatna, in Karnataka] expressed his willingness to translate
Kohl-al-Jawahir, into English, and, in two years [from April 2007 to April 2009], he
completed this stupendous task. I am greatly indebted to him, who, despite his poor health
and geriatric infirmities—he is 86 years old—has, completed the job, in view of the
importance of the task. I pray to Allah Most High to grant him health and strength to
further translate more books of our religion.
Janab Syed Muhammad Suhael Sahib, Son of Hazrat Syed Khalilullah Sahib of
Matadahalli, Bangalore, has formatted the translation and readied the book for publication.
I am grateful to him and his group of internet enthusiasts, who too have shared the task
with him.
With the intercession of Maulai and Murshidi, Fakhr-al-Ulama, Murshid-at-Talibin,
Shams-al-Arifin, Hazrat Syed Shehabuddin Sahib Qibla, my father, the task of the
publication the English version of Kohl-al-Jawahir has been taken up. Allah be praised, the
English Version of the Kohl-al-Jawahir is ready for the study and the readers can benefit
from it.
Kohl-Al-Jawahir is a book based on the proof of MahdiAS and the Mahdavi beliefs. It is a
source of inspiration and divine guidance for modern writers. Those who are to benefit
from this fountain of divine guidance are advised to give credit to the book in their new
writings. After the publication of Kohl-al-Jawahir, making references to the rare and
unavailable books has become easy.
Allah Most High has long ago promised, ‘Allah suffereth not the reward to be lost of those
who do good.2 He may bless all of them with the wealth of strengthening the Iman [Faith].
—Faqir Al-Haqir Syed Atan Shehab al-Mahdavi

Sajjadah Nashin and Mutawalli Roza Hazrat Makhsus-az-Zaman
October 2010
(Z. Qada 1431)
2
Quran, S. 9: 120 AYA.
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Translator’s Note
In the name of Allah, the Most Beneficent, the Most Merciful

The second All India Muslim Mahdaviah Conference was held at Channapatna,
Karnataka State, in the late 1930s. My elder brother and brother-in-law, the late
Hazraat Syed Najiullah Yadullahi and Syed Allah Bux Is’haqi, did all the work
relating to the conference in English. The project to write the Biography of Hazrat
Syedna Syed Muhammad Mahdi Al-Mau'oodAS was mooted and a couple of
chapters were also written. When the work reached the stage of the war between
Sultan Husain Sharqi, the king of Jaunpur, and Raja Dalpat of Gaur arrived, the
search for finding corroboration from the history books then available started.
Finding no evidence of the war in the history books available in the libraries of
Channapatna and Bangalore, the project was temporarily held up. However, the
desire to do the job persisted.
When I joined Nizam College in Hyderabad Deccan in 1944, my brother and
brother-in-law instructed me to go to the Hyderabad State Library [Kutub-Khana-e-
Asafiah] after attending classes and read some books a list of which they gave me.
They asked me to copy any passage that related to Hazrat Imam Mahdi Al-
Mau’oodAS with relevant references and bring it. Hence, my routine was to visit the
Library after my classes and return home at the close of the library every day. All
the notes were checked and studied every Sunday. I brought some history books
from the college library also. The search continued.
This routine went on for a couple of years. Meanwhile, the World War II had come
to an end. The Allies had defeated the Axis forces. Communism had become the
fashion of the day in Hyderabad. At the college and elsewhere, the issues like
fighting imperialism, fascism, exploitation, unemployment, equal distribution of
wealth, et al were hotly talked about. I was greatly influenced by all this.
When I had finished reading the history books in English at the Library, I turned
my attention to books in Urdu. Scanning the Library Catalogue, I came across a
book with the title of Hadyah-e-Mahdaviah. The book was requisitioned and I
started reading it. At the time, I did not know much of the Mahdavi religion except
some peripheral matters like Sawaiyath [equal distribution of wealth], etc. As I
started reading the Hadyah, I was highly disappointed and disgusted at the derisive,
irreverent and sarcastic style in which the beliefs and other matters of the Mahdavi
community were discussed in this book. Its criticism of the Mahdavi tenets and
beliefs did not adversely influence me. Its arguments appeared to be superfluous,
bogus and malicious. I felt that our beliefs were correct, natural, practical and
sound. I was angry, agonized and saddened. Back home, I raised the topic and
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asked if the Hadyah had been rebutted. I was told that it had all been rebutted
almost half a century ago but the book had not yet been published.
The first volume of this book, Kohl al-Jawahir, was published in 1949 and the
second in 1957. They are constantly under my study since then. I have found that
my first impression about the Hadya was correct. A large part of my manifest
knowledge about our Mahdavia religion comes from this book and I am immensely
indebted to it.
By the Grace of Allah Most High, the work of English translation of Kohl al-
Jawahir was started on the Day of Id Milad 1428 AH/April 1, 2007 AD after
obtaining permission for it from Hazrat Maulvi Syed Atan Shehab Mahdavi,
grandson of Hazrat Bandagi Miran Syed NusratRA, the illustrious author of the
book. It could not be completed earlier for reasons beyond my control, mainly
because of my lack of adequate knowledge of Persian and Arabic. I am grateful to
Hazrat Mashaiq Syed Valiullah Sahib Ibrahimi for his help in translating Arabic
passages into Urdu and Hazrat Faqir Syed Khalilullah Sahib Khaleel Ibrahimi for
translating Persian passages into Urdu for me. I have translated the relevant
passages from Urdu Translation into English. I am grateful to both of them. They
have done a great job. If any mistakes have crept in, I alone am responsible for
them. None else is to blame.
It would have been better if the footnotes had been converted into endnotes, in
accordance with the current practice. However, for the readers of this English
translation, it would be easier to see the footnotes on the same page because the
English equivalents of Arabic and Persian terms had to be provided and it would be
cumbersome for them [readers] to turn to the end of the book very frequently.
The footnotes written by Hazrat Maulana Syed ShehabuddinRA and Hazrat Maulana
Syed Ashraf ShamsiRA have been properly and gratefully acknowledged.
The English translations of the Quranic Verses are taken from the authentic books
of Pickthal, Abdullah Yusuf Ali, Syed Abdul Latif and Abdul Majid Daryabadi.
The references are given in footnotes with the initials of the translators’ names.
I am also grateful to Hazrat Maulvi Syed Atan Shehab Mahdavi for printing and
publishing this book at his own cost.
Last but not the least, I would be failing in my duty if I do not acknowledge the
valuable help rendered to me by Mahdavi brothers who prefer to remain
anonymous. My knowledge of computer programing is limited to typing the
translated text. I am not well versed in matters like merging of documents,
formatting and other technical work. This technical work and the proof reading of
the entire text was done by this team of young men. May Allah Most High bless
them with His choicest divine rewards in this world and in the Hereafter and may
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He increase their devotion to and faith in the eternal religion of Hazrat Syed
Muhammad Mahdi Al-Mau'oodAS. Amen.
-— Faqir Syed Z iaullah Yadullahi.
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Abbreviations
SLM Salle Allahu Alaihi-wa-Aalihi-Sallam

AS Alaihis Salam
RZ Razi Allahu Anhu/Anha/Anhum
RA Rahmatullahi Alaih
MMP Translation of Quran by Muhammad Marmaduke
Pickthall
AYA “The Glorious Quran”, English Translation by
Abdullah Yusuf Ali
AMD Tafsirul Quran by Abdul Majid Daryabadi
SAL Al-Quran, English translation by Dr. Syed Abdul
Latif
AED Arabic-English Dictionary, ed. By J. Milton
Cowan
- viii -
Table of Contents
INTRODUCTION .....................................................................................................1
Family Tree ............................................................................................................1
Notables in family ..................................................................................................2
Birth .......................................................................................................................3
Childhood, Learning ..............................................................................................3
Tark-e-Dunya .........................................................................................................4
Teaching .................................................................................................................5
Notorious Book ......................................................................................................6
Death ......................................................................................................................6
Books .....................................................................................................................7
Anger and Tumult ..................................................................................................8
Difficulties in Compiling .......................................................................................8
Divine Help ............................................................................................................9
Dearth of Learned People.....................................................................................10
Zaman Khan Concedes Defeat .............................................................................12
Unique Chance .....................................................................................................12
Service to Religion ...............................................................................................13
Marginal Notes .....................................................................................................13
Publication ...........................................................................................................14
PROLOGUE ............................................................................................................17
A request ..............................................................................................................19
PREAMBLE ............................................................................................................21
About some important issues ...............................................................................21
Principles to judge narratives ...............................................................................22
Principles of conformity not followed .................................................................23
Who are Ahl-e-Sunnat? ........................................................................................27
Various Sects of Ahl-e-Sunnat .............................................................................28
How this book is organised ..................................................................................30
Preliminary allegations refuted ............................................................................33
False Fatwas and Tracts .......................................................................................35
Uncivilized Slander ..............................................................................................37
Critic concedes our Truth .....................................................................................38
Boasting of conferring favour ..............................................................................40
Breach of Honesty, Nobility ................................................................................40
Who started the use of abusive language? ...........................................................41
Disavowal of MahdiAS as infidelity .....................................................................44
Charge of infidelity: when applicable? ................................................................45
Trading charges of infidelity among sects ...........................................................46
Cursing the Imams of Shari’at .............................................................................48
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Imam Azamra and Ghouse-ul-Azamra ..................................................................49
Seeking Justice .....................................................................................................56
CHAPTER 1 ............................................................................................................59
Mahdavi Beliefs wrongly Assailed ......................................................................59
Belief 1 - Described Belief is Basically Wrong .......................................................61
Belief 2 : ImamAS’s proof from Traditions ..............................................................65
Belief 3: Faith in ImamAS Obligatory, Disavowal Infidelity ...................................67
Mahdavi Population .............................................................................................68
Small number of Momineen .................................................................................69
Signs of Mahdiship in Imamas ..............................................................................71
Calling Muslims as Kafirs....................................................................................72
Beliefs 4 and 5: Imam MahdiAS being Superior to Khulafa-e-RashidinRZ ...............77
Spiritual Position of Hazrat Imam Mahdi Al-Mau'oodAS ....................................78
Divine Realities of Knowledge ............................................................................80
Comprehensive Divine Name ..............................................................................86
Belief of Equality .................................................................................................88
Belief 6: Belief of Equality Correct .........................................................................89
Belief 7: ProphetSLM’s Traditions and ImamAS’s Narratives....................................91
Who can examine Traditions? ..............................................................................94
Terms for Ijtihad ..................................................................................................95
Categories of Books of Traditions .......................................................................96
Imam MahdiAS is not ordinary Muslim ................................................................99
Mistake of Mullah Ali Qari ................................................................................100
Belief 8: Obedience to Imam MahdiAS ..................................................................105
What is muftariz-al-ita’at? .................................................................................107
Belief 9: Sayings of Hazrat Imam MahdiAS ...........................................................109
Iman and Intellect ...............................................................................................112
Rubies of Paradise ..............................................................................................113
Matters Repugnant to Intellect ...........................................................................117
Belief 10: Ranks of ProphetsAS ..............................................................................121
Degrees of Unity and Polytheism ......................................................................125
Degrees of Divine Unity ....................................................................................130
Belief 11: Rectification: Bounty of MuhammadSLM ..............................................133
Belief 12: Vision of Allah-1 ...................................................................................137
Beware! Suspicion is Sin ...................................................................................142
Grades of Faith ...................................................................................................144
Vision of Allah-2 ...............................................................................................145
Belief 13: Remembrance of God and its Grades ....................................................149
Perpetual Remembrance of God ........................................................................156
Some Quranic Verses about Zikr .......................................................................157
Some Traditions about Zikr ................................................................................159
Command to be implemented ............................................................................160
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Zikr and Ahl-e-Sunnat-o-Jama’at Authorities ...................................................161
Belief 14: Renouncing the World ..........................................................................169
Some Issues Discussed in Detail ........................................................................176
Scholars with an Axe to Grind ...........................................................................176
Tark-e-Dunya at the last moment.......................................................................180
Hadyah Author's Wrong Arguments ..................................................................181
Belief 15: Hijrat......................................................................................................189
What is Hijrat? ...................................................................................................192
Dodger in Migration as Hypocrite .....................................................................197
Charge of Mahdavis Dying in Watan ................................................................204
Charges of Mahdavis’ Revolt.............................................................................209
Belief 16: Wrong Charge of repealing Shari’at .....................................................213
Prophethood and Apostleship ............................................................................213
No Claim by ImamAS to be Prophet ...................................................................216
Wah’y to Honeybee ............................................................................................225
Apostleship and Imam MahdiAS .........................................................................227
Alleged Abrogation of Shari’at .........................................................................235
Weak Arguments ................................................................................................240
Seclusion ............................................................................................................242
Company of the Truthful ....................................................................................248
Abstinence From Things Other than Allah ........................................................252
Night of Glory ....................................................................................................256
‘Ushr ..................................................................................................................264
Obligation of ‘Ushr ............................................................................................269
No Zakat for Parents ..........................................................................................273
Intentioin of Divine Law-giver ..........................................................................280
Share of Allah ....................................................................................................284
Hadyah Author’s Wahabi Beliefs and Ghouse-ul-A’zamRA ..............................287
Sources of Shari'at .............................................................................................289
Immanent Commands ........................................................................................293
False Charge of Disobedience ............................................................................296
Hadyah Author’s Deception...............................................................................297
Words and Phraseology......................................................................................299
Mahdaviat in Conformity with Quran, Traditions .............................................301
Belief 17: Knowledge of the Invisible ...................................................................303
Traditions on Knowledge of Invisible................................................................311
What the Ahl-e-Sunnat-o-Jama'at Scholars say.................................................312
Chicanery of Hadyah Author .............................................................................313
Shah DilawarRZ’s Knowledge of Invisible .........................................................316
Divine Attributes in Man ...................................................................................320
Principles of Scholastic Philosophers ................................................................321
Belief 18: Issue of Makhluq and Ghair-Makhluq ..................................................327
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Haqiqat-e-Muhammadi ......................................................................................331
Khatimain: Created or Non-Created? ................................................................333
Is it a Slander? ....................................................................................................336
Slanderous Deception.........................................................................................339
The Real Issue ....................................................................................................341
Hadyah Author confused by Manzilat ...............................................................343
Development Grades of the Soul .......................................................................346
Confession and Obstinacy ..................................................................................349
Myth of 73 and 74 sects .....................................................................................353
Allah playing with Khatim-e-Murshid ...............................................................354
MusaAS and Shepherd.........................................................................................356
Dignity of Proximity to God ..............................................................................357
ProphetSLM whispers to AliRZ .............................................................................358
Who is a martyr? ................................................................................................359
How did Syed MahmoodRA die? ........................................................................361
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INTRODUCTION
By Fazil-e-Ajal Moulana Moulvi Syed Najmuddin Saheb, Ahl-e-
Bichpidi, Munshi Fazil, Afzalul-Ulema Nabsa-e-Moulif Kuhl Al
Jawahir.
Fazil-e-Be-Badal, ‘Alim-e-Ba-‘Amal, Mahir-e-‘Uloom-e-Naqlia-o-‘Aqlia, Waqif-e-
Asrar-e-Khafi-o-Jali, Kashif-e-‘Uqda-ha-e-‘Ilm-e-Ladunni, Qutb-e-Zaman,
3
Allamah-e-Dauran, Jaddi-o-Sanadi, Hazrat Maulana Maulvi Syed Nusrat SahibRA,
the author of Kuhl al-Jawahir, does not need any introduction in the community [of
Mahdavis]. His is a distinguished personality with a reputation that is like the
shining sun in the community. But knowing the name of a great scholar does not
confer on the common man the knowledge of his high attributes and other
necessary matters about the distinguished personality of a great scholar.
FAMILY TREE
Further, for the learned people, to whom the book, Kuhl al-Jawahir Li Arbab al-
Basa’ir, is now being presented, and who are not already familiar with the
antecedents of this great author, this Introduction is necessary. It is for this reason
that the habit of introducing the author of a book, particularly the distinguished
authors, persists. By this, the people who are familiar with only the name of a
distinguished author, or are familiar with some of the details about him, come to
know more about him.
Hence, we too give hereunder the details about the author of Kuhl al-Jawahir, his
character and conduct, the reasons for his writing this book, the difficulties he
encountered during its writing, the extraordinary ability and magnanimity of the
author, the excellences of the book itself and other things in brief.
Hazrat Syed NusratRA, the author of this book, is a Husaini Syed from his paternal
and maternal genealogical descent.4 He is also a direct descendant of Hazrat Imam
Syed Muhammad Mahdi al-Mau'oodAS, the founder of the Mahdaviah community.
3
Distinguished Scholar who cannot be replaced; an erudite [scholar] who acts in accordance with
his knowledge, Expert in the narrated and rational [religious] Sciences; Knower of the Divine
Secrets, hidden and manifest; Investigator of the Mystic knowledge imparted directly by God
through mystic intuition (in Mysticism); Leading authority of the Era; the Great ancestral and
certified Erudite Scholar of the Time. These are the titles and honorific appellations that the
scholar deserves and that the author of the Introduction has used to express his admiration of
Hazrat Syed NusratRA.
4
That is, he is a descendant of Hazrat Imam HusainRZ, the martyr of Karbala, and grandson of
Hazrat Prophet MuhammadSLM.
2 Kuhl al-Jawahir Vol. 1 Part 1
He is in the twelfth generation from Hazrat Imam Mahdi al-Mau'oodAS and twenty-
ninth generation from Hazrat Imam HusainRZ, the grandson of Hazrat Prophet
MuhammadSLM and the Martyr of Karbala [in Iraq].
His genealogical tree is as follows: Syed Nusrat, son of Syed Yaqub, son of Syed
Najmuddin Shaheed (martyr), son of Syed Khuda Bakhsh, son of Syed Mubarak,
son of Syed Yusuf, son of Syed Khundmir, son of Syed Nusrat Makhsoos-az-
Zaman, son of Syed Khundmir, son of Syed Yaqub Hasan-e-Vilayat, son of Syed
Mahmood Sani-e-Mahdi, son of Hazrat Syed Muhammad Mahdi al-Mau'oodAS,
son of Syed Abdullah, son of Syed Usman, son of Syed Khizr, son of Syed Musa,
son of Syed Qasim, son of Syed Najmuddin, son of Syed Abdullah, son of Syed
Yusuf, son of Syed Yahya, son of Syed Jalaluddin, son of Amir Syed Nei’matullah,
son of Amir Ismail, son of Imam Musa Kazim, son of Imam Ja’far Sadiq, son of
Imam Muhammad Baqar, son of Imam Zainalabidin, son of Hazrat Imam
HusainRZ, the martyr of Karbala (in Iraq) and grandson of Hazrat Prophet
MuhammadSLM.
His mother was the daughter of Hazrat Syed Alauddin alias Shah Sahib Miyan,
resident of Maindargi (near Sholapur in Maharashtra), grandson of Miyan Syed
Muhammad GhaziRA. Hazrat GhaziRA is among the descendants of Hazrat Bandagi
Miyan Syed Khundmir, Siddiq-e-VilayatRZ who was the son-in-law of Hazrat Syed
Muhammad Mahdi al-Mau'oodAS. It means that as Hazrat Syed Nusrat is from
among the direct descendants of Hazrat Imam Mahdi al-Mau'oodAS from the side of
his father, he is among the descendants of Hazrat Imam Mahdi al-Mau'oodAS from
his mother’s side too.
NOTABLES IN FAMILY
Among the paternal forefathers of Hazrat Syed NusratRA, there were many Godly
personalities after Hazrat Bandagi Miran Syed Nusrat Makhsoos-az-ZamanRA. But
this is not the occasion to go into the details. In recent times, his real grand-father,
Hazrat Syed Najmuddin alias Roshan Miyan Sahib ShaheedRA (martyr) was a
distinguished scholar of the manifest and immanent divine knowledge and of great
moral character. He was martyred during the famous war of Chanchalguda (in
Hyderabad City) with the members of his family in the month of Muharram, 1238
AH (September, 1822 AD).
The father of Hazrat Syed NusratRA, Hazrat Syed YaqubRA was the youngest son
and successor of his father, Hazrat Syed Najmuddin Sahib ShaheedRA. He was very
fond of learning. He continued his scholarly pursuits even during his old age. But
due to the calamities that befell his family in those days, he could not continue his
studies and had to be content with the study of some books of Fiqh (Islamic
Jurisprudence).
INTRODUCTION 3
BIRTH
Hazrat Allamah Syed NusratRA was born at the small town of Rajapeth,5 on Rajab 4,
1257 AH (1841 AD) on the night between Tuesday and Wednesday at 2400 hours
midnight. Usually this day and the time of the birth were considered to be
inauspicious in those days. But a respected elderly person of our community,
Hazrat Syedanji Miyan Sahib, son of Hazrat Jalal Shah Miyan Sahib, who was also
an expert in astrology, extracted his horoscope and predicted, “If he were born a
short while earlier, he would have become a king. But since he is born in the hour
of ilm (knowledge), he would live long and become a great scholar.”
Similarly, when the child was two or three months old, an experienced expert in
physiognomy had predicted, “This boy will live long and he will become a king of
the world or religion.”
CHILDHOOD, LEARNING
During his childhood, he manifested great steadfastness, depth of thought and
authoritativeness. Many unusual incidents of his childhood are well known.
Couplet: From the onset of the age of discretion, a star to height is shining over the
head of this [boy]. [in other words, from his childhood, there are indications of his
becoming a great man [in his later life].
As we have already stated, the Allamah’s father was very fond of learning but he
did not succeed in it, as he wanted to. As such he gave great attention to the
education of his son. Hence, after the Tasmiah-Khwani6 and the completion of the
learning to read the Quran, regular education of the child started. He learned
reading of the initial books of Persian language from his father. Then he completed
the study of the Persian syllabus from various teachers.
It was in those days that Sir Salar Jung I, Prime Minister of the Nizam’s
Dominions, established the Madrasa-e-Dar-ul-Uloom in Hyderabad Deccan in view
of the lack of education among the people of the dominions. And for the regular
and higher education in Arabic and Persian, great scholars from the dominions and
outside were appointed in the Madrasa. Maulvi Abu Raja Zaman Khan Rampuri
too was a teacher of Arabic in it. Hazrat Syed NusratRA was admitted to the
5
The regular residence of the family of Hazrat Allamah Syed NusratRA was at Chanchalguda, in the
City of Hyderabad Deccan, but the uncle of his mother who looked after her was the administrator
of Rajapeth, about forty miles from Hyderabad, he used to stay at the place of his official duty.
6
Tasmiah-Khwani is celebrated at the age of four years, four months and four days of a child to
start his education.
Madrasa. His education continued in this Madrasa for three or four years. He
learnt Arabic grammar here.
There was no suitable arrangement to maintain the standard of education, the
Allamah’s father wanted for his son. He took his son, Syed NusratRA, to Maulvi
Hamiduddin, [his own teacher in his early days] who was the Mir Munshi of the
British Residency in Hyderabad Deccan. Maulvi Hamiduddin was an eminent
scholar of the narrated and rational religious sciences. Despite his being very busy,
he agreed to teach Hazrat Syed NusratRA at the insistence of Hazrat Syed YaqubRA,
the Allamah’s father. But soon he was so impressed by the mental alertness and
comprehension of the boy that he started teaching him twice daily, in the morning
and the evening. This continued for the next six years. Here, he completed the
learning of the books of the narrated and rational sciences.
After the death of Maulvi Hamiduddin, Hazrat Syed NusratRA learned the books of
Fiqh (Islamic Jurisprudence), including the Hedaya, from Maulvi Abdullah Sahib,
a great faqeeh (theologian) of the day. He learnt the sciences of Tafsir, Hadis and
other branches of sciences from Maulvi Nayaz Ahmad Sahib Badakhshani. He also
learnt the sciences of astronomy and mathematics from Maulvi Abdus Samad. In
short by the time he was 25 years old, he had learnt all the currently prevalent
subjects of religion.
TARK-E-DUNYA
As the AllamahRA was an expert in the manifest sciences, he was a great mohaqiq
[Philosopher] in the immanent sciences that he inherited from his forefathers. He
practiced what he had learnt. While he had yet to complete the acquiring of the
manifest sciences, he performed the obligation of giving up the world (Tark-e-
Dunya) on Muharram 2, 1271 AH (1854 AD) in accordance with the practice of the
Mahdaviah group. He remained in the company of his father, who was also his
murshid, for the next 15 years as a faqir and completed the acquiring of the
knowledge of immanent sciences from him.
His father, Hazrat Syed YaqubRA died on Ziqada 17, 1286 AH (1870 AD); Hazrat
Syed NusratRA became his successor and occupied the Seat of Preceptorship
(murshidi). Hazrat Bawa Sahib Miyan SahibRA, the author of Masnavi Ganj-e-
Shahidan, has extracted the chronogram of the demise of Hazrat Syed YaqubRA.
Masnad-e-Irshad gives the figure of 660. Deducting the total of Yaqub 188 and
adding the total of Syed Nusrat 814 give the figure 1286 that is the Hijrat (the
Islamic Calendar) year of the demise of Hazrat Syed YaqubRA.
Although the people knew of the erudition of Hazrat Syed NusratRA even before he
became the successor of his father, his assumption of the full-fledged role and
responsibilities of murshidi, the people got the occasion to experience the depth of
INTRODUCTION 5
his knowledge, both manifest and immanent. And people became more devoted to
him.
Then, at the insistence of his common devotees and disciples (murideen), he started
the practice of preaching and delivering religious sermons. During this mission he
traveled from Hyderabad Deccan to places like Surat, Bharoach, Dabhoi, Baroda
[now called Vadodra], Ahmedabad, Palanpur and other places. The people of those
places recall his oratorical skills even today.
TEACHING
Immediately after completing his studies as a student, Hazrat Syed NusratRA started
imparting educational instructions and conducted it with a zeal that created a wave
of learning among the members of the community. Among the erudite in our
community, a large majority of them are his disciples, directly or indirectly. The
number of his disciples is difficult to ascertain. Some of the very well known and
most distinguished scholars are: Bahr-ul-Uloom Maulana Maulvi Syed Ashraf
Sahib ShamsiRA; Maulvi Syed Khuda Bakhsh Sahib (the elder son of the
AllamahRA); Hazrat Maulana Maulvi Syed ShehabuddinRA (son of the AllamahRA);
Hazrat Hafiz Dawood Miyan SahibRA (grandson of Hazrat ‘Alim Achchhamiyan
SahibRA); Hazrat Syedanji Miyan Sahib (grandson); Hazrat Esa Miyan Sahib (of
Kurnool); Hazrat Syedanji Miyan Sahib AkelviRA; Hazrat Syed Yahya Chhaba
Miyan SahibRA (of Maindargi); Hazrat Husain Shah Miyan Sahib (of Daira-e-Nau);
Hazrat Khwaja Zade Miyan SahibRA (of Daira-e-Nau); Hazrat Syed Vali Sahib
SecunderabadiRA; Hazrat Manja Miyan Sahib (resident of Masjid-e-Kalan,
Mushirabad); and Hazrat Shehabuddin Miyan Sahib (among the descendants of
Hazrat Ghazi Manjley Miyan SahibRA).
In short, the zath of Hazrat Syed NusratRA was the confluence of the perfection of
the manifest and the immanent sciences of religion and his murideen (disciples)
received the unlimited bounty of religious blessings. He also had some of the most
distinguishing features, which are usually not found in others. Indeed, one should
say that the traits of character and conduct that should be found in a reformer and
leader of the community were present in the zath of Hazrat Syed NusratRA.
This was the time when the standards of civilization had developed.
Communications, like the railroad, posts and telegraph, etc., were in use. Transfer
of information had been facilitated. The fame of the services to the community by
the AllamahRA had reached its members far and wide in the country and outside.
Whenever any member of the community faced any difficulty, he wrote to the
AllamahRA who attended to the query immediately and sent a satisfactory reply.
This was not confined only to the religious matters. The local people and those
from far off places wrote to him for his suggestions to resolve their personal
matters and other controversial issues. Often people made him the arbitrator to
resolve their differences and the AllamahRA used his divinely bestowed ability to do
the needful to solve their personal and household problems. In this way, the
AllamahRA did his best to create unity among the members of the community.
His judgments in these cases, the files of which are in hundreds, and his fatawa
[religious edicts] that he issued from time to time are so numerous that they would
have formed many large volumes of Islamic and Mahdaviah legal literature.
NOTORIOUS BOOK
This was the great service the AllamahRA rendered to the community sincerely and
without any help from any quarter for about half a century. This made him
extraordinarily popular among the members of the community. He had become the
focal point of the entire community. But after the incident of 1287 AH (1870 AD),
which is the time of the publication of the notorious book, Hadyah-e-Mahdaviah,
this fame of the AllamahRA reached dizzying heights that is beyond description.
There are many incidents of religious debates and discussions in Hyderabad
Deccan, Gujarat, Makkah Muazzamah, Madina Munawwarah and many other
places, the AllamahRA conducted with aplomb and perfection. But we are not
dealing with them here for the sake of brevity. But the famous incident of the Dar-
ul-Qaza in 1292 AH (1875 AD) where the AllamahRA was alone facing a dozen
chosen and eminent non-Mahdavi ulama is sufficient to showcase his debating
skills. His success in this crucial debate is the proud triumph of the community as a
whole.
In addition to the influence the AllamahRA commanded in the community, the
government of the day had great respect for him. His fatwas were accepted as
authority in the law courts run by the Government. Most of the time he was
appointed by the courts to act as an arbitrator and the highest court of the
dominions upheld the judgments he passed. On occasions the courts sought his
opinions in camera and his judgments were implemented. At the time of the jubilee
of the sixth Nizam of Hyderabad, the king conferred a Coat of Honour on Hazrat
AllamahRA with other eminent ulama of his Dominions.
DEATH
After a short illness, the AllamahRA breathed his last on the 12th of Rabi-as-Sani,
1329AH (1911 AD) at the age of 72 years. This cast a pall of gloom over the
community. Condolence meetings were held at places where the community had a
presence. Many obituaries were written highlighting his skills, perfections,
erudition and services to the community. Many wrote his chronograms: Chiragh-e-
INTRODUCTION 7
Bihisht [the lamp of Paradise] indicates 1911 AD as the year of his death. Aah
Fakhr-e-Rozgar totals to 1320 Fasli Era. Murshid-e-Zamana ba-raft totals 1329
AH. Fakhr-e-Qaum Mahdi Mard and Nana merey Qibla-gah Syed Nusrat also total
to 1329 AH.
BOOKS
Allamah Syed NusratRA has written many books. Some of them are Usul-ar-Rivaya;
Ilm-e-Kalam Mahdaviah; Risalah-e-Jum’ah; Fiqh-e-Mahdaviah; Takhrij-e-Ahadis-
e-Mahdi Alaihis Salam; Khutabat-e-Jum’ah and others. But Kuhl al-Jawahir is the
most momentous of his books. This voluminous book was written to rebut the false
and defamatory remarks of the book, Hadyah-e-Mahdaviah, about our community.
The way the book, Hadyah-e-Mahdaviah, was written does not need elaboration.
What is obvious does not need a description! Its author had hurt the feelings and
hearts of a large group. His main aim was to hurt the Mahdavis. He has slandered,
abused and insulted the leader of our religion and he has taunted and reproached all
the revered personalities from the elders to the youngsters. He has misrepresented
facts and incidents, distorted, in form and meaning, the narratives; his style of
writing is excruciatingly unpleasant and vulgar. His arguments are commonplace
and low. His criticisms are cruel and tormenting. His writings are slanderous and
defaming. His writings are far from the decent standards of knowledge and glory of
the learned scholars. He has committed moral and religious crimes in writing and
spared no efforts to hurt and malign the Mahdaviah community.
In comparison, the readers will realize that Hazrat Allamah Syed NusratRA has been
considerate with his deep thoughts, vigour and firmness in his rebuttal of the
calumny heaped on the community by the author of Hadyah-e-Mahdaviah. The
AllamahRA has never deviated from the civilized style of writing. He has done great
research on the religious issues. His comments on the criticisms of the author of
Hadyah are well researched, revealing the real facts and incidents, supported by the
quotations from the books and sayings of the eminent ulama of the Ahl-e-Sunnat to
contradict the wrong contentions of the Hadyah. And in doing so the AllamahRA has
strictly followed the rules and principles of the civilized debate.
The author of the book, Hadyah-e-Mahdaviah, has written about the causes leading
to the publication of his book and the AllamahRA has commented on it in Chapter 2
of this book by clearly stating the real incidents and facts. This need not be
repeated here.
ANGER AND TUMULT

Great excitement of anger and tumult followed the publication of the impugned
book, Hadyah-e-Mahdaviah. Eminent people of the community approached the
AllamahRA to rebut it. But initially he was reluctant to take the onerous
responsibility on himself and tried to prevail upon Hazrat Maulvi Syed Esa alias
Alam Miyan SahibRA to counter the calumnies. He also helped Hazrat Alam
MiyanRA in writing the rebuttal. Hazrat Alam MiyanRA wrote many short tracts
against the Hadyah. Some of these were published and some were not. Despite this,
the community continued its insistence on the AllamahRA writing the rebuttal. But
he always tried to avoid taking the responsibility.
But the excitement and anger in the community compelled every member to seek a
permanent, detailed and satisfactory reply to the offending book. This insistence
became persistent. In view of this, some of the eminent elderly people prevailed
upon the AllamahRA to take up the work. Despite all the difficulties, the AllamahRA
started the compilation of the book, Kuhl al-Jawahir. With all the dependence on
the divine help, he set sail the ship of his courage in the rough seas of uncertainty.
Couplet: Although we do not have a na-khuda [captain] for our ship, we are not
bothered! We have Khuda [God], and we need no na-khuda [captain].
DIFFICULTIES IN COMPILING
When the AllamahRA started the work on the book, Kuhl al-Jawahir, he had no
treasure of knowledge in his house. His ancestral library had been completely
destroyed in the war of Chanchalguda in 1288 AH (1871 AD) and the subsequent
expulsion of the community from the City of Hyderabad. There was no library in
the community that could be relied upon for this stupendous work. It is obvious
how difficult the compilation of the book was in these trying circumstances.
When the AllamahRA drew the attention of the eminent people in the community
towards this difficulty, a campaign to collect funds was started under the patronage
of Baz Khan Sahib Jama’dar Bozai and some funds were raised locally.
People from outside the City too contributed their share. Notable among them was
Janab Amir Miranji Miyan Sahib Mahdavi, a nobleman of Panagudi (Tirunelveli
District in Tamilnadu) who contributed Rs. 1,000/- to the fund for the purchase of
the books.
Hazrat AllamahRA prepared the list of the required books. All the books that could
be procured from the local booksellers were purchased. As stated earlier Baz Khan
Sahib Jama’dar was entrusted with the responsibility of raising funds and purchase
of books. He was the courtier of Nawab Rashiduddin Khan Bahadur Amir-e-
Paigah. With the help of the Nawab, all those required books that were not
INTRODUCTION 9
available in Hyderabad were procured from the well-known printers in India and
Egypt.
All the books thus obtained were not sufficient to give a fitting reply to the Hadyah
allegations because the impugned author had access to the vast libraries of the
nawabs [local feudal lords], and many books that could not be procured from the
bookstalls locally or from elsewhere were easily available to him [the impugned
author] free of cost. The author had used these books and quoted from them
extensively in the Hadyah.
Hence, the AllamahRA had great difficulty due to non-availability of the books
quoted in Hadyah. He could not study such books and quotations from them. The
AllamahRA purchased many books from his own money. He borrowed many such
books from wherever he could. Despite all this, the troubles caused by the non-
availability of the books could not be fully overcome.
To solve this problem, the AllamahRA thought of a scheme. There were some very
influential people in the courts of the local feudal lords. He prevailed upon them to
bring a required book from the libraries of the nawabs for a short while. The name
of the needed book was noted down on a slip of paper and was given to the relevant
person to bring it for a very short time or even for a day. The book was brought. It
was studied and the relevant points were written down. The people who brought the
book were given fifty to hundred rupees as compensation. The AllamahRA not only
put in his labour for the compilation of the book but he had also to spend money
from his own pocket.
DIVINE HELP
In addition to these sources, divine help too was forthcoming. And without any
inkling some rare books found their way into his hands. When the AllamahRA was
writing the piece about the genealogical descent of Hazrat Imam Mahdi al-
Mau'oodAS, he obtained the genealogical trees from many prominent families and
necessary details were discussed in the book. These details are to be found in
Chapter 3 of this book. He had even decided that if he could not get the necessary
material for his book in Hyderabad, he would travel to other places and obtain the
necessary evidence to refute the contentions of Hadyah.
It may be noted that the book, Hadyah-e-Mahdaviah, had mainly relied on the book
of genealogical trees, Umdatul Matalib Fi Aal-e-Abi Talib and based all his
contentions on this book alone. And this was the sole mistake, the Hadyah author
committed to malign the genealogical details of Hazrat Imam Mahdi al-Mau'oodAS
on the basis of wrong details in it. He [the author of Hadyah] thought he had given
the correct picture about the ancestry of the ImamAS. Hazrat AllamahRA obtained the
book [Umdatul Matalib…] and got all the material to refute the contentions of the
Hadyah. But he was in search of other authentic books of Genealogical Trees to

strengthen his arguments against the misplaced contentions of the Hadyah.
One day the AllamahRA was taking a walk in the courtyard of the mosque. An old
woman came there and took out a book from her burqa [the outer garment Muslim
women use to cover their body] and said, “This book is for sale. Do you want it?”
The AllamahRA asked, “What book is it?” The woman said, “See it for yourself.”
The AllamahRA took the book from her hands and turned some pages. His eye fell
on the name, Amir Nei’matullah.7 He turned some more pages and found that the
book contained the details about the sons and descendants of Hazrat Imam Musa
KazimRA. The AllamahRA was very happy. He paid much more than what the old
woman had demanded as its price. This book, Behr-ul-Ansab, is a manuscript
written in very beautiful ancient handwriting and occupies the place of pride in the
library of Hazrat AallamahRA even today.
DEARTH OF LEARNED PEOPLE

By the Grace of Allah Most High, there is a great majority of the erudite people in
the community today. But 80 years before now8 the dearth of the learned people
and the taste for learning was so obvious that it needs no description. In those
circumstances, the grand compilation of this book was the first in debate and
disputation on religious issues of great importance. Only those that have done some
work in writing and compiling books can gauge the difficulties the author had to
face. The most excruciating part of the job was that only he had to perform every
task in the project. There was no assistant or helper available to him. He had to
study the books, extract the arguments and collect all the material needed to
compile the book. Often it so happened, that he went into his library after the ‘Isha
[night] prayers, started the study of the books, was sitting in the library throughout
the night and got up on hearing the azan [prayer call] for the Fajr [pre-dawn]
prayers. He would perform the prayers, return to the library and start writing down
what he had studied the previous night. He used to be so engrossed in his work that
it was afternoon. He used to have his lunch and take a brief siesta and was back at
writing his book.
When the news that Hazrat AllamahRA was writing the book spread, people started
streaming in to him out of sheer curiosity to know what was being and what had
7
It may be noted here that Hazrat Imam Syed Muhammad Mahdi al-Mau'oodAS is from among the
descendants of Hazrat Amir Nei’matullahRA, son of Amir Ismail, son of Hazrat Imam Musa
KazimRA. The author of Hadyah had claimed that there was no Nei’matullah among the sons or
grandsons of Hazrat Imam Musa KazimRA.
8
This passage was written on Jamadi-al-Awwal, 1368 AH (1948 AD), 60 years ago. Now is the
year 1428 AH (2007 AD) when this English translation is in progress. The book, Kuhl al-Jawahir,
was being written in 1288 AH. —SZY.
INTRODUCTION 11
already been written. This became daily routine and created hurdles in the
compilation. It was then decided that once a week, which was on Friday afternoon,
the people should assemble and what had been written in the previous week should
be read out to them. People gathered in large numbers on these occasions at the
mosque. The AllamahRA would first recite the criticism of the Hadyah and then read
out how he had countered it. The continuous slogans of Jazak-Allah [“May God
reward thee!” and “God bless you!”] resounded throughout the mosque.
Some of the pillars and influential people of the community regularly attended
these congregations. They were: ►Hazrat Miran Sahib MiyanRA of Hastheda;
►Hazrat Abji Miyan SahibRA of Daira-e-Nau; ►Hazrat Musa Miyan SahibRA of
Hastheda; ►Hazrat Alim Najmuddin Miyan SahibRA; ►Hazrat Roshan Miyan
SahibRA of Akeli; ►Hazrat Yaqub Miyan SahibRA of Akeli; ►Hazrat Esa Miyan
SahibRA of Kala Dera; ►Janab Bawa Sahib Miyan Sahib, author of Masnavi Ganj-
e-Shahidan; ►Janab Badshah Miyan Sahib Tasdiq [father of Janab Syed Jalaluddin
Sahib Taufiq]; ►Janab Hoshdar Khan Sahib, Jama’dar, Babuzai; ►Janab Tatar
Khan Sahib Nagharh; ►Janab Baz Khan Sahib Jama’dar Bozai; ►Janab Junaid
Khan Sahib Jama’dar Daryazai; ►Janab Husain Khan Sahib Jama’dar Khanzai;
►Janab Junaid Khan Sahib Bozai; and ►Janab Munshi Sardar Khan Sahib
Mahmanzai.
Everybody among the assembled notables was free to raise any issue, express any
doubt or offer any criticism. The relevant doubts etc were immediately clarified and
the issues were settled.
This arrangement and the compilation of the book continued without any hassles
for two years. It was completed in 1290 AH (1873 AD). The well-known poet of
the community, Janab Munawwar Miyan Sahib Munawwar has extracted the
chronogram of the completion of the book, Kuhl al-Jawahir. ‘Girami Nuskha-e-
Kuhl al-Jawahir’ and ‘Lashkar Nusrat’ give the figure 1290 which is the Hijri year
of the completion of the compilation of the book.
Even as the book, Kuhl al-Jawahir, was being compiled, some of the books like
Khatm-al-Huda Subl-us-Sawa, compiled by Hazrat Shah Muhammad Sahib of
Kadapa, Shams-az-Zuha and Akhghar-e-Sozan and others compiled by Hazrat Syed
Esa SahibRA had already been written, printed, published and distributed.
Maulvi Zaman Khan Sahib too had seen them. But Maulvi Zaman Khan and his
associates who had helped him in compiling the Hadyah-e-Mahdaviah and others
who were interested in this matter were eager to see the book, Kuhl al-Jawahir, and
they were eagerly waiting for its publication.
ZAMAN KHAN CONCEDES DEFEAT

When the news of the completion of the compilation of Kuhl al-Jawahir spread,
Maulvi Abdur Rahim Sahib, who was a disciple of Maulvi Zaman Khan Sahib, and
who was the classmate of Hazrat AllamahRA at one time, came to Hazrat AllamahRA,
and expressed his desire to see the book. The AllamahRA gave the book to him. He
went through the AllamahRA’s counter to the main criticisms of Zaman Khan Sahib.
He was greatly impressed by the AllamahRA’s arguments. His main interest was on
the issue of the Siadat. 9 He said, “We had advised the Maulvi Sahib [Zaman Khan]
not to assail the issue of the descent of Hazrat Imam Mahdi al-Mau'oodAS from the
ProphetSLM. But he did not heed to our advice. And finally, he got a crushing reply.
He is now greatly disconcerted.” Finally, Abdur Rahim Sahib told Hazrat
AllamahRA, “If you allow me, I will show this book to the Maulvi Sahib [the author
of Hadyah-e-Mahdaviah].” The AllamahRA said, “You may take it with pleasure.”
He took the book with him. He brought it back some days later and said, “Maulvi
Zaman Khan Sahib has seen the book and said, ‘He [the AllamahRA] has written it
all right. It is truly a [fitting] reply to me.’”
UNIQUE CHANCE
Many authors miss the lucky chance that Hazrat AllamahRA was fortunate enough to
have the book under study for a period of forty years after he compiled it. During
this period, he continued to add from time to time relevant material to the book
from his studies of other books, which he himself acquired or others brought to
him. In his reply to the Hadyah criticism in Chapter 2 concerning the historical
facts of the Mahdaviah community, he had given a brief reply earlier because these
were not religious or literary discourses. But later, the AllamahRA felt that these
were necessary. Hence, he took a critical view of them and dealt with them in
detail, examining them whether they were inadvertent mistakes or deliberate
distortions. From the historical accounts of the Mahdaviah community, the
AllamahRA collected large quantities of information to set the record straight. He
put forward convincing arguments to refute the misrepresentations of Hadyah and
this discourse covers more than 250 pages.
Thus, many topics and many discourses have been added to the original draft and
some passages have been altered. The sequences of some of the discourses have
been changed. In short, till the last breath of the author, the book was under his
constant review. Corrections were made and new texts were added.
9
Siadat is one’s being among the descendants of Hazrat Prophet MuhammadSLM, which Zaman
Khan Sahib had vehemently attacked in his book, Hadyah-e-Mahdaviah.
INTRODUCTION 13
SERVICE TO RELIGION
No work of the Bandagan-e-Khuda [the servants of God] is without sincerity or for
things other than Allah. So, it is for this reason that we see that Hazrat AllamahRA
considered the compilation of the book as a service to the religion and the
community. The usefulness of the book was always in his view. Even the dust of
self-conceit, vanity, pride, boasting about himself never touched his thought
processes. This was the reason that during the compilation of the book, the
AllamahRA constantly consulted a group of scholars, murshidin, respected elders
and the revered fuqara. Their names have already been listed above. Even after the
compilation was completed, these consultations continued. Suitable additions were
made and necessary discourses were added to it. The Marja’ al-Kuhala,10 Manba’
al-Fuzala,11 Hazrat Allamah Bahr al-Uloom, Ashraf al-‘Ulama, Maulana Maulvi
Syed Ashraf ShamsiRA studied the book, Kuhl al-Jawahir, and expressed his
opinion: “Indeed this book is unique and is the kuhl for the eye of a researcher.
Who has the potential to amend it and add anything to it? The tongue is tied.
Accepting it is iman [Faith]. I desired that I should keep the book before me and
darken the eyelids of my heart with the pencil of kohl. But since you are constantly
amending the book and improving its contents, the desire itself has become
sufficient to study the book. Although there is no need for any addition or
amending the book, yet if you feel that there is need for this, it is the result of the
perfection of the potency of your knowledge and the trait of the character of your
wisdom. To praise the book the tongue of comprehension has become the victim of
silence.”
A long time after this, Hazrat ShamsiRA sought the permission of the author and
after getting it; he added marginal notes at various places in the book. These
marginal notes were greatly appreciated by Hazrat AllamahRA himself.
MARGINAL NOTES
To say anything about the marginal notes is like showing a flickering lamp to the
sun. It is usually seen that in the marginal notes some explanation of the text is
added. There is hardly any instance of a new point added to the text in the marginal
notes. But the marginal notes by Hazrat ShamsiRA cover not only the elucidation of
the text but also cover new grounds and other necessary discourses. Despite all this,
it is regrettable that the valuable remarks in the marginal notes could not cover the
entire book. Or, at least, they were not available to us. All the notes that were
available to us have been entered at the appropriate places in the book.
10
It means the authority to which mature people turn [for guidance].
11
It means the fountainhead of the outstanding people of culture and refinement.
In this long time, there occurred a tremendous change in the Urdu language. The
AllamahRA turned his attention to improving the language and making it intelligible
to the readers. Hence, at the command of the AllamahRA, his learned son, Hazrat
Maulana Maulvi Syed ShehabuddinRA, rendered great service. He changed the old
Persianised style of writing Urdu with the plain and commonly comprehensible
Urdu style of modern writing. He also added necessary and explanatory marginal or
footnotes, where necessary, in the book. Thus the utility of the book was greatly
enhanced. Allah May reward him with the best divine awards.
Due to all these reasons, the original draft of Kuhl al-Jawahir, which was compiled
some 80 years ago, and copies of which may be found at various places, the present
copy of the book is doubled in its volume and size. Because of all these benefits,
the book has gained the glory of a separate book.
Maulvi Abdul Hakeem Sahib Mahdavi, Munshi Fazil and Maulvi ‘Alim, has re-
written the amended draft in the currently prevalent mode of beautiful Urdu style of
writing. He took the trouble of writing the whole of the book, consisting of
hundreds of pages. This provided great facilities to the calligrapher to write the
final version of the book for printing.
The great delay in printing and publishing of this book was a trying time for the
members of the whole community. But none of the deeds of Allah Almighty is
shorn of wisdom and expedience. The divine will has provided the occasion for the
book to be before the eyes of the author for years and years for being revised and
reviewed. This delay has greatly increased the comprehensiveness of the book. This
book is the result of a half-century labour by the AallamahRA. There is no doubt that
this book is of great usefulness for the community.
This is the magnificent Grace of Allah Most High and the result of the good
intentions of Hazrat AllamahRA that He provided him great opportunity to serve the
religion and the community. Allah says: “That will be the Grace of Allah that He
bestowewth on whomsoever He willeth…”12
PUBLICATION
During the life of Hazrat AllamahRA and after his demise, many generous people
intended to publish this book. Some organizations of the community too turned
their attention to it. But on every such occasion, it so happened that the intention of
publishing the book could not be implemented. It is said that a time is [divinely]
fixed for every work. From sempiternity it obviously was the destiny of Janab
Maulvi Syed Mahmood Sahib, Muhtamim [Superintendent], Excise in the Nizam’s
Government, son of Hazrat Haji Miyan SahibRA of Kala Dera [Chanchalguda,
12
Quran, S. 5: 54 SAL.
INTRODUCTION 15
Hyderabad Deccan] to publish this book. With great generosity and courage, he
embarked on publishing it with the intention of conveying the divine reward of the
virtue to his illustrious son, the late Syed Shehabuddin. He had great respect and
devotion for the eminent elderly people of the community. Maulvi Syed Mahmood
Sahib financed the publication of the book to meet a great need of the community.
As such, this great source and treasure of the religious information is now reaching
the hands of the people of the community.
We pray that the praised Lord will accept the praised service of his praised banda
[servant] and reward his late son by His Grace.
For the time being, we are publishing the first volume of Kuhl al-Jawahir. It deals
with the uncalled for allegations in Chapter 1 of the book Hadyah-e-Mahdaviah. A
large part of the book is yet to be published. It deals with refuting the allegations in
the remaining six chapters of the Hadyah.
We hope Allah Most High will grace the people of the community to arrange the
publication of the remaining parts of the book and provide an opportunity to the
people of the community to benefit from reading this book. “And that is no great
matter for Allah.”13
— [Hazrat] Syed Najmuddin of Bichpadi
Begum Bazaar, Hyderabad Deccan
Jamadi al-Awwal 14, 1368 AH
(March 14, 1949)
13
Quran, S. 14:20 MMP
In the name of Allah, the Most Beneficent, the Most Merciful
PROLOGUE
All Praises are to Allah Most High and salutations to the Seal of ProphethoodSLM
and the Seal of SainthoodAS and their CompanionsRZ, descendants and the spiritual
guidesRA.
Now coming to the subject under discussion, by the grace of Allah Most High and
Omnipotent, this banda, Syed Nusrat, states that in these days of adversity and
calumny, a book entitled, Hadyah-e-Mahdaviah has been published to torment the
followers of Hazrat Imam Syed Muhammad Mahdi al-Mau'oodAS, by Maulvi Abu
Raja Zaman Khan Sahib Rampuri. In this book, the deviation from the path of
Truth and veracity is obvious. At places, the style of writing in this book exhibits
perverseness and prejudice, misleading the readers by suppressing the Truth and
resorting to blatant falsehoods and baseless allegations. Besides, the author of
Hadyah has made prejudiced attacks and resorted to maligning and satirising the
respected personalities, the Mahdavis believe in, and the most despicable trait in
him is that he has shown disrespect to the august personality whom the Mahdavis
treat as the Khalifatullah [the Vice-Regent of Allah Most High] and free from
erring, promised by Hazrat Prophet Muhammad MustafaSLM and the Seal of the
Sainthood of Prophet MuhammadSLM. This has hurt the members of the community
immensely.
Hence, some eminent and honourable people, whose foreheads shine with the glory
and the grandeur of the religion of the Ultimate Truth, approached this faqir, with
their sense of honour and their concern for what is sacred to them, in the spirit of
‘There is a Moses to fight a Pharaoh’ and ‘There is a Jesus to fight the Anti-Christ’,
to give a fitting reply to the author of Hadyah, as in the past books like the Siraj-al-
Absar and others had been written. At this time too a fitting reply should be written
to counter the Hadyah-e-Mahdaviah, they hold, so that the adage, “The truth is
domineering and it would not be subdued” would manifest.
The insistence from the friends continued. But this writer who thought himself to
be ignorant and devoid of the expertise in the art of writing had always kept himself
away from such disputes and controversies. He was worried because of his low
stock in the trade of knowledge and expression. “I know very well whatever I am.”
Couplets: “Alas! What a difference between me and this onerous task! I am weak in
my capacity and this burden in unbearable! These scholarly issues are innumerable!
Where do I, so weak a person, have the efficacy to write all that?”
Besides all this, the thought that the essence of divine guidance depends upon the
will of the Hadi-e-Mutlaq [the Absolute Guide—Allah] and that the speech or
writing of anybody has no role to play in it did occur to me. “Our ProphetSLM, who
used to give good advice and cogent arguments, was sent by Allah Most High
towards men and jinn.”
Allah Most High says in Quran. “Lo! Thou (O Muhammad) guidest not whom thou
lovest, but Allah guideth whom He will. And He is best aware of those who walk
aright.”14 If this is so, which speaker or writer could be there who can suspect that
his speech or writing would guide anybody?
And at another place, Hazrat Prophet MuhammadSLM, the Seal of Prophets and
Messengers of Allah, says, “Preach all that has been sent to you from Allah Most
High. If you do not do it, you will not be preaching the message of Allah Most
High. Allah Most High may protect you people from the mischief.”
This shows that while the guidance is dependent on the will of Almighty Allah, the
preaching of the Truth is necessary and Allah Most High protects the people who
preach the divine Truth from the mischief of the people.
Further, a Hadis quotes Hazrat Prophet MuhammadSLM as saying: “A group of my
ummat [community] will always remain on Truth and triumphant. Its opponents
will not be able to harm it till the Day of Resurrection.”
The light of Faith [Iman], therefore, became vibrant and did not allow this banda to
avoid the writing of the reply to the impugned book and allow his religion of Truth
to be left without proof of its veracity in the vain imagination of the people by
allowing them to believe that the false statements of the mischief-mongers are true.
The voice from the Invisible Speaker [hatif-e-ghaib] announced: “Grieve not. Lo!
Allah is with us…”15 Hence, willy-nilly, this unknowing faqir prepared to write the
answer to the impugned book, Hadyah-e-Mahdaviah, as best as he could so that the
veil of falsehood, slander and distortions could be torn asunder. And the Religion
of Truth is presented to the people in its pristine glory and real form. Allah Most
High says: “Victory commeth only by the help of Allah. Lo! Allah is Mighty,
Wise.”16 Couplet: Although we do not have a na-khuda [captain] for our ship, we
are not bothered! We have Khuda [God], and we need no na-khuda [captain].
14
Quran, S. 28: 56 MMP.
15
16
Quran, S. 8:10 MMP.
PROLOGUE 19
A REQUEST
Now, we request the truthful and fair-minded readers and those who are familiar
with the rules of debate, to study these pages, which counter the falsehoods,
equitably, and if they find any mistake, which is natural to human beings, they
should overlook it. “The speech of human being is not devoid of imperfections and
it is the speech of Allah Most High that is free of and above all doubts and
uncertainties.”
Since the real objective of writing this book is to guide the seekers of the Truth in
their desire for the Ultimate Truth and enhance their strength of iman [Faith], This
book is named KUHL AL-JAWAHIR LI ARBAB AL-BASAIR.17 In all humility I
bow my head in supplication to request that Allah Most High accepts these efforts
of his sinful servant and make the book true to its name in His Grace and Mercy.
Couplet: “O God! Bestow on my tongue the manifestation of the flame of the
thunderbolt and make my speech the speech that the heart of Hazrat MusaAS will
accept!”
The readers of this book should pay attention to some points. Hence, before
examining the criticisms of the author of the Hadyah and showing the criticised
matters in their true perspective, it is necessary to expose the basic mistakes the
author of the Hadyah has committed. Besides, we have also to make obvious some
of the principles we have strictly observed in writing this book. Hence, we have to
state the issues first in a preamble. And then, similar issues will be discussed in the
pages of every chapter and every discussion at the appropriate place. “Oath in the
name of Allah Most High! Allah alone is Conformable and Helper! Allah is He
who gives (all) Sustenance—Lord of Power,—Steadfast (for ever).18 We have none
other than Allah! We do not demand help from any one other than Allah. We do
not worship anybody other than Allah. It is Allah alone Who solves our difficulties
and answers all our humble and suitable supplications. Excellent Protector indeed
is He and excellent Helper.19
17
It means: Kohl of Pulverised Pearls for the Lords of Insights.
18
19
PREAMBLE
ABOUT SOME IMPORTANT ISSUES

First, let it not be hidden from the people of thinking and seeing that, two principles
are important in relation to the Traditions of Hazrat Prophet Muhammad
MustafaSLM. One is by virtue of its meaning, that is, they should conform to the
Book of Allah Most High—the Quran. The second is the manifest or by virtue of
the category of the ruwah [narrators]. Similarly, in respect of the narratives of
Hazrat Imam Mahdi al-Mau'oodAS, which are commonly called naqliat, the same
two principles are important. One is conformity with the Book of Allah. The
second is the category of the narrators. Hence, the elucidation of the first principle
is that Hazrat Imam MahdiAS has consistently affirmed that the standard of the
veracity, or lack of it, is the same. He has often said with constancy:
“If a person narrates a narrative from this banda, it should be seen whether
the narrative is in conformity with the Book of Allah Most High, or not. If it
is not in conformity with the word of Allah, it is not from this banda. Or the
narrator did not comprehend my word.”
Under this command of Hazrat Imam Mahdi al-Mau'oodAS, there could be three
forms of his commands on the basis of their being in conformity with the word of
Allah or not.
[1] If the narrative is in total conformity with the word of Allah, it is Wajib-al-
itiqad [obligatory to believe] that the narrative is from Hazrat Iman MahdiAS;
[2] If it is clearly opposed to the word of Allah, it is to be necessarily believed that
it is not the narrative of Hazrat Iman MahdiAS; and
[3] If it is not clear to us that it is in total conformity with the word of Allah Most
High, or it is not in total conformity with the word of Allah, one is bound to ponder
over it.
Hence, the narratives coming under the third category demand that one should be
careful and honest because there are similar Traditions of Hazrat Prophet
MuhammadSLM and the sayings of the people of Certainty.20 These do not appear to
20
Some narratives of the Sufis are such that they do not appear to be in total conformity with the
word of Allah (the Quran). For instance, Ahadis quote Hazrat Prophet MuhammadSLM as saying:
“I am from the Light of Allah and everything is from my Light;” “Allah Most High first
manifested my Light;” and “I was a Prophet when Hazrat AdamAS’s clay was being fermented.”
But such Traditions are not liable to be contradicted on the sole basis that their conformity is
not clearly manifested with the word of Allah (that is, Quran). Since their authenticity is not
perfect in the view of the experts in the Science of Traditions, as such, they are categorised as
be in conformity with or opposed to the Book of Allah Most High in the first
instance. This happens particularly in respect of the issues of ma’arif and haqaiq
[divine knowledge and realities] and kashfi muamalat [revealed matters] that are
talked about in hints, metaphors and allusions. These matters are discussed in great
detail in books like Fasl-al-Khitab and others.
In the second Fasl [Section] of the book, Yawaqit, it is written:
“Shaikh Mujduddin Fairozabadi has written in his book, Qamus, that since
the group of Sufis has achieved higher ranks in kashf [divine inspirations]
and danist [knowledge], nobody is justified in rejecting their sayings in the
first instance, without due deliberation and thought, because we have not
heard that any of them has advised people against observing the obligations
like Wazu [ablutions], namaz [daily ritual prayers], etc. But they say things,
which are difficult to understand. The Shaikh also says, ‘When Allah Most
High has bestowed karamaten [minor miracles], it is not unusual that they
be bestowed with such sayings, which even the great ulama [scholars] are
incapable of understanding.’”
In short, this kind of sayings cannot be disavowed.
PRINCIPLES TO JUDGE NARRATIVES

The explanation of the second principle about the ruwah [transmitters or reporters]
is that the books of the narratives of Hazrat Imam Mahdi al-Mau'oodAS that have
been published and are current in the community can be divided in four categories
depending on their strength or weakness and the proximity and remoteness of time.
The books of the first category are the writings of the CompanionsRZ of Hazrat
Imam Mahdi Al-Mau'oodAS who have heard and seen the word and deed of the
ImamAS with their own ears and eyes and recorded them, like Hazrat Bandagi
Miyan Syed KhundmirRZ, Bandagi Miyan Shah DilawarRZ and others. Their books
and tracts are there as records.
In the second category are the writings of the tabi’in [the followers of the
CompanionsRZ of Hazrat Imam MahdiAS] who have received the information about
the conditions, events and sayings of the ImamAS through one wastah [link] and the
information about the companions of the ImamAS without a medium or link, that is,
directly. They are the ruwah [transmitters] like Bandagi Miyan ValijiRA [the author
of Insaf Nama and Hashia Insaf Nama], Bandagi Miyan Abdul Malik SajavandiRA
[author of Siraj al-Absar], Bandagi Miyan Shah Abdur RahmanRA [author of
‘weak’. But lack of clear conformity with the Word of Allah (Quran) is not the sole reason of
contradicting them. —Ashraf. [Bahr-ul-‘Uloom Maulana Maulvi Syed Ashraf ShamsiRA —
hereinafter referred to as ShamsiRA.]
PREAMBLE 23
Maulud Sharif, the biography of Hazrat Imam MahdiAS]. The narratives recorded
by these two categories enjoy the consensus of the community and are accepted
universally. If there is discrepancy in narratives, the principles of rivayat
[narrating] and darayat [knowledge; sense; habit; etc.], come into operation and
other evidence will be preferred.
In the third category, come those books that were written by the taba’-e-tabi’in [the
followers of the followers of the CompanionsRZ of ImamAS] up to the time of Hazrat
Bandagi Miyan Syed Qasim Mujtahid-e-GirohRA and Hazrat Bandagi Miyan Syed
Nusrat Makhsoos-az-ZamanRA. The principle about this category of ruwah is that if
their narratives are in consonance with the narratives of the former categories, they
are correct as the narratives of the former categories. Otherwise, if there is any
addition to the narratives of the siqah [trusted narrators]; it will be treated as
reliable.
The writings of the writers of the period after the above mentioned authorities come
under the fourth category. They are books like the Panj Fazail, the Sunnat-as-
Salihin and others. The principle about the authors of this category is that if their
narratives are in consonance with the narratives of the first three categories, they
are correct. Otherwise, they should be closer to the authorities. If even this is not
available, they should be well known among the various dynasties of the murshids
as reliable. If even this is not available, they will be treated as equal to shaz [rare]
and will be treated as unreliable in the matters of religion.
The specials books that are written by the people about the character and virtues of
their family elders are not covered in this discussion because here we are dealing
with the books in which the particulars, miracles, narratives, deeds and sayings of
Khalifatullah Hazrat Imam Mahdi al-Mau'oodAS are reported.
PRINCIPLES OF CONFORMITY NOT FOLLOWED

►The author of Hadyah has committed this mistake. He did not follow the
principles of consonance with the Book of Allah Most High and the categories of
the ruwah [transmitters]. He has taken a narrative from any book of any category to
be true and treated it as the aqida [belief] of the whole Mahdaviah community and
made it the basis of his criticism. This is blatantly unprincipled and irregular.
►Secondly, in the obligations relating to the beliefs and deeds, the beliefs of the
Mahdavis are the same as those of the Ahl-e-Sunnat. But there are some
instructions, Hazrat Imam MahdiAS has enjoined upon his followers. They are to be
believed and acted upon as obligations under his commands. They are related to the
Vilayat [Sainthood] of Hazrat Prophet MuhammadSLM. They are based on the
excellence of the Shari’at and taqwa [abstinence; piety]. But they are in perfect
consonance with the Quranic Verses and the Traditions of Hazrat Prophet
MuhammadSLM. The details about them are given in the tract, Aqida Sharifa, by
Hazrat Bandagi Miyan Syed KhundmirRZ, and the book, Sharah-e-Aqida. No other
matter is among the regular beliefs of the Mahdaviah, no matter in which of the
books it is written. The author of the Hadyah has also committed a mistake by
treating many matters that are not in the tract, Aqida Sharifa, as the regular beliefs
of the Mahdaviah community. This is mere slander. We have left it to Allah Most
High to punish him. [Allah Most High may help us in clarifying!]
►Thirdly, the author of Hadyah has taken the personal utterances of any Mahdavi
and treated them as a regular and accepted belief of the Mahdavis and made it the
basis of his criticism of the community. This is in spite of the fact that the accepted
principle of all men of the religion, particularly of the Ahl-e-Sunnat, that the zath of
the founder of the religion [that is, Hazrat Prophet MuhammadSLM] is free from
error and only those traditions that are based on his sayings can be the basis of the
beliefs, if it is proved that he had actually said what is attributed to him as his
sayings. Every saying of every follower of a religion cannot be the basis of the
beliefs of his religion. If saying like that is considered to be true, all the writings of
the Muslim authors, their thoughts and presumptions, which they might have
written in any book, will have to be treated as the beliefs of all the Muslims. And
this is clearly unprincipled.
►Fourthly, a mistake that is generally found in the Hadyah is that a large part of it
is full of criticism of some of the followers of the religion that so-and-so has
wrongly translated or explained this passage, so-and-so has distorted like this and
such-and-such deed of such-and-such a person was wrong, et al. The belief of the
Mahdaviah and also the Ahl-e-Sunnat is that none other than the Khalifatullah [the
Vice-Regent of Allah] is free from error. Hence, if one were to accept that a person,
who is not free from error, was to commit a mistake, it does not affect the real
religion. It is regrettable that the author of the Hadyah has wasted a lot of his time
in similar useless criticism. Since a large part of this criticism too is wrong, it has
become necessary for us to waste our dear time too in exposing these mistakes.
However, we did not take into consideration the criticism based on the writings or
elaborations of other people that do not concern the real Mahdaviah religion or the
proof of the Mahdiship of Hazrat Imam Mahdi al-Mau'oodAS because the author of
the book, Ma’arizat-ar-Rivayat, is himself compiling his reply. “The virtuous
author explains his own book.”
►Fifthly, it is also an accepted issue, on which there is a consensus, that all the
people of all the sciences and arts and all the groups have glossaries and idioms of
their own, which give a meaning that is different from their current or literal
connotation. The people of those sciences and arts or the members of the group
concerned know this. Others are not familiar with them, as Khwaja Mohammed
Parsa has written in the book, Fasl-ul-Khitab:
PREAMBLE 25
“Every group or association that is associated with any branch of knowledge or

science, as experts in literature or Fiqh [Islamic Jurisprudence], essentially has a
glossary of its technical terms, which any stranger will not be able to know unless
the concerned experts give out the information to the seekers.”
It is written in the first fasl [section] of the book, Yawaqit:
“Shaikh al-Islam Makhzumi says, ‘None among the ulama would be
justified in disavowing, criticising and abusing the Sufia without accepting
their [the Sufia’s] maslak [rules of conduct] and unless they find the words
and deeds [of the Sufis] violating the Book of Allah Most High and the
Sunnat [the practice of Prophet MuhammadSLM].’”
It is also written in the same book:
“In these matters, the most important thing is to know the technical terms of
the Sufis as to what is for them the connotation of the terms, ‘tajalli-e-zathi’
and ‘taajalli-e-suri’, zath and zath-az-zath and ‘Hazrat Asma-e-Sifat’ and
others. Hence, it is not allowed for them to talk about them unless they
know the meaning and purport of such terms. They are also not allowed to
disavow anything that is not their purport.”
But the author of the Hadyah did not take into consideration this accepted
principle. He has written whatever came to his mind without knowing the real
meaning and purport of the terms, or has deliberately distorted them. For instance,
the respected Sufis hold that rafa’-e-taqayyudat [removing the restrictions] is the
real musalmani or real Islam. Among the Mahdavis too this technical term is in
current use. The author of Hadyah appears to think that merely saying La ilaha illa
Llah is Musalmani or Islam. He has said that in so many words. He has leveled the
charge that the Mahdavis say that the ProphetsAS are naqis-al-Islam [defective in
being Muslims]. We have dealt with this issue in the discussion about the ninth
belief. This will explain the real position.
►Sixthly, it is the accepted rule of the Ahl-e-Sunnat that a lazim-e-mazhab
[necessary corollary of the religion] is not the religion per se, because any
necessary issue is the last issue of the universally accepted issues of the religion.
Accepting the necessity of the religion by the people of the religion as a belief is
altogether a different issue. There is great difference between the two. Hence, this
has been explained in the books of the Ahl-e-Sunnat:
“The correct religion is that the lazim-e-mazhab [necessity of the religion]
does not become the religion itself.”21
Shah Valiullah Dahlavi too has written in his book, Hujjat Allah al-Baligha, that
the lazim-e-mazhab does not become the religion itself and it is not correct to
21
Al-Yawaqit wal-Jawahir, by Imam Al-Shi’rani.
attribute the belief to the believer in the lazim-e-mazhab [necessity of the religion].
This is what he says:
“If one were to say that the controversy about Allah Most High being in any
one direction entails His being ha’dis [created; not eternal], we would say
that the lazim-e-mazhab [a necessary corollary of the religion] is not the
‘ain mazhab [the very essence of the religion], while the Firqa-e-
Mujassamia [the sect, which believes God to be a three-dimensional body]
believe in God being in one direction. It also believes that God is eternal
and sempiternal [that is, without beginning], and not ha’dis [of recent
origin]. To associate one’s religion with something that he denies is not
allowed, even though his other sayings may make it a necessary corollary of
his religion.”
In the fifth maqsad of the book, Sharah-e-Muaqif, it is said, “an issue becoming
necessary from something that is said is a different thing, and announcing or
affirming it is entirely another matter.”
But the author of Hadyah works contrary to this established and accepted rule. He
has treated such necessary corollaries as the very essence of the Mahdaviah
religion. For instance, this is the situation in the matter he has termed as sixteenth
belief. He saw that the ProphetsAS are ma’sum [sinless; innocent], God directly
commands them; and the Mahdavis also believe their ImamAS to be innocent and
believe that Allah Most High commands him, he jumped to the conclusion that the
Mahdavis believe that their Imam MahdiAS is a Prophet and Messenger, although
the belief of the Mahdaviah is:
“We believe that Hazrat Prophet MuhammadSLM is the Messenger (of Allah) and the
Seal of the Prophets; that there is no Prophet after him, that his religion is the Seal
of all other religions; and his Book (Quran) is the Seal of all (divine) Books and no
Book will be revealed after it.”
Hence, when a necessary corollary of the religion is not the very essence of the
religion and no matter that one is denying can be associated with one’s religion; to
associate a belief with the Mahdavis that they consider their ImamAS, as the Prophet
or Messenger (of Allah), is an allegation that is unlawful and blatantly incorrect.
The fact, however, is that the Mahdavis sincerely believe Hazrat Prophet
MuhammadSLM as the Seal of Prophets and Messengers, and openly affirm it. We
will deal with this matter in detail in our discussion about the sixteenth belief. Insha
Allah.
►Seventhly, the Ahl-e Sunnat and Ahl-e-Tashay’yo’22 and all other sects of Islam
that believe in the advent of Hazrat Imam MahdiAS are unanimous that Hazrat
22
The Shi’ah community.
PREAMBLE 27
Prophet MuhammadSLM had promised the zath of Hazrat ImamAS and it is free from
error, in accordance with his (the ProphetSLM’s) saying. Even the author of Hadyah
does not deny it. He writes on page 99 of Hadyah: “La Yukhti is the unanimous glory of
the Mahdi. It means that he will not commit a mistake.”23
Hence, the rivayaat that are truly related to Hazrat ImamAS are correct, final and
certain. As against this the sayings of the Imams of Ijtihad and the commentators of
Quran are among the zanniat [presumptions], and even their followers believe that
“sometimes they are incorrect and sometimes they are correct.” Under these
circumstances, the imperatives of healthy wisdom are that the correctness or
otherwise of the presumptions should be based on their being in conformity of the
final and certain (facts) and not vice versa. But the faulty opinion of the author of
the Hadyah [Allah may guide him to the straight path!] is that in the right or wrong
context he tries to judge the word and deed of Hazrat ImamAS on the touchstone of
the conformity with assumptions and presumptions of the Imams of Ijtihad and
commentators of Quran. This is a gross mistake.
►Eighthly, the author of Hadyah has often used the words Ahl-e-Sunnat as against
the Mahdaviah and at most places he has alleged that the religious commands of
the Mahdaviah violate the Ahl-e-Sunnat. But he has not manifested as to what is the
comprehensive definition of the Ahl-e-Sunnat and who is the Ahl-e-Sunnat,
according to him.
WHO ARE AHL-E-SUNNAT?

The definition of Ahl-e-Sunnat that is given in the Traditions of Hazrat Prophet
MuhammadSLM and is proved through the word of ProphetSLM. It has been reported
by Allamah Shehristani in the book, Millal-o-Nahal, is as under:
“Hazrat Prophet MuhammadSLM has given the information, ‘My ummah will
be divided in seventy-three sects. One of them will be naji [delivered;
saved; liberated]. All others will be halik [doomed].’ He was asked, ‘Which
sect is naji?’ He said, ‘Ahl-e-Sunnat wal-Jama’at’. He was asked, ‘What is
Sunnat-o-Jama’at?’ He said, ‘The path that I and my companions follow
today.’”
It is obvious that ‘the path that I and my companions follow’ covers both the beliefs
and deeds. And the word ‘today’ shows that the purport is the beliefs and deeds that
were prevalent, without any excess or deficiency, during the time of Hazrat Prophet
MuhammadSLM. If there is any change or alterations later, it will not be covered by
the definition. Hence, the Ahl-e-Sunnat wal Jama’at will be the Muslim sect that
23
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition, p.111.
has the same beliefs and deeds that were prevalent during the day of Hazrat Prophet
MuhammadSLM and his CompanionsRZ.
On the touchstone of these norms, the Mahdaviah prove to be the most perfect Ahl-
e-Sunnat. The conditions of the CompanionsRZ of Hazrat Imam MahdiAS would be
like the saying of Hazrat Shaikh Muhiyuddin Ibn ArabiRA. The ShaikhRA had said,
“They [the CompanionsRZ of the ImamAS] will follow in the footsteps of the
CompanionsRZ of Hazrat Prophet MuhammadSLM and will be true to the promise
they had made to Allah Most High.” The evidence of the authors and historians
about the followers and the followers of the followers of the CompanionsRZ of the
ImamAS and other people of the community is available that “their ways, manners
and practices were such that they reminded the special attributes and features of the
Faith [iman] of the CompanionsRZ of Hazrat Prophet MuhammadSLM.” In this
meaning too the Mahdaviah are the real Ahl-e-Sunnat wal Jama’at.
Seen in common and in technical terms, the predecessors of the Ahl-e-Sunnat have
laid down certain principles pertaining to their beliefs and practices. There are no
principles that do not suit or apply to the Mahdaviah community. From this angle
too the connotation of the Ahl-e-Sunnat fully applies to the Mahdaviah. Despite
this, the author of Hadyah has completely overlooked the real and correct
connotation of the term, Ahl-e-Sunnat, and, like the illiterate and ignorant fools, he
thought that the Ahl-e-Sunnat were those who were not Mahdavis. The
knowledgeable readers can judge as to how far away this is from the dignity and
glory of the ulama [scholars] that he forgot his own learning and knowledge and
became a loyal servant of the thinking to the common illiterate fools.
VARIOUS SECTS OF AHL-E-SUNNAT

We have just examined the real connotation and definition of the Ahl-e-Sunnat.
Now we will turn our attention to his [the Hadyah Author’s] habit of decreeing
everything related to the Mahdaviah community as opposed to the Ahl-e-Sunnat.
Let us examine it now. While it is not advisable to ignore the real connotation and
definition of the term Ahl-e-Sunnat, let us now take into consideration the details
about the various sects of the Ahl-e-Sunnat in accordance with the thinking of the
author of Hadyah. It turns out that the mutakallimin24 among the people of Shari’at
too are Ahl-e-Sunnat. The Muhaqqiqin25 Sufia too are the Ahl-e-Sunnat. The first
group too either follows the mujtahidin [religious directors]26 of Shari’at or does
not believe in Shakhsi taqlid [personal following]. There are four major groups of
24
Muslim theological scholastics. The experts in Ilm-al-Kalam or Scholastic theology.
25
Investigators; inquirers among Sufism.
26
Jurist entitled to independent opinion.
PREAMBLE 29
the imams of Ijtihad. They are the Hanafi, Shafe’i, Maliki and Hanbali. There are
some other groups also but these are the major groups of the muqallidin.27
There are many khanwadahs [lines or chains of mystics] of the muhaqiqin Sufia or
Ahl-e-Batin [people of immanence]. All of them are called Ahl-e-Sunnat. We too,
in accordance with the thinking of the author of Hadyah, have treated them as the
Ahl-e-Sunnat. They are called the ‘urafa-e-Ahl-e-Sunnat wal Jama’at.28 All these
sects of the Ahl-e-Zahir and Ahl-e-Batin are called Ahl-e-Sunnat. Despite this, there
is great difference of opinion and belief on many issues among them. Their source
is Quran and Sunnat. But the principles of extraction of commands and issues are
different. Their technical terms too are different. Hence, the author of Hadyah
needs first to decide whether, in his opinion, all of them are the Ahl-e-Sunnat or any
of them is excluded from the Ahl-e-Sunnat. If any of them are excluded, which are
they? There is no particularity of the Mahdaviah community. There is no reason
why they should not be treated as opposed to the Ahl-e-Sunnat. But if all these sects
were the Ahl-e-Sunnat, any issue relating to any of these sects would have to be
treated as the issue relating to the Ahl-e-Sunnat. As such, if a saying of the
Mahdaviah were to be in conformity with any saying of any of these sects, it would
not be correct to decree that the Mahdaviah saying was opposed to the sayings of
the Ahl-e-Sunnat. The author of the Hadyah has committed this mistake also that he
has tried to see the issues of the Ahl-e-Batin from the eye of the Ahl-e-Zahir. The
principle of debate is that an issue has to be verified in accordance with the rules of
that science or art to which the issue belongs. To mix it up with the rules of other
sciences or arts would be counter productive. Shah Valiullah Muhaddis Dahlavi has
written in his book, Azalat al-Khifa as under: “The person who knows recognizes
the secret as to wherefrom it comes; however, the person who does not know mixes
one science with another science, one secret with another secret and one mansab
[post or office] with another mansab.”
As such, the mixing up of one science or art with another is the work of an
ignorant, not a wise and learned person. To denounce the issues of the Mahdaviah,
which are in conformity with the ways and religions of the Sufi muhaqqiqin, as
opposed to and expelled from the domain of the Ahl-e-Sunnat is to insult the
religious leaders of hundreds of thousands of people. These leaders are the true
followers of the saying of Hazrat Prophet MuhammadSLM, ‘The path that I and my
Companions follow today.’ [This has been quoted above.]
We have pointed out some most indecent mistakes the author of Hadyah has
committed here and we will deal with others at the appropriate place.
27
Conventional following based on uncritical faith in a source’s authoritativeness.
28
‘Urafa is the plural of ‘a’rif, which means one with the intimate knowledge of God.
HOW THIS BOOK IS ORGANISED

It appears to be suitable to recount here some issues that have been kept in the view
in compiling this book.
► 1. We have not divided this book in chapters and section anew. We have
arranged it according to the scheme followed by the author of the Hadyah-e-
Mahdaviah, so that the criticisms of the Hadyah and the information of their replies
are presented to the readers at one and the same place with ease.
Chapter 1 deals with, examines and elucidates those beliefs of the Mahdaviah,
which the author of the Hadyah holds to be opposed to the Ahl-e-Sunnat or has
committed any mistake in presenting them.
Chapter 2 deals with the historical and other details about Hazrat Imam Mahdi al-
Mau'oodAS, his CompanionsRZ, followers and their followers and other well-known
Mahdavi personalities, about whom the author of Hadyah has misquoted facts, has
misrepresented incidents, has criticised them or has used insulting and slanderous
language about them. These mistakes have been corrected, explained or refuted.
Chapter 3: The aspersions the author of Hadyah had cast about the proof of the
Mahdiship of Hazrat Imam MahdiAS have been refuted.
Chapter 4: The matters, which the author of Hadyah thought, the Mahdavis had
disrespected the Mashaya’khin [holy persons].
Chapter 5; The wrong concepts of the author of the Hadyah, wherein he thought
the Mahdaviah had disrespected the Khulafa-e-Rashidin.
Chapter 6: Here the meaningless sayings of the author of Hadyah that he believes
to be disrespect by the Mahdaviah of the ProphetsAS.
Chapter 7: In this chapter, we have dealt with the silly and nonsensical utterances
of the author of the Hadyah who thought it was insulting the Creator of the world
and tried to mislead others that they were insults.
Chapter 8: In this chapter, we have dealt with the principles of scholastic
philosophers and first-rate research scholars, research of mysticism about the issues
of similarity, equality and the phenomenon of manifestation and other relationships
between Hazrat Prophet Muhammad MustafaSLM and Hazrat Imam Mahdi al-
Mau'oodAS.
► 2. In this book, we have referred to Maulvi Zaman Khan Sahib as ‘the author of
Hadyah’ or ‘Hadyah Author’. Wherever these words occur, they refer to the Maulvi
Sahib. Similarly, where the word, ‘Hadyah’ occurs, it refers to the book, Hadyah-e-
Mahdaviah.
PREAMBLE 31
► 3. The references given in this book are from the book, Hadyah-e-Mahdaviah,
which was printed at the Matba’-e-Nizami, Kanpur, in 1287 AH (1870 AD). [Since
that edition of the book was not available, this English translator has used the 1293
AH (1876 AD) Edition of the Hadyah-e-Mahdaviah.—SZY].
► 4. In the book, Hadyah-e-Mahdaviah, some of the beliefs, deeds and other
issues of the Mahdaviah community have been discussed or are treated as
objectionable. Generally, the author of Hadyah has claimed, from the beginning to
the end, that they are opposed to the Ahl-e-Sunnat. Hence, while replying to the
allegations we have shown that the same issues or propositions are in accordance
with the accepted propositions of the Ahl-e-Sunnat in the light of the Quranic
Verses and the Traditions of the Prophet MuhammadSLM. We have not proved these
things on the authority of the books of the Mahdaviah community. We have proved
them on the authority of the books of the Ahl-e-Sunnat or the sayings of their
eminent and authoritative aka’bir [greatest scholars and saints].
If the author of the Hadyah or anybody else supporting him were to deny or
controvert our contentions, it would be tantamount to controvert the principles of
the Ahl-e-Sunnat and the sayings of their akabirin.
► 5. The arguments that have been advanced in answer to the criticism of the
author of the Hadyah are definite and convincing. It is obligatory on every Muslim
to accept them like the Quranic Verses, and the correct Traditions, the principles
accepted by both parties. Some of them are the accepted principles of the author of
the Hadyah because he has asserted that the issues he has criticised are opposed to
the Ahl-e-Sunnat. To set the record straight it is enough to state the sayings of the
eminent scholars and saints of the Ahl-e-Sunnat to prove that the issue is not
opposed to the Ahl-e-Sunnat.
Simultaneously, it is necessary to keep in mind that by our presenting any saying,
which is in our favour, of any person belonging to the group opposed to us, as an
authority or as an accusation, it does not bind us to accept all other sayings of that
person, because it is a legal principle that one of the two parties to a dispute can
take advantage of the favourable saying of his opponent, but he is not bound by the
opposing statement of his opponent.
► 6. In this book, the sayings, details and conditions of the eminent scholars and
saints of the Ahl-e-Sunnat have been used as an argument or as an example. God
forbid, the intention is not to taunt or censure them or finding fault with them. In
particular, the sayings and conditions of Hazrat Shaikh Abdur Qadir JilaniRA have
been discussed elaborately. This has been done because the author of Hadyah
appears greatly to be devoted to the HazratRA. He does not appear to be so devoted
to other Saints of Allah. This kind of discussions is advanced only as an argument.
The intention is not to criticise or find fault with the HazratRA.
► 7. Often the author of the Hadyah has repeated an issue, the fault of which has
been clearly explained. The answers to these criticisms have not been repeated.
However, we have given cross-references to such issues.
► 8. The author of Hadyah has written at the end of his book: “If even one of the
defects and flaws of Shari’at that have been alleged and proved in the zath [essence and
nature] and sifat [attributes] in their Mahdi remains unanswered, the proof of his Mahdiat
shall continue to remain impossible.”29
Every person who is acquainted with the religious commands and arguments will
very well understand how absurd this saying is! This is so, because the proof of
Mahdiship depends on the true signs and indications that are reliable in the eyes of
the eminent Imams. It does not depend on the unrealistic presumptions of any
conceited person, because people like the author of Hadyah have existed in every
era and have laid down as conditions to repose Iman [Faith] based on their pride
and prejudices. Some people had laid down some conditions to repose Faith in the
Prophethood of Hazrat Prophet Muhammad MustafaSLM.
Allah Most High says in Quran: “And they say: We will not put faith in thee till
thou cause a spring to gush forth from the earth for us; Or thou have a garden of
date-palms and grapes, and cause rivers to gush forth therein abundantly; Or Thou
have a house of gold; or thou ascend up into heaven, and even then we will put no
faith in thine ascension till thou bring down for us a book that we can read. Say (O
Muhammad): My Lord be glorified! Am I naught save a mortal messenger?”30
It is obvious that such useless thoughts are not the basis, signs and conditions of
Prophethood, and that Prophethood does not depend on them. Hence, in answer to
all these thoughts, Allah Most High said, “Say (O Muhammad): My Lord be
glorified! Am I naught save a mortal messenger?”31 In other words, there could be
nothing other than the habitual practice of the ProphetsAS and the human nature as
the condition of the correctness and the truth of Hazrat MuhammadSLM’s
Prophethood and Messengership. Similarly, if somebody has erroneously included
some baseless things that are not related to Hazrat Imam Mahdi al-Mau'oodAS as the
conditions and signs, they cannot become the signs of the Mahdiship, and the
Mahdiship of the HazratAS does not depend on them. It is not necessary to fulfil
them. Hence, when the reliable signs that have been laid down by the Imams [of the
community], are proved in the zath of Hazrat Imam Mahdi al-Mau'oodAS whose
attributes were like those of Hazrat Prophet MuhammadSLM, he becomes the hakim
[Ruler] of the Shari’at-e-Ijtihadi [Interpretative Code of Islamic Law]. He is not
subject to it. Then, how is he to be subject to its minor details? In fact, that which is
opposed to him would be wrong. Hence it is written in the book, Fawatih-ar-
29
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, p.20.
30
Quran: S. 17: 90-93 MMP.
31
Quran: S. 17: 93 MMP.
PREAMBLE 33
Rahmut Sharah-e-Musallam-as-Subut, “The word of Hazrat Imam Muhammad

Mahdi al-Mau'oodAS is the final proof. He who says (anything) contrary to it is
wrong.”
In view of this appraisal, the basis of the work is the proof of the assertion of the
Mahdiship of the ImamAS. Had we been content to offer the proof of the Mahdiship
of the ImamAS, it would have been enough to contradict the [erroneous contentions
of] Hadyah-e-Mahdaviah. But we have condescended to deal with all its discourses
in a detailed manner so that the honourable readers could completely comprehend
the mistakes of the author of the Hadyah.
► 9. Finally, we submit to the members of our community that this book is in
answer to the criticism of an opponent. This insignificant and humble faqir has
written this book in accordance with his ability and limited knowledge. Since one
who controverts the criticisms of a critic that he has to deal with the point
criticised, and set right the record where the critic has erred, we were confined to
the limited field of the criticisms and doubts of the author of the Hadyah. Hence, if
they [the readers] find any mistake, we request them to forgive us and protect us.
They are requested to write their own reply to the critic to set right the deficiency
created by our mistake, if any, instead of criticising our writings. Thus, they would
be able to benefit the members of the community through their knowledge, because
every member of the community has a right to refute the criticisms of the author of
Hadyah.
The author of Hadyah has written a Preface to pen his criticisms before starting his
writings in the chapters of his book. We think it is suitable to discuss them in this
Preamble itself.
PRELIMINARY ALLEGATIONS REFUTED

The author of Hadyah [or Hadyah Author,] says in the preface of his book: “This
book is to refute the community of the Mahdaviah, which has raised the banner of
wickedness and tumult in the cities of Hindustan and, in particular, around Deccan (South
India).”32
Allah Most High says in Quran: “…whenever ye speak, speak justly…”33 The
Mahdaviah community is attributed to Hazrat Imam Syed Muhammad Mahdi al-
Mau'oodAS. Literally, the word ‘Mahdi’ means ‘the rightly guided’.34 In religious
technical parlance, it purports to be a Khalifatullah [Vice-Regent of Allah Most
High] born among the descendants of Hazrat Bibi Fatimat-az-ZahraRZ, the daughter
32
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition , p.14.
33
34
Arabic English Dictionary [hereinafter referred to as AED], p.1024.
of Hazrat Prophet Muhammad MustafaSLM. Hazrat Prophet MuhammadSLM has

promised that he will appear in the Last Era [Aakhir Zamana] to help the Religion
of Allah, and that he will be free from erring and associated with the group of the
Prophets.35 Hence, how can the community, which is attributed to the zath of such a
celebrity, be thought to have gone astray? However, the person who opposes this
rightly guided community is obviously one who has gone astray [gumrah].
The saying of Hadyah Author that our community “had raised the banner of
wickedness and tumult around Deccan”36 is wrong, because raising the banner of
wickedness is the work of the wicked people, and not of the virtuous people.
Further, there is no justifiable evidence of any mischief of the community. The
facts about what Hadyah Author calls mischief and trouble are only this: Maulvi
Syed Esa SahibRA wrote a few tracts in proof of the affirmation and confirmation of
the Mahdiship of Hazrat Imam Mahdi al-Mau'oodAS. The details about this are
given at the end of Chapter 2 of this book. One cannot call this as wickedness and
mischief because every person is free to manifest and write about it as long as it
does not lead to disturbances. To call this as ‘mischief and disturbance’ is not
correct. Otherwise, the arrangement of divine guidance and showing the righteous
path will collapse. If the Hadyah Author thinks that divine guidance and showing
the righteous path is wickedness and mischief, that is no Takhsis [specialty] of the
Mahdaviah community. This maligns all the hadiyan [spiritual guides], because all
the divine celebrities who have invited the people to the path of Allah Most High
from AdamAS to the present time followed the same path of guiding the people to
the righteous path. Further, all those Aamireen-e-Bil-Ma’ruf [lords of the righteous
commands], who have been eulogised in the Holy Quran, will become the members
of a group of the wicked people, although Allah Most High has manifested their
need to guide the people and called them muflihin [the successful], as Allah Most
High has said, “And there may spring from you a nation who invite to goodness,
and enjoin right conduct and forbid indecency. Such are they who are
successful.”37
35
Hazrat Prophet MuhammadSLM has said, “Mahdi is from my descendants, he will follow in my
footsteps and will not err.” Further, Hazrat SaubanRZ has narrated, and this is reported in the
Sunan Ibn MajaRA, that “…Then you go and pay fealty to him even if you have to crawl on ice.
Verily, there would be the Khalifatullah [Vice-Regent of Allah] there.” [Sunan Ibn MajaRA Page
310]. This shows that MahdiAS will be Khalifatullah. And one who is Khalifatullah will
obviously be free from error. If he is not free from error, his word and deed will be prone to be
wrong. In that case, the command ‘pay fealty to him’ will become useless because the
confirmation of the claim of a person who is not free from error and paying fealty to one who is
not free from error would not be obligatory. Hence, it is necessary that the Zath of Mahdi must
be free from error. —Ashraf [Maulana Syed Ashraf ShamsiRA, hereinafter referred to as
‘ShamsiRA’].
36
37
PREAMBLE 35
FALSE FATWAS AND TRACTS

The Hadyah Author writes: “Even though the ulama-e-mutaqaddimin, like Shaikh Ali
Muttaqi, Ibn Hajar Makki, Muhammad bin al-Khattab Maliki and Mullah Ali Qari and others
have written fatwas and rasail [religious edicts and tracts]. They were such that they were
sufficient to the equitable and seekers of truth.”38
The Risala of Shaikh Ali Muttaqi is full of controversial matters. It is unreliable in
view of the Imams of Hadis [Traditions]. The condition of this book is abundantly
manifest from the book, Siraj al-Absar Raafa-az-Zulm ‘An Ahl-al-Inkar. We are
reproducing one of his sayings as specimen or handful from a heap hereunder that
shows what kind of things he has written. On the issue of the signs of Hazrat Imam
MahdiAS, he writes: “The existence of Imam MahdiAS will not be proved unless all
those [signs in] Traditions, which are reported, are not found in him. If some of
them are not found in him [the Mahdi], it is no use harping upon the other.”
It is obvious that the Shaikh has laid the condition that all the Traditions about the
ImamAS must be present in the MahdiAS, although there are both weak and strong
Traditions about him. There are the correct and incorrect Traditions too about him.
In respect of meaning and connotation, there is complete contradiction between
some of the Traditions. For instance, some Traditions say that the ImamAS will be
among the descendants of Hazrat AbbasRZ. This contradicts the Tradition that says
that the ImamAS will be among the descendants of Hazrat AliRZ and Bibi FatimaRZ.
Similarly, a Tradition says that the ImamAS will be from the descendants of Imam
HasanRZ. This contradicts the Tradition that says that the ImamAS would be from
among the descendants of Hazrat Imam HusainRZ. Another Tradition says that
Hazrat Imam MahdiAS is the same person as EsaAS bin Maryam [Jesus]. This
Tradition is incorrect in the view of the Imams of Traditions. From the point of
view of the meaning, this tradition contradicts the Tradition that says that Hazrat
Imam MahdiAS and Hazrat EsaAS are two different persons. One of the Traditions
specifies that Hazrat EsaAS will appear at the end of time while Hazrat Imam
MahdiAS will appear in the middle era according to another Tradition. This subject-
matter contradicts the Tradition, which says that both will appear at one and the
same time. And so on and so forth. If one were to say that all the attributes
mentioned in the Traditions must be found in one person, as the Shaikh Sahib
[Shaikh Ali Muttaqi] holds, these Traditions sport such attributes and matters that
are impossible to be found in one and the same person. It is obvious that all the
traditions with all subject matters can never be correct. Surely, some of them would
be correct and some others would be incorrect. When the Shaikh Sahib holds that
finding all the attributes from all the Traditions must be found in one person, he is
38
treating both the correct and the incorrect Traditions in one and the same category.
The Imams of Traditions act according to the principle that one should follow and
act in accordance with the strong and correct Traditions. And the incorrect and
weak Traditions would be treated as unreliable and obsolete, because there is doubt
if it is a Tradition of Hazrat Prophet MuhammadSLM.
Not only this, it appears from the saying of the Shaikh Sahib that he believes in the
ijtima’-e-ziddain [coexistence or combination of opposites or contraries] because to
the Shaikh the proof of the Mahdiat of Hazrat Imam MahdiAS depends on the
presence of all the contrary Traditions in the MahdiAS. He contends that unless all
the contrary signs do not converge [in the claimant] the Mahdiat will not be proved.
For instance, a person has to be from the descendants of Hazrat AbbasRZ; the same
person must also be from among the descendants of Hazrat AliRZ and FatimaRZ; the
MahdiAS and EsaAS should be one and the same person and the two must also be
two different persons. Every person with a sound mind can easily understand that
the happening of such a thing is impossible as the coexistence of the contraries is
impossible. This leads to the conclusion that to him the advent of Hazrat Imam
MahdiAS too is impossible, for anything that depends on the impossible will be
impossible.
The Shaikh has advanced the argument that if some of the signs [described in the
Traditions] are proved and some others are not proved, the mention of the
remaining Traditions is useless. This explanation does not hold good on the
touchstone of the principles of correctness or otherwise of the Imams of Traditions
and the philosophers because the Traditions that are incorrect or mauzoo’ [forged]
are not the word and deed of Hazrat Prophet MuhammadSLM and their being found
also is not necessary.
If it is necessary to work according to all the Traditions, without considering
whether they are correct or incorrect, and in a contrary situation the mentioning too
of the remaining Traditions is useless, the allegations rebound on the Imams of
Ijtihad who have based their mazahib [schools of Fiqh] on some of the Traditions,
while they have ignored some other Traditions. For instance, Hazrat Imam Abu
HanifaRA has based his mazhab thinking them to be correct and authentic. Hazrat
Imam Shafe’iRA has treated them as obsolete. Imam MalikiRA has rejected as
obsolete the Traditions that Hazrat Imam Shafe’iRA has treated as authentic and
workable. This has been the practice of the Imams of Traditions. They have worked
on the basis of the Traditions that are correct according to them. They have rejected
the Traditions that are incorrect according to them as unworkable.
The Hadyah Author is the follower of Imam Abu HanifaRA. Some of the traditions
refer to the matter of raising the hands before kneeling in ruku’ [Muslim form of
genuflexion—bending the body at waist]. One should ask the Hadyah Author if
PREAMBLE 37
Hazrat Prophet MuhammadSLM had mentioned these matters uselessly that he has
given them up! It is foolish people that talk like this!
The other edicts and tracts too are similar. And looking at the wrong and absurd
discourses, they are worse than these. These edicts have been discussed in Chapter
2 to some extent. Hence, discussing them here would be useless elaboration.
When the Hadyah Author admits these edicts and tracts are enough for the
equitable Truth seekers. Shaikh Ali Muttaqi has, in his tract, affirmed and accepted
the Siadat [the MahdiAS being from the descendants of ProphetSLM] of the Hazrat
Syed Muhammad Mahdi al-Mau'oodAS. Further, Yahya bin Muhammad HanbaliRA
holds, in his edict, that one who disavows Mahdi al-Mau'oodAS is a kafir [infidel],
according to a saying of Hazrat Prophet MuhammadSLM. Then, why is the Hadyah
Author so overenthusiastic in disavowing these two issues? This leads us to draw
one of the two conclusions: the edicts and the tracts are not sufficient, and, if they
are sufficient, the Hadyah Author is not an equitable seeker of the Truth! Allah
Most High says: “…But Allah tells (you) the Truth; and He shows the (right)
way.”39
UNCIVILIZED SLANDER
Further, the Hadyah Author writes: “And Mahdaviah do not accept the Traditions that go
against their preceptor, the Shaikh of Jaunpur.”40
This is a slander and a false accusation. In view of the authoritativeness of the
convinced people, it is obvious that civilised people are not bold enough to make
such statements. What is the purport of the Hadyah Author in accusing the
Mahdaviah of ‘not accepting’ the Tradition? This is not at all understandable. Do
the Mahdavis say that ‘this Tradition’ that goes against them is not that of Hazrat
ProphetSLM and is among the forged Traditions? Or do they say, “This Tradition is
of course true and correct; but we do not accept it?”
Or do they say, “This Tradition is among the ahaad41 Traditions or weak in its
authorities or unreliable in the view of the Imams, and against it, there is another
strong and correct Tradition?”
39
40
41
Ahaad are those Traditions of ProphetSLM that are transmitted by only one narrator in each link of
the chain. —Practical Standard 21st Century Urdu English Dictionary, Dr. Abdul Haq, New
Delhi, 2004 AD, p.37.
If it is the first case, that is no particularity of ours. If during a debate, an unrealistic

or forged Tradition is quoted, one, irrespective of you, or I, will definitely disavow
it. The presentation of the correct version of the Tradition will be the responsibility
of the mustanid [one who produces it].
If it is the second case, “We seek protection of Allah from this and we are free of
this calumny of yours.”
If it is the third situation, this is not really disavowal but it is a researched

acceptance because not giving preference to a weak Tradition as against a strong
Tradition, and to treat the Tradition, which the Imams of Traditions have decreed as
unreliable, as unreliable is not rejecting it. If this is treated as rejecting a tradition,
all the Imams of Traditions and Ijtihad will have to be treated as those who reject
the Traditions.
If you ask the truth, the rejecting of the Traditions is palpably manifest in [the
writings of] the Hadyah Author, because he is convinced of the Traditions, which
are incorrect in view of the principles of the Imams of Traditions, and accordingly
he accepts wrong matters. For instance, in a Tradition, Hazrat Prophet
MuhammadSLM is clearly quoted as saying, “How can my ummah [community] be
doomed, as I am at its beginning, EsaAS is at its end, and in the middle there is the
Mahdi from among my descendants?” The reliable Imams of the Ahl-e-Sunnat too
concede its correctness. Some of them have clearly stated that Allah Most High
will create the MahdiAS when He wills. But the Hadyah Author takes the sayings,
which are weaker and more meaningless, and holds them as proof and adamantly
insists that Hazrat MahdiAS and Hazrat EsaAS will appear at one and the same time.
He tries to be cruelly oppressive on similar meaningless matters. These will be
dealt with in detail at the appropriate places.
CRITIC CONCEDES OUR TRUTH

The Hadyah Author writes: “They [the Mahdavis] disavow some of the munkarat
[objectionable and forbidden matters] that are alleged about their religion. For this reason,
we have adopted in this book, [the Hadyah], the method to extract the sayings of their Mahdi
and other leaders from their own books or the Traditions and sayings, accepted by them,
and confront them with the accusations.”42
May Allah be praised! Our truth is being manifested from the writing of our critic
that we disavow the munkarat [objectionable and forbidden matters]. This is the
proof of our Truth and Reality, because only the people of the Truth disavow the
42
PREAMBLE 39
objectionable and forbidden matters. Who is the man of Truth who will not
disavow the forbidden matters? This is for the reason that the forbidden matter or
thing only is liable to be disavowed. The command is to disavow such forbidden
matters.
But the Hadyah Author appears to think from the context of his writing that the
Mahdavis would not disavow the objectionable and forbidden things if associated
with their religion. For instance, if one were to say, ‘Disrespect to Hazrat
ProphetSLM and damnation of the ShaikhainRZ 43 is allowed or is an obligation,’
would you admit it? God be praised! If you do, the beauty of your religion would
be enhanced tenfold! And if you disavow it, you will be subject to the same charge,
which you (the Hadyah Author) have leveled against the Mahdaviah.
When the Hadyah Author saw that his personal writings or sayings cannot have any
reliability or authority, he resorted to the ruse of selecting some narratives, which
have no correct authorities, from our books, tampered with their texts, and tried to
find a way to accuse us of things we do not accept or believe in. He is perhaps
negligent of the truth: Couplet: “We are a glass; when rubbed roughly, it broke!
This was indeed the crack or fracture of ours that caused the break!”
The brief answer to this mischief is that all the correct narratives and basic beliefs
are in complete conformity with the Quran and Traditions of Hazrat Prophet
MuhammadSLM. And what the Hadyah Author has thought to be objectionable are
not our reliable narratives, or they are the narratives whose texts the Hadyah Author
has tampered with in letter or in spirit or in both, to create a mountain where there
is not even a mole. He has often turned a simple issue into something baseless. Or
he has understood as something else. For instance, the matter of tark-e-dunya
[giving up the world], Ilm-e-Ghaib [Divine partnership in the unknown
knowledge], and Naskh-e-Shari’at [the abrogation of the Islamic Code of Law] are
all the result of these misunderstandings.
The Hadyah Author has also clearly stated in the same breath that his job was only
to make charges and he has nothing to do with equity and honesty. His job is not to
do justice. We know that allegations made by an equitable person can be nearer
correctness. But a prejudiced man’s faultfinding is full of errors. The Hadyah
Author’s questions and criticisms that fill his book, Hadyah, are of this nature.
Every point of his book will be dealt with in detail at the appropriate place, Insha
Allah.
43
Shaikhain is the dual form of the Shaikh: two Shaikhs. It purports to mean the first two Caliphs
of Islam: Hazrat Abu BakrRZ and Hazrat UmarRZ.
BOASTING OF CONFERRING FAVOUR

Wonder of wonders! The Hadyah Author is also boasting of conferring of a favour
on the Mahdaviah community by his mischief and calumny. He says: “All this trouble
has been taken in the hope for their good and friendship and well-wishing. Perhaps, Allah
will give them the gift of Guidance and understanding of Truth in this way.”44
In fact, the gift of Guidance has come in the share of the people among the sects of
Islam that is well known as the Mahdavis. It is they who are referred to as ulul’-
albab [wise men] who have inherited the gift of understanding the Truth. As
opposed to this, his presumptuousness and imaginary vanity is in fact his fearful
apprehension and mere going astray. May Allah Most High protect them and their
friends from this and guide their enemies to repent. Ameen!
As for the so-called favour he has conferred upon us Mahdavis, it is true to the
extent that if some of our people, who had become weak in their beliefs, might
have become victims of doubts about our religious issues. Their doubts have now
been clarified. Had he not written his book, there would have been no need to write
this book, Kuhl al-Jawahir. Hundreds of the matters have been dealt with in detail
and been annotated with commentaries having an exegesis. Thus their beliefs have
become strong and steadfast by our reply. How could the issue of the Taswiyyat-e-
Khatimin [Equality between the Seal of ProphethoodSLM and the Seal of
SainthoodAS], which the Hadyah Author has tried to blow up beyond proportions
and misguide the innocent people would not have been clearly and elaborately
explained in accordance with the beliefs and sayings of the mutakallimin
[scholastic theologians] of the Shari’at [Islamic Code of Law] and the Sufi
philosophers, had the Hadyah Author not written his book, the Hadyah? Allah
Most High says in Quran, “Is the reward of goodness aught save goodness?”45 We
supplicate Allah Most High to bless the Hadyah Author with the favour of reposing
faith in Hazrat Imam Mahdi al-Mau'oodAS, who claimed to be Mahdi al-Mau'oodAS
for 23 years before he breathed his last in the year 910 AH. Ameen Summa Ameen.
BREACH OF HONESTY, NOBILITY

The Hadyah Author writes: “Nowhere have we addressed their leaders with disrespect
or made insulting remarks against them. Further, using abusive language is against honesty
and nobility.”46
Even though using ‘abusive language is against honesty and nobility’, the Hadyah
Author has never followed this self-proclaimed virtue. Probably, he is unfortunate
44
45
46
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition. p.14.
PREAMBLE 41
enough to be deprived of his share of honesty and nobility. Otherwise, what was
the necessity for him to use insulting words and making deplorable remarks against
our leaders, despite his accepting, affirming and reciting the golden rule that ‘using
abusive language is against honesty and nobility.’ For instance, at one place where on
our behalf an argument has been advanced under a saying of Amir-ul-Momineen
Hazrat AliRZ, the Hadyah Author disrespectfully quoted a couplet that says, “What
have you to do with Maula AliRZ? You better appease your Shaikh Saddu.”47
He has called the Mahdavis as the Jews and Christians. Accusing them of Jahl-o-
Kufr [ignorance and infidelity] appears to have become his wazifah [part of daily
worship of repeating name]. This is not hidden from the readers. Wherever we find
instances of the Hadyah Author’s use of abusive language against our leaders, we
will certainly expose the so-called “nobility and pedigree” of the Aseel [pedigreed]
author. We do not want to wreak vengeance of his abusive language. But we leave
it to Allah, the Avenger. Allah Most High says: “Did the people of the towns feel
secure against the coming of Our wrath by night while they were asleep?”48
WHO STARTED THE USE OF ABUSIVE LANGUAGE?

The Hadyah Author has written about the Mahdavi authors: “Some of their authors49
resort to such mischief even without opposition. As an example we have copied some words
47
Shaikh Saddu means “legendary evil spirit supposed to possess women or bless them with
children.”—Practical Standard 21st Century Urdu English Dictionary, Prof Bashir Ahmad
Qureshi, Dr Abdul Haq, New Delhi, 2004, Page 410. Maula Ali is Hazrat AliAS, the fourth
Caliph of Islam. —Fairoz al-Lughat, Fairozuddin, Delhi, 1987, Page 1317.
48
49
The Maulvi Sahib might have read or studied the books of Beliefs. Did he not see in them that
when the name of the Shi’ah sect is taken, the invective ‘rafzi’ is used for them? They are not
content with it. But commands are issued on controversial issues and sab-be-Shaikhain
[abusing the first three Caliphs of Islam] is called kufr [infidelity]. If one were to see things
with the eyes of the Maulvi Sahib [Hadyah Author], there is no calumny more severe than
calling somebody a Kafir. And the books of the Ahl-e-Sunnat are full of this repeated invective.
As such, this attack by the Hadyah Author is not only against our books but he has also tried to
attack the scholars and authors of his own community. From the writing of Allamah Mujib
[Hazrat Maulana Syed NusratRA, the author of Kuhl al-Jawahir], it is clear that the edict of Kufr
has been issued on some of the issues relating to the meaning and interpretation, wherein
unauthorised changes had been made. Hence, in the matter of “Ana Momin Insha’ Allah” [I am
a Momin if God so wills], the Hanafis have interpreted it that the Shafa’iah sect is doubtful of
its Faith [Iman]. They have even issued fatwas [religious edits] of kufr against them. It is
obvious from what has been written in the books, Tamheed-e-Abu al-Shukoor and Sharah-e-
Fiqh-e-Akbar. So much so, that the person who qualifies a statement about iman with Insha’
Allah has been called a Kafir. On the other side, the Hanafi Sect started an in-house war amidst
its members and said that the person who opposed the sayings of Hazrat Imam AzamRA [Abu
Hanifa] the founder of the Hanafi Sect is a Kafir. In short, when the Ahl-e-Sunnat have
followed this path, what is the reason why he [the Hadyah Author] had not taunted his own
from their books that are dashnam-namey [records of invectives]. In the book, Kanz-ad-
Dala’il, Syed Shehabuddin Mahdavi writes about Shaikh Muhammad As’ad Makki, author of
the book, Shihb-e-Muhraqa Rad Siraj-ul-Absar, that he had gone beyond the limits…”
“Allah Most High may give you divine help and guidance to do justice and keep
you away from injustice.”
The first thing here to be considered is: Who sowed the seeds of the use of abusive
language? Who laid the foundation of the use of the obscenities?
A detailed account of this point is that, first, Shaikh Ali Muttaqi wrote the book,
Ar-Rad. In reply to that, Hazrat Miyan Abdul Malik SajawandiRA wrote a book,
Siraj al-Absar, with firmness and gentleness.
A long time after this, Shaikh Muhammad As’ad Makki, wrote a book in reply to
Siraj al-Absar. The name of the book is Shihb-e-Muhraqa [the incendiary meteor].
In this book, its author has adopted a method of abusive and obscene language. He
has not given any arguments from the Shari’at. It looks like a book that is compiled
of invectives and abuses. As an instance, we copy here a few phrases from that
book, so that the truth or falsehood of the Hadyah Author could be tested using
them as a touchstone.
As’ad Makki writes, “Know this that these ignorant people [the Mahdavis] that
there are some doubts in their arrogance and vanity. Their great wicked and blind
of sight leader Abdul Malik Sajawandi has sought to controvert the tract of Shaikh
Ali Muttaqi in his ignorance and presented his ignorance and stubbornness.”
He further writes: “Iblis has misguided a group and they have given up the Sirat-e-
Mustaqim [the straight path].”
In another place he writes: “But his wicked concupiscence has deceived him. Allah
may reduce him to a bad state. How shameless is he? Allah may disgrace him on
falsehood. He may keep him away from the path of Guidance. He may keep him on
the path opposed to the Momineen.”
He has also said: “[He is] ignorant of the religion. Allah may keep him with his
lord Iblis at the place of Curse. Do you doubt that he is not worse than the
Christians and the Jews? Certainly he is worse than the Christians and the Jews.”
In short, this book is replete with this kind of invectives. When the author of Kanz-
ad-Dala’il wrote his answer to the book Shihb-e-Muhraqa, he had every right to
pay back in the same coin, according the adage, “You also do the same thing that
he has done to you.” But he was too gentle to resort to the language of Makki. The
Hadyah Author has done this injustice: he has concealed the sayings of the author
predecessors on their faux pas? And why is it that only the Mahdavis are accused of doing this?
“And what is this? Such great enmity and such great malice and jealousy!” —ShamsiRA.
PREAMBLE 43
of Shihb-e-Muhraqa. He ignored the saying, “He who begins is the great

oppressor.” He did not even hint at it. Allah Most High says: “…Then we laid hold
of them of a sudden while they perceived not.”50
The Hadyah Author writes: “Particularly, the takfir [charge of infidelity] against all the
Muslims—there is no calumny worse than this—is the additional refrain in all their books.”51
Seeing this malicious accusation against the Mahdavis, one is reminded of the
vulgar and disrespectful allegation, which the opponents of Islam had leveled
against their [the Muslims’] most eminent and superior religious Book, that is, the
Quran. They had said, “The Quran of Muslims is full, from the beginning to the
end, with [phrases like] ‘such are disbelievers’, ‘such are wrong-doers’ and ‘such
are evil-doers’.52
These phrases are used against persons who are wont to do bad deeds or disobeying
the divine commands. The critics had obviously closed their eyes from the bad
deeds and disobedience of the sinners. They neither see the evil deeds, nor their
perpetrators. They do not even see that good words have been used in the Quran for
those who do good and virtuous deeds, and that there are words and phrases like
‘such are the triumphant’,53 ‘These are the successful’,54 ‘Those are they who are
in truth believers’,55 etc. too in Quran.
Similarly, only the issue of takfir [the charge of infidelity] came to the notice of the
Hadyah Author in the books of the Mahdaviah. He did not see, nor did he try to
show his readers, that the charge of infidelity has been made against the violation
or disobedience of which of the commands of Allah Most High or His
MessengerSLM. Or whether the authors of those books have made the charge or they
have simply copied the sayings of Allah and His MessengerSLM. If it is the copy of
the sayings of Allah and His MessengerSLM, then the criticism of the Hadyah
Author will revert to Allah and His MessengerSLM and not on the author who has
just copied the sayings.
If the Hadyah Author is hinting at the point that the Mahdavis consider the
disavowal of Hazrat Imam Mahdi al-Mau'oodAS as kufr [infidelity], there is no
particularity in this too. Even the Hadyah Author and all the Ahl-e-Sunnat, and all
those sects of Islam, which believe in Hazrat Imam MahdiAS, call the disavowers of
the Mahdi, they believe in, as kafirs. If there is difference of opinion, it is in respect
of determination of the particular person as the Mahdi who has been promised by
50
Quran, S. 7: 95 AMD.
51
52
Quran, S. 5: 44, 45 and 47 MMP.
53
54
Quran, S. 2: 5 MMP.
55
Quran, S. 8: 4 MMP.
Hazrat Prophet MuhammadSLM. Hence, its details, reasons and the relevant
arguments will be dealt with at the appropriate place.
DISAVOWAL OF MAHDIAS AS INFIDELITY

Since, the Mahdavis accept Hazrat Syed Muhammad of Jaunpur as the Promised
Mahdi and they are not waiting for any other Mahdi to come, they believe that his
disavowal is kufr. This is not a separate issue, but part of the same matter that is
accepted by all. But even in this, they are so careful that they, in perfect following
of the ProphetSLM, recite the prophetical Tradition without specifying the names of
personalities, in respect of the people who disavow the MahdiAS. It is obvious that
this too is just a form of the copying or reciting of the saying of Hazrat Prophet
MuhammadSLM.
The issue of the charge of infidelity against the Ahl-e-Qibla or the Ahl-e-Islam too
is not specific to the Mahdavis. It is the current issue of the Ahl-e-Sunnat that a
person from among the Ahl-e-Qibla who disavows the necessities of the religion or
what Hazrat Prophet MuhammadSLM has brought or does works that makes him an
infidel is a kafir. There is no difference of opinion about such a person being a
Kafir.
It is written in the well-known book of the Ilm-e-Kalam, Sharah-e-Maqasid, that:
“An Ahl-e-Qibla [that is, a Muslim] may be obedient and performs regular
worship throughout his life, but does not believe in the world being qadeem
[ancient], or the establishment of the Day of Resurrection, or that God
knows even the minor details, and such other things, or believes in such
other things, or performs things that make him a kafir, there is no difference
of opinion in such a person being a kafir.”
Apart from this, the well-known people from among the Ahl-e-Sunnat too have
similarly explained the issues.56
In short, this is not an issue about which there is a difference of opinion. Making it
Mahdaviah-specific is superfluous. All the books of Fiqh and Ilm-e-Kalam are full
of such commands. There is no scope for any addition.
56
Imam GhazaliRA has written in the book Tahafat al-Falasafa, that having belief that Allah Most
High not having the knowledge of minute details, or the disavowal of the Resurrection of the
Bodies, or not believing that the universe is of recent origin—all this is kufr. It is for this reason
that Imam GhazaliRA has charged the Philosophers who do not believe in these matter as being
kafirs. As such, the Muallim-e-Sani Abu Nasr Farabi and Shaikh Ar-Rais Ibn Sina [Avicenna]
were decreed Kafirs. We would say that they were decreed as kfirs because of these three
issues. —ShamsiRA
PREAMBLE 45
Although the Hadyah Author has said that making the charge of infidelity is the
worst possible calumny, but the universally accepted rule is: “Whatever the
Shari’at says is good is good; whatever the Shari’at calls vile or base is base.”
Hence, if the Shari’at calls good a bad issue in a given context, it is good; and if it
says it is bad, it shall be treated as bad. Somebody has reproduced the same
principle in the following couplet: “Without the permission of the Shari’at, even
drinking water is a mistake or sin, but with a fatwa [religious edict] even bloodshed
is allowed.”
The gist is that the deed that is in obedience of the command of the Sha’re’ [Hazrat
Prophet MuhammadSLM] it is good even if it is good or bad in our opinion. Hence,
the charge of infidelity too may be the worst calumny or the choicest of praises in
the opinion of the Hadyah Author, if the ProphetSLM has called some person a kafir
on the basis of any reason, that person will certainly be a kafir.
CHARGE OF INFIDELITY: WHEN APPLICABLE?

After this, we will deal in brief with the application of the term kafir so that
everybody comes to know that, in the words of the Hadyah Author is the worst
calumny, is commonly used abundantly among the various sects of Islam and, in
particular, among the Ahl-e-Sunnat. If the Hadyah Author were to equitably study
the issue and ponder over it, he should not make the charge against the Mahdaviah
again.
Under the command of the Quranic Verse: “If anyone desires a religion other than
Islam (Submission to Allah), never will it be accepted of him; and in the Hereafter
he will be in the ranks of those who have lost (all spiritual good).”57
The religion of Islam too, in accordance with the prediction of the Mukhbir-e-
Sadiq [Bringer of True Intelligence—Title of Hazrat Prophet MuhammadSLM],
which has been reported in Ibn-e-Maja, a book of Traditions on the authority of
Awf bin Malik:
“Hazrat ProphetSLM has said that the Jews split into 71 sects: One of them
would be Paradisiacal; the other 70 sects would be infernal. Among the
Christians, there were 72 sects: of them 71 were infernal and one
Paradisiacal. Oath in the name of Him in whose hands is the life of
Muhammad, there will be 73 sects in my Ummat [community]: one among
them would be Paradisiacal and 72 infernal.”
Hence, it is proved that one among the 73 sects will be naji [Paradisiacal—
delivered of sins]. On the basis of this, every sect considers itself to be naji. In
57
particular, the Ahl-e-Sunnat-o-Jama’at sect considers itself as the one that has been
given glad tidings of salvation, while it considers all others, which are certainly the
Ahl-e-Qibla and are included among the sects of Islam, as infernal and irreligious.
Whenever it finds somebody with beliefs and deeds opposed to its own, it
condemns him as kafir. This charge of infidelity for such people becomes the
refrain in its books. It did not take into consideration how it could apply the term
kufr, which in the opinion of the Hadyah Author is the worst calumny, to the Ahl-e-
Qibla who confess the Unity of Allah Most High and the Messengership of Hazrat
Prophet MuhammadSLM.
The universally accepted saying is: “The person who insults the Shari’at or Share’,
or throws the Quran into filth, or ties the Hindu sacred thread round his body of his
own volition, is a kafir even if such a person accepts and affirms all the commands
the ProphetSLM brought from Allah Most High.”
TRADING CHARGES OF INFIDELITY AMONG SECTS

Looking at the beliefs of the other sects, the Ahl-e-Sunnat level the charge of
infidelity against some of the sects for some reason or the other. Some of the
examples are as follows:
► One would become a kafir if he disavows the retribution in the grave and the
Day of Resurrection. This charge of infidelity is leveled against the Jahmiya and
Marjiya sects of Islam. They disavow the retribution in the grave and the Day of
Resurrection.
► The charge of infidelity is leveled against the sects that hold the Vision (of Allah
Most High) to be impossible. Mo’ta’zilah and Shi’ah sects hold such a belief.
► A person who is convinced of the dead persons returning to the world is liable to
be charged with infidelity. Some of the Shi’ah sub-sects believe in the return of the
dead persons to the world.
► The person who disavows the imamate of the Shaikhain [Hazrat Abu BakrRZ and
Hazrat UmarRZ] is a kafir. Using filthy language against the ShaikhainRZ too is kufr.
Some of the Shi’ah sub-sects disavow the imamate of the ShaikhainRZ. Some of
them use filthy language against the ShaikhainRZ.
► The person who does not agree with the Sunnat al-Anbia [the practice of the
ProphetsAS] is a kafir. The Ahdiya sect falls into this category.
► The person who does not call ancient the knowledge of Allah Most High is a
kafir. The Matrabasia believes that the knowledge of Allah Most High is not
ancient but is created (Makhluq).
PREAMBLE 47
► The person who concedes that the Quran is makhluq [Created] is a kafir. How
excessively exaggerated was the stand of the Abbasid Caliphs, particularly Mamun
ar-Rashid and others, on the issue of whether the Quran was created or not, and
how many thousands of Muslims were done to death on this question and how
many great Imams of Shari’at were imprisoned and tortured for their opposition to
the official stand is not a concealed matter.
► The person who disavows that iman [Faith] is obligatory and he who disavows
the termination of the Nabuwat [Prophethood] are kafirs. The Khazamiah and
Is’haqia sects disavow the obligation of Faith and the termination of Prophethood.
g The foregoing is a gist of the books like Fatawa-e-Alamgiri and other books of
Fiqh.58
In short, all these sects of Islam, that are mentioned above, and other sects that hold
beliefs, opposed to the Ahl-e-Sunnat that could not be enumerated here for fear of
length, have always been the target of the charge of infidelity.
Now apart from the controversies and commands that occurred among the sahabah
[CompanionsRZ], we will now deal with the controversies between the followers of
the followers of the ImamsRA of the four schools of Fiqh, which are worth listening.
All the followers of the Imams of the four schools of Fiqh [Islamic Code of Law]
have the faith that Truth is prevalent among the Imams, the slanderous allegations
and charges of infidelity are so rampant that Allah may protect us! Here is a
handful out of a heap.
The author of the book, Durr-ul-Mukhtar, Hazrat Imam Ibn al-MubarakRA has
written some couplets in praise of Hazrat Imam AzamRA. One couplet among them
reads in translation as under: “On the person who rejects the saying of Hazrat Abu
58
Such sayings are not to be found only in the books of Fiqh. They are to be found in the books of
Ilm-e-Kalam. Hence, in Sahaif Imam Fakhruddin Asfaraini, it is written that the use of filthy
language against the ShaikhainRZ [Hazrat Abu Bakr SiddiqRZ and Hazrat UmarRZ] is kufr.
Further, the commentator of the Sahaif has taken a similar stance. He says: There is no
justification for slandering the SahabaRZ and slandering them is kufr. It is stated in the
Traditions that slandering the Muslims is a sin. Most of the authors of the book on Ilm-e-Kalam
have acted upon this dictum. Some of the ulama have made the charge of infidelity against
slander of the SahabahRZ. The reason for this appears to be indicated in the Quranic Verse:
“…Poverty and distress tried them and they were so shaken that the Apostle and those of the
faith who were by his side cried out: ‘When will the help of Allah come?’ Note! The help of
Allah is nigh.” (S. 2: 214 SAL), and the Verse: “Those from among the Muhajirin and the
Ansar who were the first and the foremost in accepting the faith of Islam, and those also who
had followed their noble example are the ones with whom Allah is well-pleased and who are
pleased with Him…” (Quran, S, 9: 100 AYA.) These two Quranic Verses indicate that Allah is
pleased with them. And to slander the people with whom Allah is pleased is in effect to slander
Allah Most High. And slandering Allah is Kufr. —ShamsiRA.
HanifaRA, Allah may shower la’nat [imprecations; curses] in as large numbers as

the small pieces of stone in sand.”59
And la’nat is so bad and prohibited to the followers of Imam Abu HanifaRA, that
they do not use it even to curse Yazid and Hujjaj, as has been written in the book,
Aqaid-e-Nasfi. It says: “There is difference of opinion on cursing Yazid bin
Mu’aviah. It is written in the book, Khulasa, and others that one should not issue a
command to curse Yazid and Hajaj because Hazrat Prophet MuhammadSLM has
prohibited us from cursing those who pray with their faces turned towards our
Qiblah [the direction in which Muslims turn in prayer—Makkah].
CURSING THE IMAMS OF SHARI’AT

But those who approve Hazrat Imam Abu HanifaRA have used the term la’nat to the
other three Imams of Fiqh and their followers and the disciples of the ImamRA
himself. And that too, in a quantity equal to the small pieces of stone in the sand!
This is because all these people have rejected the sayings of Hazrat Imam Abu
HanifaRA on several occasions, as is obvious from the writings of TahtaviRA.
In short, these buzur’gan [great, aged, noble elders] did not consider the ranks of
the Three Imams [Imam MalikRA, Imam Ahmad HanbalRA and Imam Shafe’iRA] at
least equal to the ranks of Yazid and Hajjaj; otherwise, the concession given to
Yazid and Hajjaj could have been applied to these Imams and the case of the
figures and sand would not have been so notorious!
Halabi saw that this might give rise to a great mischief, so he interpreted it in a
manner that the curse included some other Shaikhs [eminent personalities]. One
misfortune on the heels of another! Hence, TahtaviRA has said:
“The word, la’nat, means to expel a person from the station of Mercy,
Blessings and chaste people; and a’dad-e-raml purports the great quantity
of the grains of sand, or the curses in abundance. Halabi says that the
purport of contradicting or refuting the saying of Hazrat Imam Abu
HanifaRA is that the person who insulted Hazrat Imam Abu HanifaRA by
59
This saying of Ibn al-MubarakRA has accursed great mujtahidin and the illustrious experts in
Prophetical Traditions who have rejected the formulations of Hazrat Imam Abu HanifaRA,
whether his saying was manifestly violating the Quranic Verses or the Traditions of Hazrat
Prophet MuhammadSLM or not. There is no dispute in the latter formulation. But in the former
formulation, it cannot be true. For, when the mujtahid could be right at times and wrong at other
times, there is the possibility of his erring, it is possible that the mujtahid can err. And rejecting
an error is imperative. Then how can the person rejecting the saying of Hazrat Imam Abu
HanifaRA be mal’un [accursed]? The strange fact is that Hazrat Imam Abu HanifaRA does not
charge the Ahl-e-Qibla with kufr. But his disciples decree his detractors as mal’un [accursed].
—ShamsiRA.
PREAMBLE 49
implying to disavow his capacity to interpret the scriptures. Otherwise, the

Imams do contradict the sayings of each other. Despite this, they have the
right to divine rewards, because, in accordance with their thinking, their
sayings have the interpretation to support the True Religion [of Allah]. As
such, it would be appropriate to say that the person who degraded the rank
of Hazrat Imam Abu HanifaRA 60 be cursed.
Here, Halabi has, in an effort to correct, reduced the intensity of rejection of the
saying to reducing its value. But to what use; because, the purpose of this issue
remains the same. If one were to reduce the rank of Hazrat Imam Abu HanifaRA or
one disavows the power of interpretation in him [Abu HanifaRA], it does not make
him liable to be cursed or to become an infidel, as has been stated in the book,
Hawashi Tahzib al-Kalam, and others, that the disavower of the issues of
interpretation will not become a kafir. This is unanimous verdict.
IMAM AZAMRA AND GHOUSE-UL-AZAMRA

If, supposing, one who reduces the rank of Hazrat Imam AzamRA becomes liable to
be cursed, what could be said in a situation and who could be treated as accursed,
when Hazrat Shaikh Abdul Qadir JilaniRA has used vulgar words about Hazrat
Imam AzamRA and has found it suitable to degrade him to a very low rank? The
Hanafiyah say that Hazrat Imam AzamRA is Ayatullah [a sign of Allah] and a
miracle of the Messenger of Allah on the earth. Hazrat Shaikh Abdul Qadir JilaniRA
has expelled Hazrat Imam AzamRA from the Ahl-e-Islam and treated him and his
followers, on the basis of their beliefs and deeds, as members of the Marjiyah sect.
The Marjiyah sect has considered him to be like the adherents of Mazdaism
[Zoroastrianism or fire-worshippers] in Islam.
Hazrat Shaikh Abdul Qadir JilaniRA writes in the book, Ghani’at-at-Talibin, “There
are twelve sects of the Marjiyah: Jahmiyah, Salihiya, Shumariyah, Yunusiyah,
Yunaniyah, Bukhariya, Ghailaniyah, Shibiyah, Hanafiyah, Mu’aviyah, Marisiyah
and Kiramiyah.”
60
It is not obvious why the person who rejects the saying of Hazrat Imam Abu HanifaRA is accursed.
Is there a Quranic Verse or a Tradition to support his contention? If it is a personal saying of a
person, it has no sanction. To reject the ijtihad of a mujtahid is not infidelity. If this saying of
Ibn al-Mubarak is correct, not only Imam Shafe’iRA, Imam MalikRA and Imam Ahmad HanbalRA,
but also both his [Imam Abu HanifaRA’s] obedient disciples, Imam Abu YusufRA and Imam
MuhammadRA, too would be affected by the saying of Ibn al-Mubarak, because both of them
have disputed his sayings in respect of many subtle and delicate matters. Not only that, they
have advanced many arguments to refute the sayings of Hazrat Imam Abu HanifaRA. I conclude
my comments on the sayings of Maulvi Zaman Khan with this Arabic couplet: “Bear the burden
of your own imperfections. Do not taunt about the imperfections of others. We seek the
protection of Allah “from the mischief of the envious one as he practices envy.”— (S.113: 5
AYA). —ShamsiRA.
After this, the definition of Hanafiyah is this: “But Hanafiyah are the companions
of Abu Hanifa bin Nu’man bin SabitRA.”
Marjiyah sect is one about which it is stated in some of the Traditions: “Two
groups of this ummat are such that they have no share in Islam: They are: Marjiyah
and Qadriyah.”
This command too is there about them: “Do not visit them if they become sick. Do
not go to the funeral prayers if they die. Do not salute them, if you happen to meet
them.”
Al-Azmat Lillah! [All Exaltedness is for Allah!] The Hanafiyah are being counted
among such a greatly honoured sect! What an injustice! The Imam al-Muslimin and
Muqtada-e-Mujtahidin [the Leader of the Muslims and the Imam of the Muslim
Jurists], in whose glory Hazrat Prophet MuhammadSLM is quoted by the Hanafiyah
as saying, “All the Prophets will be proud of me on the Day of Resurrection, and I
will be proud of Abu HanifaRA. He who had love for him will [be deemed] to have
love for me. He who was hostile to him, [will be deemed] to be hostile to me.”61
Such a chosen saintly person should be counted as excluded from the group of
Islam! And the person who follows the religion of that saintly person should
become one belonging to the Marjiya Sect, although many honoured Saints of
Allah and the great Mashayakhin followed him in all voluntary obedience. Among
them were great saints like Ibrahim Bin Adham, Shaqiq Balkhi, Ma’ruf Karkhi,
Abu Yazid Bistami, Fazil Bin ‘Ayaaz, Abdullah Ibn al-Mubarak, Waki’ Bin al-
Jarah, Abu Bakr al-Waraaq, Dawood Taayi, Abu Hamid al-Laqaq, Khalaf Bin
Ayub and many countless others—all of them would become the Marjiyah! Allah
may protect us!
In the book, Durr-ul-Mukhtar, under the biographical details of Hazrat Imam
AzamRA, it is narrated that the HazratRA said his prayers at the Ka’ba mosque one
night. While doing this, he stood on one of his legs and completed reciting half of
the Quran. After this he stood on the other leg and completed the recital of the other
half of Quran. Then he supplicated Allah Most High. A voice from heaven was
heard. It said, “O Abu Hanifa! You have recognised Us as you should have
61
The imams of Fiqh among the members of the Hanafi sect have reported this Hadis [Tradition}
in their fatwas [religious edicts] under the chapter of eulogies of Hazrat Imam AzamRA.
Although the imams of Traditions do not accept this Hadis in accordance with their principles
but at this juncture there is no need to discuss this issue. All we need to show here is that the
Hanafiyah sect universally accepts this Hadis. And Hazrat Ghous-e-PakRA has called Imam
AzamRA as Marjiyah. Now let Maulavi Zaman Khan tell us whether the Marjiyah are Momin or
Kafir. If they are Momin the Hadis ‘Sanfan Min Hazal Ummah…’ will become incorrect. If the
Marjiyah are kafir, this leads to Hazrat Prophet MuhammadSLM being proud of a Kafir! —
ShamsiRA.
The ‘Sanfan Min Hazal Ummah…’ hadis quoted above reads: “Two groups of this ummat are
such that they have no share in Islam: They are: Marjiyah and Qadriyah.”—Szy.
PREAMBLE 51
recognised Us. And you have served Us and you served Us well. We have forgiven
you and those who follow you till the Day of Resurrection and remain steadfast in
following your religion.”
By the way here, we would like to seek a clarification that, while according to the
sayings of Tahtawi and Halabi, the person to degrades the honour of Hazrat Imam
AzamRA becomes liable to be cursed, what titles would one deserve who makes it
his habit to insult and disavow Hazrat Imam Mahdi al-Mau'oodAS, who is a Vice-
Regent of Allah Most High and free from error? Allah Most High says, “Allah
(Himself) fighteth against them. How perverse are they.”62
In addition to the foregoing sayings, some more of them in relation to decree
people as kafirs may be considered. They are about the decrees of kufr by some of
the Muslim sects against other sects of Islam. In the book, Jame’ ar-Rumuz, It is
written:
“A male Muslim is not permitted to marry any infidel woman other than a
Kitabiah. In this, the hint is that a marriage with a mo’ta’zilah [non-conformist]
woman63 is not correct, because they are kafirs to us. This saying also hints that
marrying a Shafe’i woman too is not correct because the Shafe’is say, ‘I am Momin
[believer] Allah Willing!’ Fazli has narrated this.” 64
It is written in the book, Tamhid-e-Abu al-Shukur, that:
62
63
Mo’ta’zilah is a rationalistic Sect of Muslim dissenters.
64
The Hanafiyah and the Shafe’iah differ on this point. The Hanafiyah say, “If a person says ‘Insha
Allah [God willing]’ in expressing his faith [Iman], his faith becomes doubtful, because the
expression makes doubtful what has been said earlier. For instance, if one says, ‘I will come to
your house tomorrow, Insha Allah,’ there is no certainty in this affirmation. This is the reason
why this expression is not allowed in transactions. But if one uses the expression out of respect,
or to cleanse the mind, or on the basis of a doubt about what happens in the Hereafter, or to
save one’s self (nafs) from pride and arrogance, the uttering of the expression will not be
tantamount to kufr. But there is no doubt that the listener may apprehend that the person saying
‘Insha Allah’ is not certain about his iman. In short, avoiding the expression is imperative
among the members of the Hanafiyah Sect. But some of the Asha’iyrah [orthodox school of
scholastic Philosophy in Islam] have treated as permitted the use of Insha Allah in places of
‘ib’rat [warning or admonition]. It is obvious from this discussion that mere saying ‘Ana
Momin Insha Allah’ one does not become a kafir, unless one is in doubt about his iman. Hence,
if one is doubtful of his faith, his using the expression will render him a kafir. Saying one’s
daily ritual prayer in his leadership will not be lawful. And marriage with a woman of this
attribute too will not be lawful. In short, the fuqaha [jurists] who have given this fatwa that
marriage with a Shafe’ia woman is not allowed, or saying one’s daily ritual prayers under the
leadership of a person of those beliefs is not permitted, they mean the people who have such
beliefs and who have doubts about their iman, but not all Shafe’iah. Hence, Allamah Tuftazani
says: “This is so if it is because of a doubt. Then he is a kafir.”—ShamsiRA.
“There is a consensus among the jurists of Ahl-e-Sunnat that the person,

who doubts his iman [Faith], becomes a kafir. But the question is whether
istisna [exception] in iman is tantamount to doubting in faith, or not? Some
hold the view that it creates a doubt in the Faith. The form of istisna is that
one says ‘Ana Momin Insha Allah.’ That is the mazhab [belief] of the
Shafe’iah.”
It is written in the book, Sharah-e-Fiqh Akbar, that:
“The author of Tamhid and the author of Kifayah and other Hanafi ulama
hold that the saying of ‘Ana Momin Insha Allah’ is void, and one who says
it is a kafir.”
The Shafe’iah too have taken their revenge against the Hanafiyah and completed
their retribution. They said: “One who is convinced of Istehsan65 is deemed to have
invented a new Shari’at.”
The details about this are that istehsan is a kind of qiyas [assumption] where there
is no clear argument. Among the Hanafiyah, istehsan is correct and in use and in
force. The Shafe’iah have made it the medium of calling the Hanafiyah as kafirs
and treating them as those who have gone astray. They have said: “This is the
infidelity of the person who concedes istehsan and considers sticking to it fast as
permitted.”
Shah Valiullah Dahlavi too has treated Istehsan as among the reasons of the
distortion of the meaning and tampering the deen [religion]. He has likened those
who tolerate istehsan with Jews. In the book, Hujjat Allah al-Baligha, Chapter on
Ahkam al-Deen Min-at-Tahrif, he writes:
“Among these distortions and tampering is Istehsan too. Its reality is that a
person should see that the Sha’re’ [Hazrat Prophet MuhammadSLM] has a
suitable and important reason behind each of his commands. One must also
see that he [the ProphetSLM] has prescribed certain commands. Then the
secrets in the commands of Shari’at, which we have discussed, have been
altered in accordance with their own (mortal) wisdom and considerations, as
the Jews had done earlier. The Jews saw that their ProphetAS, as the
lawgiver, had laid down the Law to prevent the people from sinning and
also for their reform. They also saw that because of the raj’m [stoning to
death] some differences had cropped up resulting in quarrels leading to
serious disputes. Then they thought flogging was better than stoning to
death. About this, Hazrat Prophet MuhammadSLM has said that this was a
distortion. It is giving up a clear command of the Torah on the basis of
personal opinions of the Jews. Ibn Sirin says that the first to use qiyas
65
Application of discretion in legal matters.
PREAMBLE 53
[presumption and conjecture] was Iblis [Devil; Satan], and the worship of
the moon and the sun too was on the basis of Qiyas.”
It becomes obvious from the book, Tamhid Abu Shukur, that the Asha’irah
[followers of orthodox school of scholastic Philosophy in Islam] are kafirs. Here is
what it says:
“The Ahl-e-Sunnat Wal Jama’at say that Allah Most High is the Khaliq
[Creator] from the Azal [sempiternity] and He has the attribute of kana
[creating]. Similarly, He also has all the fe’li [related to deeds] attributes.
The Asha’irah and the Kiramiah, on the other hand, hold that as long as
Allah Most High had not created [or the attribute of Creation was not
manifest], He was not a Khaliq [Creator], although saying this is kufr
[infidelity]. 66
In short, the Ahl-e-Sunnat decree the Asha’irah as kafirs and say that they had gone
astray.
In the Tafsir-e-Kabir, it has been written under the Quranic Verse, “Who believe in
the Unseen…”67 that:
“Later, when differences cropped up among the people about the attributes
of Allah Most High, every group started decreeing every other group as
kafirs.”
It is said that decreeing the Ahl-e-Qiblah as kafirs is not lawful. This too is not
correct. Its meanings have been misunderstood. Ahl-e-Qiblah are those people who
are convinced of all the Zarooriat-e-Deen [needs of the religion]. If they disavow
any one of these needs, or any of the reasons or causes of kufr are found in them,
66
The Arabic word kana means to exist and takwin is forming, shaping, genesis, birth, etc.—AED.
Hazrat ShamsiRA writes: “To bring a non-existing thing from a’dam [nothingness; non-
existence] into wa’jood [existence] is takwin. The Mo’ta’zila and the Kiramiah have established
this attribute with the essence of the Makhluq [the Creation] and makawwan [Created]. To this
group, this attribute is had’is [Created as against eternal]. And some Ash’ariy’yah have called it
an amar-e-ie’tibari [reliable matter]. There is no doubt that to them this is an additional attribute. The
mutakal’limin [scholastic philosophers] too have adopted this view. The people who are convinced of the
hudoos [newness] of the attribute say that as zar’b [blow, injury] cannot be imagined without the mazroob
[the injured person or thing], so also takwin cannot be understood without the makawwan. But the
Hanafiyah have been more careful in this respect. They say that Allah Most High has called Himself as
Khaliq [Creator] in Quran. If Allah Most High were not the Creator in the Sempiternity, this saying of
Allah will become false. Allah forbid. And if takwin were to be had’is [new], the sacred zath [essence,
nature] of Allah Most High will become the place of new things. In short, both these matters are null and
void. Since the Ash’ariy’yah do not manifestly appear to be convinced of His being eternal, the Hanafiyah
have called them Kafirs. And the Mo’ta’zila call the makawwan as Takwin, how long will it take the
Hanafiyah to call them kafirs? I have dealt with this issue in my tract Risala-e-Taqrir al-‘Aqa’id. I have
discussed it with its pros and cons. Whoever wants, may study it. —ShamsiRA.
67
Quran, S. 2: 3 AYA.
there is no doubt about their being kafirs. This is the unanimous decision of the
mutakal'limin. It is written in the book, Sharah-e-Maqasid:
“An opponent of the Ahl-e-Haq [people of the Truth] is not a kafir as long
as he is an Ahl-e-Qiblah [Muslim] and he is not opposed to the needs of the
religion. Some people say that he is a kafir. Preceptor Abu Is’haq says: We
will call as kafir a person, who calls us kafir. Otherwise, we will not call
him a kafir. Among our companions are those also who call the opponents
of the Ahl-e-Haq as kafirs. It is well known that one sect calls another sect
as kafir. Any Ahl-e-Qibla [Muslim] may worship and be obedient
throughout his life, but if he has the belief that the a’alam [world] is qadim
[ancient], or that there would be no Doomsday, or that Allah Most High
does not have the knowledge of the juz’iyyat [minor details], or some such
belief, or performs similar other acts that constitute kufr, there is no quarrel
about his kufr. The mutaqaddmin mo’ta’zilah [the ancient non-conformists
or rationalistic Muslim dissenters] call the people who concede the sifat-e-
qadeemah, the creation of deeds and the Jabariya68 as kafirs. Jibai narrates
that the person who doubts that they are kafirs too is a kafir. And if anyone
doubts the kufr of the last named person who doubts too is a kafir.”
It is written in the book, Jama’ al-Jawame’, that:
“The person who disavows the world being ha’dis [created, incipient],
Qiya’mat [Doomsday], hashr-e-ajsad [resurrection of the bodies] and
Allah’s knowledge of the minor details, is a kafir, and there is no dispute
about it, even if he is Ahl-e-Qibla [Muslim], because he is the disavower of
the essentials of the religion that have been proved by Hazrat Prophet
MuhammadSLM.”69
68
Jabariya is an Islamic school of thought teaching the inescapability of fate, fatalism.
69
There is no doubt that the hukama’-e-Yunan [the Greek Philosophers] are not convinced of the
aforesaid issues. In respect of the first issue, their contention is that the universe, in its species
and commodities, is qadim’ [ancient], but in respect of ashkhas [persons] it is incipient. But
Shaikh Akbar Ibn ArabiRA’s writings too prove that there are no changes in the nafs-e-zath in the
absolute essence of God. If there are any changes, they are in their manifest aspect. In other
words, there are no changes in the core essence of the zath of God, except in outer
manifestations. As such, Hazrat Shaikh AkbarRA writes in his book, Futuhat-e-Makkaiah,
“There are no changes in the ‘ain [essence] but the changes are in the ‘a’lam [universe] because
the changes are in the figure or shape; and that is true. But, by this, there comes no change in
the absolute essence of God. Hence, the changes in the universe are because of the changes in
the figures and shapes; otherwise, there is no difference in the world of existence. This
comment shows that the ‘a’lam [universe] is ancient and the Philosophers do not discuss the
issue from the standpoint of the universe of existence. On the other hand, they contend that the
universe is ancient from the standpoint of the species and the commodities. For this, they reason
that when the ‘il’lat [cause] is ancient, its ma’lul [the effected] too will be ancient because the
cause itself is ancient in respect of total existence. And no part of it is incipient. In such a case,
PREAMBLE 55
The commentator of the book, Muwaqif, writes:

“A large number of the Muslim scholastic theologians are unanimous in
their opinion: ‘We will not call any person among the Ahl-e-Qibla as kafir.
But this should be known that the Ahl-e-Qibla purport to mean those
persons who are unanimously convinced of the needs of the religion, like
the incipiency of the world, the resurrection of the bodies and similar other
important beliefs. A person who is immersed in the worship and obedience
(to God) throughout his life, but is convinced of the antiquity of the world
or any other similar belief, is not the Ahl-e-Qibla. The purport of not calling
any Ahl-e-Qibla as kafir is that there should be no sign of infidelity in him
and there should be no indications of infidelity in his deeds.’”
It is written in the book, Sharah-e-Tahzib-ul-Kalam:
“The multitude of the Muslim scholastic philosophers is of the unanimous
opinion that a person from among the Ahl-e-Qibla will not be called a kafir
unless he disavows anything among the needs of the religion.”
It is written in the book, Fatawa-e-Mutafarriqa:
“The kufr that foils the good deeds is to falsify the ProphetSLM in matters that
he has brought from Allah Most High, because anything will not co-exist
with its opposites or contraries. And this is the naf’ie [negation]. And the
disavowal of anything, which Hazrat ProphetSLM is essentially proved to
have brought, is falsifying the ProphetSLM. This also means the disavowal in
reality or formally.”
The Muslim scholastic Philosophers of the manifest knowledge have issued some
tracts and fatawa [religious edicts] contradicting the Ahl-e-Batin mo’ah’hidin
[saints believing in the Unity or Oneness of God] or the philosophers. These are
like the light on Mount Sinai. And they are so many that their coverage is
impossible. As such, only one of the sayings is reproduced here as an example from
the emanation of the incipient will be without a cause; but this is null and void. Hence, their
contention is that the incipient will not issue from the antiquity; but when it issues, it would be
ancient. However, this antiquity will not be biz-zath [in its essence]. It will be ancient through
others. It will never perish. Otherwise, it will be tantamount to the takhal’luf-e-ma’lul [retracing
of the caused] will become necessary, and this is null and void. In short, the universe is ancient
through others and that it does not perish. Hence, this is the meaning of the antiquity of the
universe. I have dealt with this issue in detail in the tract, Taqrir-al-Aqaid. From that book it
would be obvious that the writings of Hazrat Ibn ArabiRA do not prove that the universe is
ancient through others and, further, that it is incipient per se. On the other hand, the gist of it is
that the essence of the existence is only one thing and that there are no changes in it. If there is
any change, it is in form or shape and this does not effect any change in the absolute essence of
God. In short, Hazrat Shaikh AkbarRA does not subscribe to the view of the Philosophers about
the antiquity of the universe, but to him the universe is an inbisati wajud [existence of
happiness] and each of the things is the manifestation of the Names [of God]. —ShamsiRA.
the book, Kashf-al-Aqaid. This is about Hazrat Shaikh Akbar Muhiyuddin Ibn
ArabiRA. It says:
“When Shaikh Abu Muhammad bin Abdus Salam came to Cairo, the [local]
people asked him about Hazrat Ibn ArabiRA, he said: “He is a bad and
ignominious Shaikh. He concedes that the world is ancient, which proves
that it is self-existing. Each among the Shaikhs who have seen him says that
he is a liar and a slanderer. His books like the Futuhat-e-Makkiah and
others are full of falsehood. He is the leader of the Itteha’di giroh-e-Kufr
[united group of infidelity]. Killing him is necessary. Their repentance will
not be accepted [by God]. Indeed, he is a great mul’hid [atheist; heretic].
Outwardly, he is a Muslim but esoterically he is a kafir [infidel]. Those
people who are associated with him, or who praise him, or give respect to
his books, or who go forward to help him, or who dislike saying bad things
about him, or who try to defend him, should be given a warning, and
fighting with them is necessary. The person, who tries to prove that his [Ibn
Arabi’s] sayings are in accordance with the Shari’at, is a liar who knows his
falsehood. If such a person tries to show that he is weak, manifestly or
immanently, he is a kafir, worse than the Jews and the Christians. If a
person does not call him [Ibn ArabiRA] a kafir and tries to explain away his
sayings, he is like a person who disavows the Christians being Kafirs.”
This is an excerpt and gist from a fatwa and there are many similar edicts and
sayings, the mention of which would lengthen this discourse. In short, the books of
the Ahl-e-Sunnat are full of similar takfir-o-tazlil [accusations of infidelity and
going astray] of the other sects of Islam. Covering them all appears to be
impossible. They say: “A palm full of water and a handful of grains are enough to
test the water of a big spring and a heap of grains.” Similarly, we have given some
samples of the writings of the Ahl-e-Sunnat and we think this is enough.
SEEKING JUSTICE
This writer seeks justice from the honoured readers to equitably decide whether the
branding of the Muslims as kafirs is the refrain only in the books of Mahdaviah or
the takfir-o-tazlil of the Ahl-e-Qibla and the Ahl-e-Islam, even the imams of the
Ahl-e-Islam—who are the venerable persons of the community—is the refrain of
the books of the Ahl-e-Sunnat.
Now we ask the Hadyah Author , who is opposed to us, what he thinks of the above
mentioned imams who have branded each other with the titles of infidelity and
going astray, or whether he thinks their accusations are wrong or null and void! In
the first case, the imams of the Ahl-e-Sunnat have traded the invectives of infidelity
and going astray against each other, and have thus become infidels and masloob-al-
PREAMBLE 57
iman [shorn of faith]. How can those people who are their followers and who
follow the beliefs and deeds stipulated by the imams, have the good fortune of
being the faithful?
In the second case, what is the command about the imams who have issued these
wrong commands? When the Hadyah Author holds that calling the Ahl-e-Islam as
kafirs in itself is infidelity, there can be none who has Faith and Islam: some of
them have become infidels because of their wrong beliefs and some of them have
become kafirs by calling the former as kafirs. All these are the results of the wrong
criticism by the Hadyah Author. He has resorted to criticise the Mahdaviah without
thinking and due understanding. The consequence is that the same criticism has
rebounded on the Imams of religion and great religious leaders.
The gist of what has been discussed above is that if the matter is seen in the light of
the original objection of the Hadyah Author, it leads to two results: one, that
branding as infidel and having gone astray, which, according to the Hadyah Author,
is the worst abuse, is commonly and generously traded among all the sects of
Islam, and, particularly, among the sects of Ahl-e-Sunnat.
The other consequence that emerges from all this evidence is that the Ahl-e-Qibla
or the Ahl-e-Islam can be branded as kafirs when there is a deficiency of faith in
them about the needs of the religion or when the reasons of infidelity are found in
them. Thus, the issue of the disavowal of Hazrat Imam Mahdi al-Mau'oodAS is
automatically solved, because the appearance of the zath of Hazrat Imam MahdiAS
is a universally accepted as an important need of the religion. It is so essential that
the world will not come to an end unless he appears, according to the Traditions of
Hazrat Prophet MuhammadSLM and the Day of Resurrection will not be convened.
From this point of view also the appearance of Hazrat Imam MahdiAS is among the
signs and the conditions preceding the Doomsday. Hence, the scholars of the Ahl-e-
Sunnat too concede this. Allamah She’raniRA writes in 65th discourse in his book,
Yawaqit:
“All the conditions and signs that precede the Day of Resurrection that
Hazrat Prophet MuhammadSLM has predicted are all true and correct. It is
necessary that all of them must come to happen before the Doomsday.
Among them is the appearance of Hazrat Imam Mahdi al-Mau'oodAS, the
coming of the Anti-Christ and the nuzool [descent] of Hazrat EsaAS.”
The signs or portents of the Day of Judgment are among the needs of the religion,
as this issue is dealt with in detail in the book, Sharah-e-Maqasid, and others.
Hence, the disavowal of Hazrat Imam MahdiAS is the disavowal of one of the needs
of the religion. As such it is the cause of kufr [infidelity].
Apart from all these issues, which are correct and proved the Mahdavis are
extremely careful in branding anybody with infidelity, as we have already
explained. In accordance with the commands of Hazrat Imam Mahdi al-Mau'oodAS,

the Mahdavis just recite the Tradition of Hazrat Prophet MuhammadSLM wherein he
is quoted as saying, “Whoever disavows the Mahdi is a kafir.”
We now close the Preamble and, with the guidance and help of Allah Most High,
begin the verification of the discussions of the Hadyah-e-Mahdaviah regarding the
beliefs of the Mahdaviah. Couplet: “The speech has transgressed the limits; the
soul has become like fire: bring it under control!”
O Allah! Show us the Truth making it to be the Truth and make us follow it, and
show us the Futile making it to be futile and protect us from it by Your Generosity,
O the Most Generous among the most generous! O the Most Merciful among the
most merciful. Amen.
\Ç à{x ÇtÅx Éy TÄÄt{? `Éáà UxÇxy|vxÇà? `Éáà `xÜv|yâÄ
CHAPTER 1
MAHDAVI BELIEFS WRONGLY ASSAILED
The Hadyah Author says: “We have dealt with the Mahdaviah beliefs that are opposed
to the beliefs of the Ahl-e-Sunnat-o-Jama’at.” 70
We say: The readers with discretion may know that there are some points to be
considered here.
Firstly, we have already stated in the PREAMBLE that there is no belief of the
Mahdaviah other than those that are described in the Aqida Sharifa and the Sharah-
e-Aqida Sharifa.
Secondly, some of the eighteen beliefs the Hadyah Author has counted are the
accepted beliefs of the Mahdaviah and some of them are not.
Thirdly, we wonder how the Hadyah Author has arrived at the figure of 18 in
respect of the Mahdaviah beliefs. It is evident from this that, in the opinion of the
Hadyah Author, only these beliefs are opposed to the beliefs of the Ahl-e-Sunnat-o-
Jama’at and all the others are correct. In that case, how far are the criticisms,
Hadyah Author has advanced against the Mahdaviah beliefs, other than these 18
beliefs, correct?
The Hadyah Author has claimed that in this chapter the Mahdaviah beliefs that he
has discussed are opposed to the beliefs of the Ahl-e-Sunnat-o-Jama’at. The
readers are requested to ponder over the point as to which of the beliefs are
particular to the Mahdavis and whether the Ahl-e-Sunnat-o-Jama’at too believe in
them or not.
70
Hadyah-e-Mahdaviah, Abu Raja Muhammad, Kanpur, 1293 AH, p.16.
BELIEF 1 - DESCRIBED BELIEF IS BASICALLY
WRONG
Hadyah Author says: The 1st belief: “Syed Muhammad Jaunpuri is a perfect saint. But
the belief of the Ahl-e-Sunnat-o-Jama’at is that the words and deeds of the Shaikh of
Jaunpur, that are reported in the books of the Mahdaviah, are truly associated with him and
are not in the nature of slander by his followers, his being among the Ahl-e-Sunnat-o-
Jama’at is difficult, what to say of his being a Vali [saint] A line of Persian poetry: “As long as
the people do not say that a thing is a thing, the thing does not become a thing.” 71
We say: The Hadyah Author is wrong from the beginning itself, because the belief
of the Mahdaviah he has described is wrong. The Mahdavis do not only believe that
the HazratAS is a perfect saint, but they also believe that Hazrat Syed Muhammad
JaunpuriAS is the Imam Mahdi-e-Aakhir-az-Zaman and the Seal of the Sainthood of
Hazrat Prophet Muhammad MustafaSLM. The perfect sainthood is just a minor
point.
Almost all the Ahl-e-Sunnat-o-Jama’at who do not repose faith in him as the Mahdi
al-Mau'oodAS, at least believe that he is a perfect saint. Hereunder we reproduce an
excerpt from the book, Muntakhab-at-Tawarikh, as an example that confirms what
we have said. Here is the quote: “During this year, that is 910 AH, Mir Syed
Muhammad Jaunpuri Qaddas-Sirrah-ul-Aziz (his secret is Sacred), who was among
the great saints, and who had claimed to be the Mahdi died at the town of Farah on
his way back home in India from Makkah, and was buried there.”72
Similarly, many quotations from other historians and the scholars of the Ahl-e-
Sunnat-o-Jama’at can be found. It shows that they were convinced of his sainthood
and perfection. But the Hadyah Author disavows the sainthood of Hazrat Imam
Mahdi al-Mau'oodAS as against all of them. He has gone to the extent of explaining
against those who believe in the sainthood of Hazrat Imam Syed MuhammadAS that
his words and deeds had not reached him [the author quoted above] properly. Had
they seen the books of the Mahdaviah, they would not have even thought of the
sainthood of the MahdiAS, he contends.
Although it is an accepted proposition that the excellence and perfection of a Vice-
Regent of Allah who invites people towards Him does not depend on the
acceptance or disavowal by the multitude. Thousands and thousands of people did
not accept many Prophets and Apostles. Millions of people did not repose faith in
the Prophethood and Messengership of our Prophet MuhammadSLM. But their
71
72
See Muntakhab-at-Tawarikh, Vol. I, Calcutta, p.319. —Shehab bin NusratRA That is, Hazrat Syed
ShehabuddinRA, son of Hazrat Allamah Maulana Syed NusratRA.
disavowal does not adversely affect the Prophethood and Messengership of the
Holy ProphetSLM. Similarly, the excellence and perfection of Hazrat Imam Mahdi
al-Mau'oodas or his being the Mahdi al-Mau'oodAS is not adversely affected by the
disavowal of the people at large. However, as an expression and exposition of facts,
we say that the explanation given by the Hadyah Author is not correct. Many
scholars and historians, who have accepted the ImamAS as the Mahdi al-Mau'oodAS
or a perfect saint have studied and made elaborate enquiries. Most of them have
formed and expressed their favourable opinion after studying the books of the
Mahdaviah.73
Apart from this, the deeds and sayings of the Mahdavis are there in the books of
religious commands and biography even today. Every fair-minded reader will come
to the conclusion after studying them that the words and deeds relating to the
Siddiqain [The Truthful] and the Saints in close proximity with God, like the strict
following of the Shari’at, eschewing worldliness and immersed in intense love for
God, remembrance and thinking about God, total dependence on Him and divine
pleasure of God, struggle in the way of God or Jihad-e-Akbar [the major Holy war]
and the Jihad-e-Asghar [the minor holy war] that are the necessities associated with
the sainthood, are in full conformity with the Book of Allah and the Sunnat of
Hazrat Prophet MuhammadSLM and all the respected Saints, with the difference of
their ranks, possessed as their attributes. All these attributes were present in a
perfect measure in word and deed of Hazrat ImamAS and his followers.
Certainly, there are some scholarly propositions, understanding of which depends

on the situation and not on the sayings. To some of the people, who see the
manifest only, this has been the cause of going astray. From them, each issue will
be dealt with in detail at the appropriate place, Insha Allah. Probably, the Hadyah
73
The style of Nizamuddin Ahmad Bakhshi, author of the book Tabaqat-e-Akbari, shows that he
had seen the books of the Mahdavia and thereafter he wrote many of the correct events of the
Mahdavia [in his book]. He has approvingly described their state of affairs. He has written some
details that are not to be found in the Mahdavia books and the contemporary accounts of the
historians.
Shaikh Abdul Qadir Badayuni was greatly acquainted with the incidents and conditions of the
Mahdavia and he has admitted to having been initiated into the Mahdavia Order. He has written
the books Muntakhab-at-Tawarikh and Najat-ar-Rashid. The opinion he has expressed in them
is based on his knowledge of the Mahdavia.
During the current era, Maulana Abul Kalam Azad has, in his Tazkirah, mentioned the books
like Shawahid Al-Vilayat and others. This shows that he too had studied them. And after
studying them he had formed his favourable opinion about the forefathers of the Mahdavia and
their leader, Hazrat Imam Mahdi al-Mau'oodAS. He has expressed his opinion in the Tazkirah.
He says: “The ways of these were so amorous and spontaneous that they reminded the
specialties of Faith of the respected CompanionsRZ of Hazrat Prophet MuhammadSLM.” For more
details, see the footnotes in Chapter 2 of this book dealing with Taqwa and abstinence of the
Mahdavia. —Shehab bin NusratRA.
Belief 1 - Described Belief is Basically Wrong 63
Author too has fallen a pray to misunderstanding in his research of the immanent
secrets and hints. Consequently, he has used abusive language against Hazrat
ImamAS that “Hazrat’s being among the Ahl-e-Sunnat-o-Jama’at is difficult, what to say of
his being a Vali [saint].”
The truth, however, is that from his invectives, prejudice and hostility, it is obvious
in its own way without any explanation [from us]. This is so because there are
some fixed signs and indicators for everything, and they [signs] incontrovertibly
manifest themselves. The sainthood of the Saints of Allah too is of the same kind.
Its fixed signs and symbols too are there.
Imam Fakhruddin RaziRZ writes in his book, Tafsir-e-Kabir, in the exegesis of the
Quranic Verse, “Or dost thou reflect that the companions of the Cave and of the
Inscription were wonders among Our signs?” 74 He deals with the controversy
whether the sainthood of a saint can be identified from this Quranic Verse or not.
He has quoted the sayings of the ulama that are convinced of the identification of
the sainthood of the saints. He writes:
“But the people, who are convinced of the sainthood of the saint being
recognised, advance the argument in favour of their saying that there are
two rukn [fundamentals] to identify a Saint: One, the saint should be
manifestly the perfect follower of the Shari‘at. Two, in the immanence, he
should always be immersed in the light of the Haqiqat [Divine Reality].
When a person achieved these two things, and the person understands the
achievement of these two fundamentals, it is deemed that he is undoubtedly
a saint. His being a follower of the Shari’at is manifest. But the meaning of
his being immersed in the Light of the Divine Reality means that he enjoys
the obedience of Allah Most High, he loves the remembrance of Allah Most
High and he is not content with anything other than Allah Most High.”75
Keeping in view these basic principles and signs and symbols, if the sayings and
the deeds of Hazrat Imam Mahdi al-Mau'oodAS were to be pondered over, every
equitable person will find that these signs and symbols are found in the zath of
Hazrat ImamAS in full measure. The perfect following of the Shari’at is obvious and
74
75
The matters that Imam RaziRA has mentioned are in fact the attributes of the Vali-e-Salik [a
mystic saint], and not those of the Vali-e-majzub [a saint lost in divine meditation—outwardly a
mad man]. Among the majzubin [saints in divine meditation], there is no meaning in their being
the followers of Shari’at. They are immersed in their divine ecstasy. They are neither conscious
of their own selves nor of others. But such saints are not superior to the mystic saints because
they do not follow the Shari’at of Hazrat Prophet MuhammadSLM. But the mystic saint
encompasses both the virtues. The Vali-e-majzub despite his not being a follower of the
Shari’at is accepted as a saint. Then, the vali-e-salik should be accepted as superior to the
majzub because the former follows both the Shari’at and is immersed in divine mediation. —
ShamsiRA.
manifest. The ImamAS’s creed, “I am the servant of Allah Most High and the
follower of Muhammad, the Messenger of Allah Most High” is the emphatic
command and his conviction to follow the Shari’at of the ProphetSLM strictly. His
being immersed in the Light of the Divine Realities and his love of the
remembrance of Allah Most High is manifest from his command to perform the
remembrance of Allah for all the twenty-four hours of the day and night, under the
Quranic command: “…Remember Allah, standing, sitting and reclining….”76 He
has also prohibited attention to things other than Allah Most High. The Hadyah
Author is fully aware of this. He has discussed this at other places in his book,
Hadyah-e-Mahdaviah. It is a wonder that, despite all this, his disavowal of the
Sainthood of Hazrat Imam Mahdi al-Mau'oodAS. Couplet: “When malice emerges,
skill and art disappear and the hundred veils hiding the heart manifest on the face.”
76
BELIEF 2 : IMAMAS’S PROOF FROM TRADITIONS
The Hadyah Author says: The 2nd Belief: “Syed Muhammad Jaunpuri is the Mahdi al-
Mau'ood. He staked his claim to be Mahdi in 905 AH. He died in 910 AH. And the belief of
the Ahl-e-Sunnat-o-Jama’at is that a person from among the descendants of Prophet
MuhammadSLM is to become Mahdi certainly. And his identification depends on the
existence of the signs and symbols that are mentioned in the correct Traditions. And since
these signs and symbols are not present in the above-mentioned Shaikh, he is not the
Mahdi. And his claim is void. The details about it will very well come. Insha Allah.” 77
We say: This is our correct and universally accepted belief that Hazrat Syed
Muhammad JaunpuriAS is the Mahdi al-Mau'oodAS, as we have already stated. The
Hadyah Author has been perfectly just and honest in clearly admitting the need of
advent of Hazrat Imam Mahdi al-Mau'oodAS, and that too in the words: “A person
from among the descendants of Hazrat Prophet MuhammadSLM is certainly to
become Mahdi.” This shows that Hadyah Author is convinced that the advent of
Mahdi is proved by the Ahadis-e-Mutawatirah [Traditions with constancy],
because the particular application of this is possible only through the Traditions
with constancy. The other Traditions [that is, the traditions without constancy] give
the benefit of conjecture and presumption. This solves the issue of the disavowal of
Imam MahdiAS as the thing that is proved by Traditions with constancy. The
disavowal of the thing that is proved by Traditions with constancy is kufr
[infidelity]. Hence, the Hadyah Author has admitted this at many places in his
book, Hadyah-e-Mahdaviah.
The Hadyah Author has clearly admitted, “The identification of the Mahdi depends on
the signs that are mentioned in the correct Traditions in respect of the Mahdi.” Some of the
people, hostile to the Mahdaviah, like Shaikh Ali Muttaqi and others, have
indiscriminately quoted a number of correct and incorrect Traditions and have
imposed the condition that all the contradictory signs found in them [Traditions]
must manifest in the Mahdi. Obviously, Hadyah Author does not subscribe to this
contention. Looking at this accumulation of the contrary signs, the advent of Hazrat
Imam MahdiAS becomes impossible. This is so because the combination of the
opposites is void; and the thing that depends of the void will certainly be void.78
Apart from this, it is obvious that when two or more contradictory things about one
and the same person, are reported as the sayings of Hazrat Prophet MuhammadSLM,
it is necessary that one thing among them is correct and the other is wrong. Both
can never be correct. If one were to say that both the contrary things are correct, it
77
78
For details, see the PREAMBLE of this book, Kuhl Al-Jawahir. —Shehab bin NusratRA.
would be tantamount to insulting Hazrat Prophet MuhammadSLM that he had said

one thing at one time and contradicted it by saying something else at the other time.
This is wrong according to our beliefs in respect of Hazrat Prophet MuhammadSLM.
In short, the points that the Hadyah Author has admitted here are worth
remembering by the readers as they will become handy in understanding things we
will be discussing later.
It now remains to be seen how far the signs and symbols that are proved by the
correct Traditions are to be found in Hazrat Imam Mahdi al-Mau'oodAS. The details
about it will be discussed later, Insha Allah.
BELIEF 3: FAITH IN IMAMAS OBLIGATORY,
DISAVOWAL INFIDELITY
Hadyah Author says: The 3rd Belief: “Reposing faith in the Mahdiat of Syed Muhammad
Jaunpuri is obligatory and his disavowal is Kufr [infidelity].”79
We say: All the Muslims repose faith in Hazrat Prophet Muhammad MustafaSLM
being the Prophet of the Last Era and the Seal of the ProphetsAS. If somebody
among the people of the Book is waiting for some other Prophet to come, let him
wait for him. But we, the Muslims, are not waiting for any other Apostle. In this
capacity of ours, it is obligatory for us to repose faith in the Prophethood and
Divine Messengership of Hazrat Prophet Muhammad MustafaSLM. And the
disavowal of his Prophethood and Messengership is kufr [infidelity].
Similarly, we accept Hazrat Syed Muhammad JaunpuriAS as the Mahdi al-
Mau'oodAS. We are not waiting for any other Mahdi to appear. In this capacity, our
belief is what Hadyah Author has written. But as we have just stated while
discussing the 1st Belief, here it is worth pondering over whether this belief is
particular to the Mahdavis, or do all the Ahl-e-Sunnat-o-Jama’at and Ahl-e-
Tashay’ya [the Shi’ah sect] also have similar beliefs about the Mahdi they are
waiting for? In other words, if they were to accept a person as Mahdi al-Mau'ood,
would it not be obligatory for them to repose faith in Mahdi or not? And his
disavowal would be kufr or not?
Although the Hadyah Author disavows the Truth and is hostile to the people of the
Truth, he has at various places in his book, Hadyah-e-Mahdaviah, admitted that the
advent of the Mahdi is proved through the Traditions with constancy, that the
affirming and confirming the Mahdi is obligatory and that the disavowal of the
Mahdi is infidelity. For instance, on page 189 of Hadyah-e-Mahdaviah, he writes:
“The signs of the Mahdiat are mentioned in the Traditions. They must be present in
the claimant so that affirming and confirming him [as Mahdi] becomes obligatory and
his disavowal becomes infidelity.”80
Again he writes on page 169:
“The real matter is that the report [Tradition] of the advent of Mahdi is a solitary
Tradition [hadis-e-ahad] as the author of Sharah-e-Maqasid is of the opinion, and
some hold that this is constancy in meaning. Their intention is that it is proved by the
hadis with constancy of meaning that Imam Mahdi will come at some time before
79
Hadyah-e-Mahdaviah, Abu Raja Muhammad, Kanpur, 1293 AH, pp.16-17.
80
the Day of Resurrection. Hence, the person who denies or says that Mahdi will
never come at any time is deemed to have falsified the Messenger of AllahSLM, or
says that the Messenger of AllahSLM has never given the news of the arrival or
appearance of the Mahdi, he is deemed to have not accepted the Traditions with the
constancy of meaning. Such a person is a kafir in the eyes of the person who is
convinced of the Traditions with constancy of meaning.”
In view of this saying of the Hadyah Author, we would like to ask, as a
parenthetical sentence that, while the coming of the Mahdi is proved by the
Traditions with the constancy of meaning, whether the time around the year 905
AH, when Hazrat Imam Mahdi al-Mau'oodAS staked his confirmed claim to be
Mahdi al-Mau'oodAS, is included in the general span of time [between the time of
Hazrat Prophet MuhammadSLM and the establishment of the Doomsday]? If his
answer is in the affirmative, is it derived from the Traditions with the constancy in
meaning? If his answer is in the negative, a Tradition with constancy in the
meaning is needed to validate that the time round 905 AH is exempted from the
time span between the ProphetSLM and the doomsday. It is for the accuser to prove
his accusation. It is finally derived that affirming and reposing faith in the ImamAS
is obligatory and his disavowal is kufr. This belief is not Mahdaviah-specific.
Criticising them on this count or accusing them for it is basically wrong, because
the belief of all those people and the Hadyah Author too, is the same about the
Mahdi of their concept.
Of course, as we have already stated, it can be affirmed that the point to be inquired
into is whether the person whose disavowal is kufr is the zath of Hazrat Syed
Muhammad JaunpuriAS or not? This is to be proved by the Mahdaviah. Hence, this
matter will be dealt with in Chapter 3, Insha Allah.
MAHDAVI POPULATION
The Hadyah Author says: “The Muslims are only these Mahdavis, Dakhnis, Dhondaris
and Gujaratis and the Ummat-e-Muhammadiah is shrunk to them only during the last 380
years.” 81
We say: There are some points to be pondered over here. The first is: How far is
the question of shrinking of the Ummat-e-Muhammadiah and its dependence of the
Muslims, the Hadyah Author has raised, is correct, because from among all the
sects of the Muslims, each sect treats other sects, opposed to it in their beliefs, as
one gone astray or faithlessness. But perhaps there is no sect, which treats other
sects as outside the Islamic Ummat. The following Tradition, which Ibn Maja has
81
Hadyah-e-Mahdavia, Abu Raja Muhammad, Kanpur, 1293 AH, p.17.
Belief 3: Faith in ImamAS Obligatory, Disavowal Infidelity 69
reported in his Sunan [Book of Traditions], on the authority of Auf bin Malik, and
which has also been quoted in the Preamble, supports our contention.
The Tradition says: “Hazrat Prophet MuhammadSLM has said, ‘the Jews were
divided into 71 sects. Oath in the name of the Zath in Whose hands is my life; my
ummat will be divided into 73 sects. One of them would be liberated (in the
Paradise) and the other 72 will be in Hell.’”
This Tradition clearly manifests that the Ummat-e-Muhammadiah will remain
divided into 73 sects and the 72 sects that are to go to Hell for their having gone
astray are included into his Ummat-e-Muhammadiah. They are neither excluded
from the Ummat nor from Islam.
SMALL NUMBER OF MOMINEEN

We say: Secondly, the author has adopted a style of satire and ridicule. In his
enthusiasm against the people of the Truth, he has perhaps forgotten that zealots
like him always look down upon the people of the Truth and ridicule them. Hence,
the Holy Quran is witness to the misguided people of Hazrat NoahAS who had
ridiculed the believers and said: “Shall we believe in thee when it is the meanest
that follow thee?” 82
Similarly, the saying of the hypocrites has been quoted in the Quran. They had
ridiculed the Momineen and said, “If we return to Madina, surely the more
honourable (elements) will expel therefrom the meanest.”83
But as against this the final divine judgment was this: “But honour belongs to Allah
and His Apostle, and to the believers; but the Hypocrites know not.”84
In view of this divine judgment, from the point of view of the homeland, being a
Dakhni or Dhondari, is no cause of indignity and being a Rampuri [or
Shahjahanpuri] does not contribute to honour. But the basis of honour is Iman
[Faith]. If the Dakhni and Dhondari are [true] Momineen, they are the people of
honour in the august Presence of Allah Most High, even though the hypocrites may
not understand it.
Now coming to the subject of the numbers: From the Quranic Verses and the
Traditions of Hazrat Prophet MuhammadSLM, it is obvious that the Momineen were
in small numbers and the hypocrites were in large numbers. There is nothing
hidden about it. Hence, under the Quranic Verse, “Allah did curse him (Satan), but
82
83
84
he said: ‘I will take of thy servants a portion marked off,’”85 it is written in the
Tafsir-e-Madarik: “Essentially a definite number and a separate share, that is, 999
from every 1000, I will take; and only one will be for Allah!”
It is manifest from this that the followers of Iblis [Satan] will be 999 and those of
Allah Most High will be one in a thousand. In other words, the people of Allah
Most High will be a hundred in a hundred thousand people.
In the Tafsir Ma’alim-at-Tanzil, a long Tradition is quoted in the exegesis of the
Quranic Verse, “A number of people from those of old, And a few from those of the
later times.” 86 A part of the Tradition is as follows: “You (Muslims) are like a
white hair on the skin of a black bullock or a black hair on the skin of a red
bullock.”
Malik-al-‘Ulama Qazi Shehabuddin Daulatabadi has, in his book, Tafsir-e-Bahr-al
Mavvaj,87 quoted a Tradition reported by Hazrat Abu HurairaRZ. The Tradition is as
follows:
“Allah Most High has created four types of creatures: the angels, the devils,
the jinns and the human beings. He divided this conglomerate in ten parts.
Nine of them were the angels and one part comprised the remaining three
types of creatures. Then again He divided this one part into ten parts. Of
this nine parts were jinns and one part was that of the human beings. Then
He divided this one part of human beings into 125 parts. Of this one part is
that of Muslims and the remaining 124 parts are those of kafirs [infidels]
and qatils [killers]. From among these 124 parts, one hundred parts are in
Hindustan and the remaining twenty-four parts are spread in the remaining
parts of the world. Of them, twelve parts are in the cities of Rome [Asia
Minor, Byzantine Empire,Turkish Caliphate etc.] and six parts are in the
east and the remaining six parts are in the west. The one part comprising the
Muslims is divided into 73 sects. Of these 73 sects are, 72 sects are sinful
and bid’ati [innovators] and the remaining one sect, the Ahl-e-Sunnat-o-
Jama'at, is Naji [delivered of sins]. Allah Most High may bless them all.” 88
85
86
Quran, S. 56: 13-14 AYA.
87
Please see Tafsir-e-Bahr-al-Mavvaj, Surat-Al-Fatihah, Persian, Fan-e-Tafsir, Book No. 135,
Kutub Khana-e-Asafiah [Hyderabad State Library]. —Shehab bin NusratRA.
88
It is not hidden from the people who ponder over the meaning of the Holy Quran that the real
divine guidance, which makes it necessary to be accepted, is not the work of a Prophet or a
Vice-Regent of Allah Most High, but it is the work of Allah. He shows His straight path to
those He will and allows going astray whom He will. The efforts of the Prophet or the Vice-
Regent of Allah have no role to play in it. The ProphetsAS and the Vice-Regents of Allah need
not grieve if their efforts fail, because Allah Most High has clearly stated: “It is true thou will
not be able to guide everyone whom thou love; but Allah guides those whom He will, and He
knows best those who receive guidance.” [Quran, S. 28: 56 AYA]. In these circumstances, no
Now let the Hadyah Author tell us what is the population of the Muslims [or the
Ummat-e-Muhammadiah] in the world from the North to the South and from the
East to the West. And in view of this, what is the proportion of the world
population, and what is the proportion of the Firqa-e-Najiah [the liberated sect].
Hence, the proportion of the followers and the conformists of the Da’yi ila Allah
[one who invites people unto Allah] should be estimated on this basis.
This clearly shows that the majority of the people is not the sign of the Divine
Truthfulness and a small number of persons does not indicate the falsification of
the divine Truth,89 as the Hadyah Author appears to believe. Hence, many self-
evident examples of this are to be seen even to this day. Such examples are also
available from the previous communities of the ProphetsAS and are mentioned in
the Holy Quran and the Traditions of Hazrat Prophet MuhammadSLM that the
number of the Momineen [the faithful] has always been small as against the large
number of disavowers. Hence, Allah Most High says in the Quran about Hazrat
NuhAS [Prophet Noah]: “But only a few believed with him.”90
In the exegesis of this Quranic Verse, the commentators91 have averred that the
number of the followers of Hazrat NuhAS was a minimum of seven or a maximum
of 80. But there is some contradiction in the narratives.
Similarly, the number of people who had reposed faith in Hazrat AyubAS and Hazrat
Shu’eybAS is obvious like the sun. Thus, would not the Hadyah Author pass a
judgment on the small number of the Momineen who had reposed faith in the two
respected and exalted ProphetsAS?
SIGNS OF MAHDISHIP IN IMAMAS

The Hadyah Author says: “And the belief of the Ahl-e-Sunnat-o-Jama’at is that since
the signs of Mahdiat [Mahdiship] are not present in the Shaikh [Hazrat Imam Syed
ProphetAS can be blamed if nobody reposes faith in him or only a very few people had reposed
faith in him. Similarly, in the matter of his guidance too, the criticism that a few people reposed
faith in him and a very large group abstained from reposing faith in him is not correct; because
the job of Hazrat Imam Mahdi al-Mau'oodAS was only to propagate the message of divine
guidance. After that, the person to whom Allah helps will repose faith in the ImamAS.
Otherwise, the person concerned will not escape being called to account. As for the contention
of the Hadyah Author that the followers of Hazrat Imam MahdiAS were the Hindis and Gujaratis,
and not people from other tribes, is a foolish argument, because guidance is the work of Allah
Most High and help comes to the people from Him only, it is obvious that the person or
persons, whom Allah helps come towards guidance, irrespective of whether they are Hindis or
Gujaratis. —ShamsiRA.
89
Please see the PREAMBLE of this book for the definition and the details about the Ahl-e-Sunnat-o-
Jama’at. —Shehab bin NusratRA.
90
91
Please see Tafsir-e-Mualim-at-Tanzil and Lubab-at-Tavil and others. —Shehab bin NusratRA.
Muhammad Mahdi al-Mau'oodAS] affirming and confirming him [as Mahdi] would be
tantamount to disavowal of the real Mahdi who is to come later. And as such it is Haram
[prohibited] and the disavowal of his Mahdiship is imperative and the cause of salvation and
[divine] rewards.”92
We say: The signs of Mahdiat, which Hazrat Prophet MuhammadSLM had predicted
according to the narratives, which are correct and proven, were present in the zath
of Hazrat Imam MahdiAS and its proof will be presented at the appropriate place.
But here a miracle of the omnipotence of Allah Almighty is worth seeing. The
matters that the Hadyah Author had disavowed so vehemently are coming from the
pen of the same person [Hadyah Author]. From the above quotation, it is obvious
that reposing faith in Imam MahdiAS is Farz [obligation]. It is also obvious that the
disavowal of the Farz is kufr [infidelity].
The details of this are that the Hadyah Author has said that the disavowal of our
Imam MahdiAS is Wajib [binding duty] because his acceptance would necessitate
the disavowal of a future Mahdi. Then the acceptance of the future Mahdi is Wajib
and not Mustahab [desirable]. If in his opinion the acceptance of the future Mahdi
were Mustahab, the disavowal of our Mahdi, who has come and gone, too would
have been Mustahab. Therefore, from this, it is proved that to the people who
believe in the advent of Mahdi, with the correct signs as predicted by Hazrat
Prophet MuhammadSLM, the acceptance of the same Hazrat Imam MahdiAS is a Farz
and Wajib in his own opinion also, and not waiting for the future Mahdi should be
the source of the salvation in the Hereafter, as we all Muslims believe that Hazrat
Prophet Muhammad MustafaSLM is the last and final Prophet of the Last Era. We
also believe that the glad tidings of his advent are predicted in Torah [Old
Testament] and the Bible, and the holy books of other earlier ProphetsAS. As
against this, the people of the Book hold that he [Prophet MuhammadSLM] is not the
person whose advent was predicted. Hence, they refuse to accept him as the
ProphetSLM. They are waiting for another Prophet. But the imperative of our belief
and faith is that the disavowal of the future Prophet, which the people of the Book
are waiting for, is the true Islam and the cause of our entering the Paradise.
CALLING MUSLIMS AS KAFIRS

The Hadyah Author says: “And calling the Muslims as kafirs is kufr [infidelity] that the
punishment of their evil deeds has landed them in this.”93
92
93
We Say: We have discussed the matter of calling Muslims as kafirs earlier in the
PREAMBLE that it is freely rampant among all the Imams of the Schools of Fiqh and
all the sects of Islam. We now ask the Hadyah Author: when calling the Muslims as
kafir is kufr, what about the Imams of the religion who call those Muslims, who
disavow the Doomsday, the newness of the world, the retribution in the grave and
the necessities of the religion as kafirs? Hence, the books of Ilm-e-Kalam
[Scholastic Theology] and Fiqhi Fatawa [edicts issued under the Islamic Code of
Law] are full of such matters. In these circumstances, we ask the Hadyah Author,
if, as he has said, his command of kufr also applies to these Imams that according
to him applies to people who call the Muslims as kafirs? Allah forbid. Further, can
he tell us which of the evil deeds of these Imams have landed them in this
predicament?
Similarly, we also ask the Hadyah Author: One sect of Muslims found some flaw
that invokes the charge of kufr in another sect and called the latter sect as Kafirs. In
accordance with your argument all of them will become Kafirs. One sect will
become kafir for its practice of rituals or beliefs and the other sect will become
kafir for calling the former as kafir. Hence, no sect of the Muslims will escape
being kafirs. The meaning of the line [of poetry] that, “In the whole world, not even
one Muslim survived,`” will become true. What then is the specialty of the
Mahdavis? And why is this charge made against them?
And one more question for the Hadyah Author: When calling a common Muslim,
as kafir is kufr, what would be his judgment against those who have assailed the
imams and other leaders as outside the pale of Islam? For instance, some of the
Hanafia have heaped curses in quantities of the particles of sand on those who
disavow or reject the sayings of Imam Abu HanifaRA.94 Here the victims include
other imams of the Mazahib, the Hadis [Traditions], the respected disciples of
Hazrat Imam Abu HanifaRA and Hazrat Shaikh Abdul Qadir JilaniRA besides many
others. They become mal’oon [accursed], because all of them have rejected the
sayings of Hazrat Imam Abu HanifaRA. Or they have tried to reduce his glory and
eminence. Now, let the Hadyah Author tell us what his judgment would be against
the Hanafi ulama that have applied the judgment of curses?
As against this, Hazrat Shaikh Abdul Qadir JilaniRA has treated Hazrat Imam Abu
HanifaRA as a member of the Marjiyah95 sect. The Hanafis hold Imam Abu
HanifaRA in great esteem. (According to them, Hazrat Imam Abu HanifaRA is a great
miracle of Prophet MuhammadSLM after the Holy Quran. They also hold that Hazrat
Prophet MuhammadSLM had expressed his pride over him.96) A large number of
94
Please see Muqaddima-e-Rad-Al-Mukhtar and Tahtawi’s Hashia Durr-ul-Mukhtar.
95
Please see Durr-ul-Mukhtar and Tahtawi.
96
Please see Bukhari and Fatah-al-Bari.
saints of Allah Most High are among his disciples. About such a person Hazrat
Shaikh Abdul Qadir JilaniRA has said that he belonged to the Marjiyah sect, which,
according to a saying of Hazrat Prophet MuhammadSLM, is a sect unfortunate
enough of being deprived of a share of Islam. And he has reached this station as a
punishment of whose evil deeds? Now, let Hadyah Author tell us what, in the light
of his own sayings, is his judgment about Hazrat Shaikh Abdul Qadir JilaniRA, has
treated, not the common Muslims, but the Imams and leaders of the Muslims, as
being unfortunate enough of being deprived of the share of Islam. And Allah
forbid! In retribution of whose evil deeds have these eminent people been relegated
to this misfortune? All this is the result of the unfortunate arguments of the Hadyah
Author! This is not our personal saying. The nuisance of the applications and
implications of his assertions is on the Hadyah Author. We were just constrained to
copy his writings to show how absurd they are, in accordance with the adage:
“Naql-e-kufr kufr na-bashad [Copying infidelity is not infidelity].” The Hadyah
Author has created all this evil in his efforts to criticise the Mahdaviah just for the
sake of criticism by ignoring the accepted principles of the Ahl-e-Sunnat-o-
Jama’at. He has also forgotten the adage: “One infidelity is of a lower rank than
the other infidelity.” He did not make any difference between the applications of
the term ‘infidelity’ in accordance with the Shari’at and that without the sanction of
the Shari’at.97
97 RA
The elucidation of this saying of Hazrat Syed Nusrat , Author of Kuhl al-Jawahir, is that the
Hadyah Author has gone far astray from the accepted principles of the Ahl-e-Sunnat-o-Jama’at
in this discussion in his enthusiasm to criticise the Mahdavia. This has resulted in his two
mistakes. All the evil that has come about is because these two mistakes. The wrong criticism
he has advanced against the Mahdavia has reverted to the eminent leaders of the Muslim
Ummat and the Imams of the religion. This violates the glory of the eminent leaders and the
principles of religion. Since a misunderstanding has come about among the brothers of the
Muslim community and people go to the extremes in their applications of the decrees of
infidelity. Some cross the limits in their decrees of infidelity and some others do not consider
such decrees as permitted and allowed in the religion. Hence, it appears to be suitable to
elucidate the matter here. The elucidation of the first mistake is that there are many ranks of
kufr [infidelity]. Infidelity is invoked as against Unity [Oneness of God] and Islam sometimes
and at some other times it is invoked as against Iman [Faith]. For instance, a mushrik [idolater]
who disavows the zath or Tauhid [Unity] of God or assigns partners to God is also a Kafir.
Another person acknowledges the zath and His Unity and reposes faith in all the ProphetsAS of
the past but disavows the Prophethood and risalat [Messengership] of Hazrat Prophet
Muhammad MustafaSLM—such people are called the people of the Book—too is a kafir.
Similarly, a person reposes faith in the zath and Unity of God, all the ProphetsAS of the past and
also Hazrat Prophet MuhammadSLM, but disavows a particularly necessary command of Hazrat
ProphetSLM, the acceptance of which is among the essentials of the religion [such things are the
necessities of the religion], like the disavowal of the daily ritual prayers, namaz, or the
prohibition of drinking liquor or wine, or any such thing, he too is a kafir. Hence, in the books
of Ilm-e-Kalam [Scholastic Theology] or the edicts of the Fiqh [edicts of the Islamic Code of
Law], one finds many acts and beliefs, which are prone to be declared as kufr. There is no
controversy about the kufr of such persons. It is written in the book, Sharah-e-Maqasid, “Any
Muslim might be obedient and perform worship throughout his life but if he believes that the
world is qadim [eternal] or that the day of Judgment would not be convened or that Allah Most
High does not have the knowledge of the minor details or performs any deeds that constitute the
cause or reason of the kufr, —there is no controversy about his being a kafir.” But there is a
difference in the command or the consequence of the various kinds of kufr from the religious
point of view. ►Therefore, in the first kind of kufr, the zabiha [the meat of the animal
slaughtered] by a mushrik (idolater) is not lawful. There will be no inheritance between them
and the Muslims. The marriage between them and the Muslims is not valid. Their evidence will
not be accepted in some of the matters in dispute among the Muslims. They will not escape the
retribution of the Hereafter. ► As against this, the second kind of kufr entails that they too will
not escape the retribution in the Hereafter. There would be no inheritance between them and the
Muslims. In some disputes in which Muslims are involved, their evidence will not be accepted.
But the meat of the animal slaughtered by the people of the Book is allowed for the Muslims. A
Muslim is permitted to marry a woman from among the people of the Book. ► The third kind
of kufr entails a situation where all the interdictions imposed on the idolaters and the people of
the Book will not apply to them, except the retribution in the Hereafter and prohibition of
following them in the daily ritual prayers in congregation. They will be allowed to inherit from
each other. It is stated in the book, Faraiz-e-Sharifia: “The gist of it is that the difference in the
religion and millat [community] prevents inheritance. But there will be no bar to inheritance
with ahl-e-ahwa [the dissenters, sectarians. Here the purport is the People of the Book: the
followers of the Divine Books that were revealed before the Quran.] because they admit the
ProphetsAS and the heavenly books. They are different only in the interpretation of the Quran
and the Sunnat. This does not necessitate the difference of millat [followers of a faith]. This is
the reason why the inheritance is in vogue among all the sects of the Muslims. But the Hadyah
Author has mixed up all these points at issue. This is not correct. The second point that the
author of Kuhl al-Jawahir has pointed out is the Itlaq-al-kufr-ba-moojib [application of
‘infidelity’ in accordance with the Islamic Code of law]. The details about this are as follows: If
the term ‘kufr’ is applied to anybody, it has two aspects: one, there is a reason for which the
command of kufr is issued on behalf of the Sha’re’ [the ProphetSLM as the law-giver] or such a
reason does not exist. The second aspect is that there is no reason, or one sanctioned by the
Shari’at, for applying the term kufr on that person. Such an application is taboo under the
Shari’at. All the tashaddudi [violent or third degree] commands of kufr that have been issued against
the Muslims or Momins are of this nature. That is, they should not be issued without a reason sanctioned
by the Shari’at. But where there is a reason sanctioned by Shari’at to issue the command of kufr,
the application of kufr, it is tantamount to copying the command of the Sha’re’, and this is
allowed. The common principle of law and justice is that a person should not be punished
without legal justification. But where there is a legal justification, a person can be accused or
convicted. It is under this principle, a poet has said that ‘even drinking of water without the
sanction of Shari’at is a crime, but even shedding of blood with the sanction of law is allowed.’
Hence, all the edicts of kufr that the authorities in the Muslim Ummat and the Imams of religion
have issued are of this nature. That is, there was some flaw in the belief or principle, which was
the reason for issuing the edict of kufr. Otherwise, no command of kufr would apply to the
eminent personalities of the religion. The Hadyah Author has mixed up matters and said that
calling the Muslims as kafirs is kufr. He has ignored the principle that where there is a reason
under the Shari’at for branding somebody as kafir, such an edict could be issued. Because of
this mistake on the part of the Hadyah Author this defect has come about that even the Imams
of the religion have become the target of the edict of kufr. To call a disavower of Hazrat Imam
Mahdi al-Mau'oodAS as kafir too comes under the principle of “the application of kufr in
accordance with the Shari’at”. This has been dealt with at various places in this book. Hence,
here too the application of kufr is just a copy of the command of the Sha’re’ [Prophet
MuhammadSLM]. Hence, from such application of the edict of kufr, the Mahdavia will not be
subject to any judgment. —Shehab bin NusratRA.
BELIEFS 4 AND 5: IMAM MAHDIAS BEING
SUPERIOR TO KHULAFA-E-RASHIDINRZ
The Hadyah Author says: The 4th Belief: “The Shaikh Mausoof [Celebrated] is included
in the ummat of Prophet MuhammadSLM but he is superior to the Umara-e-Momineen, Abu
Bakr SiddiqRZ, Umar FarooqRZ, Usman ZunnooreenRZ and Ali MurtazaRZ….”98
The 5th Belief: “Syed Muhammad Jaunpuri is superior to all Prophets and Messengers of
Allah, including Ibrahim [Abraham], Musa [Moses], Esa [Jesus], Nuh [Noah] and Adam,
except Prophet MuhammadSLM….”99
We say: The gist of what the Hadyah Author has said is: “According to the beliefs
of the Mahdaviah, Syed Muhammad Jaunpuri, though he is included in the Ummat
of Hazrat Prophet MuhammadSLM, is superior to the Khulafa-e-Rashidin and he is
also superior to all the ProphetsAS except Hazrat Prophet MuhammadSLM. But the
belief of the Ahl-e-Sunnat-o-Jama’at is that none in the ummat of Hazrat Prophet
MuhammadSLM or in the previous Ummats is superior to the Khulafa-e-Rashidin and
the Prophets and Messengers of Allah. According to the beliefs of the Ahl-e-
Sunnat-o-Jama’at, the Prophets and the Messengers of Allah are superior to all the
angels and common people and that any saint [even if he is a Qutb (highest cadre in
spiritual pivot), Ghouse (upper category of mystics), sahabi (companion), tabe’ie
(follower) or Mahdi (the rightly guided saint)] cannot rise to the rank of a Prophet.”
The detailed discussion about these two points will come in Chapters five and six.
But there are some points needing attention here.
First, these two issues are not among the regular beliefs of the Mahdavis. The
Hadyah Author has given the name of a book about the Mahdaviah beliefs at the
end of his book, Hadyah-e-Mahdaviah. These issues are not to be found in that
book.
Secondly, these issues are among the lawazim-e-Mazhab [essentials of the
mazhab—religion]. This point has been discussed in the PREAMBLE. In this matter
our belief is the same as that of the eminent authorities of the Ahl-e-Sunnat-o-
Jama’at and the philosopher-Sufis that since Hazrat Imam MahdiAS is the Seal of
the Sainthood of the ProphetSLM and his immanence, in that capacity, the ImamAS
enjoys a relationship of uniqueness and equality. The detail about this will be dealt
with in Chapter six. Hence, the afzal [excellent, superior] has a relationship of
excellence with the mafzul [one whose excellence is followed]. But this excellence
is secondary and in emulation, and not in the first and in essence.
98
99
Ibid.
Thirdly, the Hadyah Author has tried to deceive the people as he has done at many
places in his book. We have dealt with this point in the PREAMBLE also. Those
issues and commands that are associated with the man’sab [spiritual position] are
formulated with reference to that man’sab. They are not applied on a person in his
personal capacity, irrespective of his man’sab. For instance, we consider Hazrat
Prophet Muhammad MustafaSLM to be the Prophet of the Last Era and the seal of the
Prophets and Messengers. And we have some beliefs in relation to his excellences
related to that capacity of his being a Prophet and Messenger of Allah and the seal
of the Prophethood. And all the commands are applied to him in that particular
capacity.
SPIRITUAL POSITION OF HAZRAT IMAM MAHDI AL-MAU'OODAS
Similarly, whatever beliefs the Mahdaviah hold about Hazrat Syed Muhammad
JaunpuriAS are related to his capacity or position as the Mahdi al-Mau'oodAS, or the
Seal of the Saints, or the Seal of the Vilayat-e-Muhammadiah [Sainthood of
Prophet MuhammadSLM] or the Immanence of Hazrat Prophet MuhammadSLM. But
the Hadyah Author has tried to show the beliefs of the Mahdaviah, keeping aside
this particular capacity or spiritual position of Hazrat Imam MahdiAS. Instead, if the
Hadyah Author had tried to inquire into the question whether keeping such a belief
about Hazrat Mahdi al-Mau'oodAS, or the Seal of the Sainthood, or the Seal of the
Sainthood of Prophet MuhammadSLM is correct or not, the matter would have been
easily solved. It would have dawned upon him that this was not the belief of the
Mahdaviah only, but the Philosopher-Sufis and the great and exalted leaders of the
religion too hold this belief. First, by examining the excellence of Hazrat Imam
MahdiAS over Hazrat Abu Bakr SiddiqRZ and Hazrat Umar FarooqRZ, it is proved
that Imam MahdiAS possesses certain specific attributes, according to the beliefs of
the Ahl-e-Sunnat-o-Jama’at, which, according to them, are not found in Hazrat
Abu Bakr SiddiqRZ, Hazrat Umar FarooqRZ and others. These attributes are that
Hazrat Imam MahdiAS is free from erring, he is the Vice-Regent of Allah Most High
and he is the Seal of religion. Hence, it is obvious that the belief the Hadyah Author
has attributed to the Ahl-e-Sunnat-o-Jama’at is not correct.100
100
Does the Hadyah Author have a doubt about this? Some of the reasons why Hazrat Imam
MahdiAS is superior to the Vice-Regents of the Ummat are: First, Hazrat Imam MahdiAS is the
Caliph of Allah. The Umara-e-Momineen are the Vice-Regents of the ProphetSLM. The Vice-
Regent of Allah would be superior to the Vice-Regents of the ProphetSLM. Secondly, Imam
MahdiAS is free from erring. The Umara-e-Momineen are not free of erring. One who is
innocent is superior to one who is not ma’soom or innocent. Thirdly, Hazrat Imam MahdiAS is
the protector of the ummat while the Umara-e-Momineen are not the protectors of the ummat,
because Hazrat Prophet MuhammadSLM has specifically stated that Imam MahdiAS and Hazrat
EsaAS are the protectors of the ummat. He has not assigned this service to anybody else. Since
Hazrat Imam MahdiAS is the protector of the ummat, he is superior to those who are not the
Beliefs 4 and 5: Imam MahdiAS being Superior to Khulafa-e-RashidinRZ 79
Fourthly, we find that the exalted leaders of the religion have elucidated that Hazrat
Abu Bakr SiddiqRZ and Hazrat Umar FarooqRZ are not superior to Hazrat Imam
MahdiAS. Hazrat Auf bin ManbahRZ says: “We used to recite a Tradition that there
would be a Vice-Regent in the ummat and Abu BakrRZ and UmarRZ would not be
superior to him.”101
Muhammad bin Sirin has narrated a Tradition, which explains the narrative of Auf
bin Munbah: “Muhammad bin Sirin has narrated that [Hazrat ProphetSLM] was
asked whether Mahdi would be better or Abu Bakr and Umar. He [ProphetSLM] said:
‘Mahdi is better than both of them and is equal to ProphetSLM.’ In another narrative,
it is stated that fitan [mischief] was being talked about. And [he] said, ‘When such
a thing happens, you remain sitting in your houses till you hear that a person better
than Abu Bakr and Umar assumes the imamate.’ The people asked, ‘Would he be
better than Abu Bakr and Umar?’ He [ProphetSLM] said, ‘He would be superior to
some of the Prophets.’”
This shows that this is not the saying only of the Mahdaviah, but it is an accepted
issue of the great and exalted leaders of the Ahl-e-Sunnat-o-Jama’at.
On the basis of the principles of the Philosopher-Sufis, the issue becomes clearer.
`In the matter of the fourth question in the book, Gulshan-e-Raz, it is stated: “The
complete manifestation of Vilayat [Sainthood] will become obvious with the Seal
[of Sainthood]. Then, this period too will run its course. The existence of all the
awlia [saints] will be like organs [of the body] with the Seal [of SaintsAS] as if the
latter [the SealAS] is the whole [body] and all of them [the saints] are its organs or
parts.”
In other words, the perfect manifestation of the Sainthood will come about through
the Seal of the Saints. And it is from this that the era of the world will come to an
end. All the Saints are the organs in relation to the Seal of the Saints. He is like the
whole.
It is written in the book, Mafatih-al-Eijaz Sharah-e-Gulshan-e-Raz:
“As all the ProphetsAS draw the nur [luminosity] of their Tashri’yi Nubuwat
[Prophethood with the Code of Law], from the lamp of the Nur [lumosity]
of the Prophethood of Hazrat Seal of the ProphethoodSLM, all the SaintsRA
draw their Nur and its perfection from the Sun of the Sainthood of the Seal
of SainthoodAS. Hence, the Sainthood of the Seal of SainthoodAS is called
the Vilayat-e-Shamsiah [Solar Sainthood]. The sainthood of all the other
SaintsRA is called the Vilayat-e-Qamariyah [sainthood of the moon] as the
source of the Nur of the sainthood of all the saints is the absolute Sainthood
protectors of the Ummat. In short, Hazrat Imam MahdiAS is superior to the Umara-e-Momineen
for various reasons. —ShamsiRA.
101
Please see Uqd-ad-Darar Fi Akhbar Al-Mahdi Al-Muntazar, Chapter 7.
of the Seal of SainthoodAS, as the luminosity of the moon benefits from the
light from the sun.”
Hence, it is proved that as all the ProphetsAS of the yore derive their bounty from
the mishkat [niche of the lamp] of Prophethood of Hazrat Seal of the ProphetSLM, so
do all the Saints. They derive their bounty of the Sainthood from the Seal of the
SaintsAS. But since, Hazrat Abu Bakr SiddiqRZ also is among the saints of the
ummat, he derives his bounty from the immanence of Hazrat Prophet
MuhammadSLM, that is, the Seal of the SaintsAS. From this side too the Seal of the
SaintsAS is superior to him.
In the commentary of the book, Fusus Al-Hikam, written by Hazrat Shaikh
Muhiyuddin Ibn ArabiRA, Dawood Qaisary has written with reference to Anqaa-e-
Maghrib in Fus-se-Shishiya:
“It is written in the book, Anqaa-e-Magrib, that Hazrat Abu Bakr SiddiqRZ
will be under the banner of Hazrat Seal of the SaintsAS since he would be
under the banner of Hazrat Seal of the ProphetsAS in his emulation.”
From all these sayings, it is clear that the issue of the superiority of Hazrat Imam
MahdiAS over Hazrat Abu Bakr SiddiqRZ is not Mahdaviah-specific but the great
eminent personalities of the Ahl-e-Sunnat-o-Jama’at too concede it.
The saying of Ibn SirinRA about the superiority of Hazrat Imam MahdiAS over some
of the ProphetsAS proves the second issue. He says, “Hazrat Imam MahdiAS is
superior to some of the ProphetsAS.”
DIVINE REALITIES OF KNOWLEDGE

Apart from this, this issue relates to the divine Realities and Knowledge. And the
Mahdaviah maslak [way, conduct, school of thought] is the same as the mazhab of
the Sufi-Philosophers or the Ahl-e-Haq [People of the Truth]. This is a great issue
causing great diversity of opinion. There is no scope of discussing it in this short
exposition. We will, therefore, give a short summary of it. Still better, we will just
confine to quote some of the sayings of the respected Sufis.
The Hadyah Author has repeated his mistake of looking at the issues of the People
of the Truth from the standpoint of the Ahl-e-Zahir [the People of the Manifest]. He
has thought that Hazrat Seal of the SaintsAS or the Sainthood of Hazrat Prophet
MuhammadSLM and the ordinary saints, much against the principles of the respected
Sufi-Philosophers.
The creed of the Sufi-Philosophers is that the Nur-e-Muhammadi [Light of Prophet
MuhammadSLM], which is also called the Sainthood of Prophet MuhammadSLM or
the Immanence of Prophet MuhammadSLM or the Reality of Prophet MuhammadSLM
or the Great Soul or the Prime Intellect (or Gabriel in this capacity) etc., is the
fountainhead of the divine bounties. Not only this, but all the ProphetsAS and all the
SaintsRA are the manifestation of the Nur-e-Haqiqi [the Real Divine Luminosity].
And in every one of them this light is manifest. Therefore, a hint about it is given in
the book, Gulshan-e-Raz: “The Luminosity of Hazrat Prophet MuhammadSLM is the
Khurshid-e-Azam [the Great Sun—(Light)], which manifests at times as MusaAS or
at times as AdamAS.”An excerpt of the commentary in the book, Mafatih-al-Eijaz
Sharah-e-Gulshan-e-Raz, is as follows:
“In other words, the first determination was determined by the La-
ta’ay’yun [non-determintion], which is the Ruh-e-Aazam [Great Soul] and
the Aql-e-Kul [the Perfect Intellect or Intelligence] and it implies the Nur-e-
Muhammadi. [This refers to the saying of Hazrat Prophet MuhammadSLM]:
“Allah created my Nur first.” That Nur is the Vice-Regent of the [Ultimate]
Truth, the Absolute Imam of the Universe. He is the objective: “Had you
not been there, I would not have created the heavens.”102 And the Reality of
MuhammadSLM is the Ism-e-Kul [the Complete Name (of God)] is the Face
and marboob [Creation] of Allah Most High, which is the comprehensive
[form] of all the holy names of God. And Allah is its Lord. And as the
bounty and help of Allah reaches the names of the whole [things] and their
parts, so does the bounty and help of the Reality of Prophet MuhammadSLM
reaches all the other things that exist. Hence, every mirror of the existence
of Hazrat Prophet MuhammadSLM is like the Khurshid-e-Aazam [The Grand
Sun] because all that exists, fully or partly, in the universe, benefits from
the fountainhead of the sun of Prophet MuhammadSLM, and all the zawat
[the essences] of the Prophets and the saints are the manifestations of the
perfect Luminosities of Hazrat Prophet MuhammadSLM, even though from
the standpoint of the determination and face, Hazraat AdamAS, NuhAS,
MusaAS and EsaAS are distinctly different from Hazrat Prophet
MuhammadSLM. However, from the standpoint of Reality, they are all the
manifestations of the Nur-e-MuhammadiSLM. And the Centre of the Circle of
the Existence is not distinctly different from the Grand Sun of the Reality of
Hazrat Prophet MuhammadSLM from the Sempiternity to the Eternity.
Before the termination of the Nubuwat [Prophethood], the manifestations of
perfect Prophets were created in every era in accordance with their aptitude
and capacity. And after the termination of the Prophethood, these
manifestations took the shape of the Perfect Saints. The Secret of Sainthood
and the Perfection of MuhammadSLM is instilled in all the Perfect [Saints]. It
is for this reason that it is said, “It manifested from MusaAS at one place and
from AdamAS elsewhere.”
102
This is a Hadis-e-Qudsi wherein Hazrat Prophet MuhammadSLM quotes Allah Most High as
saying. “Had you not been there, I would not have created the heavens.”
“However, the specialty of Hazrat AdamAS is that he is the first point of the
dawn of the Sun of the Prophethood of Hazrat Prophet MuhammadSLM and
that he has the paternal relationship with all the ProphetsAS, although he has
the filial relationship with the Reality of Prophet MuhammadSLM.”
A summary of this is: “When La-ta’ay’yun [The Undetermined] became the
Ta’ay’yun [Determined], it is the Great Soul and the Prime Intellect. The
Luminosity of Prophet MuhammadSLM is manifest from this: ‘The first thing that
Allah Most High created is my nur [Luminosity].’ The Khalifa-e-Bar-Haq [The
incontrovertible Vice-Regent], the Imam-e-Mutlaq [The Absolute Leader] and the
Objective of the Universe are the same Luminosity. (Allah Most High addressed it
to say :) ‘Had you not been there, I would not have created the Heavens.’ The
Reality of Prophet MuhammadSLM is the face of the Name of Allah and the marbub
[the Created]. It comprehends all the divine Names. And Allah is its Lord. As all
the names of the whole and the part and all the existing things received the bounty
from the Name of Allah Most High, all the things present receive the bounty and
help from the Reality of Prophet MuhammadSLM. Hence, the Luminosity of Hazrat
Prophet MuhammadSLM is like the Great Sun because all that exists in the world,
whether the whole or the part, are benefited from the fountain of this Sun. And the
zawat [essences] of all that is perfect among the ProphetsAS and the SaintsRA are the
manifestation of the Luminosity of Hazrat Prophet MuhammadSLM. Even though
from the point of view of the ta’ay’yun [determination] and from the standpoint of
the manifest, there are differences among the Perfect SaintsRA. Hazraat AdamAS,
NuhAS, MusaAS and EsaAS are non-Muhammad, that is, separate from and in
addition to Hazrat MuhammadSLM. But from the standpoint of the Divine Reality,
all the ProphetsAS are the manifestation of the Luminosity of Prophet
MuhammadSLM. From the A’zal [sempiternity] to the A’bad [time without end] the
centre of the circle of Existence is nothing but the Great Sun of the Reality of
Before the sealing of the Prophethood, in every Era, the signs of the ProphetsAS
were manifest in proportion to their skills and capacities. And after the
Prophethood was sealed, the same nur [luminosity] was manifested in the SaintsRA.
As the Secrets of Sainthood and the Perfection of Prophet MuhammadSLM is
instituted in all the Perfect SaintsRA, the author of the Gulshan-e-Raz has said that
the Luminosity of Prophet MuhammadSLM has manifested sometimes in Hazrat
MusaAS and sometimes in Hazrat AdamAS.
The specialty of Hazrat AdamAS is that his zath is the fountainhead of the dawn of
the Sun of Prophethood and as such he has the paternal relationship with all the
ProphetsAS, but in the intrinsic sense Hazrat AdamAS has the filial relationship with
the Reality of Prophet MuhammadSLM.
After this, the following couplets are written in the book, Mafatih-Al-Eijaz:
“Although I am, in my countenance, among the descendants of Hazrat

AdamAS, this rank is better in all conditions; I am the manifestation of the
Sun of the Sky; do not be astonished if the particles and molecules of the
whole universe are my manifestation. The attributes of that Be-Zawal [Non-
Decaying—God] are obvious from me. Look into me; I am the mirror of the
Zath-e-Anwar [the illuminated essence]. Impromptu, my zath is the
manifestation of all the Names; rather, I look even at the Ism-e-Aazam [The
Great Name] in the same manner.”
The details of the continuity of the flow of the bounty of the Reality of Hazrat
Prophet MuhammadSLM or the Vilayat-e-Muhammadi or the Luminosity of Hazrat
Prophet MuhammadSLMhas been described thus:
“The manifestation of Prophethood started from Hazrat AdamAS and it
reached its perfection in the life of the Seal [of ProphethoodSLM]. However,
the Vilayat [Sainthood] remained and continued its journey as the point of a
circle continues its journey subsequently. Its complete manifestation will
happen on the Seal of SaintsAS and similarly the point will continue its
journey through the world. The existence of the Saints is like the organs of
the Seal of Sainthood because he is the complete, the whole; all the others
are like his organs. Since the Seal of the Saints has the perfect similarity
with the Seal of the Prophethood, they too would manifest the Common
Mercy.”
The gist of these couplets is that the Prophethood first manifested in Hazrat
AdamAS and it reached its kamal [perfection] in the Zath of the Seal of ProphetsAS
[that is, Hazrat Prophet MuhammadSLM]. After the Prophethood was sealed,
Sainthood survived and the second round started. The perfect manifestation of the
Sainthood will come with the manifestation of the Seal of the SaintsAS and with
this, the Era of the world will terminate. All the saints are like the body organs of
the Seal of the SaintsAS, because he is the whole and all the saints are like his body
organs. Since the Seal of the SaintsAS has a full relationship [Nisbat-e-Tammah]103
103
The Nisbat-e-Tammah has been explained in the book, Mafatih-al-Eijaz as under: “Know that
the filial relationship is proved in three kinds: The first is the descent from the male progenitor
which is well known. The second is the relationship of the heart. Here, the heart of the tabe’
[follower] becomes the heart of the mathbu’ [one who is followed; the leader] in purity because
of the beauty of the obedience by the follower to the commands [of the leader]. The third is the
Nisbat-e-Haqqi Haqiqi. This is the relationship, which is achieved by the beauty of the
emulation that is instilled in him [the follower] reaches perfection after joining [the leader]
resulting in the tabe’ and matbu’becoming one and the same. Since the Seal of the Sainthood
[that is, Hazrat Imam Mahdi Al-Mau'oodAS] is a descendant of Hazrat Prophet MuhammadSLM
the filial relationship is proved. And since his blessed heart has become the mirror of the
countless manifestations of Allah Most High, the relationship of the heart between them has
happened. This is the station of the heir to the station of Li ma’Allah Waqtan [I am with Allah
at times], the Nisbat-e-Haqqi Haqiqi [godly and real relationship] is established. This is the
with Hazrat Prophet MuhammadSLM, he will manifest the Rahmat-e-Aam [the

divine common Mercy].
He [the Seal of SaintsAS] will be the leader of both the worlds and the Khalifa
[Vice-Regent] among the descendants of Hazrat AdamAS.
In the book, Mafatih-al-Eijaz, the following explication about the manifestation of
the Perfect Sainthood from the zath of the Seal of SaintsAS has been given as under:
“As all the ProphetsAS draw the light of their lawful Prophethood from the
lamp of the Light of the Prophethood of the Seal of the ProphethoodSLM
[that is, Hazrat Prophet MuhammadSLM], all the Awlia draw the Light of
Sainthood and its perfection from the Sun of the Vilayat of the Seal of
Sainthood. Hence, the Vilayat of the Seal of SaintsAS is called as the
Vilayat-e-Shamsia [that is, the Sainthood of the Sun], while the Vilayat of
all other awlia is called the Vilayat-e-Qamaria [that is the Lunar Sainthood],
as the source of the Light of all the awlia is the absolute Sainthood of the
Seal of SaintsAS. It is as the moon received its light from the Sun.”
In other words, the complete manifestation of the Sainthood and its perfection will
come through the zath of the Seal of the SaintsAS, because the reality of the circle
will come about through the last dot. And the purport of the Seal of the SaintsAS is
Hazrat Imam MahdiAS who was promised by Hazrat Prophet MuhammadSLM.
Hazrat Shaikh Muhiyuddin ibn ArabiRA has given the following explanation of the
bounty of the Sainthood of Prophet MuhammadSLM that is available to the Prophets
and the saints in the book, Fusus al-Hikam, in Fus-se-Shishia, while discussing the
ranks of the ‘irfan [Intimate knowledge of God]:
“Some of us are those who are ignorant in their knowledge and say that the
manifestation of the realisation of the lack of comprehension too is
comprehension. And some among us are those who do not say so, even
though they know it. And this is superior as a saying. On the contrary, Allah
Most High has granted him the Ilm-e-Sukuti [taciturn knowledge] as He has
granted the former the ’aj’z [humility]. And this is the ‘Aalim Billah
[erudite person who has learnt from Allah]. And this taciturn knowledge is
available to the Seal of the Messengers [Prophet MuhammadSLM] and the
Seal of the SaintsAS and none else. And the Prophets and the Apostles
cannot see Allah Most High except through the niche of Hazrat Seal of the
divine MessengersSLM. Similarly, no Saint can see Allah Most High except
through the niche of the Seal of the SaintsAS, so much so that the Prophets
and Messengers too will see Allah Most High through the niche of the Seal
highest kind of relationship. Hence, the Nisbat-e-Tammah [perfect relationship] between the
Seal of the ProphetsSLM and the Seal of the SaintsAS, which is triple relationship is proved.—
Shehab bin NusratRA.
of the SaintsAS, if at all they see Him. This is so, because the tashri’yi
[legislative] Prophethood and the Messengership is bound to terminate and
Vilayat [Sainthood] will never terminate. Therefore, the ProphetsAS too are
Saints and as such they will not see Allah Most High without the niche of
the Seal of the SaintsAS. Then, how can the saints other than the Prophets
see Allah Most High as they are of a rank lower than that of the Prophets.”
It is written in the commentary [manuscript] of the book, Fusus-al-Hikam, in
respect of the taciturn knowledge being specific to the Seals of Prophethood and
Sainthood and all the SaintsRA and the ProphetsAS not having the Vision of Allah
Most High without the niche of the Seals, it is written as follows:
“In other words, this knowledge that is without peace and impatience is not
available to anybody other than the Seal of the ProphetsSLM and Seal of the
SaintsAS, because it is dependent on the recognition of the whole or in part,
the glorious and the contemptible manifestations and stations. And this does
not encompass and is not available to anybody other than the Lord of the
Ism-e-Azam [the Grand Divine Name] from the directions of the manifest
and the immanence. The ProphetsAS are the manifests of the ummahat
[fundamental] of the names of Allah Most High. These are included in the
Ism-e-Azam [the Grand Divine Name] and the manifestations of the Ism-e-
Azam are the Seal of the ProphetsSLM and the Seal of the SaintsAS. All the
Prophets and the MessengersAS perform the Mushahida [Observation] of
Allah Most High in all their ranks from the mishkat [niche of the lamps] of
Hazrat Prophet MuhammadSLM and in the same manner all the Saints
perform this Mushahida from the niche of the lamps of Vilayat of the Seal
of the SaintsAS.”
Further, it is written in the discourse about the ProphetsAS and the SaintsRA not
achieving the Vision of Allah Most High without the niche of the Seal of the
SaintsAS and the termination of the Prophethood and the Messengership and the
non-termination of the Sainthood as under:
“In other words, even the MessengersAS do not see the Truth [God] except
through the mishkat [the niche of the lamps] of the Seal of the SaintsAS. The
reason is that the ranks of the Prophethood and Messengership do terminate,
while the rank of Vilayat [Sainthood] does not terminate. Hence, the
attributes of every Prophethood and Messengership are time-bound. Hence,
at the termination of an era, these too will terminate. However, the Vilayat
[Saainthood] is among the attributes of Allah Most High and therefore it
does not terminate. It is not possible for any one from among the Prophets
and others to reach Allah Most High. However, they can reach from the
direction of the Vilayat, which is the immanence of the Prophethood. This
Vilayat gets manifested among the Awlia [Saints] according to their
capability. This person is the Seal of the Messengers too because of his
immanence. For this reason, he is also the full manifestation of the Grand
Divine Name, Besides, every one of the Prophets and Messengers is also
the Lord of the Vilayat [Sainthood]. The Seal of MessengersAS sees the
[Ultimate] Truth [that is, God] from his own Vilayat, and not from that of
others. No defect crops up. Here, the limitation of the Prophethood is a
good indication of Shari’at. It is good in the sense that both Prophethood
and Messengership are Ghair Tashri’yi and it is related to the manifestation
of the Haqaiq-e-Ilahiya [the Divine Realities], the secrets of the Unknown
and the slaves. And the Seal of the Saints is Hazrat Imam Mahdi Al-
Mau'oodAS.”
In the book, Matla’-e-Khusus-al-Kalam Sharah-e-Fusus-Al-Hikam, Dawood
Qaisari has explained all these rank as follows:
“All this is because the Messengership and Prophethood are the attributes of
the time and existence. Hence, when the period of the Prophethood and
Messengership terminates, these too will also terminate. And Sainthood is
the attribute of Allah Most High and this is why He has called Himself as
the Waliyyul-Hamiid [Protecting Friend].104 He has also said that He is the
Friend of the believers. Hence, Vilayat will not terminate from Sempiternity
to Eternity. Further, it is not possible for the ProphetsAS and others to reach
to the door of Allah Most High except through the Vilayat, which is the
immanence of Hazrat Prophet MuhammadSLM. And this rank is available to
the Seal of the ProphetsAS by virtue of the comprehensiveness of the Ism-e-
Azam [the Great Divine Name]. And from the standpoint of the
manifestation in evidence, it is available to the Seal of SainthoodAS and the
Lord of the Vilayat-e-MuhammadiahAS is the medium between Allah Most
High, on the one hand, and on the other, all the ProphetsAS and the SaintsRA.
For one who has pondered over the angel being a medium between Allah
Most High and the ProphetsAS, it is not difficult to accept the medium of the
Seal of SainthoodAS between Allah and ProphetsAS, as he is the
manifestation of the Comprehensive Divine Name and holds a rank higher
than that of the angels.”
COMPREHENSIVE DIVINE NAME

The summary of these sayings is that the rank of ilm-e-sukuti [silent knowledge] is
available only to the Seal of the ProphetsAS and the Seal of SaintsAS. All the
ProphetsAS are the manifestation of the Ummahat-e-Asma [Fundamentals of the
104
“Allah is the Protecting Friend of those who believe.”—Quran, S. 2: 257 MMP. “He is the
Protecting Friend, the Praiseworthy.” Quran, S. 42: 28 MMP.
Divine Names] and the Seals of the ProphetsAS and the SaintsRA are the
manifestation of the Comprehensive Divine Name. All the ProphetsAS will have the
Vision of Allah Most High through the niche of the Seal of ProphetsAS while all the
SaintsRA will achieve the Vision of Allah through the niche of the Seal of SaintsAS.
On the contrary, even the ProphetsAS, by virtue of their being the SaintsRA
immanently, will achieve the Vision of Allah Most High through the niche of the
Seal of the SaintsAS. The Seal of the SaintsAS is the medium between Allah Most
High and both the ProphetsAS and the SaintsRA.
When the angel being the medium between Allah Most High and the ProphetsAS is
accepted, why should not the Seal of SaintsAS be accepted as the medium between
them, since he is superior to the angel and is the manifestation of the immanence of
the Great Divine Name? The Seal of the MessengersSLM sees the Ultimate Truth
through his own Vilayat [that is, the special Vilayat-e-Muhammadiah], not from the
vilayat of anybody else. Hence, accepting this does not lead to any flaw. The Seal
of SaintsAS is the Hazrat MahdiAS, who was promised by Hazrat Prophet
MuhammadSLM.105
105
Many of the Sufi-Philosophers also say that the Seal of the Sainthood of Prophet MuhammadSLM
or the Seal of the SaintsAS is the MahdiAS who was promised by Hazrat Prophet MuhammadSLM.
But some of the ulama have criticised Hazrat Shaikh Muhiyuddin Ibn ArabiRA that the sayings
of the ShaikhRA in his various books like the Fusus-al-Hikam, Futuhaat-e-Makkiah and ‘Anqa-
e-Maghrib etc., on the determination of Seal of the SaintsAS contradict each other. At places he
has said that the Seal of the SaintsAS would not be from among the descendants of Hazrat
Prophet MuhammadSLM and at other places he has said that Hazrat MahdiAS would be among
the descendants of Hazrat Prophet MuhammadSLM. At places, he has said that the Seal of the
SaintsAS would be more erudite than Hazrat Imam MahdiAS. This shows that for him the Seal of
the SaintsAS and Hazrat Imam MahdiAS are two distinct separate persons. At one place, he
writes that the Seal of the SaintsAS is an Arab and is present now [that is, at the time of writing
of the ShaikhRA’s books] and that he had seen him at the town of Fas [‫] س‬. At places he
appears to be the candidate for this post. At other places, he affirms that Hazrat EsaAS is the
Seal of the SaintsAS. But if one were to do a research-oriented review of the issue, one would
find that the Seal of the Sainthood and the Seal of the SaintsAS is derived from the term
Khatam-e-Din [Seal of the Religion]. It is mentioned in the Traditions of Hazrat Prophet
MuhammadSLM. The Traditions are the source of this specific term. When the glad tidings of the
termination of the religion is attributed to Hazrat Imam MahdiAS in the Traditions, the Seal of
the Sainthood or the Seal of the SaintsAS must essentially be the Zath of Hazrat Imam Mahdi al-
Mau'oodAS. The Seal of the SaintsAS cannot be any Arab or the Shaikh-e-AkbarRA himself,
because they are not from among the descendants of Hazrat Bibi FatimaRZ and they have not
staked their claim to be Mahdi.
Our opinion is that all the sayings of the ShaikhRA need not be correct, as he is neither the Vice-
Regent of Allah Most High nor innocent. But when one observes his style with profound
thought, one realises that his sayings are a tumultuous ocean of hints and metaphorical allusions
and special technical terms, the meanings of which are difficult to comprehend. But there can
be a likening or comparison among all his sayings, if the term Khatam [Seal] is taken as a
technical term where it is applied to people who are not the Vice-Regents of Allah Most High.
BELIEF OF EQUALITY
The detailed discussion about the Taswiyyat [Equality] will come in Chapter 8.
This term has been applied to Hazrat EsaAS according to the connotation of general sainthood.
Since Hazrat Imam Mahdi al-Mau'oodAS is the Seal of the Special Sainthood of Hazrat Prophet
MuhammadSLM, he has been referred to as the Khatam-e-Vilayat or Khatam-al-Awlia. From this
explanation, there could be likeness and comparison between the various sayings of the
ShaikhRA themselves and between his sayings and those of others. —Shehab bin NusratRA.
BELIEF 6: BELIEF OF EQUALITY CORRECT
The Hadyah Author says: The 6th Belief: “Although Syed Muhammad Jaunpuri is the
perfect follower of Hazrat Prophet MuhammadSLM, he is equal in rank to the Khatam-al-
Mursalin [Seal of the Messengers]. So equal are they that there is no difference even to the
extent of a hair’s breadth between them. And the belief of the Ahl-e-Sunnat-o-Jama’at is that
any ummati [member of the community of Hazrat Prophet MuhammadSLM], or for that matter,
any Prophet, Messenger, Apostle or angel [closer to God] cannot reach the rank or position
of Hazrat Prophet MuhammadSLM, and in the world [that exists] there is none who equals the
ProphetSLM. After Allah Most High there is none who reaches the position of Hazrat Prophet
MuhammadSLM. [A poet says:] ‘In short, after God, you [ProphetSLM] are the greatest.’”106
We say: The belief about the equality is correct and accepted. In the discussion
about the 5th Belief, we have presented some of the sayings of the Sufi-
Philosophers. Some aspects of the question have been clarified and explained there.
The detailed reasons and arguments and the replies to the criticisms of the Hadyah
Author will be given in detail in Chapter 8, which is specifically devoted to these
discussions.
106
BELIEF 7: PROPHETSLM’S TRADITIONS AND
IMAMAS’S NARRATIVES
The Hadyah Author says: The 7th Belief: “The Traditions of Hazrat Prophet
MuhammadSLM and the Quranic commentaries, be they the narratives of any degree of
correctness, should be juxtaposed with the sayings and the conditions of the Shaikh of
Jaunpur. They should be treated as correct if they conform to his conditions. Otherwise, they
should be treated as incorrect. The belief of the Ahl-e-Sunnat-o-Jama’at is opposed to this.
In other words, a Muslim should compare his conditions with the Traditions and the
commentaries of Quran and examine them. If his conditions conform to them, he should be
steadfast on them. In case his conditions do not conform to them, he should perform taubah
[repentance].”107
We say: The beliefs of the Mahdaviah are the same, with a slight difference in
explanation and tracing to its cause. The criticism of the Hadyah Author has two
parts: one stresses on the conformity with the Traditions, while the other deals with
the Commentaries of the Quran.
■ The Hadyah Author has committed the following mistakes in the first part:
► 1. It is written in the belief attributed to the Ahl-e-Sunnat-o-Jama’at that a
Muslim should compare his conditions with the Traditions and the commentaries. It
is apparent that the Traditions and the commentaries are bundled together.
According to the Ahl-e-Sunnat-o-Jama’at, the tafsir [commentary] is the name
given to the sayings of the mufassirin [exegetes] and the hadis [Tradition] of
ProphetSLM is the name given to the word and deed of Hazrat Prophet
MuhammadSLM. But in the beliefs of the Ahl-e-Sunnat-o-Jama’at, the exegetes are
not free from error. How can the word of the exegetes be the same as the word of
Hazrat Prophet MuhammadSLM? And where is the obligation of comparing and
conforming one’s own conditions with the word of the exegetes according to the
Ahl-e-Sunnat-o-Jama’at?
► 2. There is great disagreement in the exegeses. One exegete has written one
thing and the other has given a different interpretation of the same Quranic Verse.
Then, the Hadyah Author would command the Muslims to conform their own
conditions with which of the exegeses?
► 3. The exegeses of every sect of the Muslims are different. Every sect has
explained the Quranic Verses in accordance with its own beliefs, deeds and rules,
and they all have argued their contentions on the basis of the Quranic commands.
107
For instance, the meanings and purport of respected Sufis do not conform to those
of the Ahl-e-Shara’ [people of the Islamic Code of Law]. And the meanings of the
people of the Manifest are contrary to those of the people of the Immanence.
Similarly, the exegeses of the Shi’ah do not conform to the Sunni exegeses etc.
Then, how can the claim of the Hadyah Author of conforming one’s condition to
the tafasir [exegeses] be correct?
► 4. After this discourse, the reality of the other part of the Hadyah Author’s
criticism against the Mahdaviah becomes evident that they compare the other
exegeses with the bayan of Hazrat Imam MahdiAS. We do not understand what is
wrong in doing this! And in this matter too, what is specifically wrong with the
Mahdaviah?
Even according to the Ahl-e-Sunnat-o-Jama’at, the zath of Hazrat Imam MahdiAS is
free of error and the Vice-Regent of Allah and the exegetes are neither free from
error, nor are they the Vice-Regents of Allah. In this situation, what is the objection
if the Mahdaviah examine the sayings of a non-innocent person with those of the
person who is admittedly innocent?
A Hanafi [one who follows the mazhab (religion) and sayings of Hazrat Imam Abu
HanifaRA] does not believe his ImamRA to be free from error. He believes his
ImamRA to be subject to the rule of being correct at times and wrong at other times.
Yet he does not accept as correct a saying of any exegete that goes against the
sayings of his own ImamRA. Similarly, the followers of the Imams Shafe’iRA,
MalikiRA and HanbaliRA do not accept the sayings and the opinions of other
exegetes that go against the sayings of their respective ImamsRA. And what is the
objection if the Mahdavis do the same thing when they believe their ImamAS to be a
Vice-Regent of Allah and free of error?
■ Coming to the second part of this criticism that is, conforming to the Traditions
the fact is that the Traditions of Hazrat Prophet MuhammadSLM have come to us
through the medium of a large number of narrators, and the narrators are not
innocent, according to the sayings of the Ahl-e-Sunnat-o-Jama’at. Hence, except
for the Traditions with the constancy of meaning, all others give the benefit of
presumption. We do not get the benefit of certainty and finality from them. The
Zath of Hazrat Imam MahdiAS is innocent according to the consensus of opinion.
Hence, the Ahl-e-Sunnat-o-Jama’at and even the Shi’ah subscribe to this belief that
the narration of a non-innocent narrator is compared with the narration of an
innocent narrator, and that, in case of differences, the narratives of the non-innocent
will be rejected as against the narratives of the innocent. If the narratives of a non-
innocent are made the touchstone to judge the narratives of an innocent, it will
become absurd.
So to say, it will become a conflict between the strong and the weak Traditions. In
that case, the narratives of the weak and reproached narrators will become strong
Belief 7: ProphetSLM’s Traditions and ImamAS’s Narratives 93
and the narrative of the strong and authoritative narrators will be treated as weak.
[This is wrong.] As the weak Tradition is rejected as against the authentic narrative,
the narrative of Hazrat Imam MahdiAS, who is innocent, will prevail over the
narrative reported by the non-innocent narrator.
The Hadyah Author thinks this to be an insult to the Tradition of Hazrat Prophet
MuhammadSLM and he has tried in vain to persuade his readers to fall in line with
him. This is his mistake.
Now, let us look at the reality of this issue from another angle. According to a
correct Tradition, Hazrat Prophet MuhammadSLM has said, “After me there will be a
large number of Traditions. Compare them with the Book of Allah. Accept them if
they conform to the Book. Otherwise, reject them.”
Tabarani has written this Tradition as narrated by Sauban and it also means the
same thing: “Compare My Tradition [Hadis] with the Book of Allah; if it conforms
to it, it is from me that I have said it.”108
It is also narrated that Hazrat Imam Mahdi al-Mau'oodAS had said:
“If somebody reports a narrative from this banda, it should be seen if it is in
conformity with the word of Allah Most High or not. If it is in conformity with the
word of Allah, it is from this banda. If it is not in conformity with the word of
Allah, it is not from this banda. The narrator might not have understood my
saying.”
According to this saying of Hazrat ImamAS, the correct narrative of Hazrat ImamAS
is one, which is in conformity with the kalam [word] of Allah Most High. Apart
from the discussion about the Tradition being strong or weak, if one were to accept
the correctness of the Tradition on the basis of the narrative of Hazrat Imam
MahdiAS, the Tradition becomes proved as correct in conformity with both the
sayings, according to the rules of Logic. Hence, it will be a self-evident production
as the following:
The correct Tradition of Hazrat Prophet MuhammadSLM will be that, which is in
conformity with the narrative of Hazrat Imam MahdiAS and the correct narrative of
Hazrat Imam MahdiAS will be that, which is in conformity with the kalam [word] of
Allah Most High. The result is that the correct Tradition is that, which is in
conformity with the word of Allah Most High. The Tradition, which says, “After
me there will be a large number of Traditions. Compare them with the Book of
Allah. Accept them if they conform to the Book. Otherwise, reject them,” is truly
and correctly applied. There can be no doubt or objection. Rather it is proved that
the saying of Hazrat Imam MahdiAS and the belief of the Mahdaviah are both
108
Kanz al-Amal, Volume 1.
correct and sound and in perfect conformity with the command of Hazrat Prophet
MuhammadSLM.
We have just inquired into the criticism against the Mahdaviah to a certain extent.
Let us now investigate how far the belief that the Hadyah Author has attributed to
the Ahl-e-Sunnat-o-Jama’at is correct. He has said that the belief of the Ahl-e-
Sunnat-o-Jama’at is that a Muslim should conform his condition to the Traditions
of the ProphetSLM, and if it is contrary to the Traditions, he should perform taubah
[repentance]. Let us now examine it, because the contention of the Hadyah Author
is incorrect on two counts.
WHO CAN EXAMINE TRADITIONS?

► 1. Examining the Traditions is not the work of ordinary people. Every Muslim
cannot juxtapose his own conditions with the Traditions and see if they conform to
the Traditions. But this work is not allowed even to that scholar who has not
reached the rank of ijtihad [Interpretation of Islamic Law]. Hence, the summary of
the creed of the philosophers of Ahl-e-Sunnat-o-Jama’at is as follows:
“Ordinary people are not allowed tamas’suk [clinging] to the Traditions and
the scholar who tries to argue but has not reached the rank of interpreting
Islamic Law is considered to be an ordinary man.”
It is written in the book, Mukh’tasar Ibn Hajib, that a non-Mujtahid is bound to
follow [a mujtahid], even if he is an ‘alim [scholar].
Shaikh Abdul Haq Muhaddis Dahlavi has written in the book, Sharah Safar-as-
Sa’adat, while discussing the differences between the earlier people and the latter
ones on acting according to the anti-religion Tradition, as under:
“Whatever comes from the Akhbar-e-Sehah [the Correct Tradition] should
be acted upon with reverence and respect: this is a great good fortune in this
world and in the Hereafter. However these days there is no way of doing
this work. Whatever the jurists [with authority to independent judgment] of
the religion do in researching the Traditions, they separate the annulling
from the annulled and the correct from the wrong. They research and
interpret. They compare, verify and confirm issues. And then affirm it as the
mazhab [religion or school of thought]. The common Muslims, even their
scholars, have no strength, ability and authority to do this work these days.
They have no way other than to follow the mujtahhidin [jurists with
authority to independent judgment] of the yore. This was the work of the
transmitters of the Prophet’s Traditions and they could not progress with
this work without qiyas [analogy], research and interpretation. Finally, the
need for doing this became expedient.”
Keeping in view the above passage, the belief of the Ahl-e-Sunnat-o-Jama’at is that
every Muslim has to examine his condition not with the Traditions but with the
sayings of the mujtahidin, whose following he has made obligatory on himself. To
argue on the basis of the Book of Allah and the Traditions of Hazrat Prophet
MuhammadSLM is suitable only for a person who has achieved the strength or
capacity to interpret the Islamic Law. Hence, a summary of what Ibn Qay’yam has
written in his book, ‘A’lam al-Muqa’in, is as follows: “No person is allowed to
extract ahkam [commands] from the Book and the Sunnat unless he knows all the
conditions of interpretation of all the [religious] sciences.”
TERMS FOR IJTIHAD

After this, it is necessary to find out what are the terms and conditions for Ijtihad
[interpretation of the Islamic Law] and who can achieve the ability to interpret, so
that the readers understand how important is the work of deducing the commands
from the Quran and the Traditions.
According to the Ilm-e-Usul [the Science of the fundamentals of the religion], a
mujtahid should first achieve the knowledge of the six things. They are: 1. Book
[the Quran]; 2. Sunnat [Traditions and practice of the ProphetSLM]; 3. Ijma’
[Consensus]; 4. Ikhtilaf [dissent]; 5. Qiyas [analogy, presumption]; and 6. Lisan-e-
Arab [the Arabic Language]. Under the head, Book, one should learn all the details
about these ten things: 1. Khas [special, particular]; 2. ‘Aam [general, ordinary]; 3.
Mut’laq [absolute]; 4. Muqay’yad [confined]; 5. Moh’kam [accurate]; 6.
Mutasha’bah [allegorical]; 7. Muj’mal [brief]; 8. Muasf’sir [exegete]; 9. Na’sikh
[annulling]; 10. Mansookh’ [annulled].
In Sunnat, the aspirant should also know all the above-mentioned matters. In
addition to them, he should also know the kinds of the Traditions, for instance, the
mutavatir [repeated, with constancy]; ahad [Traditions transmitted by only one
narrator in each link of the chain]; Mur’sal [Tradition with second top link in chain
missing in the chain]; Mun’qate’ [terminated]; Sahih’ [correct]; za’if [frail, infirm];
hasan [good]; gharib [poor]; and others.
The aspirant should also know what ijma’yi and ittifaqi [based on consensus and
unanimous] issue is and which ikhtila’fi [divergent] issue is. He should also know
how many kinds of Qiyas are there and what are their terms and what are the details
of Istimbat-e-Ahkam [deduction of commands].
And about all these issues, the aspirant should have knowledge of the Arabic
Language so that he comes to know the method of deduction of commands. Rather,
Imam AhmadRA narrates that he has held that knowledge of all these matters is
necessary for Ifta’-o-Qaza [issue of judicial edicts and administration justice as a
judge].
Therefore, the belief that the Hadyah Author has stated in the name of the Ahl-e-
Sunnat-o-Jama’at that every Muslim should conform his deeds to the Traditions of
ProphetSLM is contrary to the truth. Rather, the conforming and deduction of the
commands is the work of the mujtahid [a jurist entitled to independent opinion] and
for this work great erudition is necessary.
CATEGORIES OF BOOKS OF TRADITIONS

Let us now examine the categories of the Books of Traditions and the correctness
of the narratives in each of them and their criticism and research in accordance with
the sayings of the ulama of the Ahl-e-Islam. This will further explain the question
of the common Muslims adjusting their own conditions to the Traditions.
Shah Valiullah Dahlavi has divided all the Books of Traditions into some
categories. In his book, Hujjat Allah-il-Baligha, he writes in the chapter dealing
with the categories of the Books of Traditions, that:
“By way of inductive logic, three books come in the first category. They
are: the Muatta, the Sahih Bukhari and the Sahih Muslim.”
Maulvi Hyder Ali Lukhnavi has written in his book, Mun’tahi-al-Kalam, quoting
Mutabah’hir Shehabuddin Asqalani, regarding the book, Muatta:
“After this, there is a controversy whether the correctness of the book,
Muatta is based on consensus or dissent; Hafiz Mutabahhir [great scholar]
Shehabuddin ‘Asqalani is not convinced of the complete correctness of the
Muatta.”
And in the book, Ezalat-ul-Ghain as under:
“The elderly respected ulama narrate after great research and deliberation
that in the Sahihain [the correct books of Traditions] there are two-hundred-
and-two Traditions that are weak. In Bukhari alone there are eighty weak
Traditions and in Muslim there are a hundred weak Traditions. These two
elderly respected scholars have included thirty narratives in them.”—
Volume 1, article 2, Nahj 2.109
109
A close examination of the book, Sahih Bukhari, shows that Imam BukhariRA has not strictly
observed the conditions he had laid down as a norm on which the correctness of the Traditions
depended. For instance, take the condition of ‘ada’lat [Justice]. Justice is necessary in three
matters: Justice in deeds; Justice in word and Justice in belief. There is no justice even in one of
these matters, the connotation will not hold true and it will not be called justice. Hence, Imam
BukhariRA has not been able to strictly observe the condition of Justice. Rather, he has included
Khawarij [a Muslim sect dissenting from Hazrat AliRZ, fourth Caliph of Islam] and Shi’ah
Ghaliah [a Muslim sect that believes Hazrat AliRZ to be the lawful successor of Hazrat Prophet
MuhammadSLM; extremists among them]. Obviously, when the narrators of Hazrat Imam
This is the place to ponder over that when the books of the first category, which are
considered to be the Asah’-ul-ku’tub [the most authentic books], the command is
that all that there is in these books is not entirely correct, the condition of the books
of the other categories is self-evident. Then how dare the Hadyah Author say that
the common Muslims should adjust their condition to the Traditions, when people
other than those who have the capability and authority of interpretation cannot
know the nature of the Traditions?
If the distinction between the strong and the weak Traditions and the ability to
criticise and verify them that is found in the mujtahidin [jurists entitled to
independent opinion] were to be entirely ignored, and every Muslim is allowed to
adjust his condition with the Traditions, in accordance with the saying of the
Hadyah Author, there are some Traditions, against whom the Imams have given
clear and unambiguous commands to reject them and acting according to them is
impossible. For instance, in the book, Muatta, of Imam MalikRA, about which it is
said that it is the most authentic book after the Quran, the Tradition quoted by
Sahla bint Suhail, says:
“When Allah Most High revealed [a Verse] about Zaid bin Haris, ‘Call
them by (the names of) their fathers: that is juster in the sight of Allah. But
if ye know not their father's (names, call them) your Brothers in faith, or
your maulas…’ 110, everybody returned their adopted children to their
fathers. And if the name of the father of any adopted was not known, the
child was returned to his master. In this situation, Sahla bint Suhail who was
the wife of Huzaifa and was from the tribe of Lu’ayy came to Hazrat
Prophet MuhammadSLM and said, ‘We used to know that Salim as our son,
he used to come and go [in the house] when I was unveiled and we have not
more than one room [in the house]. What do you say about it?’ Hazrat
Prophet MuhammadSLM said, ‘Cause Salim to drink five ghoont [draughts]
BukhariRA are not just in their beliefs in accordance with the beliefs of the Ahl-e-Sunnat-o-
Jama’at, how can one trust in the correctness of the Tradition narrated by them? BukhariRA has
allowed Tadlis-e-rivayat [cheating in narration], although this renders the narrator dubious.
Hence, Imam BukhariRA calls his teacher Zahli as Muhammad and used this name in the
narratives reported by him. He is well known by his patronymic appellation Abu Abdullah
Zahli. None knows him as Muhammad. Manifestly, the reason for this tadlis [deceit] is that
when Imam BukhariRA arrived in Naishapur and started teaching Hadis [Traditions], the
number of his disciples started increasing by leaps and bounds. And the number of the disciples
of Zahli started decreasing. They started joining the group of Imam BukhariRA. Presently, Zahli
started the controversy of lafzi bil-Quran. He asked BukhariRA about it. BukhariRA’s reply was
“Lafzi Bil-Quran Makhluq.” Zahli became unhappy at this and caused his expulsion. Since
Imam BukhariRA was unhappy with Zahli on this count, he did not think it proper to retain his
well-known name in his book, Sahih Bukhari. Since the Traditions, which Imam BukhariRA had
received from Zahli, he could not get from any other sources, and he could not omit them. He
had to resort to tadlis. –ShamsiRA.
110
Quran, S 33: 5 AYA
of your breast milk. He will become your mah’ram [close relation from
whom women need not go into hiding].’ Hence, she used to know him as
her foster son.”
And in the narrative in the Muslim, it is added:
“Sahla told Hazrat Prophet MuhammadSLM, ‘How can I suckle Salim as he
is grown up?’ ProphetSLM smiled and said, ‘I know he is a grown up.’ Umar
has added in his narrative, ‘Salim was present in the [war of] Badr.’”
From this Tradition, Zarqani has drawn the conclusion in his Sharah Muatta, that it
proves three matters: 1. A man can drink the milk of a woman at any age and this
renders him the status of muh’ram. 2. A man is allowed to see the breast or breasts
of a stranger woman. 3. It is all right for a man to touch the breasts of a woman
with his lips and suckle.111
But a large number of ulama have argued on the basis of the Quranic Verse:
“Mothers shall suckle their children for two whole years; (that is) for those who
wish to complete the suckling.”112
They have restricted the period of riza’at-e-kabira [suckling] to two years. They
have also held that the latter two points, that is, seeing and touching the breasts of a
stranger woman with any organ of the body and sucking them, as unlawful. They
have said, “It is not permitted for any man to see the breasts of an unknown woman
and touch them with any of his bodily organs.” But in accordance with the saying
of the Hadyah Author, will it not be the belief of the Ahl-e-Sunnat-o-Jama’at that
every Muslim male should adjust his condition to this Tradition and essentially
perform the three deeds that this Tradition mentions? Rather that unless he
performs these deeds, he would not be counted among the [members of] Ahl-e-
Sunnat-o-Jama’at? God forbid!
If it were to be said that this Tradition is specific to the person concerned, it is
unacceptable, because the Tradition does not indicate that it is specific to the person
concerned. To attribute this Tradition to persons not indicated in it and giving it a
general connotation too is a conjecture or supposition that is based on
circumstantial evidence and in comparison with other Traditions and Quranic
Verses and some sort of interpretation and reinterpretation. And this too is the work
111
The conclusion drawn by the author of this book [Kuhl al-Jawahir] is confirmed by the following
saying of Zarqani, the author of Sharah-e-Muatta: “The manifest Tradition proves that he
touched her breasts with his lips and sucked her milk, because Hazrat Prophet MuhammadSLM
smiled and said, ‘I know that he is a grown up.’ He did not command that that the milk should
be squeezed and Salim should be made to drink it. And absolute fosterage demands that the
milk should be sucked from the breast.” —Shehab bin NusratRA.
112
of a mujtahid, and not of the common Muslim. Saying this too is the work of a
mujtahid. This too proves our objective.
This discussion clearly establishes the mistake of the Hadyah Author that the
common Muslim does not know the nature of the Traditions and, instead of trying
to conform his condition to the Traditions, he should follow the person who has the
capacity to verify and review the Traditions, and who is called a mujtahid.
When it is necessary for every person to follow his imam or mujtahid, who is
unanimously a fallible person, how can the emulation of Hazrat Imam MahdiAS
become objectionable, when he is a Vice-Regent of Allah and free from error? And
his glory is that he receives the [religious] commands directly from Allah Most
High or the Soul of Hazrat Prophet MuhammadSLM. The discussion about it is just
about to follow.
IMAM MAHDIAS IS NOT ORDINARY MUSLIM

The second mistake of the Hadyah Author is that he has counted Hazrat Imam
MahdiAS among the common Muslims, as he himself is.
People laugh at the crookedness of his assumptions;
he is posing as unintelligent;
The whole world goes astray for this very reason;
who is inferior to the Saints who know the Truth.
He has understood that Hazrat Imam Mahdi al-Mau'oodAS would, like the common
Muslims, follow the exegetes, the mujtahids and the errant narrators and has
forgotten the Tradition that describes the glorious position Hazrat Imam Mahdi al-
Mau'oodAS occupies [in the divine scheme of things]. It says:
“Hazrat Prophet MuhammadSLM has said, ‘Mahdi will follow in my footsteps and
will not err.’”
Be it known that this statement of the Hadyah Author is contrary to the Ahl-e-
Sunnat-o-Jama’at. For instance, Mullah Ali Qari has written in his book, Al-
Mashrab-al-Wardi Fi-Mazhab-al-Mahdi, which Tahtawi has copied in the Preface
of the book, Muhshi-e-Durr-ul-Mukhtar:
“Similarly this too is in fact a slander that Hazrat Imam MahdiAS will
emulate Hazrat Abu HanifaRA, because he is the absolute muj’tahid [jurist
entitled to independent opinion] for whom it is not lawful to emulate a
muj’tahid.”
At another place, Tahtawi has elucidated this issue and non-emulation of the
muj’tahid thus:
“Among these reasons is this also: EsaAS is the Absolute Innocent and Imam
MahdiAS is also innocent in the Ahkam [commands]. And Abu HanifaRA is
muj’tahid and the muj’tahid errs at times and is correct at other times. That
is the reason why his disciples have contradicted more than one-third of his
sayings [legal formulations]. Then how can the person who does not err
follow a person who can err at times and be correct at other times?”
MISTAKE OF MULLAH ALI QARI

But the saying of Mullah Ali Qari that Imam MahdiAS is the Mujtahid-e-Mutlaq is
not correct according to us, because Hazrat Prophet MuhammadSLM has said that
the Zath of MahdiAS is the Vice-Regent of Allah Most High and, by virtue of his
being innocent, he is Mulhiq bil-Anbia [joining the group of ProphetsAS]. Hence,
Tahtawi too has contradicted this saying of Mullah Ali Qari by quoting Hazrat
Shaikh Muhiyuddin Ibn ArabiRA:
“Mullah Ali Qari has convincingly refuted the saying of the person who has
said that Mahdi would emulate Hazrat Abu HanifaRA. But Mullah Ali Qari
has affirmed that Mahdi is Mujtahid-e-Mutlaq [absolute jurist]. This saying
contradicts Shaikh Muhiyuddin Ibn ArabiRA who has written in Futuhat-e-
Makkiah, that Mahdi does not know qiyas [presumption] for issuing
commands based on it. But he has the knowledge of qiyas to avoid it.
Hence, Mahdi will issue only those commands, which the angel appointed
by Allah to show him the right path, will inspire him to issue. And this is
the real Shari’at-e-Muhammadi [Islamic Code of Law]. If Hazrat Prophet
MuhammadSLM were alive and an issue had been placed before him he
would have given the same judgment that Mahdi had given. Hence, this
shows that the Shari’at-e-Muhammadi is the same. In short, in the presence
of the Signs, which Allah Most High had bestowed on him, qiyas is
prohibited for him. And it is for this reason that Prophet MuhammadSLM has
said, “Mahdi will follow in my footsteps and will not err.” From this we
know that Mahdi is a follower and not a lawgiver. [The quotation from the
Futuhat-e-Makkiah ends here]. Hence, this shows that Mahdi is not a
mujtahid. The mujtahid issues his commands on the basis of his qiyas and
qiyas is prohibited for Mahdi. Further, the mujtahid commits errors and
Mahdi does not. He is innocent in his commands on the authority of Hazrat
Prophet MuhammadSLM. This is based on the fact that ijtihad
[interpretation] is not proper on the part of the ProphetsAS. And this is the
truth. And this is from the Divine help.”
In the 65th Chapter of Yawaqit, it is stated on the authority of ShaikhRA, which goes
to prove that for Hazrat Imam MahdiAS, or rather on all the people of Allah, qiyas is
prohibited. A summary of this is as follows:
“Qiyas is prohibited for Imam MahdiAS; rather it is prohibited for all the
people of Allah because they achieve the mushahidah [divinity and
contemplation] of Prophet MuhammadSLM. When they are in doubt about
any Tradition or command, they turn to Hazrat Prophet MuhammadSLM.
Hence, Prophet MuhammadSLM gives them the information about the matter
of Truth. And the person of this stature is not dependent on the emulation of
anybody other than Hazrat Prophet MuhammadSLM.”
This saying of the ShaikhRA proves that qiyas is prohibited for all the people of
Allah and that they need not emulate any muj’tahid imam or anybody else except
Hazrat Prophet MuhammadSLM. For Hazrat Imam MahdiAS this distinction is more
appropriate, because Prophet MuhammadSLM has given the glad tidings of the
innocence and his inheritance to Hazrat Imam MahdiAS. These glad tidings have not
been given to anybody else. Hazrat ShaikhRA manifested this reality at another
place in the same chapter of the Futuhat-e-Makkiah in this manner:
“Hazrat Prophet MuhammadSLM has not given this clarification about any
imam of the religion that is to come after him, that he would be his inheritor
and would follow in his footsteps. But he has given these glad tidings to
Hazrat Imam MahdiAS. Hence, Hazrat Prophet MuhammadSLM has given the
evidence of Hazrat Imam MahdiAS being innocent in his commands, as the
rational arguments stand witness in favour of the ProphetSLM being innocent
in his commands that he conveys from Allah Most High to His servants.”
The reason for the heritage of Prophet MuhammadSLM being specifically for Hazrat
Imam MahdiAS—to the exclusion of the four orthodox CaliphsRZ of Islam—is that
the heritage devolves on the inheritor after the death of the person from whom the
inheritance is obtained. This does not devolve on the legatee during the life of the
person who leaves the legacy. And it is not named as legacy or inheritance. But it is
called gift, endowment, etc. It is for this reason that they [the four orthodox Caliphs
of Islam] are called the vice-regents of the ProphetSLM. ShaikhRA has written about
the kinds of the legacy of the ProphetSLM and their definition in Chapter 83 of his
book Futuhat-e-Makkiah, as under:
“This matter is not hidden that the entire discussion about the legacy is of
two kinds. One is intrinsic and the other is perceived. The perceived legacy
is the information pertaining to word, deed and events of Hazrat Prophet
MuhammadSLM. And the intrinsic information pertains to the cleanliness of
the nafs [mind, psyche, soul] of Hazrat Prophet MuhammadSLM from bad
habits and about his excellent manners and disposition, his abundance
remembrance of Allah in every situation with the mind directed towards
Allah in meditation.”
The way the meaning of both kinds of the Prophet’s legacy manifested itself in the
person of Hazrat Imam MahdiAS is no secret.
Malik al-Ulama has written in his book, Fawatih-ar-Rahmut Sharah-e-Musallam-

as-Subut, under the head La Yashrat ‘adad At-tawatur:
“It is for this reason that the saying of Hazrat Imam Muhammad Mahdi al-
Mau'oodAS is the final proof and its opponent is at fault.”
Imam Abdul Wahab SheraniRA has written in his book, Mizaan:
“The red dots on the small branches are like the sayings of the ulama of
every era till the advent of Hazrat Imam MahdiAS. In his era, the restriction
of obeying the sayings and the creeds of the ulama of the period before him
will become void, as the people of the kashf [inspiration] have elucidated.
And he will be the va’li [governor] of the commands of the Shari’at-e-
Muhammadiah in respect of conformity, in such a way that if Hazrat
Prophet MuhammadSLM were present, he would have ordered all the
commands of the ImamAS as valid and binding. Prophet MuhammadSLM has
hinted about this in the Tradition pertaining to Hazrat Imam MahdiAS. He
has said that the MahdiAS would follow in his footsteps and would not err.
But then when Hazrat EsaAS descends this command will apply to him in
such a way that the divine revelations of the Shari’at-e-Muhammadi will
continue to come to him through the medium of JibrailAS.”
Further, on Mub’has [topic] 49 of Yawaqit, it is written:
“From among the ulama of the Ummat-e-Muhammadiah, every ‘alim will
retain his rank as the teacher in the knowledge of the commands, deeds,
conditions, positions and stages till the advent of the Seal of the A’immah-e-
Muj’tahidin [the imams of interpretation]. This Seal would be Hazrat Imam
MahdiAS.”
The matters that are being proved from the saying of all these eminent authorities
of the Ahl-e-Sunnat-o-Jama’at is that Hazrat Prophet MuhammadSLM had not
elucidated about any Imam or anybody else, who was to come after his demise,
except Hazrat Imam MahdiAS that he would be his legatee, that he would follow
him in his footsteps and that he would be free from error.
Hazrat Imam MahdiAS issues the same command, which the angel conveys by
ilham [inspiration] to him from Allah Most High.
The command of Hazrat Imam MahdiAS is the exact Shara’-e-Muhammadi. So
much so that if Hazrat Prophet MuhammadSLM were present or alive during the
period of Hazrat Imam MahdiAS, he would have issued the same command that
Hazrat Imam MahdiAS had issued and he would have restored and confirmed all the
commands that the ImamAS had issued.
Hazrat Imam MahdiAS is not allowed or permitted to follow or emulate any
mujtahid, because his [the MahdiAS’s] zath is free from error on the evidence of
Hazrat Prophet MuhammadSLM. The mujtahid is never free from error. Hence, how
can a person who cannot err follow or emulate a person who can possibly be
correct at times and incorrect at other times?
The ulama of the Ummat-e-Muhammadiah have the rank of an ustad [teacher] in
the matters of state, stations and stages. Their skills last only till the advent of
Hazrat Imam MahdiAS. After his advent, Hazrat Imam MahdiAS will be the sole
authority over the religious commands.
The sayings of the ulama of all times are valid till the advent of Hazrat Imam
MahdiAS and after his advent the compulsion to follow their commands is not valid.
The command of Hazrat Imam MahdiAS is the final proof; its opponent is at fault.
Hence, the man of equity, in deference to equity, should not overlook the authentic
sayings of all these eminent authorities and should not endeavour to denigrate the
glory and grandeur of Hazrat Imam MahdiAS, on which the Ahl-e-Sunnat-o-Jama’at
and others unanimously concur.
In short, in their deeds and beliefs, the Mahdaviah follow the rules, the eminent
asatin [pillars] have laid down, in accordance with the commands of their innocent
ImamAS. The Mahdaviah consider as wrong all the commands, the Imams of
Shari’at have extracted by their interpretations, which go against the word and
deeds of Hazrat Imam MahdiAS or those in which he has found fault. And all the
commands that do not fall in these two categories, the Mahdaviah follow in
accordance with the commands of Hazrat Imam MahdiAS. O Allah! Keep us
steadfast in the emulation of our leader, Hazrat Imam Mahdi al-Mau'oodAS, and
give victory over those who fight against us over a well-known matter. Amen.
BELIEF 8: OBEDIENCE TO IMAM MAHDIAS
The Hadyah Author says: The 8th Belief: “The Mahdaviah consider the said Shaikh to
be muftariz-al-ita’at [obeyed biz-zath (in essence)]. In other words, whatever he said or did
have become Farz [obligatory] that is; others must follow them. And the belief of the Ahl-e-
Sunnat-o-Jama’at is that this position is not for anybody other than Hazraat ProphetsAS. This
station is only for them: whatever they say is Farz is Farz; whatever they say is Halal [lawful]
is Halal; whatever they say is Haram [prohibited] is Haram; whatever they do without
regularity is Sunnat; whatever they do with regularity as ‘ibadat [worship] becomes Wajib
[expedient]. The obedience to people other than ProphetsAS is by way of emulation; in other
words, if their commands do not violate the commands of the ProphetsAS, they will be
obeyed. Otherwise, they will not be obeyed.” 113
We say: Before replying to this, it appears to be suitable to point out the mistakes
the Hadyah Author has committed in dealing with this matter.
► The definition and commands about Wajib and Sunnat he has quoted in the
name of the Ahl-e-Sunnat-o-Jama’at are not the universally admitted and accepted
matters of the Ahl-e-Sunnat-o-Jama’at, and whatever he has written is not fully in
consonance with the principles of Fiqh [Islamic Jurisprudence]. The meaning of
muftariz-al-ita’at he has given as “whatever he said or did have become Farz [obligatory]
that is; others must follow them.” Where has he taken this meaning from? He should
have given the source of his information, because this is not the correct meaning.
After this, he has shown the deeds of Hazraat ProphetsAS as Wajib and Sunnat. This
shows that the ProphetsAS, even Hazrat Prophet MuhammadSLM, are not muftariz-
al-ita’at, as what they do becomes Wajib and Sunnat, although in the technical
parlance of the imams of Fiqh the terms Farz, Wajib and Sunnat have different
connotations.
The Hadyah Author has affirmed that the ProphetsAS are muftariz-al-ita’at biz-zath,
but in the beliefs of the Muslims Allah alone is muftariz-al-ita’at biz-zath. Vah’da-
hoo la-shari’ka (la-hoo) [He is alone and has no partner: God]. The ProphetsAS too
are muftariz-al-ita’at bit-tab’a, because their emulation is necessary as they are the
vice-regents of Allah and His Messengers, and all that they say is certainly and
definitely under the command of Allah Most High because they are free from error
in their command relating to the propagation of the religion. It is because of this
that the ProphetsAS are muftariz-al-ita’at by virtue of their being the Vice-Regents
of Allah and being free from error. Shorn of this position, they need not be obeyed
in their zathi and shakhsi [essence and capacity].
113
If the ProphetsAS are called muftariz-al-ita’at biz-zath, this application of the term
is metaphorical and is used only in the sense that by virtue of their innocence and
the vice-regency of Allah Most High their words and deeds are the finality of proof
and argument and there is no need to seek the proof and finality from anybody else
to validate their words and deeds.
Accordingly, when Hazrat Prophet MuhammadSLM stands witness to the fact that
Hazrat Imam MahdiAS is the Vice-Regent of Allah and free from error and, as such
his commands are final and certain by virtue of this capacity in him, the application
of this term to him too will be correct. But our belief in this matter is that in the
commands of the Shari’at-e-Muhammadi, the zath of Hazrat Prophet
MuhammadSLM is the law-giver of the strong religion and in view of the this
technical meaning, he is the muftariz-al-ita’at biz-zath. And the zath of Hazrat
Imam Mahdi al-Mau'oodAS is the perfect follower of Hazrat Prophet
MuhammadSLM. And his office is to explain without fault or error the religion of
Muhammad, as it really is. Thousands and thousands of salutations on him and his
descendants! It is proved, according to the beliefs of the Ahl-e-Sunnat-o-Jama’at,
that all the Imams and the saints in the Muslim community, including the orthodox
vice-regents of the ProphetSLM, are not blessed with the specialty of being faultless
or error-free from the Law-giverAS [that is, Hazrat Prophet MuhammadSLM], as we
have already explained earlier. Hence, it is narrated that when asked about
kala’lah114 Hazrat Siddiq-e-AkbarRZ [First Caliph of Islam] said: “In the matter of
kala’la, I say on the basis of my opinion. If it is correct, it is from Allah Most High
and if it is wrong, it is from me and the Satan.” 115
In the books of Traditions, Bukhari and Muslim, Abdullah bin Abbas narrates that
Hazrat Prophet MuhammadSLM told Hazrat Abu Bakr SiddiqRZ in the matter of
interpreting a dream; “A part of the interpretation of the dream, you have given, is
correct but there is a mistake in the other part.”116
In short, when the first CaliphRZ is not free from error; which commentator of
Quran or jurist with independent opinion would there be who can be free from
error?
But the zath of Hazrat Imam Mahdi al-Mau'oodAS is free from error and innocent
according to the unanimous belief. We have dealt with this matter in some detail
already that the commands of Hazrat Imam MahdiAS are positively the Shari’at-e-
Muhammadi, so much so that if Hazrat Prophet MuhammadSLM were alive and the
issue was placed before him, he would have upheld the command of Hazrat Imam
114
Kala’lah is a childless person whose parents are also dead. —Practical Standard 21st Century
Urdu-English Dictionary, Delhi, 2004, p.492.
115
Mualim-at-Tanzil.
116
Kitab at-Ta’bir war-Ru’ya.
Belief 8: Obedience to Imam MahdiAS 107
MahdiAS, as is being proved from the sayings of She’rani and others. We have dealt
with this earlier.117
Therefore, the belief of the Mahdaviah is exactly this. They do not say that he
[Imam MahdiAS] has said anything on his own. Instead, whatever he has said, he
did under the command of Allah Most High and with the information from Hazrat
Prophet MuhammadSLM. Under the circumstances, the difference between the belief
of the Mahdaviah and that of the Ahl-e-Sunnat-o-Jama’at, the Hadyah Author has
stated, is undoubtedly wrong. This is so because nobody is really excluded from the
Shari’at-e-Muhammadia, whether the person is a mujtahid or a mufassir or a vali.
Whether they are the ulama-e-sabiqin [scholars of the yore] or lahiqin [those who
have joined later]—all are within the ambit of the Shari’at-e-Muhammadia. Some
of them are in it because of their opinion or ijtihad [interpretation, opinion] and
some others because they have achieved their knowledge without a medium and
because of their achieving their knowledge directly from the Lord of the Shari’at-e-
Muhammadia [Islamic Law]. Allah says: “Such is the grace of Allah which He
giveth unto whom He will. Allah is all Embracing, All Knowing.”118
Hence, the application of the term muftariz-al-ita’at on Hazrat Imam MahdiAS is for
the reason that the command he has issued is the real command of the Shari’at-e-
Nafs-al-Amriah Muhammadiah. It gives the benefit of certainty and finality. There
is no further need of any argument or proof for it. As against this, the rivayat-e-
ahad and the issues of independent opinion and interpretation do not give the
benefit of certainty and finality that this is the command of the Shari’at in this
matter without doubt, or that this has come from Hazrat Prophet MuhammadSLM
certainly and finally.
WHAT IS MUFTARIZ-AL-ITA’AT?
Up to this point we have discussed the matter assuming, for the sake of argument,
that the meaning given and the question posed by the Hadyah Author is correct.
Otherwise, the meaning of the term muftariz-al-ita’at he has given that whatever he
[Hazrat Imam MahdiAS] said or did becomes obligatory on others, is wrong ab
initio, because this is a common istilah’ [technical term] and this has been applied
to ordinary caliphs and all the Umara’-al-Momineen [nobles, lords of the faithful]
are considered to be muftariz-al-ita’at.
Hence, in the book, Tarikh-al-Khulafa, the following are the words used for the
oath of fealty that used in the sworn-in:
117
See the reply under the head 7th belief earlier in this chapter.
118
“The words of fealty are these: ‘I swear fealty to our leader and our master,
Abu Nasr Muhammad Tahir, who is the muftariz-al-ita’at of all people,
under the command of God, the Quran and the Traditions of Prophet
MuhammadSLM and the independent opinion of the Amir-ul-Momineen and
that none other than him is the Khalifa.”
It is obvious that if the meaning of the term, muftariz-al-ita’at, that the Hadyah
Author has given is assumed to be correct, the meaning of the above oath will be
that ‘the emulation of whatever Abu Nasr Muhammad Tahir, the Abbasid Caliph,
says or does would become obligatory on others.’
And assuming that the meaning of the term, muftariz-al-ita’at, is as the Hadyah
Author has assumed is correct, and if it applied to the ordinary khulafa who were
the manifest kings and rulers, it should truly be applied to Hazrat Imam MahdiAS
whose blessed zath [essence] is the Khalifa of Allah Most High on the evidence of
the Mukhbir-e-Sadiq [the bringer of the veritable divine intelligence], that is,
BELIEF 9: SAYINGS OF HAZRAT IMAM MAHDIAS
The Hadyah Author says: The 9th belief: “As the saying of the Shaikih of Jaunpur,
despite its being contrary to the naql119 is Wajib-al-e’itiqad [expedient to be believed], it is to
be believed even if it is contrary to reason or commonsense.” 120
We Say: Among the Mahdavis of the yore or of today, none has counted this, in
speech or writing, as the belief of the Mahdavis. Wonder of wonders! The Hadyah
Author has counted this as among the regular beliefs of the Mahdaviah. May Allah
Most High guide him to the straight path!121
The basis of this objection is perhaps based on a narrative in the book, Panj
Fazail.122 The gist of the narrative is that Hazrat Bandagi Miyan Syed KhundmirRZ,
second Caliph of Hazrat Imam MahdiAS, took a straw blade and a pebble and
119
The term ‘naql’ is applicable both to the hadis-e-ahad [Tradition transmitted by only one
narrator in each link of the chain] and hadis-e-mutavatir [repeated Tradition with constancy of
meaning]. If the purport of the term naql is the hadis-e-ahad, its being a presumption is never in
doubt. If it is a hadis-e-mutavatir, it is categorical and decisive. If the saying of Hazrat Imam
MahdiAS is contrary to the hadis-e-ahad, it becomes liable to critical examination, as Hazrat
Imam MahdiAS is free from error. His word and deed are free from error. And the hadis
[Tradition], which has reached us through many non-innocent narrators, is doubtful. Hence, it
would be liable to be doubted. Hence, the author [of Kuhl al-Jawahir] has explained it in the
discussion related to the 7th belief. The Maulvi Sahib [the Hadyah Author] might have read the
Chapter, entitled, Ta’a’ruz-e-Adil’lah, in the book, Usool-e-Fiqh. It is also stated therein that
when there is inconsistency between two Traditions, one should revert to the sayings of the
CompanionsRZ of Hazrat Prophet MuhammadSLM or presumptions. Fakhr-al-Islam Bazoodi has
adopted this contention and all the Imams of Fiqh Hanafia accept this. I say that the
CompanionsRZ and the Imams of Fiqh are not innocent and their sayings are not protected
against error. When there is inconsistency between two Traditions, it becomes advisable to
revert to the sayings of the CompanionRZ or presumption; the CompanionRZ would prefer one of
the two Traditions on the basis of his opinion. This preference would essentially be of one of
the two Traditions that are inconsistent with each other. One of them would consequently be
rejected. Hence, in this situation it would become necessary to reject one Tradition on the basis
of the saying of the CompanionRZ or the MujtahidRA and the basis of the rejection is the solitary
saying of the CompanionRZ or the MujtahidRA. And it is allowed that there could be error in the
preferential opinion of the CompanionRZ or the MujtahidRA, as they are not innocent. In short,
when the Hanafia have allowed acting according to the saying of the CompanionRZ or the
MujtahidRA in rejecting the Hadis, why the same question is not posed to them? And how can
they say that the acceptance or rejection of a Hadis on the basis of any innocent authority is not
allowed? If the Hadyah Author is a Hanafi, it is necessary for him to answer these questions on
his own. —ShamsiRA.
120
121
Quran, S. 1: 5 MMP. Verse 5 reads as follows: “Show us the straight path.”
122
Panj Fazail, Hazrat Bandagi Miyan Syed RoohullahRA, Hyderabad, 1990 AD.
showed them to the CompanionsRZ of Hazrat Imam MahdiAS and asked what it was.
All of them said that it was a straw blade and a pebble. He asked them again and
again. They repeated the same answer. After this, he told them: “Hazrat Imam
MahdiAS has called the straw blade as the king and the pebble as a jewel.” All the
CompanionsRZ said, “What is the reliability of our seeing. The saying of Hazrat
Imam MahdiAS is true. We believe and it is true.”
After stating the facts of the case, we say that even if, as the Hadyah Author says,
we assume for the sake of argument, that it is one of our beliefs, we do not
understand where the scope of any objection to it is. If you were to ask directly, the
reply is that the meaning of the affirmation and confirmation of a Vice-Regent in
reality is that all his sayings should be understood as true, whether they conform to
our manifest observation or our unsound and imperfect mind and comprehension,
because in the religious matters the touchstone is not our mind or comprehension
but on the certainty that we repose in the people in whom we repose faith. For
instance, Hazrat Abu Bakr SiddiqRZ instantly affirmed and confirmed the event of
the Me’raj [Hazrat ProphetSLM’s midnight journey to seven heavens] as soon as he
heard that Hazrat Prophet MuhammadSLM had claimed that he had performed the
journey. He did not grumble about the incident conforming to one’s commonsense
or the comprehension, although this incident did not conform to the commonsense
of ordinary people. Some others who were weak in their beliefs heard this incident
and became apostate and even to this day the enemies of Islam continue to say that
the incident of Me’raj is against the commonsense.
Similarly the CompanionsRZ of Hazrat ProphetSLM accepted his solitary saying and
reposed faith in him. Even today, all of us Muslims believe that Hazrat JibrailAS
[Gabriel] used to descend on Hazrat ProphetSLM, although none has seen the holy
angel. And even if a CompanionRZ of Hazrat ProphetSLM had seen the angel in the
form of a human being, the ProphetSLM had to inform him that the person seen in
human form was indeed Hazrat JibrailRZ. And all the CompanionsRZ unhesitatingly
accepted and believed this kind of his saying and, till the Doomsday; every person
who is deep-rooted in his iman [faith] will continue to believe in it till the
Doomsday, because the Vice-Regent of Allah can observe things that the common
believers of the ummat cannot see. Will the Hadyah Author raise the same
objection here too that in the belief of the CompanionsRZ of the ProphetSLM and all
the Muslims, only those of the sayings of the ProphetSLM which conform to the
commonsense are bound to be accepted?
Briefly, it is necessary for the musaddiq [one who has affirmed, confirmed and
reposed faith] and the Momin [believer] to affirm the command of the Mukhbir-e-
Sadiq [bringer of the veritable intelligence—Hazrat Prophet MuhammadSLM], even
if the command defies his [the Momin’s] imperfect intellect. Hence, Hazrat Imam
GhazaliRA has written: “One should not disavow the manifest essences even if they
Belief 9: Sayings of Hazrat Imam MahdiAS 111
are against his own observations. But the lowest rank of the iman [Faith] is
submission and confirmation.”
There is no need to go into the intricacies and details. Look at most of the
commands of Religion like the Haj, wazu, namaz etc. They are of the same type
that most of the ordinary intellects are incapable of understanding their real reason
and utility. Despite this, they are obliged to profess the belief of their reality. In
Sharah-e-Maqasid, Allamah TuftazaniRA has dealt with the doubts of disavowers of
the Prophethood and has refuted them. In his replies to the doubts under the
Maqsad-e-Sadis [the Sixth Objective], he has written about the fourth doubt:
“For those people who abandon the worship and obedience of God due to
their greed and lust, the fourth doubt is that they see in the Islamic Divine
Law some deeds that, in their opinion, are beyond the scope of intellect.
About them, they could not believe that God could not have commanded
them. They are matters like the Haj, the namaz, etc. If some of the organs of
the body were tainted with some deeds, some other parts of the body should
be washed. [They would deem to have cleansed the whole body]. These and
some other deeds that are beyond the scope of intellect are covered by their
doubts. To this, our answer is that in the matters of worship, the Sha’re’ [the
Divine Law-giver—the ProphetSLM] has imposed on the performers some
restrictions to test them, to inculcate obedience in them and to compel them
to observe the do’s and don’ts of the Divine Law. And verily there is
wisdom and expedience in them that none knows them except Allah Most
High and those “who are firmly grounded in knowledge [who] say… ‘The
whole of it is from our Lord;’ and none will grasp the Message except men
of understanding.”123
See that the AllamahRA [TuftazaniRA] has placed the foundation of his reply on
submission. In other words, he has accepted that these matters are beyond the scope
of the intellect and said that this was to test whether the performers accept them or
not. Or like the Hadyah Author, they prefer the excuse of their being beyond the
scope of intellect and senses. Otherwise, the AllamahRA holds that these matters are
within the scope of intellect and senses, and gives the reasons for their being within
the scope of the intellect and senses.
In the book, Tafsir-e-Ahmadi, too it is written that the matter of the number of the
rak’aat [cycles] and the timings of the namaz [the ritual prayers] are among the
allegorical commands. Hence, its version is as follows: “The moh’kam [accurate]
are those commands, the meaning of which can be understood. The mutasha’beh
[ambiguous] are those commands, the meaning of which cannot be understood, like
123
Quran, S. 3: 7 AYA.
the rak’aat and the timings of namaz, and fasting during the month of Ramazan and
not fasting during the month of Sha’ban.” 124
IMAN AND INTELLECT

In short, the reason for making these commands lawful does not conform to the
intellect and senses, and, despite this, it is obligatory on every Muslim to accept
them without any hesitation. But the person, who bases, like the Hadyah Author,
the foundation of his religion on his own intellect and senses, will disavow many of
the necessities of religion. The poet says: “Throw dust on the eye of your senses as
it is the enemy of the belief and faith.”
When Hazrat Bandagi Miyan Syed KhundmirRZ took a blade of straw and a pebble
and asked, it could have been to test the strength of the belief and iman [Faith] of
the faithful. He could be testing whether they relied more on their own intellect and
senses or on the word of their Vice-Regent of Allah and to find out whether they
accept a matter that was not in conformity with their own intellect and senses or
not.
It has been written in the book, Mirat Al-Arifeen that a seeker of Allah came to
Hazrat ShibliRA. The HazratRA said, “Say: La ilaha illa Llah, Shibli Rasoolallah.”
Since the disciple was a true seeker, he recited the creed proposed. It is obvious that
that Hazrat ShibliRA wanted to test the truthfulness in belief of the seeker. He did
not intend to teach the seeker the new creed, proposed by him. He had not claimed
to be the Messenger of Allah and he had not affirmed his being the Messenger. In
view of this incident, would the Hadyah Author say that Hazrat ShibliRA thought
himself to be the Messenger and that instead of “La ilaha illa Llah, Muhammad
Rasulullah”, he made his disciple recite his creed, “La ilaha illa Llah, Shibli
Rasulullah” and his disciples subscribed to the belief of Hazrat ShibliRA’s being the
Prophet? Here too, the situation could exactly be the same!
If the Hadyah Author or his like-minded people were to give some other
explanation about Hazrat ShibliRA being the Messenger of Allah, there could be a
similar or better explanation of calling the kah [blade of straw] as shah, or a stone
as a gem.
What we have stated so far is a principled discussion. Other than the above
discussion, there is a clear example, which is more opposed to the intellect and
senses than the incident of calling kah as shah and a stone as a gem.
124
Under the Quranic Verse; “He it is who hath revealed unto thee (Muhammad) the scripture
wherein are clear revelations—They are the substance of the Book—and others (which are)
allegorical…” Quran, S. 3: 7 MMP.
What we have written so far are discussions based on principles. Apart from them,
please listen to a similar instance, which manifestly appears to be more against the
intellect and senses than calling a pebble a gem. It is that Hazrat Prophet
MuhammadSLM has described a black stone as whiter than milk and a ruby, the
whiteness or luminosity of which vanished because of the sins of mankind. Another
addition to it is that there is the explanation that it would tender evidence on the
Doomsday about the people seeing it and kissing it. Hence, in the Chapter relating
to the entry into Makkah, in the book of Traditions, Mishkat, Ibn AbasRZ narrates a
hadis:
“Hazrat Prophet MuhammadSLM said, ‘Hajar-e-Aswad [black stone of the
Ka’aba] was brought down from the Paradise and it was whiter than the
milk. The sins of the human beings have made it black.’”
RUBIES OF PARADISE
After his explanations, Shaikh Abdul Haq Muhaddis Dahlavi has said (in
translation) that: “The right path is to repose Faith on the manifest and leave its
reality on the Knowledge of Allah and say that certainly and undoubtedly Allah is
capable of everything.”
We now ask the Hadyah Author: “If someone were to repose faith in the pebble
being the gem and leaves its reality to the divine knowledge and then says, ‘Lo!
Allah is Able to do all things,’ 125 what is wrong with it?
See some more in the same book and in the same chapter: Hazrat Ibn UmarRZ
narrates: “I have heard from Hazrat Prophet MuhammadSLM that both the rukn and
maqam are from among the rubies of Paradise. Allah Most High has erased its
luminosity. Had it not been erased, its luminosity would have illuminated the whole
world.”
In the book, Majma-al-Bahaar, the reason for removing the luminosity [of the
Hajar-e-Aswad] is given as “so that the Momineen achieve iman-bil-ghaib [Faith in
the un-known].”
In view of this explanation, what is wrong if it is said here too that the royal glory
was removed from the kah [blade of straw] and the sheen of the gem was removed
from the pebble?
In another rivayat of Hazrat Ibn AbbasRZ this explanation is available:
“Hazrat Prophet MuhammadSLM has said in respect of the Hajar-e-Aswad,
‘On oath in the name of Allah Most High! On the Day of Resurrection, He
will send the Hajar-e-Aswad in a condition that it will have two eyes with
125
which it sees, and it will have a tongue with which it talks, and it will give
evidence about people who have kissed it with Truth and Certainty.”
Explaining this hadis, Shaikh Abdul Haq Dahlavi writes:
“This tradition too is attributed to the manifest, in a way, that Allah Most
High is capable of creating the power of seeing and speaking in jamadat
[inanimate and inorganic materials] and (it is those people who) have false
tolerance in their hearts interpret it.”
Under the same discussion, he adds:
“In this Tradition, the objective is to test the iman [Faith]. If the Faith is
perfect, the [concerned] person unhesitatingly accepts it without doubt or
interpretation. However, the person with weak Faith doubts it and becomes
an infidel and disawover.”
Now we ask the Hadyah Author or those of his ilk who criticise the Mahdaviah in
this particular matter whether, a black stone being a ruby or loosing its luminosity
by the sins of humanity, as stated in the Traditions, is in conformity with your
intellect or not? If it is in conformity, why is it that the pebble being a gem is not in
conformity with your intellect and senses? Further, if it is not in conformity with
your intellect and senses do you believe in it and repose faith in it or not? If you
believe in it and repose faith in it, your criticism becomes cancelled. Otherwise,
your belief and Faith is exposed. You become guilty of contradicting the prediction
of Hazrat Prophet MuhammadSLM. Hence, you should carefully think over the
matter in accordance with the explanation of Shaikh Abdul Haq Dahlavi and join
either the group of the people of perfect faith or those who are weak in their Faith.
The Shaikh has clearly defined each group. Let them join the group of their choice.
So far, it has been proved that the Black Stone and the Rukn and Maqam are the
rubies of the Paradise. They are deprived of their luminosity. Allah Most High will
grant two eyes and a tongue to the Black Stone on Doomsday. It would see with its
eyes and speak with its tongue about the people who had kissed it with truthfulness.
Now, listen to something more. The Black Stone is the Amin [Truthful and
Custodian] of Allah Most High. It administers the profit and loss. Hence, a
Tradition has been narrated in Bukhari Sharif. It says:
“UmarRZ came near the Black Stone and kissed it. Then he said, ‘I know
that you are indeed a stone, which cannot cause profit or loss. Had I not
seen Prophet MuhammadSLM kissing you, I would not have kissed you.’”
In the Tradition, narrated by Hakim, the following is added:
“Hazrat Ali Bin Abi Talib Karam Allahu Wajhu said, ‘O Amir-ul-
Momineen! The Black Stone causes profit and loss.’ Hazrat UmarRZ said,
‘What is the proof?’ AliRZ said, ‘Proof from the Book of Allah.’ UmarRZ
said, ‘Where is it in Quran?’ Hazrat AliRZ said that Allah has said, “And
(remember) when thy Lord brought forth from the Children of Adam, from
their reins, their seed and made them testify of themselves, (saying): ‘Am I
not your Lord?’ They said, ‘Yea, Verily. We testify. (That was) lest ye
should say at the Day of Resurrection: ‘Lo! Of this we were unaware;” 126
Allah Most High created AdamAS, touched his back, and affirmed that He
alone was their Lord and all of them were his bandagan [servants]. He took
their oath and covenant. It was written on a piece of paper. This Black
Stone had two eyes and a tongue. He ordered it to open its mouth. It opened
its mouth. That paper was placed in its mouth. He commanded it, ‘You
should give evidence on the Day of Resurrection about the person who
came near you and give your due. (Hazrat AliRZ said) I bear witness that I
have heard Hazrat Prophet MuhammadSLM saying that on the Day of
Resurrection the Black Stone will be presented in a state that it will have a
tongue and it will bear witness about the person who had kissed it with
Tauhid [Unity of God]. Hence, O Amir-ul-Momineen! This Black Stone can
cause profit and loss. Hazrat UmarRZ said, ‘O Abul Hasan! Allah Most High
may protect me from being among the people, among whom you have not
lived.’”
Hence, the Mard-e-Musaddiq [the Truthful Man] has the only option to say
Aamanna-o-Saddaqna [I believe and it is true] in these matters, which are in the
nature of Iman bil-Ghaib [Faith in the Unknown], but the person who relies on his
intellect and senses faces great difficulties.
Let the Hadyah Author now tell us whether he considers the sayings of Hazrat
Prophet MuhammadSLM and his eminent CompanionsRZ as true or not. The Hajar-
e-Aswad is a black stone, according to the wise people of the world, and its name
too indicates the same. But Hazrat Prophet MuhammadSLM has called this Black
Stone as a ruby. He has also said that on the Doomsday, it will have eyes and
tongue; it will stand witness to the people who kissed it. Hazrat AliRZ has said that
it can cause benefit and loss to the humans. Now, does the Hadyah Author accept
the sayings of Hazrat Prophet MuhammadSLM and Hazrat AliRZ as true and says:
“Aamanna-o-Saddaqna”? If he accepts these sayings, what is his objection to
calling a pebble as a gem? If he does not accept them as true, he would fall back as
a sinner and falsifier. He would also incur the wrath of opposing the Ahl-e-Sunnat-
o-Jama’at because in the opinion of the early authorities of the Ahl-e-Sunnat-o-
Jama’at the reposing of faith in matters that defy the intellect and commonsense is
like this. We repose faith in the manifest situation and it is sufficient to follow the
relevant commands without inquiring into them and to leave the real meaning to the
Divine Knowledge [to God].
126
Hence, it is written in the book, Yawaqit:

“If the objection is that in the Traditions, that the book of Ahd-o-Misaq
[oath and covenant] is deposited in the Black Stone as a trust and that it has
eyes, mouth and tongue and this agitates the intellect and commonsense, our
reply to it is that it is enough for us to repose faith in it. We have to leave
the meaning to Allah Most High.”
Hence, without any difference, here too it is sufficient to repose faith in the
manifest command of Hazrat Khalifatullah [Vice-Regent of Allah] and we can
leave its real meaning to the knowledge of Allah Most High.
Apart from all the above discussions, which are enough to contradict the
meaningless objections, another point needs to be considered. If there is the
possibility of an objection on the meaning of this narrative, is that changing the
shape or essence of a thing is opposed to the intellect of the common people? But
the creed of the Ahl-e-Sunnat-o-Jama’at is that the changing the shape and essence
of a thing is lawful and allowed. Otherwise, the miracles of the ProphetsAS will
become unlawful and void.
Hence, there is a detailed discussion about this matter in the book, Durr-ul-
Mukhtar. A summary of it is as follows:
“Allamah Ibn Hajar has written that the changing of the reality of a thing is
permitted, as the staff of Hazrat MusaAS has changed into a winged serpent.
Otherwise, the miracles will become void. The copper becoming gold, wine
turning into vinegar, blood into musk, and others are example of the change
of shape or essence. According to Shari’at, they are correct and they have
occurred. Although some have said that the change in reality is impossible,
but according to the mutakal’limin [scholastic philosophers], the change of
essence is permitted and proved. And this is correct and true.”
Hence, in the narrative under discussion, even if the pebble turning into the gem is
accepted for the sake of argument, it is permitted among the Ahl-e-Sunnat-o-
Jama’at. We do not understand what doubt is pestering the Hadyah Author and
why he has treated it as impossible and against the intellect and commonsense.
Briefly, the Muslim and believer should hand over the reins of his authority to the
commands of the Sha’re’ [Prophet MuhammadSLM] and accept this truth:
“The best [thing] is that which the Shari’at has affirmed as best and the bad is that
which the Shari’at says is bad.” One does not reach his objective through the
presumptions of the Greek intellect. One reaches it through the pleasure of Iman
[Faith].
MATTERS REPUGNANT TO INTELLECT

The Hadyah Author says: “The belief of the Ahl-e-Sunnat-o-Jama’at is that in the
Shari’at-e-Muhammadia, rather in all the heavenly religious Codes, there cannot be a
khabar-o-hukum [advice and command] which is repugnant to the intellect, that is, the right
intellect can be certain about its [change of] condition.”127
We say: The Hadyah Author has alluded here to the absolute repugnancy to the
intellect and then he has associated it with the Ahl-e-Sunnat-o-Jama’at. This is
strange, because, apart from the other heavenly religions, in the Din-e-Muhammadi
[Religion of Prophet MuhammadSLM] there are several matters one finds that the
critics have advanced strong arguments to prove as absolutely repugnant to the
genuine intellect. Hence, we have dealt with this issue in the previous discussion to
some extent. The Hadyah Author has not explained what he means by the word,
istihala [change of condition], whether he means mahal-e-zathi [personal
impossibility] or mahal-e-’aqli [intellectual impossibility]. We too say that in the
commands and matters of the Vice-Regents of Allah Most High, whether they are
the miracles or other commands—none of them is a personal impossibility; all of
them are possible indeed. Similarly, the pebble being a gem and the kah [blade of
straw] being a shah [king] is not a mahaal-e-zathi [personal impossibility]. If the
istihala is [in the opinion of the Hadyah Author] mahaal-e-‘adi [habitual
impossibility], it is not correct. In other words, if the purport of the Hadyah Author
is that there is nothing in the heavenly Law Codes that is habitually impossible,
then it is not correct. This is so because in the other heavenly Law Codes, and
particularly, in the Islamic Law Code, there are many matters that are correct
according to the religious principles, but they appear to be habitually impossible
and opposed to the intellect, but in essence, they are possible. Hence, it is written in
the book, Sharah-e-Maqasid:
“Some disavowers of Prophethood have objected to treating the
supernatural happenings as permitted or allowed is a vahm [misgiving].
This is so, because if this is allowed, a mountain becoming [a heap of] gold,
or an ocean turning into oil [instead of water], any man becoming a Prophet
who could work miracles, and similar other impossibilities too will have to
be allowed and permitted. The answer to the first is that khawariq
[supernatural happenings] purport to mean that these matters are per se
possible but in habit they are impossible in the sense that their recurring
does not become a habit, as in the case of an ‘asa [staff, sceptre] turning
into an azhdaha [winged serpent]. Hence, its becoming a possibility is
axiomatic. Creating them is not more difficult than creating the heaven and
the earth. Among them, the non-occurrence of some of them, like the
mountain turning into gold and the ocean becoming oil and others is not
127
Hadyah-e-Mahdavia, Abu Raja Muhammad, Kanpur, 1293 AH, p.18.
opposed to the imkan-e-zathi [possibility in essence], as we have dealt with

this matter in the beginning of this book.”128
From this it is obvious like the Sun at midday that the staff [or sceptre] turning into
a serpent, the mountain becoming gold, and the ocean becoming of oil and similar
other examples are possible per se. This does not happen as a habit. Moreover,
doing this is not more difficult for Allah Most High than creating the earth and the
skies. Hence, in the Shari’ats, the disavowal of any matter being impossible would
be tantamount to opposing the belief of the Ahl-e-Sunnat-o-Jama’at.
From this point of view also, the pebble becoming the gem and the blade of straw
becoming the king is possible per se and the impossible in habit in the same
manner. Further, there is great likeness of it with the word of the Mukhbir-e-Sadiq
[that is, Hazrat Prophet MuhammadSLM] that the pebble is the gem as the Black
Stone, the Rukn and the Maqam are the rubies. Further, the blade of straw is the
king as the Black Stone is the amin [trustworthy and faithful] of Allah Most High.
Moreover, the answer [of the critic] to various Shari’at [lawful dogmas] would be
our answer to [the critics] in similar matters.
For more elucidation, we will present here some more similar matters as examples
about which the scholastic philosophers themselves are convinced that the matters
are opposed to the intellect. This would show that the absolute claim of the Hadyah
Author is not in conformity with the beliefs of the Ahl-e-Sunnat-o-Jama’at that in
the Shari’at-e-Muhammadiah, or for that matter, in the other heavenly Law Codes,
there is no advice or command opposed to the intellect.
The consensus of the Muslims is on the point that Allah Most High will not forgive
the idolater but this issue does not conform to the intellect. Hence, in the book,
Sharah-e-Aqaid-e-Nasfi, it is stated:
“It is proved by the consensus of the Muslims that Allah Most High will not
forgive the idolaters. However, there is difference of opinion about this
matter whether it is ja’iz [allowed] through intellect or senses, or not? Some
hold that this is allowed through the intellect. The lack of it being permitted
is proved naqlan [by way of narratives].
In the book, Hashia Kifaya, it is written:
“This saying that it is not permitted through intellect and the lack of
permission is known through narratives. This is the creed of the Ash'ari
[followers of orthodox school of scholastic Philosophy in Islam]. Similarly,
it is permitted intellectually that the Muslims would be thrown into the Hell
permanently and the kafirs [infidels] would permanently enter the
Paradise.”
128
‘This book’ refers to Sharah-e-Maqasid, Maqsad-e-Sadis [sixth Objective].
Hence, this is proved that these matters, which are proved by way of Shari’at and
through narratives, are opposed to intellect.
Similarly, the issue of the Vision of Allah Most High, which is the unanimous issue
of the Ahl-e-Sunnat-o-Jama’at, is based on narratives, not on intellect. This is so
because according to the creed of the disavowers of the Vision of Allah Most High,
the conditions laid down by the intellect, like the proximity and distance,
possession and space, body and time, etc. become necessary for Allah Most High:
“Allah Most High is above and beyond all these qualifications.”
Hence, Imam Fakhruddin RaziRA has discussed the rational arguments in this
matter and has written in the end: “All this discussion must have shown you that
the rational agreements in this matter are not strong enough.”
This is the reason why Mullah Ali Qari has clearly stated, in his book, Sharah Fiqh
Akbar, that the Traditions that are available, have reached the status of constancy in
meaning, the acceptance of which is Wajib [expedient] by way of narratives, and
one should not pay any attention to the reasoning of the Ahl-e-Bid’at [heretic,
innovator]. Hence, he writes:
“The Traditions in proof of the Vision of Allah Most High have reached the
stage of constancy in meaning, the acceptance of which is expedient by way
of narratives. One should not pay attention to explications that the heretics
and innovators advance by way of their intellect.”
The matter of the Me’raj [the holy ProphetSLM’s midnight journey to seven
heavens] also comes under the same category, and to the critics, it is completely
opposed to the intellect.
Similar is the issue of Mas’h-e-Khifain [anointing the hidden organs like feet in
socks while performing the ablutions] is proved by way of narratives. Otherwise, it
is repugnant to intellect, because the wet fingers do not touch the hidden organs
like the feet, which are covered by the socks. Then, how can this become the reason
or cause of cleanliness of the feet?
This is not all. Many of the issues of the Shari’at and the matters of the religion are
of this nature. They are proved through narratives, but they appear to be thoroughly
opposed to the intellect. Hence, it is respectfully stated that the human intellect is
incapable of comprehending them. The Hadyah Author has asserted that there is
nothing in the Shari’at of Hazrat Prophet MuhammadSLM, or for that matter, in all
the heavenly Codes of Law that is repugnant to the human intellect. Yet he was
compelled to admit that “Some commands are such that the human intellect is
incapable of understanding their essence.”
Hence, we can tell here again that the pebble being the gem and the blade of straw
being the king is of the similar nature, that the human intellect, particularly the
intellect of people like you [the Hadyah Author], is incapable of comprehending the
nature of such things. Then, what was the necessity of raising this issue with such
force?
Briefly, this is a controversial issue between the Mo'ta'zilah and the Ash'ariy'yah.
Hence, it is written in the Husami and others:
“Mo'ta'zilah hold that the intellect is the necessary cause and say that the
thing that could not be found on the basis of intellect, or that, which the
intellect considers to be bad, should be proved by an argument of the
Shari’at. But the Ash'ariy'yah say that the intellect is not trustworthy
without the [sanction of] the Shari’at.” This is the reason why they [the
Ash'ariy'yah] concede that the good and the bad should be judged on the
touchstone of Shari’at.
Hence, if the Hadyah Author depends on his imperfect intellect, he should follow
the principle in all the matters of Shari’at, and prove all the matters related to the
Shari’at and narratives on the norm of intellect. However, if he concedes the
Shari’at to be the basis of all good and bad, and concedes that the human intellect
is incapable of comprehending the essence of some of the matters, he should think
on the same lines in the issues under discussion. In short, following the commands
of Shari’at is the creed of the Ash'ariy'yah and involving the intellect in the
commands of the Shari’at is the creed of the Mo'ta'zilah. You may go the way you
like! “And people adopt the religion of their choice.”
BELIEF 10: RANKS OF PROPHETSAS
The Hadyah Author says: The 10th belief: “Syed Muhammad Jaunpuri and
MuhammadSLM are complete Muslim, and, apart from them, Hazraat Ibrahim, Musa, Nuh,
Adam and all the Prophets are imperfect in Islam. Some Prophet is half Muslim, some
Prophet is quarter Muslim and others are much less Muslim…”129
We say: This narrative is not in the Aqida Sharifa, on which the Hadyah Author
has based [his accusations]. Then, how did he count this among the permanent
beliefs of the Mahdaviah? This narrative has been reported as indicating the various
ranks and positions of the ProphetsAS, and that is all. However, the Hadyah Author
has counted this as a permanent belief of the Mahdaviah. His effort appears to
malign the Mahdaviah in whichever manner he can. He is probably ignorant of this
command of Allah Most High: “…But the plotting of evil inevitable recoils on
those who plot…” 130
Apart from this, the equitable readers are invited to ponder over the fact that the
Hadyah Author has tampered with the text of the narrative and distorted its
meanings. In tampering with the text, he has added some words. Hence, he has
written, “All the ProphetsAS and MessengersAS are imperfect in Islam.” The original
narrative does not have these words at all. At some places he has omitted some
words, which leaves the real objective of the narrative totally lost. For instance, he
has omitted an essential part of the narrative. It is this: One day Hazrat Shah
DilawarRZ said, “Adam Safiullah is zathi [of essence], Nuh Najiullah Zath-e-
Malakuti [Angelic essence], Ibrahim Khalilullah zath-e-sifati [essence of the divine
attributes], Musa Kalimullah Zathi [of essence], Esa Ruhullah Ain zathi [precisely
of essence], and Yahya is Sifat-Allah [Attributes of Allah, and at times he has the
reflection of the divine zath]. However, all the Prophets are malakuti [Angelic].”
The person who has a taste of the subject can very well understand that this is an
account of the ranks and status, and not the manifestation of the defect in the
known Islam of the persons concerned. This is so because the terms sifati, zath-e-
sifati, zathi, ain-zathi, malakuti, ain-malakuti—all these are the appointed ranks
and grades of the knowledge of the Divine Realities. They are clearly known to the
experts in this science. When the Hadyah Author saw that this passage would hurt
his objective [of maligning the Mahdaviah], he just omitted it. Moreover, he has
also omitted another sentence that was in the original narrative that manifests its
essence, and that sentence was in fact the elaboration of the signs and hints of the
Divine Realities. That sentence is this: “The correctness of this narrative is obvious
129
130
from the saying of Hazrat Imam MahdiAS that ‘he who sees God confined is a
mushrik [idolater].’”
The meaning of this saying would be “He who sees God bila-qaid [unconfined] is
the Muslim.” As such, the basis of identifying Islam and idolatry is the application
of the term and the taqay’yud [confining] of God, and this is the current issue of the
Sufi-Philosophers.
The Hadyah Author has distorted the meaning of Islam, which is the technical term
of the Mahdaviah and the Ahl-e-batin. He has given the term another meaning. This
is the basis of the trouble. The settled principle is that every group has its own
technical terms and the members of the group use them in their specific meanings.
These matters are also explained in difficult words to avoid strangers understanding
them. Some of the Traditions show them:
“Hazrat Prophet MuhammadSLM told Abu Bakr SiddiqRZ one day, ‘Do you
know that day, that day?’ He replied, ‘Yes, O Messenger of Allah! You are
asking about the day of maqadir [destiny, fate].’”
In another Tradition, it is said:
“It is also narrated that he [Prophet MuhammadSLM] told Hazrat Abu Bakr
SiddiqRZ, ‘Do you know what I intend to say?’ Hazrat Abu BakrRZ said,
‘Yes, O Messenger of Allah! It is like this… and this.’”
Shaikh Muhiyuddin Ibn ArabiRA has written in his book, Futuhat-e-Makkiah,
Chapter 54, which the author of Yawaqit has reproduced in section three of his
book:
“The people of Allah have adopted some signs, which they use among
themselves as technical terms because they know the obvious Truth. They
have invented those technical terms to prevent strangers from understanding
their meanings.”
Again:
“Every group that is associated with any ilm [science], like the logicians,
grammarians, mathematicians, scholastic philosophers and other
philosophers have a set of technical terms of their own, which a novice does
not know unless the concerned people do not inform him.”
Maulana Rum131 too has expressed the same idea in this manner:
131
Jalaluddin known as RumiRA, son of Bahauddin, was born at Balkh in 1207 AD. He was the
younger contemporary of Muhiuddin Ibn ArabiRA. The jealousy and suspicion of the reigning
king was the cause of Bahauddin’s move towards west Iran and the Mongol invasion forced
him to continue his journey till the family reached Syria. Finally the family settled down in
Sultanate of Qunia in Asia Minor. The Sultanate of Qunia was also called by its rulers, the
Belief 10: Ranks of ProphetsAS 123
“Every person has a separate sirat [character] of his own; and every person
is given his own technical terms. In his share it is nur [divine luminosity]; in
your share it is fire. The thing that is a rose in his share; it is thorns in your
share.”
Hence, the Hadyah Author has committed the same mistake by violating the same
principle and arguing what he has understood and trying to make others
misunderstand the technical meaning of Islam, which connotes the removal of the
taqay’yudat [restrictions], is omitted, and thinks that Islam is just the mere recital
of the Islamic creed, La ilaha illa Llah. In this matter, the belief of the Mahdaviah
too is the same that the iman and Islam is achieved by mere reciting the Islamic
creed. In it, all the ProphetsAS are equal. In view of the generalisation, all the
Momins, perfect or imperfect, are all included in it. However, in the understanding
and comprehension of the meaning of the difference between the ranks and stages
of tauhid [Unity of God] does occur and the difference between the perfect momins
and the imperfect momins and the Prophet and the non-Prophet is manifested.
Then, among the Hazraat ProphetsAS the difference does occur based on their
absorption and perishing in the Islamic Creed, La ilaha illa Llah. Allah Most High
says: “Those Apostles We endowed with gift, some above others; to one of them
Allah spoke; others He raised to degree (of honour); to Jesus the son of Mary we
gave Clear (signs); and strengthened him with the Holy Spirit….”132 The details
will come later.
This humble writer is greatly restless to disclose the [Divine] Secrets and the
unveiling of the veils, and the words have come to the tip of the tongue from the
throat: “All the people of the world would be absorbed in the spectacle, if these
uninformed people are acquainted with the taste of the [divine] secrets.”
However, there is the guiding command of Hazrat Imam Mahdi al-Mau'oodAS that
is preventing me [that is, the author, Hazrat Syed NusratRA] from writing anything
more. Hazrat Imam MahdiAS has said, “The [Divine] Realities cannot be explained.
If they are explained you would get burnt.”
It is true that the explanation of the intricate matters before the inefficient and the
undeserving creates the fear of untold disorder. It is for this reason that they say:
“Every uttered word has an occasion and every dot has its place.”
Be it known that the Qadir-e-Mutlaq [the Absolute Omnipotent] has bestowed
upon the human beings certain senses in His Perfect Omnipotence, so that he
comprehends the things he feels, but He in His Infinite Wisdom has limited each of
Seljuks, as the Sultanate of Rum because it was established on territory long considered
“Roman”, i.e. Byzantine. “Rum” (pronounced as Room) comes from the Arabic word for the
Roman Empire. —SZY
132
the senses to such an extent that one of the senses is incapable of comprehending
what the other senses feel. For instance, the sense of seeing is incapable of
comprehending the matters that can be heard; his sense of hearing can never
comprehend the matters that can be seen. Conversely, his sense of seeing cannot
comprehend the matters that can be comprehended by his sense of hearing. For
instance, it would be impossible as a matter of habit to attempt to comprehend a
colour, like say red or green, which can be comprehended only through the sense of
seeing, through the other four senses. It is for this reason, that if a person born blind
wants to ask about the colour of a thing, or a person who can see tries to explain to
him [the blind] the reality of the colour, it is impossible for the blind to
comprehend its reality or essence. Instead, the doubts and thoughts that already
exist in his [the blind man’s] mind would not apply to the reality or essence of the
colour. The reason for this is that the instrument of the sense concerned for the
purpose is not there in him. His perplexity would go on increasing as he tries to
comprehend it.
When a person becomes so incapable of comprehending things that can be
comprehended by that sense by the absence of a manifest sense, Al-‘Azmat-o-Li-
llah [God is Great, all else is naught!], how can the kor batin [people without
understanding] get the information about the sempiternal fields of divine
knowledge? How can the vitiated thinking encompass divine Realities?
In the book, Fasl-al-Khitab, Khwaja Muhammad Parsa has explained the issue as
under:
“The people who are engaged in the world and are immersed in the
branches of knowledge that do not concern the divine and mystic
knowledge of the Lam-Yazali [Everlasting—God], are devoid of the divine
knowledge as the people that are ignorant of the knowledge of various
trades and crafts, cannot comprehend the realities of other trades and crafts.
They are as incapable as the suckling infants are incapable of eating bread
and mutton. This incapability is because of their nature. It is not because
bread and mutton are scarce. Similarly, when ordinary people ask about the
meanings [of the immanent issues], they should be scolded and prevented
from asking, as Hazrat UmarRZ 133 used to do to the people who asked
questions about the Mutasha’behat [allegorical Verses of the Holy Quran].
Besides, when Hazrat Prophet MuhammadSLM had prohibited them from
discussing and asking about the Issue of Qadr134, he used to say: “This is
the command given to you.” He further said, “People before you were
ruined by an abundance of their questions.”
133
It is the name of the second Caliph [successor] to Hazrat Prophet MuhammadSLM.
134
That is, the issue of Allah being the Absolute Omnipotent. It is also the issue of Destiny or Fate.
Similarly, here too there is no dearth of bread and mutton, but the trouble is about
the nature and ability of the critics to understand that prevents us from divulging
[the divine secrets]. “If you give bread to an infant instead of milk, it will die of the
bread. Do not place greater burden on the quadruped than it can bear. Do not make
weak people do more work than they can do.
Yes! If some person acquires the necessary ability and poses his question in
accordance with the rules and conditions, there can be no hesitation in disclosing
[them]. “It is better that one should wish to listen, because the Indians do not know
Arabic.”
We give hereunder some sayings of the Sufi-Philosophers and the Saints of the
Muslim community to explain in hints and suggestions, the degrees of Islam and
Shirk [polytheism] and how the various degrees of polytheism affect the minds of
the people close to the Almighty: a hint is enough for the wise to understand the
matter: “It is not the practice to talk openly and independently. However, this secret
too is not far from my eye. I will give you a hint so that you come to know the
secret point.”
Before starting the real discourse, we give hereunder a narrative as an example. The
people of understanding may kindly ponder over it. Then, we will begin the real
discussion. The narrative is as follows:
A certain person harboured distrust and disbelief about the Sufis. Hazrat Zunnon
MisriRA heard about it. He called that person and said, “Take my ring to such-and-
such a baker, mortgage it for a dinar and bring some bread.” He did the bidding.
The baker refused to accept the ring and said it was not worth it. He returned to the
HazratRA and told him what had happened. Then HazratRA asked him to take the
ring to the jeweler and ascertain its worth. When the person took the ring to the
jeweler, the latter estimated it to be worth to be one thousand dinars. Then Hazrat
Zunnoon MisriRA told him: “The words of the Sufis are like the ring. Only the
jeweler knows their worth. An ignorant person’s understanding is like that of the
baker.”
DEGREES OF UNITY AND POLYTHEISM

Now, the readers are requested to listen with rapt attention that the Unity of Allah
Most High, which is called Islam or Musalmani, is divided into many ranks and
degrees. Each degree of Unity has an equivalent degree of polytheism. Every
degree of Unity will be deemed to be Shirk [polytheism] in comparison with the
next higher degree of Unity. The highest degree of Unity is the summit. There is no
higher degree of Unity. It is free from all kinds of Shirk. Moreover, perfect Islam is
the interpretation of this final degree of Divine Unity.
While the details of all the degrees of Divine Unity and Polytheism are
voluminous, we give a brief account thereof hereunder:
►The first stage of Unity is recitation by word of mouth of the testification, La
ilaha illa Llah, without any mental or heartfelt belief, as the hypocrites do. Theirs is
only the movement of the tongue, not the heartfelt avowal. The respect for this
degree of Unity is that the life and property of the avower is protected as long as he
does not violate the testification. The polytheism corresponding to this degree is the
non-recitation of the testification, La ilaha illa Llah.
►The second stage is: Besides reciting the testification, one should whole
heartedly avow its meaning. By way of emulation, the Unity among the common
people is of this category. The polytheism corresponding to this category is the
absence of wholehearted belief in the testification.
►The third stage is that the wholehearted belief in the testification, La ilaha illa
Llah, should be not by way of emulation, but by conviction based on the manifest
arguments and proof as is the way of the people of the manifest. In this category,
the Faith [iman] by way of emulation would be deemed to degrade the Unity.
►The fourth stage is that, besides the arguments, the seeker should also have the
mushahida [observation] of the meaning of the testification through the luminosity
of the Truth. That is, the seeker should clearly see, according to his belief, through
the luminosity of Allah Most High that the Real Performer [God] is none other than
the Zath-e-Wahid [the absolute Essence of the One], and this is the result of the
endeavour. A hint about this has been made in the Holy Quran:
“And those who strive in Our (cause), — We will certainly guide them to our Paths:
For verily Allah is with those who do right.”135
In this category, the absence of that mushahida will be considered as shirk
[polytheism].
►The fifth stage is where the Ma’bood [the Worshipped] and the Maqsood [the
Sought] should be One and the attention should be directed towards the Zath-e-
Wahid [the Absolute Essence of the One] and none else.
It is written in the book, Muzhir-Al-Asrar that: The polytheism is of many kinds.
What do you know who has escaped from polytheism? What has Hazrat
KhalilullahAS hinted at in polytheism? It is that “Save me and my descendants from
the worship of idols. Yes. The thing that makes you heedless of Allah is your idol.”
It is written in the Tafsir-e-Ta’wilaat that the purport of the Asnam [idols] is those
idols, from which Hazrat IbrahimAS had supplicated for protecting his descendants,
are desired by the senses, relished by the body and loved by human nature [or
135
disposition]. The love of these things has led most of the people astray and made
them retreat from Wahdat [Divine Unity]. In short, the shirk [polytheism] of this
category is that the seeker forgets Allah Most High by engaging in his other
desires. This station is alluded to in the Holy Quran as under: “O ye who believe!
Let not your wealth nor (do) your children distract you from remembrance of
Allah. Those who do so, they are the losers.” 136
►The sixth stage is that every deed of the seeker should be for the sake of Allah
Most High. Any of his deeds, even if it is in accordance with the Shari’at, should
not be for his lust or greed. A hint about this condition in the Holy Quran is: “Hast
thou seen him who maketh his desire his god…”137
The seeker in this stage acquires a proficiency [and a realisation] that all his affairs
are for the sake of Allah Most High and becomes a proof of the saying: “He moves
but for Allah; he remains quiet but for Allah; he is silent but for Allah; he speaks
but for Allah.” Similarly, he sleeps, eats, speaks, listens, etc. for the sake of Allah.
If there is an atom that is not for the sake of Allah Most High, that is the shirk
[polytheism] in this category. What Hazrat Shaikh Muhiyuddin Ibn ArabiRA has
written in Chapter 497 of his book, Futuhat-e-Makkiah, points to the situation
described:
“Mu’ah’hidin [people believing in the Unity of God] are those who know
Allah to be One for the sake of Allah, but those mu’ah’hidin who believe in
the Unity of Allah not for the sake of Allah, but for the sake of their own
tabi’at [nature, natural disposition] are those who practise shirk.”
A higher category of Tauhid (Unity) of Allah Most High is where there is no nafs
(lust), no world, no Hereafter, and nothing—rather the seeker forgets even his own
self that his condition becomes: “Say Allah Most High and forget all of them.” If
the seeker becomes ba-khud (‫) د‬, (that is, he comes to think of himself), it is
polytheism for him.
The categories (or stages) we have discussed in brief are the terms in daily use of
the philosophers or the people of the Divine Unity. Further details about them can
be found in the books like Fasl al-Khitab and others.
The various categories of the Unity, on the basis of the fana-e-wasfi (perishing in
God by virtue of merits) or sair-e-sifati (stroll relating to attributes) and sair-e-zathi
(stroll relating to nature or essence) are superior to the categories and stages that
have been dealt with above. Briefly, they are that in Tauhid-e-zathi (the Unity in
essence), the realisation of the zath (essence) and Ahdiat (God as Unity) is related
to some of the sifat (attributes), but does not extend to all the divine attributes. All
the ProphetsAS belong to this category with the difference in their ranks, and it is
136
137
fixed and limited to some of the attributes. However, the position of Hazrat Khatam
al-Anbia (the Seal of the ProphetsAS) is superior to that of the various other
ProphetsAS.
This limitation is Shirk (polytheism) in the next higher category, which is the
highest category. Hence, in the book, Tafsir-e-Tawilaat, what is written explaining
the Quranic Verse: “O Children of Israel, worship Allah, my Lord and your Lord.
Lo! Whoso ascribeth partners unto Allah, for him Allah hath forbidden
Paradise…”138 is briefly: “Make your worship specifically directed towards the
zath, which has all the sifat (attributes) and it is One Wajud-e-Mutlaq (absolute
existence). Do not limit or fix it by any name or attribute because He is equally
related to all names and attributes; and he who limits His Divinity with anyone
attribute or any one word, surely he has asserted one other than Him (Allah). He
who asserts one (as God) is a polytheist.”
Some of the Sufi-Philosophers hold that the reason for this limitation and fixing is
that every seeker achieves the knowledge of God in accordance with the knowledge
of God, depending upon the manifestations. It is for this reason that all the seekers,
whether they are the Prophets or Apostles or the saints of the yore (with the
exception of the Seal of the ProphetsAS (that is, Hazrat Prophet MuhammadSLM)
have achieved some specified manifestations. As such, their knowledge of God is
limited as against that of Hazrat Prophet MuhammadSLM.
Hence, in the Chapter 1 of Futuhat-e-Makkiah, an example has been given to
explain this difference in the manifestations and their limitations, and explained as
under:
“Do you not see that on the Day of Resurrection I will manifest myself in
the shape and signs other than those that they recognise? Then, they will
deny My divinity. They will seek refuge from it and will not understand.
They will tell this manifestation, ‘We seek refuge in Allah from you. We
are waiting for our Lord.’ Then, I will appear to them in the shape and signs
they have in their minds. Then, they will affirm My divinity and their
servitude and obedience. Hence, they are those who would worship the
signs and shapes that they have affixed in their minds and imaginations. He
from among them, who says that he worships Me, is saying falsehoods.”
In a category that is superior to this, which is the most superior category and there
is no other category that is superior to this, all the other categories will be deemed
as shirk [polytheism]. This category, the seeker, in Tauhid-e-zathi [God in Unity]
and meet Him, and this is the master of all the Divine attributes, without any limits.
This position specifically belongs to Hazrat Prophet MuhammadSLM and his
absolute follower. None other shares it.
138
Hence, it is written in the book, Tafsir-e-Tawilat:

“Say O Muhammad that this is my way: in other words, this is the path I
tread, that is the path of Tauhid-e-zathi [God in Unity]. It is my specific
path. None other than me can tread this path139 towards the Zath-e-Ahdiat
[God in Unity] Who has all the sifat [attributes]. I invite on the Baseerat
[Vision] in all His cumulative attributes and my follower too will invite
people on this path.”
Shaikh AkbarRA has written in Chapter 366 of Futuhat-e-Makkiah:
“Of course, MahdiAS is the final Hujjat-Allah [divine argument] for the
people of his time and the rank of the ProphetsAS is such that Hazrat Imam
MahdiAS shares it. Allah Most High has commanded the ProphetSLM to say
that ‘I invite unto Allah and my follower too will invite unto Allah. Hence,
MahdiAS is the follower of the Messenger of Allah. He [the ProphetSLM] will
not err in inviting [people] unto Allah. Similarly, his follower too will not
err because he [MahdiAS] will follow in his [ProphetSLM’s] footsteps. This
quality of Hazrat Imam MahdiAS is manifest in the Hadis. The ProphetSLM
has said, ‘Mahdi will follow in my footsteps and will not err.’ This
innocence [or the state of being free of sinning] is confined to the invitation
unto Allah.”
Certainly, these sayings prove that none other than the Seal of ProphethoodSLM and
his specific follower [Imam MahdiAS] are worthy of the ibadat [worship] and
ma’rifat-e-‘ainan [Vision through the human eyes]. In reality, sar-ta-pa [head to
foot] musalmani [the state of being a Muslim] is the interpretation of this rank and
position because this is the station where there can be no other application of the
term shirk [polytheism] and the Quranic phrase, “Glory be to Allah! —And I am not
of the idolaters”140 is the command of this rank. Hazrat Imam MahdiAS has said,
“He who sees God confined is a polytheist,” is the epitome of these ranks and
positions.
And it is spontaneously proved that no ProphetAS from the beginning of Hazrat
AdamAS to the Seal of ProphetsSLM is free from the limitations and medium, as
stated in the books, Fusus al-Hikam, Fuutuhat-e-Makkiah and Yawaqit:
“From AdamAS to Hazrat ProphetSLM, all the ProphetsAS receive their Faiz
[bounty] from the Mishkat [niche] of the Seal of ProphethoodSLM.”
139
This is the commentary on the Quranic Verse: “Say thou: This is my way: I do invite unto Allah,
—on evidence clear as seeing with one’s eyes—I and he who follows me, Glory to Allah! And
never will I join gods with Allah.’” —Quran, S. 12: 108 AYA.
140
The correctness of these ranks is witnessed and supported by the correct Tradition,
which is narrated in the book, Izalatul Khifa:
“Ibn-e-Jarih has narrated in the exegesis of the command of Allah:141 “Have
they assigned to Allah partners who have created things that Allah has
created? (Certainly, not.)” Lais bin Abi Sulaiman said that Muhammad bin
HuzaifaRZ was not present with Hazrat Abu Bakr SiddiqRZ. However,
Hazrat Abu Bakr SiddiqRZ quoted Hazrat Prophet MuhammadSLM as saying,
“Shirk [polytheism] is hidden in your hearts more than the movement of an
ant.” Hazrat Abu BakrRZ asked, “Polytheism is where other than Allah is
worshipped. Or one invokes others with Allah.” Hazrat ProphetSLM said,
“Polytheism is more imperceptible than the movement of an ant among
you.”
Hazrat Imam SadiqRA has narrated in the book, Tazkirat-al-Awlia, what is similar to
this. He says, “Among the servants of God, polytheism is hidden like the
movement of the black ant on a black stone.”
Although explanation and elucidation was imperative at this point, we were content
at just quoting some sayings: “If there is somebody in the house, one call is
enough.”
Shaikh Awhaduddin KirmaniRA has very aptly said:
“The secrets of Tariqat [The Mystic way of Life] are not solved, nor even
by wealth and pomp and dignity; when the heart and the eye were not
ruined [in hard labour] for fifty years. ………”
“When you hear something from the people of the heart, O Hafiz! Do not
say it is wrong. Your fault is at the place where you have erred.”
Until the key of ‘When comes the Help of Allah, and Victory’142 comes from
(Allah) the Excellency, the keys of ‘With Him are the keys of the unseen, the
treasures that none knoweth but He’143 will not be available to lift the veils of the
fort of humanism (bashariat) ‘or are their hearts locked up by them’.144
DEGREES OF DIVINE UNITY

The Hadyah Author says: “It is stated in Panj Fazail: ‘Shah Dilawar quotes his Mahdi as
saying that AdamAS was a Muslim from below his nose to the top of his head; Nuh (Noah)
141
Quran, S. 13: 16 AYA. The Verse reads, “Or do they assign to Allah partners who have created
(anything) as He has created, so that the Creation seemed to them similar…”
142
Quran, S. 110: 1, AYA
143
Quran, S. 6 :59, AYA
144
Quran, S. 47:24, AYA
was a Muslim from below his neck to the top of his head; Ibrahim and Musa (Abraham and
Moses) were Muslims from below the breast to the top of their heads; and Esa (Jesus) was
a Muslim from below his navel to the top of his head. When he comes again, he will be a full-
fledged Muslim.’”145
We say: The issue, which the Hadyah Author considers Musalmani [the state of
being a Muslim], is not divisible. It is not capable of being analysed. Then how can
this matter have any relationship or connection with it? This proves that all these
are the interpretations of the limitations that have been discussed earlier at some
length. As the limits decrease, the Real Islam, which means the removal of limits
will improve proportionally. And as the limits increase, the Istilahi Shirk [the
technical polytheism], which is the name of the limits will increase. ‘And so on and
so forth in the degress (of Tawhid)’. In this narrative also the degrees of Tawhid
[Divine Unity] or the fana-e-kamil [perfect perishing in Allah] has been interpreted
as Islam. It is the quality of the understanding of the Hadyah Author that he has
understood the Real Islam to be the Shari’at and the manifest Islam.
Hazrat EsaAS’s being a half Muslim and his becoming a full-fledged Muslim when
he descends the next time is an interpretation of the same phenomenon. This saying
of ours is supported by the following quotation from the book, Tafsir-e-Tawilat,
and gives the same meaning. In the exegesis of the Quranic Verse, “They said: O
our people! Lo! We have heard a scripture which hath been revealed after
Moses…” 146 it has been stated: “the kind of luminous effect, which has if
emanated among us by the existence of Hazrat ProphetSLM, did not recur after
Hazrat MusaAS. We did not get this meaning because the Me’raj [the journey to the
heavens] of Hazrat EsaAS was not completed. His condition being attached to the
silk-e-quds [the thread of holiness] and all his potentialities being subservient to the
secrets, the said Apostles could not reach the condition of Hazrat MusaAS and
Hazrat Prophet MuhammadSLM. His perishing in God too was not perfect. Not all
his potentialities were proved by the existence of the Ultimate Truth. That was why
he remained at the fourth heaven. As against the two ProphetsAS [Hazraat MusaAS
and MuhammadSLM], he [EsaAS] remained veiled at the fourth heaven. Then after
his descent, he will follow the Millat-e-Muhammadiah [the community of Hazrat
Prophet MuhammadSLM], so that his condition reaches perfection.
145
146
BELIEF 11: RECTIFICATION: BOUNTY OF
MUHAMMADSLM
The Hadyah Author says: The eleventh Belief: “Believing that the Mahdi will perform
Tas’hih [Rectification] is obligatory. In their parlance, this means that all the souls of the
ProphetsAS, the Messengers of Allah and the saints of high ranks, the believers (men and
women) from AdamAS to this day will be brought before the Shaikh of Jaunpur who will check
them. Allah Most High commands, “Check from the treasure from which you have received
Luminosity, and rectify.” And the belief of the Ahl-e-Sunnat-o-Jama’at is that this belief is
wholly void because in their belief none among the human beings or the angels is of the
capability that the ProphetSLM would receive the bounty of nur (Luminosity) from him.”147
We say: Hadyah Author has attributed his own words and concepts to the Ahl-e-
Sunnat-o-Jama’at. This is not correct and exposes his ignorance. This is so because
the philosophers of the Ahl-e-Sunnat-o-Jama’at are unanimous in their opinion that
all the ProphetsAS, MessengersAS and others receive their luminosity from the niche
of Hazrat Prophet MuhammadSLM. That is the Vilayat [Sainthood] of the
ProphetSLM, of his immanence. The philosophers are also of the unanimous opinion
that the zath (essence) of Hazrat Mahdi al-Mau'oodAS is the seal of Sainthood.
Hence, we quote the following passage again from the book, Fusus al-Hikam,
which we have quoted earlier also:
“Every one of the ProphetsAS from Hazrat AdamAS to the last ProphetSLM
will receive his faiz from the niche of the Seal of ProphethoodSLM. Although
his physical existence is the last, from the standpoint of his Reality or the
Haqiqat-e-Muhammadi [Reality of Hazrat Prophet MuhammadSLM], he has
existed all along. Hence, he has said, “I was a Prophet when AdamAS was
between water and clay.” All the other ProphetsAS assumed that status from
the time of the conferment of the title of Prophethood on them.”
It is written in Chapter 24 of Futuhat:
“But the Qutb-e-Wahid [the Lone highest Cadre in the pivot of spirituality]
is the Soul of Hazrat Prophet MuhammadSLM that helps all the ProphetsAS,
MessengersAS and AqtabRA 148 from the beginning of the creation of
humankind to the Day of Resurrection.”
Then it is written in the 33rd mab’has [topic] of the book, Yawaqeet:
“If there is somebody in the whole world who has acquired knowledge
without the medium of Hazrat Prophet MuhammadSLM, our reply to this
147
148
Aqtab is the plural of Qutb.
claim is, as the ShaikhRA has said in Chapter 49, that there is no person who
does not acquire his knowledge from the immanence of Hazrat Prophet
MuhammadSLM. Whether such a person was a Prophet, or a scholar, or
whether he was born before or after the advent of Hazrat Prophet
MuhammadSLM.”
It is very clear from these sayings that from AdamAS to the Day of Resurrection, all
the ProphetsAS, the MessengersAS, the AqtqbRA, the scholars of the yore and their
followers, the momineen and mominat [believers of both sexes]—in short, all
received their knowledge or luminosity from the niche or the immanence of Hazrat
Prophet MuhammadSLM. None is exempt from it.
However, the Hadyah Author says that the Ahl-e-Sunnat-o-Jama’at hold that none
is so capable that the ProphetsAS and MessengersAS of Allah can receive their
knowledge from him. This is not correct. The Ahl-e-Sunnat-o-Jama’at themselves
concede the receiving of the Luminosity from this source; and the Hadyah Author
says that the Ahl-e-Sunnat-o-Jama’at do not believe in this! It is obvious that the
Hadyah Author is not aware of the facts. Alternatively, he considers the respected
Philosophers of the Ahl-e-Sunnat-o-Jama’at who believe that the ProphetsAS and
the MessengersAS receive their Light or knowledge from the niche of ProphetSLM,
are expelled from the group of the Ahl-e-Sunnat-o-Jama’at.
The sayings that we have copied so far prove that all the ProphetsAS, the
MessengersAS, the AqtqbRA, the scholars and others receive their knowledge or
Luminosity from the niche or immanence of Hazrat Prophet MuhammadSLM,
whether they belonged to a period before or after the advent of the Seal of
ProphethoodSLM. Now, see the relationship of this receiving of Luminosity with the
Seal of the SaintsAS or the Seal of the Sainthood of the ProphetSLM. It is written in
the book, Fusus al-Hikam, that:
“Similarly the Seal of SaintsAS too was a saint when Hazrat AdamAS was in
the stage of water and clay. The condition of the other saints is that they
became the saints after fulfilling the conditions of Vilayat like the Akhlaq-e-
Ilahi [the ethics of God]. The reason for this is that the name of God is
Waliyyul-Hamiid.149 Hence, the Seal of ProphetsAS has the same
relationship with his Sainthood as the relationship of the ProphetsAS and
Messengers AS with the Seal of SainthoodAS.”
It is written in the book, Naqd-an-Nusoos Sharah-e-Fusoos, that:
“The relationship of the Seal of SaintsAS with the Seal of ProphetsAS is
similar to that between the Seal of SaintsRA and other ProphetsAS and
ApostlesAS. Hence, the ProphetsAS see through the niche of the Seal of
149
Quran, S. 42: 28.
Belief 11: Rectification: Bounty of MuhammadSLM 135
SaintsRA. Similarly, the Seal of MessengersSLM too sees through the niche of
the Seal of SaintsAS.”
It is proved from these quotations that the Sainthood of Hazrat Seal of SaintsAS is
not like the acquired Sainthood of other saints. But it is Wahbi [divinely bestowed].
To think that it is acquired [by one’s own efforts] is wrong because it is proven to
be in existence long before the birth of the Seal of SainthoodAS as the Prophethood
of the Seal of the ProphetsSLM pre-existed his birth. Further, it is also being proved
that the ProphetsAS derive their Divine Luminosity from the treasure of the Seal of
SainthoodAS. Moreover, in taking this Luminosity, the Seal of ProphetsSLM has the
same relationship that the other ProphetsAS have.
The Hadyah Author has emphatically denied this here. However, on page 300150, he
writes:
“The Khatam al-Awlia [that is, Hazrat Imam Mahdi al-Mau'oodAS] is on the footprint
of Hazrat Prophet MuhammadSLM in the station of Sainthood. His sainthood is like
the Vilayat [Sainthood] of Muhammad. It is the reflection and shadow of the same.
Hence, the Seal of Saints is not the part of the case but in this attribute, he is the
partner of Hazrat Prophet MuhammadSLM. This partnership is that of the tufaili [like
that of an intruder] and tabe’ [follower] with the as’l [original] and matbu’ [one who is
followed]. Since, with this root and branch relationship is of so close a similarity with
the original [that is, Hazrat Prophet MuhammadSLM], the commands related to the
ProphetSLM are applicable to him [the follower that is MahdiAS]. So much so, that the
people who are the followers of the follower get the same benefits as the followers
of original [ProphetSLM] get from the original. Metaphorically, the ProphetsAS and
MessengersAS, even the Khatam al Mursilin [The Seal of the MessengersSLM], that
are the beneficiaries of the bounty of the Vilayat-e-Muhammadiah [the Sainthood of
ProphetSLM] or the immanence of ProphetSLM are called the beneficiaries of this
muzhir [witness] and shadow. And the basis of the benefit is the original, and that is
all!”
Further, in the same discourse, the Hadyah Author has affirmed that the Khatam al-
Awlia [the Seal of Sainthood] is the witness to the Sainthood of Prophet
MuhammadSLM and the sole custodian of the Treasure of the Sainthood. Quoting
from Dawood Qaisary, the Hadyah Author has likened the relationship that the Seal
of SaintsAS has with the Seal of ProphetsAS the relationship between the King and
the Treasurer and said, “There is no fault if the king takes something from his
treasurer, since the treasure belongs to him [the king].”
Even though the Hadyah Author has committed many mistakes in dealing with this
issue that violate the principles of the Sufi Philosophers, for instance, he has talked
150
That is page 312 of the Hadiaya Mahdaviah, Abu Raja Muhammad, Kanpur, 1293 AH.
about two separate sainthoods, etc. However, we do not see the need to deal with
them here. We will deal with them at the appropriate place.
In relation to the present discussion, the Hadyah Author concedes that the zath of
the Seal of the SaintsAS is the Treasurer of the treasury of the Sainthood of Prophet
MuhammadSLM and all the ProphetsAS and MessengersAS have obtained their nur
[Luminosity] from the same Treasury. We ask him now: What is wrong if Allah
Most High commands the Seals of SaintsAS in the spiritual world to examine and
rectify the souls in comparison with the nur that he [the MahdiAS] has obtained
from the Treasure of Sainthood? Further, what is wrong if the Seal of the SaintsAS
stakes his claim to examining and rectifying the souls? Even if one believes in it,
how can it be violating these issues, which the people of the Ahl-e-Sunnat-o-
Jama’at believe in? In fact, the belief that the Hadyah Author has attributed to the
Ahl-e-Sunnat-o-Jama’at and disavowed the fact that the angels and Prophets
receive their nur [Luminosity] flatly violates what he [the Hadyah Author] has
enunciated and the express opinions of the Sufi Philosophers.
BELIEF 12: VISION OF ALLAH-1
The Hadyah Author says: The 12th Belief: “Unless one sees Allah through the eyes of
the head (physical eyes) or the eyes of the heart or in a dream, one is not a momin
[believer]. However, a true seeker who has turned away his face from things other than Allah
and turned his attention towards Him, [he too is a momin]. In short, the four kinds of people
are momin and the remaining are kafirs according to their Mahdi. (Summary).”151
We say: This sacred belief is in fact of the Mahdavis that the person who has seen
Allah Most High through his eyes of the head [physical eyes] or the eyes of the
heart or in a dream is a haqiqi momin [true believer] and the true seeker too is a
momin by or under this command. What flaw has the Hadyah Author seen in this
that he has made allegations and satirical remarks? The Ahl-e-Sunnat-o-Jama’at
concede that the Vision of God is rationally possible and permitted in this world, as
is written in the book, Sharah-e-Muaqif:
“Our imams have arrived at a consensus that the vision of God is permitted
aqlan–o-naqlan [rationally and in emulation] in this world and in the
Hereafter, while there is some difference of opinion on the permissibility of
hearing and in emulation in this world.”152
The difference of opinion on the permissibility of hearing and in emulation in this
world shows that a difference of opinion on a matter is proof that the matter is
possible and permissible, as is stated in the book, Sharah-e-Aqaid:
“This gives the information of the possibility of the Vision of Allah in this
world. It is for this reason that the CompanionsRZ have differed on this
subject whether Hazrat Prophet MuhammadSLM had seen Allah on the night
151
Hadyah-e-Mahdaviah, Abu Raja Muhammad, Kanpur, 1293 AH. p.20.
152
All the imams of the Ahl-e-Sunnat-o-Jama’at have reached a consensus that the Vision of Allah
will happen in the Hereafter and this proves the possibility of the Vision in this world because
the thing that is impossible in its nature does not depend in its being possible or impossible on a
particular place or occasion for its occurrence. Otherwise, the matter will turn from the natural
restriction to the natural possibility. This is void. In short, when the Vision of Allah is possible
in the Hereafter, it is possible in this world too. The people who have held the Vision of Allah
in this world impossible, it is impossible in the Hereafter for them, as it is for the Shi’ah and
Mo'ta'zilah also. Hence, in this situation, there remains no doubt about the Vision of Allah
being possible. With due deliberation, it becomes clear that the disavowal of the Vision of Allah
is for the reason that it proves the place and the direction of the vision of the Supreme Being.
Since Allah Most High is not bound by time and place, His Vision will not be permissible
because of the conditions of the Vision. The people who hold that the Vision of Allah is
permissible have explained that the Vision of Allah is not bound by the conditions of time and
place, because they have explained the Vision of Allah as they hold that Vision of Allah is
Mushahidah-e-Wahdat [the witnessing the Oneness of Divinity]. For this, the conditions of time
and place are not needed. —Hazrat ShamsiRA.
of Mi’raj [Prophet MuhammadSLM’s midnight journey to the seven

heavens]. Difference of opinion on any matter is the proof of the possibility
of the occurrence of the matter. However, the Vision of Allah Most High in
a dream has been narrated by the forefathers. It is no secret that this is a
kind of mushahadah [witnessing the divinity] of the heart, not through the
eye.”
In short, the Vision of Allah Most High is both possible and permissible in this
world to the Ahl-e-Sunnat-o-Jama’at. Hence, the detailed arguments in this regard
will be advanced in our reply to the Argument 16, Insha Allah. However, the
Hadyah Author has written in regard to this discourse, “Four types of people are
momin [believers] and the others in view of their Mahdi are kafirs.”153 This is blatantly
wrong and a slander because in none of the narratives it is stated that the rest of
them are kafirs. The narrative says only this: “As long as one does not see Allah
Most High through the eyes of the head [physical eyes] or the eyes of the heart or
in a dream, one is not a momin, except the true seeker…” There is no proof of the
others being kafirs. Hence, this is a false allegation and slander concocted by the
Hadyah Author.
However, if the Hadyah Author has imagined that the words ‘momin nabashad’ [is
not a believer] to mean that the rest are kafirs, it is because of his ignorance. This is
so, because in a number of places in true Traditions, Hazrat Prophet MuhammadSLM
is quoted as saying similar words, which do not mean that the rest are kafirs. See
this Tradition: “Oath in the name of Allah! He is not a momin! Not a momin!” He
was asked: “O Messenger of Allah! Who is not a momin?” Hazrat Prophet
MuhammadSLM said, “He whose neighbour is not safe and in peace from his zulm
[oppression] and shar [wickedness].”154
Another Tradition: [Hazrat ProphetSLM said]: “He is not a momin who eats stomach
full while his neighbour is starving!”155
Yet another Tradition: [Hazrat ProphetSLM said]: “He who has no ama’nat
[integrity, trustworthiness], has no iman [faith] and he who does not keep his
promise, has no deen [religion].156
Another Tradition: [Hazrat ProphetSLM has said]: “None from among you can be a
momin unless he keeps me a friend more loved than his children, parents and all
others.”157
153
These are the words of the Hadyah Author. See Footnote 151.
154
Bukhari [Book of Traditions], Kitab al-Adab [Chapter on Etiquette].
155
Jame’ Al-Azhar Lil-Munadi quoting Tabrani Fil-Kabir and Abu Ya’la Al-Mosali.
156
Jame’ Al-Saghir quoting Ibn HabanRZ.
157
Bukhari Kitab-al-Iman.
Belief 12: Vision of Allah-1 139
Another Tradition: [Hazrat ProphetSLM said]: “A Muslim is one from whose tongue
and hand other Muslims are safe [or not hurt].”158
Apart from these, there are many other Traditions in which Hazrat ProphetSLM is
narrated to have nullified a person’s Islam and iman [Faith] because of a given
attribute. Then, would the Hadyah Author, following the principle laid down by
himself, decree all those people as kafirs, disbelievers, irreligious and non-Muslims
who ate a bellyful while their neighbour was starving; or their neighbour was not
safe from their oppression and wickedness; or were delinquent in their
trustworthiness; or did not keep their promises; or who did not love Hazrat
ProphetSLM more than their children and parents; or hurt other Muslims by their
tongues or hands? The Hadyah Author is further requested to explain how many
people are Muslims and faithful and how many of them are Kafirs, faithless and
irreligious in accordance with the commands of Hazrat Prophet MuhammadSLM.
What explanation the Hadyah Author gives of these issues, will be our explanations
to him on the issue of the Vision of Allah Most High.
This was our reply to the unprincipled utterances of the Hadyah Author. However,
the real reply is that the negation of the iman [Faith], din [religion] or Islam is in
fact the negation of the perfect faith, religion and Islam. “They have not fully
reposed faith.” In other words, here the essence of faith, religion and Islam is not
intended. NowawiRA and QastalaniRA have explained these Traditions. Imam
NowawiRA has clearly stated:
“These are the words that are uttered in negation of a given thing and they
do not connote the essence of the thing; they only connote the negation of
the perfection of the thing [that is, it is the denial of a certain part of the
thing].”159
In the Jame’ as-Saghir, it is written under the Tradition, “The person who has no
amanat dari [integrity, trustworthiness] is shorn of iman [Faith],” that:
“This and such other commands are va’idat [threats], which do not indicate
the application of the command, but they connote ‘scolding’ and ‘reproach’
and purport to be the lack of the perfection and excellence [of a thing].”
Therefore, in regard to the issue of the Vision of Allah Most High also, the
negation of the essence of the Faith is not intended but the intention is to deny its
perfection and excellence. The Persian sentence, ‘momin na bashad’, can mean the
person is not a perfect momin. The reason for this is that the iman and Islam that
are achieved by the affirmation of the Unity [of Allah Most High] and the
Prophethood [of Hazrat Prophet MuhammadSLM] cannot be nullified unless a matter
occurs which causes a defect in the Faith and Islam. The cause could be the
158
Ibid.
159
The Chapter on the defect in Faith due to sins [Bab Nuqsan al-Iman Bil-Ma’asi].
disavowal of the Unity or the Prophethood or the disavowal of any command of

Hazrat Prophet MuhammadSLM. Unless such a cause occurs the Faith or Islam of a
Muslim or momin is not nullified by any defect in the practice of the person
concerned. For instance, a Tradition of Hazrat Abu Zar GhaffariRZ quotes Hazrat
Prophet MuhammadSLM as saying:
“A person who said, ‘La ilaha illa Llah and died in the same condition,
went to the Paradise.’ I [GhifariRZ] asked, ‘Even if he fornicates and steals?’
The ProphetSLM said, ‘Even if he fornicates and steals.’”160
As against this, there is another Tradition, which says:
“Hazrat Prophet MuhammadSLM says that a fornicator at the time he
fornicates, a thief when he steals and a drunkard at the time when he is
drunk is not a momin [believer].”161
The first Tradition proves that a person who is convinced of La ilaha illa Llah will
enter the Paradise even if he is a fornicator or thief. In other words, he remains a
man of Faith, because Faith is the only medium that leads to the Paradise. The
second Tradition gives the meaning that a fornicator or a thief does not remain a
momin when he fornicates or steals.
Although manifestly there appears to be contradiction between these two
Traditions, in reality, however, there can be perfect conformity when the purport of
iman in the first Tradition is taken to be the essence of Faith, while in the second
Tradition; it is the negation of the kamil iman [perfect faith].
Similarly, the claim of Hazrat Imam MahdiAS that muqbil162 is momin is clear and
unambiguous. [In other words, he who accepts that Hazrat Syed Muhammad
JaunpuriAS is the Promised Mahdi is a momin.] Hazrat Imam MahdiAS has also said
that the person who reposes faith in the mahdiat [Mahdiship163] of this zath
becomes a momin. Hence, the iman [Faith] that is achieved by accepting Hazrat
Imam MahdiAS as the Mahdi al-Mau’oodAS does not suffer from any action or lack
of perfection. Hence, there is an indication in the other command [of Hazrat Imam
MahdiAS] that “the tasdiq [reposing faith] in this banda [servant of God] is the amal
[deed—that is, virtuous deed]. Further the ImamAS has said, “The tasdiq of the
banda is the binai [Vision] of Allah.” In other words, it means, “Perfect reposing
faith in this servant of God is the virtuous deeds and the Vision of God.”
There is the same conformity in these commands [of Hazrat ImamAS] as is found in
similar Traditions of Hazrat Prophet MuhammadSLM. As such, the contention of the
160
Muslim, Kitab al-Iman [Chapter about Faith].
161
Ibid.
162
Muqbil is one who obeys God.
163
The state of being Mahdi.
Hadyah Author about ‘the others being kafirs’ is his own malicious innovation. It is
not correct.
Another answer to this, apart from what has already been stated, is that, in the Holy
Quran and the sayings of Hazrat Prophet MuhammadSLM the terms kufr and zalal
[infidelity and going astray] purport to mean contradiction or intensified utterance
[or saying], as Allah Most High has said: “Whoso judgeth not by that which Allah
hath revealed: such are the disbelievers.”164
It is written in the book, Yawaqeet:
“Here, the word ‘kufr” is used for ihtimam [supervision or vigilance] of
commands and interdictions, and not for the real infidelity and/or
excommunication, because the order of commands and interdictions are
Va’jib-e-Kifai [qualified expedience].”
A person who is guilty of giving up the Farz [obligation] does not become a kafir.
Then, how can one who is guilty of a qualified expedience become a kafir?
Similarly, the dialogue between Firaun [Pharaoh] and MusaAS [Moses] has been
expressed as follows: “And thou didst that thy deed which thou didst, and thou wast
one of the ingrates. He said: I didst it then, when I was of those who are astray.” 165
Here, the term. “You were one of the ingrates,” which was addressed to Hazrat
MusaAS, and the admission by Hazrat MusaAS, ”when I was of those who were
astray,” is not to be attributed to its real meaning. Here, it [kufr] means the
disavowal of the favours conferred and the word ‘zalal’ means ‘walking ungodly
ways’. It is for this reason that Hazrat Imam Abdullah al-BukhariRA has devoted a
chapter to ‘kufr duna kufr’166 and in it; he has reported a hadis, which says:
“Hazrat Prophet MuhammadSLM has said, ‘I was shown the Hell. I saw that most of
the inmates of the Hell were women who practiced kufr.’ He was asked, ‘Did they
practise kufr against Allah?’ He said, ‘No! They were disobedient to their husbands
and were ungrateful to them.’”
It is stated in another hadis:
“In Quran, hypocrisy is kufr.”
In another hadis, it is said:
“He who deliberately gave up namaz [ritual daily prayers] is of course is a kafir
[infidel].”
164
165
Quran, S 26: 19-20 MMP.
166
It means that “one part of the kufr [infidelity] is weaker than the other part of kufr [infidelity].”
In the book, Yawaqeet, it is stated that this kufr purports error and emphasis. It does
not purport the expulsion from the religion. And so on. There are many such
examples. But they have been avoided for fear of bulkiness of the book.
By force of habit too one word is applied in relation to other idea or meaning, but
this does not purport its real meaning. For instance, a stranger is sometimes called a
brother or son in affection, but just because of the said words, the stranger does not
become one’s heir. And the command of the prohibition of marriage between the
two parties does not apply to such strangers. Similarly, for the sake of courtesy or
to express modesty, a person sometimes calls himself the servant or slave of
another person. But this does not purport that the person who called himself the
servant or slave of other does not become in fact the slave of the servant of the
other person. Besides, the transaction of the sale and purchase of the person
concerned does not come into effect. Similarly, the use of the words, kufr or zalal,
[infidelity or going astray] are not intended to purport their real meanings.
Hence, wherever Hazrat Imam Mahdi al-Mau’oodAS has used the words, kufr,
shirk, nifaq or a’dam-e-iman [infidelity, polytheism, hypocrisy or lack of Faith] in
some of his narratives for any wrong-doing by the followers, are not intended in
their real meanings but they may have been used for emphasis or denial, as they
have been used in the Quranic Verses or the Traditions of Hazrat Prophet
MuhammadSLM.
Now, it is necessary for the equitable readers they keep the foregoing arguments
and facts in view, and take this as our reply to the Hadyah Author’s allegations of
infidelity or going astray against the followers of the ImamAS as the follow up of
any command of Hazrat Imam MahdiAS. Allah Most High may shower His Mercy
on the people of equity who do justice.
BEWARE! SUSPICION IS SIN

The Hadyah Author says: “Alas! Be that as it may, the Mahdavis are outside all the four
categories.”167
We say: “O ye who believe! Shun much suspicion; for Lo! Some suspicion is a
crime.168
How did the Hadyah Author gain the knowledge that the Mahdavis of the day were
out of all the four categories? Have you achieved the [divine ability of] kashf
[revelation] that the immanent condition, the condition in the dreams and the
condition while awake of all the Mahdavis have been revealed to you? If that is the
167
168
claim of the Hadyah Author, it is invalid unless he produces proof of it. Or is it that
he has come to the conclusion on the basis of the adage "every person thinks of
others on the basis of his own zath [essence, nature, state]. Does he think that all
Mahdavis are like him, because all the seekers of Haq [Divine Truth] are like a
mirror? Whoever sees the seeker, he remains ignorant of the real condition of the
seeker, but what he sees is his [of the person who is seeing] condition reflected in
the person who is seen. The reality is that that if a blind person does not see
anything of this world, the world is not deemed to be extinct. Similarly, if a person
does not see the perfection or excellence of a perfect or excellent man, the ending
of the quality of the excellence or perfection of that person does not become
necessary. On the other hand, it becomes necessary to remove the veils that hinder
his sight from seeing the perfection or excellence. Hazrat Maulana RumRA has said:
“Do not place the tips of your two fingers on your eyelids; Do justice! What can
you see of the world by doing that? This world will not become extinct if you do
not see it. This defect is none other than the misfortune of your finger tips on your
eyelids. You will see what you want if you do not put your fingers on your
eyelids.”
VISION AND THE AHL-E-SUNNAT-O-JAMA’AT

The Hadyah Author says: "The belief of the Ahl-e-Sunnat-o-Jama’at is that Faith [iman]
does not depend on the Vision of God. But these people have reposed Faith on God without
having seen Him. "It is for this reason that Allah Most High praises them thus: "…It is
guidance …to those who fear Allah: who believe in the unseen…"169
We say: Before starting the real discussion in reply to this issue, the point to be
considered is—we have hinted at it in the PREAMBLE too—whom does the Hadyah
Author call the Ahl-e-Sunnat-o-Jama’at? Who are they? What is their
comprehensive definition? He often juxtaposes the expression 'Ahl-e-Sunnat-o-
Jama’at' as against the Mahdaviah. Does the expression Ahl-e-Sunnat-o-Jama’at
mean, in his parlance, only those people who have not reposed iman [Faith] in the
real Mahdi al-Mau'oodAS and who are inimical to the Mahdi who was promised by
Hazrat Prophet MuhammadSLM? If the Hadyah Author thinks that only such people
constitute the Ahl-e-Sunnat-o-Jama’at, it is extremely unsuitable for him to become
one of the ignorant people, and ignore the real definition of the Ahl-e-Sunnat-o-
Jama’at. This term perfectly fits to the Mahdavis.
Do all the respected Saints of Allah, the great Sufis who are the truthful and who
are likened by Hazrat Prophet MuhammadSLM to the Prophets of the Children of
Israel and who are the leaders of the hundreds of thousands of the Ahl-e-Sunnat are
included among the Ahl-e-Sunnat-o-Jama’at or not? Their school of thought is in
169
Quran, S. 2: 2-3 AYA. Hadyah-e-Mahdavia, Abu Raja Muhammad, Kanpur, 1293 AH. p.21,
conformity with that of the Mahdaviah on the issue of the Vision of Allah. The
reality is that the person who sees the manifest cannot relish and enjoy the taste of
the Vision of Allah. Just by knowing the issues of the sale and purchase [in
Shari'at] one does not become acquainted with the meanings and the intricacies of
the Holy Quran. How true what someone has said, “You have learned the unlimited
formal sciences; yet there is ignorance; outwardly you have put on your apparel;
however, nakedness persists!”
Now, coming to the question of the iman, its reality is that, as we have proved in
the foregoing discussions, in the belief of the Mahdaviah also, the essence of Faith
in the Unseen or the initial part of the Faith in which one traverses the stages like
affirming the Divine Unity, the Risalat170 [of the ProphetSLM] and tasdiq
[affirmation] and other things that the Sha're' [the Law-giver—ProphetSLM] has laid
down does not depend on the Vision of Allah. However, the Kamal-e-Iman [Perfect
Faith] certainly depends on the Vision of Allah Most High. Does the Hadyah
Author not know the grades and ranks of iman [Faith]? Does he not know which of
the ranks of iman are superior and which are inferior? We will deal with the grades
of Iman in a different manner so that the readers understand them in a better way.
GRADES OF FAITH
Be it known that iman is of two kinds: taqlidi [conformist] and tahqiqi [authentic].
The latter is of two kinds: the istidlali [of ratiocination] and kashfi [divinely
revealed]. The kashfi Faith is of two kinds: the 'aini [ocular] and haqqi [truthful].
Hence there are four kinds of Faith: conformist, of ratiocination, ocular and
truthful. The conformist Faith is of no credence to the people of discernment. The
second, that is, the faith of ratiocination, is the faith, where one has a reason or
argument to prove the truth of the thing in which one has reposed faith. This is the
way of the ulama-e-mutakallimin [Sufi philosophers] or that of the ulama-e-zahiri
[the scholars of the manifest]. It is called the ilm-al-yaqin [convincing knowledge].
Most of the exegetes say that the Quranic expression 'yu-minuuna bil-Ghaibi'
[belief in the Unseen]171 purports to mean this iman [Faith]. This has been stated in
the book, Tafsir-e-Kabir and other books of Quranic commentaries.
The third, the 'aini [ocular] Faith is one where the seeker also sees what he believes
in or achieves certainty after seeing what he believes in. This is the 'ain-al-Yaqin
[Positive Knowledge].
The fourth is the Iman-e-Haqqi [the Truthful Faith]. This is achieved by fana-e-ra'y
[perishing of the sense of seeing] and the baqa-e-'ain-mar'yi [survival of the
seeing-eye]. This is called the Haq-qul-Yaqin [Certainty of Truth] and this is the
170
The mission of a messenger of God. Apostleship.
171
Quran, S. 2: 2 SAL.
maslak [way] of all the kamilan and wasilan-e-Haq, and in particular, the way of
the Mahdaviah.
The example of all these four manifest and perceived ranks could be understood
like this: A beauty is sitting behind a veil hidden from the eyes of the people. One
person hears about the presence of the beauty in the room. Another person is sure
of the presence of the beauty by the signs and the circumstantial evidence like the
movements and postures etc. Yet another peeps through the door and sees a
glimpse of the beauty with his own eyes but he cannot comprehend the beauty in its
entirety. A fourth person enters the room and gets immersed in the vision of the
beauty without its veil in its entirety as it should be seen as best as he can.
In this way all the four persons get to know about the hidden beauty. However,
there is a great difference of the quantum of the knowledge and certainty of each
about the veiled beauty. If somebody were to say that the knowledge and certainty
of the first person who has only heard from the people about the beauty is better or
more comprehensive than that of the fourth person who has seen the beauty without
a veil and was absorbed in the vision, the person who says so will be deemed to be
devoid of his senses by the people of knowledge and prudence. His saying so
would be treated as a saying of the lunatic. Hearing the news cannot be equal to its
(first hand) observation.
“How can one who hears be like the one who sees?” The Faith of the person who
has reposed Faith on the basis of what he has seen would certainly be more perfect
and final than that of the person who bases his faith on hearsay. It is extremely
astonishing how the Hadyah Author gives his Faith that is taqlidi or at best istidlali,
a rank superior to Haq-qul-Yaqeen and takes pride in confining the Ahl-e-Sunnat-o-
Jama’at to the lower rank! QUARTET: “Man is seeing, the rest is skin, Seeing is
that the Friend is seen. If one need not see the Friend, it is better to be blind. If the
Friend is not there, then distance is better.”
VISION OF ALLAH-2
The Hadyah Author says: "And the consensus of Ahl-e-Sunnat-o-Jama’at, or even the
whole ummat, hold that the Vision of Allah has not occurred to anybody through the eyes of
the head [physical eyes], except Hazrat Prophet MuhammadSLM during the Me'raj [the
midnight journey to the seven heavens]. However, there is difference of opinion even on
this. The details will be given, Insha Allah, in the Argument 16."172
172
We say: The learned people and those in the know of the Divine Secrets may
kindly note how agitated and anguished the Hadyah Author is!
► Firstly, if the matter that Hazrat Prophet MuhammadSLM alone has seen Allah
Most High during the Me'raj [midnight journey to the seven heavens] and none else
had seen Him in this world is a controversial issue of the Ahl-e-Sunnat-o-Jama’at,
there cannot be consensus on it. If all the Ahl-e-Sunnat-o-Jama’at and the whole
Ummat are unanimous on the issue, the assertion about the existence of the
controversy is essentially wrong. How can there be both unanimity and controversy
over the same matter? This is the co-existence of opposites.
► Secondly, this saying manifests that Hazrat Prophet MuhammadSLM had the
Vision of Allah Most High through his eyes of the head only during the night of the
Me'raj [midnight journey to the seven heavens], although the Sufi Philosophers
hold that there was not a single moment when Hazrat ProphetSLM was without His
Vision.
► Thirdly, the Ahl-e-Sunnat-o-Jama’at, and even the whole Ummat hold that the
ProphetSLM's Vision through the eyes of the head during the night of Me'raj is the
worldly Vision, according to you [that is, the Hadyah Author] because you confess
that none other than Hazrat Prophet MuhammadSLM had the vision of Allah through
the eyes of the head in the world.
► Fourthly, the Hadyah Author has claimed that there is consensus of the Ahl-e-
Sunnat-o-Jama’at, and even the whole Muslim Ummat, that none other than Hazrat
ProphetSLM had the Vision of Allah. However, he has not presented any proof of
such a consensus. Nevertheless, the scholastic philosophers concede that the Vision
of Allah Most High in this world is allowed and possible. The Sufi philosophers do
not confine the Vision of Allah through the eyes of the head to the zath of Hazrat
Prophet MuhammadSLM. Various Awlia Allah have claimed that they had the
Vision of Allah Most High through the intervention of Hazrat ProphetSLM. Hence,
Hazrat Abdullah BalyaniRA says: [The Persian poetry lines].
The meaning of these poetic lines is: Until I see Allah Most High through the eyes
of my head, I will not abandon His desire. Some people say that Allah Most High
cannot be seen through the eyes of the head; their condition may be like that; let it
be so. However, my condition is like that every moment [that I desire to see him
through the eyes of the head].
Apart from this, there are a number of similar sayings of the Saints of God. They
have not been written here for fear of bulkiness.
Hence, the claim by the Hadyah Author of the consensus about not sighting Allah
Most High [in this world] is not correct. Or, it is possible that in his own misplaced
pride, he does not include the eminent and respected Saints [who subscribe to the
concept of seeing God in this world] being part of the Ahl-e-Sunnat-o-Jama’at or

even the Muslim Ummah. This is the result of his clandestine Wahabism.173
► Fifthly, it is being proved from what the Hadyah Author has said that the
consensus was proven that the Vision of God was experienced in this world
through the eye of the head by none other than Hazrat Prophet MuhammadSLM.
However, the seeing of Allah Most High through the eye of the heart or in a dream
is not opposed to the said consensus.
► Sixthly, apart from all this discussion, in this saying, the Hadyah Author has
reiterated the non-existence of the Vision of God. However the mutakallimin
[Scholastic Philosophers] of the Ahl-e-Sunnat-o-Jama’at hold that seeing of Allah
Most High in this world is rationally allowed and possible. Even if it is accepted for
the sake of argument that somebody will not experience the Vision of God, it does
not preclude its legality and possibility of the vision. Nor does it necessitate that the
Vision will never be experienced. Further details on this issue will be elaborately
dealt with in our reply to the Argument 16 later in this book.
173
Wahabism is the creed of a Muslim sect nicknamed after the 19th Century Arab religious leader
Abdul Wahhab Najdi who started encouraging disrespect and dishonour of Hazrat Prophet
MuhammadSLM. He wanted to dismantle the mausoleum of the ProphetSLM. He demolished
many of the heritage and sacred buildings of the ProphetSLM's era. This sect is considered to be
violently opposed to the Sufi Orders. The opposite of bid'ati [innovator]—Farhang-e-Asafiah,
Vol. 4, Taraqqi-e-Urdu-Board, Government of India, Delhi, 1974, p.658.
BELIEF 13: REMEMBRANCE OF GOD AND ITS
GRADES
Hadyah Author says: The 13th Belief: "According to a saying of the Shaikh Mausoof
[Hazrat Imam MahdiAS], he who performs Zikr [Remembrance of Allah] for three pahr [nine
hours] is a munafiq [hypocrite]; he who performs zikr for four pahr [twelve hours] is a mushrik
[polytheist]; he who performs zikr for five pahr [fifteen hours] is an imperfect momin [believer]
and he who performs zikr for eight pahr [24 hours] is a momin-e-kamil [perfect believer]." 174
We say: A summary of what the Hadyah Author has written in this connection is:
"According to the belief of the Ahl-e-Sunnat-o-Jama’at, if a person has correct
Islamic beliefs but fails to perform the obligatory ritual prayers or commits a sin he
does not become a munafiq or mushrik [hypocrite or polytheist], but he becomes a
sinful believer. Perpetual remembrance [of God] is among the supererogatory or
desirable deeds. How can the non-performance of it render a person a polytheist or
hypocrite? Among the hundreds of thousands of Mahdavis, one who performs the
remembrance for four pahr [12 hours] is not seen. [It looks like] these commands
have destroyed the din-o-iman [religion and faith] of the Mahdavis.
"To the Mahdavis, the earning is prohibited because during the earning,
remembrance becomes difficult."
The nature of these criticisms too is the same as those under the head 'The 12th
belief'. Hence, The destruction of the religion and Faith of the Mahdavis by these
commands [of Hazrat Imam MahdiAS] and his not seeing even one person
performing zikr for three or four pahr among the hundreds of thousands of
Mahdavis, are the same identical allegations he has made in respect of the Vision of
Allah Most High. Their principled replies too are the same as we have already
given under that head. Similarly, the doubts the Hadyah Author has expressed on
the use of the terms, infidelity and hypocrisy, could be due to his ignorance or lack
of differentiation in the variations between different ranks and grades of Faith and
polytheism or the manifest and immanent, or relating to beliefs or deeds in the
polytheistic and hypocritical aspects of the issues. We have already dealt with these
matters in the PREAMBLE. We have also shed enough light on the kind of his
criticisms there.
The difference between the beliefs of the Mahdaviah and the Ahl-e-Sunnat-o-
Jama’at the Hadyah Author has tried to show is futile because the application of
the term polytheism and hypocrisy relating to the grade or technicalities is clearly
stated in many of the Quranic Verses and Traditions of Hazrat Prophet
174
MuhammadSLM in respect of the performance of some prohibited deeds or default

in performing the obligatory or necessary deeds. Some examples are: "He who has
deliberately forsaken namaz [daily ritual prayers] is an infidel"175 Or the Quranic
injunction: "Whoso judgeth not by that which Allah hath revealed: such are
disbelievers."176 There are other examples too. The way these matters are explained
by the Ahl-e-Sunnat-o-Jama’at could also be followed here also.
The Hadyah Author has confined the vast connotation to his own thinking limits
and has comprehended that they are confined to the Mahdaviah, although all these
commands are in conformity with the Quranic injunctions, Traditions of Hazrat
Prophet MuhammadSLM, and the sayings of the exegetes and the experts on the
Traditions of Hazrat ProphetSLM.
One reality about this command [of Hazrat Imam Mahdi al-Mau'oodAS] is that the
meaning of Shirk [roughly polytheism or idolatry] in the technical parlance of the
religion of Islam is 'assigning partners to Allah Most High'. The ulama [scholars] of
the zahir [manifest] call a person who believes that there are many gods or thinks
that others beside God have the right to be worshipped or who joins others in the
special attributes of Allah Most High. However, in the parlance of the philosophers
of the Ahl-e-Batin [the immanent], it is different and subject to the Tradition of
Hazrat Prophet MuhammadSLM where he is quoted as saying, "Among you,
polytheism is hidden as the movement of an ant is hidden." An example: “The
worship of [the things] other than Allah is polytheism.” Similarly, it is also
polytheism if the objective of the worship is [something] other than Allah as it
happens in hypocrisy or pretence. The person who worships pretence is not
outwardly worshipping an idol, but his intention is to show the people that he is
worshipping. This, in batin [immanence], he is deemed to have turned his face
away from Allah. Someone has said for a similar situation like this: “The pious
people who are facing the makhluq [the created—people], perform their namaz,
their back is facing the Qibla [the holy shrines of Makkah].”
In some of the Traditions also riya-kari [hypocrisy] has been called Shirk-e-asghar
[minor idolatry].
Hazrat Prophet MuhammadSLM said, “The greatest thing I fear for you is the shirk-
e-asghar [minor idolatry].” The CompanionsRZ asked, “What is shirk?” He said,
“Hypocrisy.” 177
Similarly, greed and lust also are shirk to them. The following Quranic Verse,
"Hast thou seen him who maketh his desire his god…" 178
175
See Sahih Muslim, Kitab as-Salat.
176
177
Tafsir-e-Mualim-at-Tanzeel, Surah Hud [Chapter 11 of Quran].
178
Belief 13: Remembrance of God and its Grades 151
Similarly, having equal or greater love and affection for things other than Allah as
opposed to Allah too is idolatry, as Allah Most High has said:
"Yet of mankind are some who take unto themselves (objects of worship which they
set as) rivals to Allah, loving them with a love like (that is the due) of Allah
(only)—Those who believe are stauncher in their love for Allah…"179
See! In this sacred Verse, it is not the worship of things other than Allah that has
been called idolatry; but having love and affection for the things other than Allah
that has been called idolatry and having greater love and affection for Allah Most
High than everything else is treated as a sign of Faith of a faithful. Allamah
RozbehanRA has written in the book, Tafsir-e-'Arais Al-Bayan:
"That the love for Allah Most High should be overwhelming is the demand of the
Faith. Therefore, do not create in your hearts more love towards the people, the
world, the property and chattels, and in view of their proximity, do not get veiled
from Allah Most High and go into the Hell. Do not waste the natural luminosity for
[acquiring] the things that are bound to perish soon, and incur the loss."
Other Quranic Verses too support this sense. From the Traditions too it is proved
that having greater love for Allah Most High and ProphetSLM is an essential
condition for Faith. It is on the basis of these commands and injunctions that the
following issue of the Shari'at has been extracted: "If somebody were to tell his
wife that he loved her more than he loved Allah, he became a kafir."180
Therefore, for those of the manifest the Arabic term andad stands for the manifest
idols, and open idol worship is idolatry. But for the people of the Reality,
everything that prevents the servant [of God] from worshipping Allah Most High is
included in andad, whether that thing is lust, greed, people, world, Satan, et al. For
instance, it is written in the book, Tafsir-e-'Arais Al-Bayan:
"Andad (the idols or those things that are assigned as partners to God)
applied to everything which prevents the banda (servant) from serving his
Lord. Lust and greed are also included in the andad as Allah Most High has
said: 'Hast thou seen him who maketh his desire his god…' 181 And in these
andad are also included the people, the world and Satan."
A summary of what is written in the books, Tafsir-e-Kabir, Tafsir-e-Baizavi and
other books is as follows:
179
180
Fatawa-e-Alamgiriah.
181
"The thing in which your heart is engrossed other than in Allah Most High,
you have made it the partner of Allah in your heart in accordance with the
Verse: 'Hast thou seen him who maketh his desire his god…' 182
This discussion reveals that the connotation of the terms, shirk [idolatry] and
mushrik [idolater], is far-reaching. If one were to ignore all the other Quranic
Verses and the Traditions of Hazrat Prophet MuhammadSLM wherein there are
injunctions to perform zikr and threats [of punishments] for avoiding it, and all the
arguments and proofs that can be adduced on this issue, one were to ponder over
them, it becomes obvious that intense love for God is the sign of being a momin
[believer], and indulging in things other than Allah is tantamount to assigning
partners (or idols) to Allah Most High. The essence of love is a state of the heart,
that none can see or feel. Its presence or absence becomes obvious from the deeds
of a person. In accordance with the adage, "One remembers most what one loves
most," the proof of the love of God in the heart of a person is his remembering
Him. Remembering Him is the sign of love for Him. The inference is: Love and
remembrance are closely related to each other. Hence, some of the Traditions hint
at this veracity; a Tradition quotes Hazrat Prophet MuhammadSLM as saying: "He
who performed the zikr abundantly has love for God."
This proves abundant remembrance is the proof of the love and its absence is that
of the lack of love; and the absence of love is the absence of the iman [devotion,
Faith]. Somebody has expressed this reality in this way: “Every moment that is
spent in neglect [of God] is an epoch during which the person who neglects
becomes a kafir [infidel], but his infidelity remains hidden.”
Quoting Tabarani and Abu Nu'aim, it is written in the tafsir [exegesis], Ad-Dar-Al-
Manshur, under the Quranic Verse: "Therefore remember Me, I will remember you,
Give thanks to Me and reject not Me,"183 this tradition is quoted:
“Abu HurairaRZ Quotes Hazrat Prophet MuhammadSLM as saying that Allah Most
High says: ‘O son of Adam! When you remember Me, you show gratitude to Me;
when you forget Me, you become ungrateful to Me.’”
This Tradition confirms the sense that forgetting the Truth [God] is infidelity.
After these preliminary discussions, when we consider the meaning of the wise
command of Hazrat Imam MahdiAS that the Hadyah Author has made the target of
his criticism, we find that it is in full conformity with the Quranic Verses, the
Traditions and the sayings of the eminent authorities of the Ahl-e-Sunnat-o-
Jama’at. We find that when a person performs the remembrance of God for four
pahr [twelve hours] out of the eight pahr [twenty-four hours] of the day and night,
he is dividing his precious time into two parts: one for Allah and the other for the
182
183
other-than-Allah. Therefore, he has made the ‘other-than-Allah’ equally share his

love, which was to be devoted to Allah, and the zikr, which was the sign of his love
for Allah, in this manner: ‘This is for Allah, and this is for His partners.’ This is the
shape of things in making andad [partners], and this is the meaning of mushrik.
The person, who pretends to be a momin [believer], is manifestly claiming that, in
accordance with the commands of Allah and His MessengerSLM, the love of Allah is
the greatest in his heart. However, when he spends three pahr [nine hours] in the
eight pahr [twenty-four hours] of the day and night, he is spending nine hours in
the remembrance of Allah and the remaining fifteen hours in neglecting Allah. This
proves that the time he is spending in neglecting Allah is more than the time he is
devoting to the remembrance of Allah. The definition of nifaq [hypocrisy] is the
batin [immanence] being different from the zahir [manifest]. When the person
claims his love to be the greatest for Allah and spends more time with the ‘other-
than-Allah’ and less time with Allah, the definition of nifaq fits him. Thus he
becomes a munafiq [hypocrite]. But when a person spends five pahr [fifteen hours]
in the remembrance of Allah and the remaining three pahr in negligence, he is in
fact spending less time in neglecting Allah and a larger part of his time in the
remembrance al Allah. This proves that he has greater love for Allah than he has
for the ‘other-than-Allah’. Hence, he who spends five pahr in Allah's remembrance
is described as a momin [believer], because Allah Most High has associated with
abundant remembrance [of Allah] with prosperity and salvation. Allah says:
"…And the men who oft remember God and the women who remember—for all
these, God holds out forgiveness and a great recompense."184
"O ye who believe! Celebrate the praises of Allah, and do this often."185
"…And remember Allah much, that ye may be successful."186
And the specific bande [servants] who spend their time in obedience to the
commands of Allah Most High: "…Remember Allah, standing, sitting, and
reclining…."187 Hazrat ProphetSLM says: "As long as you continue to remember
Allah, standing, sitting, in the market, in company, or wherever you are, you will
be the obedient performer of the ritual prayers," Such a person spends his dear time
in the remembrance of Allah in a way that in all the eight pahr [24 hours] of the
day and night, at no time he is neglectful of Allah Most High; he becomes the
performer of the divine command: "…And be thou not of the neglectful,"188 and
184
185
186
187
188
become the real subject to the command: "Those are they who are in truth
believers."189
By this, the difference between the momin-e-kamil [perfect believer] and the
momin-e-naqis [imperfect believer] too has become clear. If a part of the time of
the person who performs the zikr-e-kasir [abundant remembrance of Allah] is spent
without the zikr, there is the reason for its deficiency, according to this hadis:
"Abu HurairaRZ quotes Hazrat Prophet MuhammadSLM as saying, 'a person
is sitting where he does not perform the zikr, he is in loss from the direction
of Allah Most High. If a person is lying down at a place and he is not
performing the zikr, he is in loss from the side of Allah Most High. If a
person is walking and he is not performing the zikr, he is in loss from the
direction of Allah Most High.'"
And the performer of the perpetual remembrance of Allah Most High is protected
from this loss. This is by itself the proof of the perfection of his iman [Faith].
We are sure that it will be easy for every fair-minded religious and pious person to
decide how much the command of Hazrat Imam Mahdi al-Mau'oodAS is in
conformity with the commands of Quran and Traditions.
If despite all this, the Hadyah Author has any reservation in accepting this truthful
command of Hazrat Imam MahdiAS, we would say that at least he has no objection
to that part of the command that is related to the people performing the zikr of five
or eight pahr being the imperfect or perfect believers, respectively. His objection is
in respect of those who perform the zikr of three or four pahr being hypocrites and
polytheists. Now, listen! This command of Hazrat Imam MahdiAS, in which if the
performer of scarce remembrance is called hypocrite, what has he to say, when the
Quran itself has described the attributes of the hypocrites, like cheating Allah Most
High, laziness and carelessness in the ritual prayers, pretence and show, etc., and
has included among them the scarce zikr also?
Allah Most High says: "The Hypocrites—they think they are over-reaching Allah,
but He will over-reach them: when they stand up to prayer, they stand without
earnestness, to be seen of men, but little do they hold Allah in remembrance."190
Hazrat Imam Fakhruddin RaziRA has written in the Tafsir-e-Kabir under the above
Quranic Verse:
"The purport of this is that they [the hypocrites] do not perform the remembrance
of Allah all the time. They perform it rarely and scarcely whether it is the time of
the ritual prayers or not."
189
Quran, S. 8: 4 MMP.
190
It is written in the Tafsir-e-Kashshaf as follows:

"They perform the remembrance of Allah rarely and scarcely. Similarly,
you will see the people who pretend to be Muslims that if you stay with
them for a few days and nights, you will not hear even one tahlil
[declaration of God's Unity], tasbih [Glorification of God] and tahmid
[praise of God]; however, the worldly talk will be contiguous all the time.
They are engrossed in them. Further, the terms, rarely and scarcely, also
purport the total absence of remembrance of God."
Under topic 58 of the book, Yawaqeet, it is written that Hazrat AliRZ was asked
about the opponents of Hazrat ProphetSLM:
"'Are they kafirs?' Hazrat AliRZ said: 'No. They have gone away from kufr.'
Then he was asked, 'Are they hypocrites?' Hazrat AliRZ said, 'No. The
hypocrites remember God rarely. But these remember God much.'"
See! Even Amir-ul-Momineen Hazrat AliRZ has set scarce and abundant
remembrance as a norm to distinguish a munafiq from a ghair-munafiq [a hypocrite
from a non-hypocrite]. Therefore, this proves that the scarce remembrance is the
sign of a hypocrite. And the connotation of the command of Hazrat Imam MahdiAS
too is the same. Will the Hadyah Author say here also that the explanations of the
Quranic Verse, Hazrat AliRZ and the well-known ulama of the Ummat have
destroyed the religion and the Faith of the Muslims because, according to the
author of the Tafsir-e-Kashshaf, hundreds of thousands of the Muslims are such
that they indulge in the worldly talk and not even one tasbih or tahlil is ever heard
from them. They are even deprived of the scarce remembrance of God.
Another brief answer of the Hadyah Author is that he has, in his enthusiasm to
criticise the Mahdaviah, understood such applications of the terms of infidelity and
hypocrisy to be the infidelity and hypocrisy pertaining to the beliefs. The result is
that the precedents that are found in the word of God and the ProphetSLM become
subject to the Hadyah Author's criticism, although the polytheism and hypocrisy
are both pertaining to the beliefs and the deeds. To hold beliefs like those of the
idolaters and hypocrites is the idolatry and hypocrisy pertaining to beliefs. But if
there is no defect in the belief, but when one behaves like the idolaters and
hypocrites and adopts their ways and attributes, it is idolatry and hypocrisy
pertaining to deeds. Hence, Hazrat Abdullah bin UmarRZ narrates:
"Hazrat Prophet MuhammadSLM has said: 'The person who has these four
attributes in him is a real hypocrite, and the person who has any one of the
attributes is one having the trait of a hypocrite unless he gives it up. The
four attributes are: When something is kept with him in trust, he commits
breach of trust; when he talks, he lies; when he promises, he does not keep
it; and when he is inimical, he resorts to wickedness.'"
The Hadyah Author holds that no one becomes a mushrik or munafiq [idolater or
hypocrite] by sinning. If that is so, how can a person who commits breach of trust,
tells lies, resorts to breach of promise and wickedness in enmity, become a rank
hypocrite, under the command of Hazrat Prophet MuhammadSLM? Is this command
of Hazrat Prophet MuhammadSLM too, like the command of Hazrat Imam MahdiAS,
destroying the religion and Faith of the Muslims or not [in words of Hadyah
Author]? Because here too the condition of hundreds of thousands of Muslims is
the same! Does the Hadyah Author level the same criticism against the command
of Hazrat Prophet MuhammadSLM or not? This is because, in accordance with the
criticism of the Hadyah Author, he [the Prophet MuhammadSLM] has converted the
people to Islam and then he is conferring the titles of hypocrisy on them! If he
[Hadyah Author] does not level the same criticism against him [ProphetSLM], what
is the reason for it? And if he does, it not only violates his musalmani, but it is
against principles. This is so because this is tantamount to adopting the traits and
attributes of the hypocrites, and doing so is tantamount to practically being a
hypocrite. Hence, it is written in the books, Qastalani and Fatah al-Bari, which are
the commentaries of the Bukhari; as follows:
"According to the lexicon, the immanence being opposed to the manifest is
hypocrisy. If this disagreement is in belief and Faith, it is nifaq-e-kufr [the
hypocrisy of infidelity]. Otherwise, it is the hypocrisy in deeds. This
includes both the performing of a deed and abstaining from performing the
deed and its ranks are opposed to each other."
Hence, in this command of Hazrat Imam Mahdi al-Mau'oodAS, which the Hadyah
Author has criticised, the term hypocrisy is associated with the deed of performing
the remembrance of Allah Most High could purport the hypocrisy of the deeds or
the accepting the character of the hypocrites.
PERPETUAL REMEMBRANCE OF GOD

Among the objections raised by the Hadyah Author, an important point to be dealt
with is his assertion that the Zikr-Allah [the remembrance of God] is definitely
among the like of the nawafil and Mustahabat [supererogatory or desirable] modes
of prayer that anybody may or may not perform it and that there is no vabal [evil
results] on the person concerned. Or, it is a very necessary obligation, the
performance of which is imperative? This is so because the Hadyah Author has
presented it with a certain amount of certainty that it appears that there is no room
for any difference of opinion about it! Can the Hadyah Author prove that Allah
Most High or the Prophet MuhammadSLM has categorically stated that it [the
remembrance of God] is supererogatory or just desirable? Or is it that some ulama
have treated it as supererogatory and desirable on the basis of their opinion or
presumptions? If it has been clearly stated that the remembrance of God is
supererogatory and desirable in the Quranic verses or the Traditions of Hazrat

Prophet MuhammadSLM, it should be proved. But if some of the ulama have
counted it among the supererogatory and desirable prayer, only their saying so
cannot be considered to be a final and abiding argument. The reason for this is that
the Farz [obligation], Wajib [expedient], Sunnat [practice of the Holy ProphetSLM],
Mustahab [desirable], Mandoob [assigned] and Nafl [supererogatory] are all
technical terms. Similarly, as opposed to them are the terms: Haram [prohibited],
makrooh-e-tahrimi [disapproved to the point of being forbidden], makrooh-e-
tanzihi [the disapproved matter nearer Halal (legal, permitted)], mubah
[permissible] and others. Among the commands of Allah and Hazrat Prophet
MuhammadSLM pertaining to the ibadaat [worship], it has rarely been mentioned
whether a given prayer is Farz or Wajib or nafil or Mustahab. However, the imams
of ijtihad and the ulama [scholars] of the ummat have fixed some deed or prayer as
Farz or Sunnat or treated it as Nafl or Mustahab, on the basis of importance of the
commands of Allah and His MessengerSLM, their insistence on the performance of
the deeds, their excellences, and the threat of retribution for default in performing
them. As such a given deed is a Farz according to one authority, it is Nafl or
Mustahab, according to another authority. A large number of examples will be
found in the issues of Fiqh.
Hence, we return to the word of Allah and His MessengerSLM, which are the
sources for all religious command in Islam, for a final decision in this matter too. It
is in the light of these commands that we can find the correct route to final solution.
To treat some deeds as Farz, the ulama have taken into consideration certain
excellences of the deed and insistence on performing them and certain threats of
retribution for default in performing them. Similar excellences of and insistence on
performing the remembrance of Allah Most High and threats of retribution for
default in their performance are there for the discerning to see in so large a number
that it is very difficult to cover them all. Hence, we will first give some Quranic
Verses and the Traditions of Hazrat Prophet MuhammadSLM and then we will quote
the sayings of the eminent scholars and exegetes of the Ahl-e-Sunnat-o-Jama’at.
SOME QURANIC VERSES ABOUT ZIKR

► "Therefore remember Me, I will remember you. Give thanks to Me, and reject
not Me." 191
► "It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage).
Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the
191
Sacred Monument, and celebrate His praises as He has directed you, even though,
before this, ye went astray. 192
► "Recite that which hath been inspired in thee of the Scripture, and establish
worship. Lo! Worship preserveth from lewdness and iniquity, but verily
remembrance of Allah is more important. And Allah knoweth what ye do."193
► "Who have believed and whose hearts have rest in the remembrance of Allah.
Verily in the remembrance of Allah do hearts find rest! "194
► "And do thou (O Muhammad) remember thy Lord within thyself humbly and
with awe, below thy breath, at morn and evening. And be not thou of the neglectful.
"195
► "Restrain thyself along with those who cry unto their Lord at morn and evening,
seeking His Countenance; and let not thine eyes overlook them, desiring the pomp
of the life of the world; and obey not him whose heart We have made heedless of
Our remembrance, who followeth his own lust and whose case hath been
abandoned."196
► "And when the prayer is ended, then disperse in the land and seek of Allah's
bounty, and remember Allah much, that ye may be successful."197
► "…And men who remember Allah much and women who remember—Allah hath
prepared for them forgiveness and a vast reward."198
► “Such as remember Allah, standing, sitting, and reclining, and consider the
creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this
in vain. Glory be to Thee! Preserve us from the doom of Fire."199
► "When ye have performed the act of worship, remember Allah, standing, sitting
and reclining. And when ye are in safety, observe proper worship. Worship at fixed
times hath been enjoined on the believers."200
► Lo! The hypocrites seek to beguile Allah, but it is He Who beguileth them. When
they stand up to worship they perform it languidly and to be seen of men, and are
mindful of Allah but little;"201
192
193
194
195
196
197
198
199
200
201
► “That We may test them thereby, and whoso turneth away from the
remembrance of his Lord; He will thrust him into ever-growing torment."202
► Is he whose bosom Allah hath expanded for Al-Islam, so that he followeth a light
from his Lord, (as he who disbelieveth)? Then woe unto those whose hearts are
hardened against remembrance of Allah. Such are in plain error."203
► “But he who turneth away from remembrance of Me, his will be a narrow life,
and I shall bring him blind to the assembly on the Day of Resurrection."204
► “O ye who believe! Let not your wealth nor your children distract you from
remembrance of Allah. Those who do so, they are the losers."205
► “And he whose sight is dim to the remembrance of the Beneficent, We assign
unto him a devil who becometh his comrade;"206
SOME TRADITIONS ABOUT ZIKR

■ Allah, Glorified and Exalted be His name, has said, "I am with My servant as
long as he remembers Me and his lips move."207
■ There is no deed of the children of Adam that saves him from the retribution of
Allah Most High than His remembrance. The companions asked, "Not even the
Jihad [struggle] in the way of Allah?" The ProphetSLM said, "Not even Jihad in the
way of Allah."208
■ Hazrat Prophet MuhammadSLM has said, "Shall I not inform you of your best
deed, which is the most chaste and that increases your ranks and which is better
than granting you gold and silver and which is better than you confronting your foe
and killing him and he killing you?" People asked, "What is that deed?" The
ProphetSLM said, "Zikr-e-dawam. [It is being in the perpetual remembrance of
Allah]."209
■ The love of the remembrance of Allah Most High is the sign of the love of Allah
Most High and the animosity towards the remembrance of Allah Most High is the
sign of animosity towards Allah Most High.210
202
203
204
205
206
207
Tafsir-e-Lubab at-Tawil.
208
Ahya-al-Uloom.
209
Tafsir Mualim at-Tanzil.
210
Kanz al-Amaal on the authority of Behaqi.
■ On the Day of Resurrection, people who perform the abundant remembrance of

Allah Most High will be the most prominent among the servants of Allah Most
High in their ranks.211
■ In every situation perform the remembrance of Allah Most High because there is
no deed of the servant that is most liked by Allah Most High and that provides
salvation from the retribution in this world and in the Hereafter.
■ Remembering Allah Most High after the pre-dawn ritual prayers till the rising of
the sun with a group of people is more liked by me than the world and all that is in
it. And performing the remembrance of Allah Most High from the 'Asr [late
afternoon ritual prayers] till the sunset with a group of people is more liked by me
than the world and all that is in it.212
■ The angels surround the people who sit in the remembrance of Allah Most High.
And Allah's Rahmat [Mercy] covers them and sakina [God-inspired peace of mind]
descends on them. Allah Most High mentions them to the creatures around them.213
COMMAND TO BE IMPLEMENTED
The foregoing are a few Quranic Verses and the Traditions of Hazrat Prophet
MuhammadSLM out of the many, which cover the many aspects of the zikr.
Pondering over them, it becomes obvious that the eulogising the importance or
excellence of a thing means that it is being commanded that one should practise it.
The praising of a thing by the hakim [ruler] is tantamount to ordering its practice or
to induce to follow the commands.
There is a clear command to adopt the practise of the zikr and the threat of
retribution for default in performing it is very clearly stated. It is an issue of
principle that when the divine lawgiver [the ProphetSLM] issues a command to do
some act or to refrain from doing it, it is tantamount to order its performance or to
abstain from it. “If there is no symbol, the meaning reverts to its reality.” These are
the clear commands and interdictions about the performing of Zikr and threat of
retribution for its non-performance. None can disown them as this would be
tantamount to disobedience to the divine lawgiver [Hazrat ProphetSLM].
Apart from the expression of the excellences and commands about zikr, there are
threats of punishments for abandoning the zikr. It clearly means that these are
211
Tirmizi.
212
Kanz Al-Amal
213
Tafsir Mualim at-Tanzil, under the Quranic Verse, "Recite what is sent of the Book by inspiration
to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and
remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds)
that ye do."—Quran, S. 29: 45 AYA.
obligations. Otherwise, how can it be correct that a thing commanded by the divine
lawgiver is not obligatory on the one hand and on the other it becomes liable to be
punished for its non-performance?
ZIKR AND AHL-E-SUNNAT-O-JAMA’AT AUTHORITIES

After this principled discussion, it must also be seen whether the forefathers of the
Ahl-e-Sunnat-o-Jama’at are convinced of the obligation of the zikr or not. Some of
their sayings are copied hereunder as examples. These show that the contention of
the Hadyah Author that zikr is among the supererogatory or desirable acts is not
correct. Contrary to his contention, the eminent authorities of the Ahl-e-Sunnat-o-
Jama’at are convinced that it is obligatory and expedient [Wajib].
It is written in the book, Tafsir-e-Kabir under the Quranic Verse: "And do thou (O
Muhammad) remember thy Lord within thyself humbly and with awe, below thy
breath, at morn and evening. And be not thou of the neglectful,"214 thus:
"The meaning is that the command of Allah Most High to perform the zikr
'at morn and evening' indicates that the performance of the zikr is expedient
[Wajib] at all times. And the divine command, 'and be not thou of the
neglectful' indicates that the zikr-e-qalbi [the remembrance of God in the
heart] is expedient at all times that the human being should not be neglectful
of the magnificence of God even for a moment to the extent possible as
allowed by human strength."
Further, it is written in the book, Tafsir-e-Lubab at-Taveel, under the Quranic
Verse: "O ye who believe! Remember Allah with much remembrance,"215 thus:
"Hazrat Ibn AbbasRZ says that Allah Most High has not made anything
obligatory, except zikr, on his servants without a limit and has not exempted
them from performance during the times of uz'r [excuse]. However, there is
no limit for zikr. None other than an insane person has been exempted. They
have been commanded to perform the zikr in all situations: 'Men who
celebrate the praises of Allah, standing, sitting, and lying down on their
sides.'216 They are also commanded to remember Allah abundantly during
the night and the day, on land and sea, in health or illness, openly and
secretly."
In the Chapter dealing with zikr of the Risala-e-Qashiri, it is stated:
214
215
216
"Shaikh Abu Abdur Rahman SalamiRZ is said to have heard that he had
heard from Muhammad bin AbdullahRZ that he had heard from Al-KitabiRZ
that if the Zikr of Allah Most High had not been Farz [obligatory] on me, I
would not have remembered Him so respectfully. Would a man like me
remember Him—one who has not washed his face with the accepted
repentance a thousand times?"
Apart from these, there are the sayings of many other eminent religious preceptors,
which prove that the zikr-Allah is an obligation without the limits of time.
Therefore, the disavowal by the Hadyah Author of the obligatory character of zikr
in the name of Ahl-e-Sunnat-o-Jama’at is not correct.
Even if the sayings of all these eminent religious saints and ulama are ignored and
it is accepted, for the sake of argument, that the ulama have fixed the zikr-Allah as
supererogatory and desirable, it is not necessary that the zikr being supererogatory
and desirable as a matter of certainty and finality, because the saying of the ulama
of the Ahl-e-Sunnat-o-Jama’at hold that Hazrat Imam Mahdi al-Mau'oodAS is
himself an absolute mujtahid [religions director—jurist entitled to independent
opinion] and that he is not the follower of any other mujtahid, as Mullah Ali Qari
and others have written. Some others have said that the rank of Hazrat Imam
MahdiAS is above the rank of a mujtahid as his commands are free of error, above
opinions and presumptions, and are based on divine ilqa [inspiration] and ta'lim
[teaching], as Allamah TahtawiRA and Shaikh Muhiyuddin Ibn ArabiRA and others
have said. [Please see pages of this book, Kuhl Al-Jawahir [Urdu], pages 55-62,
corresponding to pages of this English Translation pages 99-102]
In view of the first saying, the situation boils down to this: as the ulama of the Ahl-
e-Sunnat-o-Jama’at have said, the excellences and takidaat [emphasis] of zikr in
the Quranic Verses and the Traditions of Hazrat Prophet MuhammadSLM, and the
commands and interdictions therein, even if the other mujtahidin have relegated it
[zikr] to the status of Mustahab [desirable], it does not adversely affect its status of
Farziat [obligatory imperatives]. The reason is that, according to the rule of the
Ahl-e-Sunnat-o-Jama’at, that the correctness of saying of one mujtahid is not
dependent on the conformity and consonance with the saying of another mujtahid.
This principle is currently in force that despite the saying of one mujtahid being not
in conformity with or being opposed to the saying of another mujtahid, it is deemed
to be correct by the followers of the first mujtahid.
And in view of the other saying, the zath of Hazrat Imam MahdiAS is free from
erring. Therefore, there is no apprehension of his erring. His command is based on
the divine teachings of Allah Most High and the religious instruction from the Soul
of Hazrat Prophet MuhammadSLM. Had Hazrat Prophet MuhammadSLM been
present, he too would have given the same ruling as Hazrat Imam MahdiAS had
given. As opposed to this, even according to the beliefs of the Ahl-e-Sunnat-o-
Jama’at, the mujtahidin and ulama are not free from erring. There could be the
apprehension of their being wrong in their sayings. The principle is that the
mujtahid could be correct at times and wrong at other times. In view of this
research, that the commands of the Quranic Verses and the Traditions of Hazrat
Prophet MuhammadSLM about zikr are definite and final on the Farziat [the state of
being obligatory]. Thus, its being supererogatory and desirable is prone to be
wrong. In this controversial situation, the judgment of the ulama-e-Ahl-e-Sunnat-o-
Jama’at is:
"The command of Hazrat Imam Mahdi al-Mau'oodAS is final. He who says contrary
to it is at fault."217
The saying of the Hadyah Author, that "To the Mahdavis, this is the reason why earning
is prohibited as this hinders the zikr,"218 is clearly wrong and a malicious allegation.
This is so because to the momineen [believers] earning is not Haram [prohibited].
Hazrat Imam MahdiAS has clarified the point:
"Again the ulama asked, 'You call earning Haram [prohibited].' The ImamAS said,
'Kasab [earning] is Halal for a momin. But one should be a momin. One should
think over as to whom the Quran calls a momin.'"
There is this clarification in another naql [narrative]. Its summary is as follows:
"Some people asked the ImamAS: 'You dissuade learning.' The ImamAS said: 'How
can this banda dissuade [people from learning]—a thing that Hazrat Prophet
MuhammadSLM has not done? This banda says only this: In accordance with the
command of Allah, it is obligatory that one should remain in the remembrance of
Allah always. The thing that prevents zikr is the cause of neglect [of Allah], and as
such it is Haram [prohibited], whether it is earning, or interaction with the people
or mingling with them or eating and drinking, sleeping or other things.'"
If one sees the Quranic Verses and the clarifications from the commentators of
Quran, one would find that there is complete conformity between them and the
commands of Hazrat Imam MahdiAS. Under the Quranic Verse: "So remember the
name of thy Lord and devote thyself with a complete devotion,"219 it is stated in the
book, Tafsir-e-Fatah al-Aziz: “…‘Wa tabattal ‘ilayhi tabtiilaa,’ or break yourself
from that deed, which prevents you from your Lord for His remembrance.”
Further, Allah Most High says: "O ye who believe! Let not your wealth nor your
children distract you from remembrance of Allah. Those who do so, they are the
losers."220
217
Fawatih-ar-Rahmut Sharah-e-Musallam-as-Subut, by Maulana Bahr-al-Uloom.
218
219
220
Quran, S. 63: 9 MMP
It is written in the book, Tafsir-e-Madarik, under the above Verse:

"The management [of your affairs] and efforts to augment your wealth
should not make you neglectful in your remembrance of Allah Most High.
And those who do so, that is, get engaged in the worldly affairs and forget
the religion. It is also said that those who are engaged in the increasing of
their wealth and improving their condition and in their wish to fulfil the
wishes of their children, they should not forget their welfare in the
Hereafter. They are the people who would incur loss in their trade that they
sold their baqi [perpetual (life)] in exchange for their fani [perishable
(present life)]."
In short, the thing that prevents the zikr of and makes man neglectful of Allah Most
High is proving itself as prohibited under these Quranic Verses. And the intension
and meaning of the commands of Hazrat Imam Mahdi al-Mau'oodAS too is the
same. Hence, engrossing oneself in the kasab [earning wealth] to such an extent
that it leads to the neglect of God would be forbidden. And the kasab [earning] that
would not be of this nature would also not be prohibited. Drawing the conclusion
from this that the essence of the kasab is Haram [prohibited] would not be proper
because any command that is limited or conditional on some stipulation, would
depend on that stipulation, and would not be enforced without the stipulated
circumstances. Similarly, under the given Quranic Verse, getting engrossed in the
children to such an extent that God is forgotten is prohibited. However, to draw the
conclusion that the Quranic Verse commands prohibit the children would be
wrong.
Secondly, the deeds of venerable elders of the Mahdaviah in giving up kasab
[earning] is not because they think that earning is prohibited, as the Hadyah Author
has tried to mislead the people in believing, but these deeds are because of their
desire to reach the higher echelons of tawakkal [trust in God], because the person in
the highest rank of this trust in God, assigns all his affairs, including personal
affairs, to God and consents to the will of God in such a way that he does not wield
any authority against the will of his Master, that is, God. Hazrat Imam Mahdi al-
Mau'oodAS has said, "Become bey-ikhtiar [powerless, without authority] as
authority is unfortunate."
The further details of the ranks of tawakkal are that Allah Most High has taught his
special friend, Hazrat Prophet MuhammadSLM, about tawakkal as follows: "(He is)
Lord of the East and the West: there is no god but He: take Him therefore for (thy)
Disposer of Affairs."221
221
The summary of what some of the exegetes222 say is this: Allah Most High has first
explained his attributes that He is the Lord of the East and the West. After this it is
clarified that there is no God but Allah and then, He has said, 'and understand Him
as your vakil [Disposer of affairs].
This elegant arrangement [of ideas] has the secret that He has created the East for
the beginning of the worldly relationships and the West for terminating them. In
other words, when the light appears from the East, every professional starts his
work, the shopkeepers and traders go to their markets, the artisans and cultivators
start sharpening or preparing their implements for their work, and the servants
remember their master's court or office. In short, all the people start their worldly
activities in the morning. And when the light of the sun begins to turn pale and the
sun begins to set in the West, all these relationships gradually come to an end.
Every professional closes his shop and returns to his home. All the relationships
terminate and only the family relationships continue. When he finishes his dinner
and goes to bed his family relationships too stop. So much so, that the relationship
between the soul and the body also breaks and all the organs and manifest senses
become suspended and inactive. “Sleep is the sister of death.”
At that time, O MuhammadSLM! You see the spectacle of the Divinity of
Omnipotence. In a state of helplessness, they have no relationship with anything.
Who protects them? Who keeps them alive? Everyday they encounter a time when
they are in helplessness and arrive at a state of being unrelated and unconnected.
Comprehend that you are in that state of powerlessness. And repose your trust in
God. Depend on Him. And assign all your affairs to Him.
Accordingly, people who are acquainted with the Holy ProphetSLM's life know that
from the time of his be'sat [Apostleship] to his last breath, he devoted his life to the
propagation of the religion of God and his 'ibadat [worship], and assigned all his
personal affairs to Allah Most High in such a way that not a moment of his
precious life was spent in commerce, cultivation, service or profession.
Consequently, the Mutawakkilin-e-Mahdaviah [Mahdavis who trust in Allah] have
humbly and sincerely accepted all those commands concerned with tawakkul [trust
and dependence on Allah] and tafviz [delegation] that Allah Most High has given to
the Ummat through Hazrat Prophet MuhammadSLM, and they follow the way of
Hazrat Prophet MuhammadSLM in this respect to the best of their ability as far as
possible. “God Himself is the Master of the necessaries and materials of the
Authority Tawakkal [Trust in God].
The detailed discussion about tawakkal will follow in the discourse relating to
khulq-e-nahum, God Willing.
222
See the Tafsir Shah Abdul Aziz Muhaddis Dahlavi and others.
The saying of the Hadyah Author too is incorrect that the state of earning impedes
the remembrance of Allah among the Mahdavis. This state is of the novices and
immature whose movements of the limbs bring inattention to their hearts. But those
who have attained the status depicted in the Quranic Verse: "Men whom neither
merchandise nor sale beguileth from remembrance of Allah …"223 do not get
disturbed in their zikr by their earning. All their time is spent in a state of "dast ba-
kar dil ba-yar" [hand in work and heart with Friend—God].
If a mun'tahi [learned, proficient] person suspects that a novice might get disturbed
in his zikr by his economic activity advises the latter to abstain from it, or he
himself abstains from it to give practical example to teach the novice, he would
suffer a deficiency. If a doctor advises his patient to abstain from certain food
items, which he thinks might harm the patient, it does not mean that the doctor
himself has become a patient. Or, a wet-nurse abstains from eating certain foods
that may be detrimental to the health of the child, even though they might not harm
her. Or a great scholar teaches a student the alphabet; it does not mean that he
himself is an illiterate. Maulana RumRA has said: “The father says ti ti for his infant
child although in his mind the world of numbers and counting exists. The
superiority of the teacher does not decrease when he utters the letter alif [the first
letter of the Arabic, Persian and Urdu languages] to teach the child. There is of no
importance of this deed for the teacher.”
This saying of the Hadyah Author too is astonishing that he did not see anybody
performing the zikr for even three of four pahr [nine or twelve hours] in hundreds
of thousands of Mahdavis. We do not know where and how he searched for the
zakirin [people who perform the remembrance of Allah] that he did not see anyone.
Allah Most High says: "And do thou (O Muhammad) remember thy Lord within
thyself humbly and with awe, below thy breath, at morn and evening. And be not
thou of the neglectful."224
And Hazrat Prophet MuhammadSLM says: "The zikr, which the kiraman katibain225
too cannot hear is seventy times better than the zikr that the kiraman katibain can
hear."226
How can the Hadyah Author see the people who carry out zikr-e-Khafi-o-Akhfi
[concealed remembrance of Allah] in obedience to the commands in the above two
quotations? And if due to his own inability he does not or cannot see them, his not
being able to see such zakirin does not mean that they do not exist. It is like a blind
223
224
225
The two angels who accompany man and record his deeds.
226
Kanz-al-‘Amal.
person thinking that all the things of the world do not exist because he is not able to
see them.
This shows how ignorant the Hadyah Author is of the secrets of the mystic
initiation and the ways of the Divine Love. Yours are the eyes that see the manifest.
How can you see the divine lover and the beloved? “There are such secrets between
the lover and the beloved that even the kiraman katibain are unaware of them.”
BELIEF 14: RENOUNCING THE WORLD
The Hadyah Author says: The 14th Belief: "One who is engaged in or intends to engage
in the worldly things, even if they are Halal [lawful] and mubah [permissible] is a kafir
[infidel]. Therefore, one who becomes the devotee of and is engaged in or with women,
children, goods, chattel, cultivation, garments, dishes, drinks and other things also is a kafir.
If any person has company with such a person, or goes to his house, or has affection for
him, he is not from us, not from the grace of Hazrat Prophet MuhammadSLM and not from the
grace of Allah." 227
We say: We will discuss the reality of this criticism later on. However, let us first
examine the narrative of Hazrat Imam MahdiAS that the Hadyah Author has relied
on for this criticism. This is worth considering for the equitable readers and their
judging.
● Firstly, the Hadyah Author has played dirty tricks in copying the narrative. The
relevant part of the narrative that sheds light on the rank of the kufr [infidelity] has
been omitted because it was harmful to his criticism. The original text (in
translation) is as follows:
"It is narrated that Imam MahdiAS has said the existence of the life of the
world is kufr (infidelity). To live with one's life is called existence (hasti)
and egoism (khudi), riches, wealth, property, progeny, and other things are
called possessions (mata') or the necessities of life. Hence, whoever is
desirous (murid) of women, children, riches, cultivation, cattle, buildings,
dresses and eatables, and who is engaged and occupied with these things is
a kafir. …"228
It is obvious that Hazrat Imam MahdiAS has not censured the essence of the life of
the world. Nor has he called the life of the world on the whole as kufr because it is
in this life of the world that the good fortune in the Hereafter is earned and the
performance of the virtuous deeds is accomplished here. The life of the world that
has been called kufr is the attribute of living in luxury and selfishness. This is being
explained by the sentence, ‘To live with one's life of the world is called existence
(hasti) and egoism (khudi).’ The Hadyah Author has deleted this from his
quotation.
● Secondly, in this saying of the ImamAS the two things, the life of the world and
the possessions of the world, have been listed separately. The Hadyah Author has
completely omitted the phrase, 'riches, wealth, property, progeny, and other things
are called possessions (mata') or the necessities of life.' And he has written that the
227
228
Insaf Nama, English Translation by Syed Ziaullah Yadullahi, Bangalore, 2001, p.47.
'wajud-e-hayat-e-dunya kufr hai' [the existence of the life of the world is infidelity],
as if the women, children and necessities of life are all the essence of life. In the
original text of the narrative all these have been called the mata'-e-hayat-e-dunya
[the necessities of the life of the world]'. Obviously, this is a blatant distortion. His
purpose is to mislead the readers.
After this, looking at the criticism, two points that are derived from the narrative
need to be discussed: One, calling the things that have been mentioned in the
narrative as mata'-e-dunya [worldly possessions] is correct or not? And secondly,
what is the judgment about being engaged in them or being devoted to them?
Before discussing these points, it is obvious from what Hadyah Author has written
about this topic that he has abandoned the path of comprehension and sagacity and
entered the realm of the apprehension and imagination. And he has treated the
matters that are like the light on Mount Sinai as concealed in veils. Hence, the
command of Hazrat Imam Mahdi al-Mau'oodAS that comprehensively points out to
the hatred of the world and the seekers of the world is in full conformity with a
number of Quranic Verses and the Traditions of Hazrat Prophet MuhammadSLM. He
has treated these commands as specific only to the Mahdaviah, although they are
common to all the people under the Quranic Verses and the Traditions. All the
Muslims, who believe in the Quranic Verses and the Traditions, follow them and
are subject to them. The Hadyah Author wants to assign these threats the
Mahdaviah and to exempt himself from them. But these threats will not allow any
person who calls himself a Muslim unless he disowns the commands of Allah Most
High and Hazrat Prophet MuhammadSLM and escapes from Islam itself.
The first issue from among the matters to be discussed is about the things that
constitute the possessions or the superfluities of the worldly life and this is proven
from the Holy Quran, which says: Beautified for mankind is love of the joys (that
come) from women and offspring; and stored-up heaps of gold and silver, and
horses branded (with their mark), and cattle and land. That is comfort of the life of
the world. Allah! With Him is a more excellent abode. Say: Shall I inform you of
something better than that? For those who keep from evil, with their Lord, are
Gardens underneath which rivers flow wherein they will abide, and pure
companions, and contentment from Allah. Allah is Seer of His bondmen,229
The second issue too is proven from these Verses because Allah Most High has
described the things that appear to be so pleasant to the human beings in the first
Verse [that is, Verse 14] as information and exposing a fact, and then He goes on to
explain in the second Verse [that is, Verse 15] that the eternal Paradises, under
which the streams flow and the chaste couples that are in those Paradises, and that
the pleasure of Allah Most High is far better than all the worldly things described
229
Quran, S. 3: 14-15 MMP.
Belief 14: Renouncing the World 171
therein. And among the various ways shown in the Holy Quran to denounce the
world and its desire and to prevent indulgence in them, the one is to look at the
world as the most contemptible and perishable and the Hereafter the better and
imperishable, as is obvious in the following Quranic Verses:
"But ye prefer the life of the world Although the Hereafter is better and more
lasting. Lo! This is in the former scrolls, The Books of Abraham and Moses."230
"The comfort of this world is scant; the Hereafter will be better for him who
wardeth off (evil); and ye will not be wronged the down upon a date-stone."231
"Do ye prefer the life of this world to the Hereafter? But little is the comfort of this
life, as compared with the Hereafter."232
Saying that the Hereafter is imperishable and better and, in comparison, showing
that this world and its comforts are little and scant, and, further, showing
astonishment and disavowal at opting for it is a hint to avoid it.
More clear is that the indulgence in the hunger for the world and its comforts is
mischief and enmity, and, further, engaging in them at the cost of ignoring Allah
Most High is a source of loss. Allah Most High says: "O ye who believe! Lo!
among your wives and your children there are enemies for you, therefore beware of
them. And if ye efface and overlook and forgive, then lo! Allah is Forgiving,
Merciful."233
"Your wealth and your children are only a temptation, whereas Allah! with Him is
an immense reward.'234
"O ye who believe! Let not your wealth nor your children distract you from
remembrance of Allah. Those who do so, they are the losers."235
HUNGER FOR WORLDLY COMFORTS

In these Verses, among the worldly hunger, only the wives and the children are
mentioned and, for others like gold, silver, chattels, cultivation and others, the word
amwal, which encompasses all of them, has been used. These hungers or the
worldly comforts have been shown to us as mischief or enmity against us. We have
been commanded to avoid them. In the third Verse, the limits of the legitimacy or
otherwise of indulging in them have been clearly fixed. Further, in being engaged
230
Quran, S. 87: 16-19 MMP.
231
232
233
234
235
in them to the extent of being neglectful of Allah Most High has been shown as the
cause of loss.
Apart from all these, there are other Verses in which it has been clearly stated that
those who transgress, prefer and adorn the worldly life are the infernal who have no
share in the Hereafter. Allah says:
“Then, as for him who rebelled And chose the life of the world, Lo! hell will be his
home."236
"Whoso desireth the harvest of the Hereafter, We give him increase in its harvest.
And whoso desireth the harvest of the world, We give him thereof, and he hath no
portion in the Hereafter."237
"Whoso desireth that (life) which hasteneth away, We hasten for him therein what
We will for whom We please. And afterward We have appointed for him hell; he
will endure the heat thereof, condemned, rejected."238
"Wealth and children are an ornament of the life of the world. But the good deeds
which endure are better in thy Lord's sight for reward, and better in respect of
hope."239
"Whoso desireth the life of the world and its pomp, We shall repay them their deeds
herein, and therein they will not be wronged. Those are they for whom is naught in
the Hereafter save the Fire. (All) that they contrive here is vain and (all) that they
are wont to do is fruitless."240
In these Verses, it is clearly stated that the wealth and the children are the
embellishments of the life of the world and the good deeds of the people who
indulge in their love would be futile and, that, in the Hereafter, there would be
nothing other than Hell for them. There are many other Verses in the Holy Quran
that prove similar commands.
Hence, that the compensation of their deeds would be given in this world and that
there would be nothing for them in the Hereafter is the sign of the infidels. The
Tafsir-e-Ma’alim at-Tanzil writes under the Quranic Verse: "Each do We supply,
both these and those, from the bounty of thy Lord. And the bounty of thy Lord can
never be walled up:"241
The word 'ata' [gift, present] here purports to be the worldly gifts.
Otherwise, there is no share for the infidels in the Hereafter.
236
Quran, S. 79: 37-39 MMP.
237
238
239
240
Quran, S. 11: 15-16 MMP.
241
Further, under the Verse, "Whoso desireth the life of the world and its pomp, We
shall repay them their deeds herein, and therein they will not be wronged. Those
are they for whom is naught in the Hereafter save the Fire. (All) that they contrive
here is vain and (all) that they are wont to do is fruitless,"242 it is written in the
book, Tafsir-e-Ma’alim at-Tanzil as follows:
"AnasRZ quotes Hazrat Prophet MuhammadSLM as saying, ‘Allah Most High
does not grab any good deed of the Momin [believer]. He would give rizq
[sustenance] in this world and blesses him with rewards in the Hereafter.
But for an infidel will be given sustenance in this world for all his good
deeds, so much so that there would remain no good deed to be rewarded in
the Hereafter.’"
In the Holy Quran, it is very clearly stated that having greater love and giving
preference to the world as against the Hereafter is the sign of the infidelity or the
attribute of the kafirs [infidels]. Allah says:
"… And woe unto the disbelievers from an awful doom; Those who love the life of
the world more than the Hereafter, and debar (men) from the way of Allah and
would have it crooked: such are far astray."243
Allah Most High further says: "… but whoso findeth ease in disbelief: On them is
wrath from Allah. Theirs will be an awful doom. That is because they have chosen
the life of the world rather than the Hereafter, and because Allah guideth not the
disbelieving folk."244
Under the Quranic Verse: "Then, as for him who rebelled And chose the life of the
world, Lo! Hell will be his home,"245 the Tafsir-e-Kabir writes:
"Allah's command that 'who…chose the life of the world' points to the
person's defect in his might for his deeds. The reason for this is the same as
narrated in the Tradition of Hazrat Prophet MuhammadSLM wherein he is
quoted as saying that the peak of all sins is the love of the world. And God
forbid, a human being acquires both the evils in him; he reaches the apex of
the evil. And this is the infidel who will incur the perpetual reprisals. The
specification of this condition specifies that a person who is not a sinner of
this calibre will not go to Hell.
Hence, it is being proved from these Quranic Verses and their exegeses that
preferring the life of the world and its superfluities to the Hereafter and being
engrossed in the children and the wealth to an extent where one becomes neglectful
242
Quran, S. 11: 15-16 MMP.
243
Quran, S. 14: 2-3 MMP.
244
Quran, S. 16: 106-107 MMP.
245
Quran, S. 79: 37-39 MMP.
of Allah Most High, preferring the world as against the Hereafter are the reasons
for the deprivation in the Hereafter and the signs of the infidelity.
The narrative of Hazrat Imam Mahdi al-Mau'oodAS on which the Hadyah Author
has raised his objections and criticism also connotes the same sense as the Quranic
Verses quoted above. This proves that the ImamAS's narrative is the summary of
these Verses. Criticising this idea is tantamount to criticising the Quranic Verses,
which is not the work of any Muslim.
After this discourse based on principles, there is no need or scope for any further
elucidation about the Hadyah Author's remaining gossip. Yet it appears to be
proper to throw a glance on the criticisms of the Hadyah Author. The summary of
his criticisms is:
●"Among the Mahdavis, all these things are abounding. They are present in great numbers
at the doors of the wealthy people. Congratulations to them on the title of kufr [infidelity]
bestowed by their Mahdi."
●"This writer has been careful in judging them. But their Mahdi is so intent that he would not
leave them without making them infidels and polytheists."
●"When the Mahdi has said that they are not from him, then they are essentially non-
Mahdavis and it is useless to talk to them about their religion."
●"The Mahdavis perform tawbah [repentance] and renounce the world at the time of death
to escape from these commands. However, this renunciation is of no use because, under
the circumstances, the living Mahdavis are kafirs on the earth and the dead Mahdavis are
Muslim in the grave."
●"The trinity of these beliefs [desire for the Vision of Allah, His remembrance and
renouncing the world] proves that having left the Ahl-e-Sunnat-o-Jama’at, their Mahdi has
consecrated them with the titles of infidelity and polytheism."
●"All these hardships are not there among the beliefs of the Ahl-e-Sunnat-o-Jama’at. Even if
one has the wealth of crores [of rupees], keeping it after paying the zakat [poor due] is
neither a sin nor infidelity. If keeping all the wealth for the whole of a year were infidelity,
Allah Most High would not have said: 'Take alms of their wealth, wherewith thou mayst purify
them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for
them. Allah is Hearer, Knower.'"246
All these sayings and criticisms of the Hadyah Author are based on his short-
sightedness and far away from the solemnity of an 'alim [scholar]. Every learned
and equitable person can estimate them, because this kind of criticisms cannot
come from the pen of a person who claims to believe in the Quran, Traditions and
246
Islamic commands. It is like a person who is sitting on a branch of a tree and tries
to cut it or in his enthusiasm to attack others, cuts his own head with an axe.
■ A short summary of this discourse is that in teaching and offering incentives
about the beliefs and deeds about the rights of God and his servants, and their
excellences have been explained in the Quranic Verses and the Traditions.
Simultaneously, threats of retributions in the Hell and strong appellations of
infidelity and polytheism and going astray have been held out for non-performance
of those deeds and not holding the beliefs. For instance, take the issues of
affirmation of the Unity [of God] and the Prophethood [of MuhammadSLM],
obedience to God and ProphetSLM, performing namaz, payment of poor due, etc.,
and other beliefs and deeds. There are the excellence and incentives for holding and
performing them in the Quranic Verses and the Prophetical Traditions. Similarly,
there are threats of various kinds for not holding the correct beliefs and not
performing the ordained practices. One or many Muslims may evade performing
the namaz and payment of zakat. Under these circumstances, all the criticisms that
Hadyah Author has advanced against the Mahdavis will not be applicable to the
Quran and Sunnah and all the Islamic commands. And would it be correct to say, in
his words, that, God forbid, Allah and His MessengerSLM are bent upon making the
Muslims infidel, polytheist, cruel, unjust and infernal? That they do not leave them
without making them infidels, polytheist, cruel, unjust and infernal? Would not the
saying of the Hadyah Author become the guiding principle for Ahl-e-Kitab [people
of the Divine Books] and the followers of other religions who do not believe in the
Islamic Beliefs of the Unity [of God], namaz, zakat, etc., and embolden them to say
that, God forbid, that the ProphetSLM had rescued the people from the polytheists,
Jews and Christians, made them Muslims and then conferred upon them the
appellations of infidelity, polytheism, cruelty and unfairness and being infernal?
Every person of wisdom and sagacity can judge how far such criticism would be
reasonable and correct. Obviously, the criticism of the Hadyah Author too is only
of this nature.
■ Secondly, as we have written earlier that while the source of these commands is
the Holy Quran and the Traditions and it is proved the command of Hazrat Imam
Mahdi al-Mau'oodAS in full conformity with the Quranic Verses and the Traditions,
how justifiable is the Hadyah Author's thinking and making it Mahdaviah-specific?
On the other hand, any Muslim who has the attributes, which Allah and His
ProphetSLM have censured, should be congratulated, in the words of the Hadyah
Author, on the titles of kafir and jahannami [infidel and infernal] from Allah and
ProphetSLM.
SOME ISSUES DISCUSSED IN DETAIL

Elaborating on this concise statement, we would like to deal with some of the
points individually in some detail; it would be helpful to the readers:
◙ The saying of the Hadyah Author: "These things are found among the Mahdavis in
abundance. Congratulations to them on the title of infidelity from their Mahdi!"247
The general rule is that if there are, in the Muslim Ummat, hundreds of thousands
of drunkards and fornicators or thousands of 'ulama [scholars] are ensnared in the
love of the world, the drinking, fornication or the love of the world, which are
strictly prohibited, do not become Halal [permitted] in Islam. And those who
indulge in those sins, whoever they may be, will be liable to the threats of
retribution and chastisement prescribed for those sins. But among the Mahdavis,
there is hardly anybody who would be indulging in the world and the superfluities
of the world to an extent where he would think that such indulgence would be
better. Whether one is a wealthy person and a poor man, may appear to be
indulging in the worldly affairs manifestly, but in his heart of hearts he remains
disgusted in these worldly relations day and night. He intends to get rid of them
every moment, because he keeps in mind all those commands of Allah Most High
and Prophet MuhammadSLM that are against negligence of Allah Most High and
denouncing the world, as insistently stressed by Hazrat Imam Mahdi al-Mau'oodAS.
Of course, those like the Hadyah Author, who have forgotten the commands of
Allah Most High and Prophet MuhammadSLM and think that only the Mahdavis are
bound by those commands; and absolve themselves of them and are indulging in
the world and its superfluities to an extent where they are neglectful not only of
Allah Most High but also of the divine commands and interdictions, may become
the target of those va'idat [threats].
Keeping this principle in mind, let the Hadyah Author ponder over the following
sayings of Hazrat Prophet MuhammadSLM and the virtuous ancients about the
'ulama-e-soo [scholars with an axe to grind] who have made their knowledge a
weapon to acquire the world and sell their knowledge at a miserably low price, and
see how far they are applicable to the likes of him. We excerpt a very small part of
these sayings for him:
SCHOLARS WITH AN AXE TO GRIND

Hazrat Imam GhazaliRA writes in his book, Ahya-al-Uloom:
► "Very severe threats have come in respect of the 'ulama-e-soo [scholars with an
axe to grind], which prove that they will deserve the greatest retribution among the
247
people on the Day of Resurrection. Hence, it is necessary to know the difference

between the 'ulama-e-dunya and the 'ulama-e-aakhirat."
► "The purport of the 'ulama-e-dunya and the 'ulama-s-soo is that they are those
people whose objective is to acquire the favours of the world and the rank, dignity
and splendour of the world."
► "Allah Most High has said that the attribute of the 'ulama-e-soo is of eating the
world, and the attribute of the 'ulama-e-aakhirat is humility, continence and
mysticism."
► "Zahak has quoted Hazrat Ibn AbbasRZ that Hazrat Prophet MuhammadSLM has
said: 'There would be two kinds of 'ulama in this ummat [that is, the Ummat-e-
Muhammadiah]: One, those whom Allah Most High has blessed with knowledge,
they teach people. They are not greedy. They do not take any money in
compensation for it. These are the people for whom the birds, the fish, the
quadrupeds and the kiraman katibain [the twin angels who record the deeds of the
human beings]—all send their blessings and mercy. They will present themselves
respectably before God on the Day of Judgment in the company of ProphetsAS. The
other group is of those 'ulama who Allah Most High has blessed with knowledge.
They are miserly in teaching the servants of Allah Most High and they take some
money in compensation. They are greedy of the world. They will be given the
bridle of fire. A bird will make an announcement that this is so-and-so son of so-
and-so. Allah had blessed him with knowledge and he was miserly in teaching the
servants of Allah. He took some money in compensation for teaching. He was
greedy of the world. Hence, he will be punished till the conclusion of the accounts
[of the deeds of the people]."
► "The worst 'ulama are those who go to the door of the wealthy people and the
best 'ulama are those to whose door the wealthy people come."
► "The worst qari [one who recites of the Holy Quran] to Allah is one who meets
the wealthy people."
►"Sufian says that there is a valley in the Hell where the qaris who meet the kings
will be lodged."
►"Sayeed Bin Al-museebRA says: ‘When you see an 'alim often going to a wealthy
man, be afraid of him because he is a thief [of religion].’"
►"Mak'houl ad-DimashqiRA has said: ‘He who learnt the Quran, and also learnt the
sciences of the Religion and then became the companion of the kings and indulged
in their flattery in his greed for wealth and power, he has, as if, dived in the fire of
Hell as many times as he has taken steps [to go to the king]."
►"The 'ulama-e-salaf [the scholars of the yore] like Hasan, Ibn Mubarak, Fazail,
Ibrahim Ibn Adham, Yusuf Ibn AsbatRA used to admonish the 'ulama of Makkah
and Syria who used to visit the kings and were greedy for the world."
In the book, Jam'i-as-Saghir, the following Traditions have been reported as
narrated by Hazrat UnsRZ and Hazrat Abu HurairaRZ:
■ "'Ulama are the ameen [custodians] of the ProphetsAS as long as they do not often
visit the kings and do not penetrate the world. But if they do, they have stolen from
the ProphetsAS. Be afraid of them and avoid them."
■ "If you see an 'alim [scholar] often visiting a king, then understand that he is a
thief [of religion]."
When the attendance of the royal court is the greatest mischief for the 'ulama and
such commands have come in favour of them, will it not be suitable to tell the
Hadyah Author in his own words that in full greed and predilection the like of him
attend the royal courts, of their own volition, and sport all the attributes that are
condemned above: "Congratulations to you on the titles of infernal fire, duzd'kari
[stealing] and Haram-khwari [eating the prohibited stuffs], conferred on you by
Hazrat Prophet MuhammadSLM and the virtuous respected elders of the past"? The
explanation or reply that the Hadyah Author would offer will be the reply to his
innuendoes in reply to him from the side of the Mahdaviah to the wrong and
misconceived concepts, intents and purport of the Quranic Verses and the
Traditions of Hazrat Prophet MuhammadSLM.
Hazrat Imam Mahdi al-Mau'oodAS has held out the threat against the people
intending to be in love of the world, being engrossed in the affairs of the world, or
having affection towards such people or being in their company that they are not
"from us." That the Hadyah Author has let loose his imagination in commenting on
this saying of the ImamAS is highly astonishing, because here the complete and
perfect companionship and love is intended, and not the superficial affection and
companionship like the relationship that one traveler has with another traveler or
one neighbour has with another neighbour. Such relationship does not mean that
there is a heartfelt relationship. There are two kinds of affection: you have an
outward relationship with a thing but there is no heartfelt love for it. Or, the heart
does not like this relationship. The other kind of affection is that where one has
affection for a thing and one likes it from the bottom of his heart and the heart too
not only likes it but it accepts it as good without any reservations. This is the
highest rank of affection and love. And in this discussion of ours, this kind of
heartfelt and perfect love, affection and companionship are our concerns.
Otherwise, the things that are needed for eating, drinking, wearing and other things
related to the day-to-day necessities like those needed in the obedience and worship
of God are appurtenant to the human nature. Even the ProphetsAS had maintained
such superfluous relations with people. And such relationship is not that bad
inviting the application of stringent seclusion.
Hazrat Prophet MuhammadSLM has said, "Among these worldly things of yours, I
like two things: women and fragrance; but the comfort of my eyes is in namaz."
That any Vice-regent of Allah or any person of Allah showing a dislike of a person
who disobeys him or God or ProphetSLM or preventing people from remaining in
the company of such disobedient persons is allowed rationally and religiously, as
Allah has said:
●"…Allah is free from obligation to the idolaters, and (so is) His messenger…."248
●"…Choose not disbelievers for (your) friends in place of believers…"249
●" Thou wilt not find folk who believe in Allah and the Last Day loving those who
oppose Allah and His messenger, even though they be their fathers or their sons or
their brethren or their clan. As for such, He hath written faith upon their hearts and
hath strengthened them with a Spirit from Him, and He will bring them into
Gardens underneath which rivers flow, wherein they will abide. Allah is well
pleased with them, and they are well pleased with Him. They are Allah's party. Lo!
Is it not Allah's party who are the successful?"250
See in the first Verse, it is clearly stated that both Allah and His MessengerSLM are
free from any obligation towards the polytheists, while in the latter two Verses, the
believers are clearly enjoined not to befriend infidels and the opponents of Allah
and His MessengerSLM. Similarly, the warning that the people who violate these
commands are not from him too is given in the following Quranic Verse and the
Traditions:
# "And when Saul set out with the army, he said: Lo! Allah will try you by (the
ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and
whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of
his hand. But they drank thereof, all save a few of them. And after he had crossed
(the river), he and those who believed with him, they said: We have no power this
day against Goliath and his hosts. But those who knew that they would meet Allah
exclaimed: How many a little company hath overcome a mighty host by Allah's
leave! Allah is with the steadfast."251
# Hazrat ProphetSLM has said: "He who claims a thing that is not his, is not from us.
Let him search for his place in the Hell."
248
Quran, S. 9: 3 MMP.
249
250
251
# Again he said: "He who takes an oath about an amanat [thing kept in Trust] is not
from us."
# He also said: "He who abducts the wife or maid servant of any person is not from
us."
# He said, "Marriage is my Sunnat [practice of the ProphetSLM]; he who avoids it is
not from me."
According to the principle laid down by the Hadyah Author, the Muslim who takes
an oath about a thing kept in trust, or kidnaps the wife or servant-maid of a person,
or, according to the clearest command, one who refrains from marriage is not from
Hazrat Prophet MuhammadSLM or a Muhammadi.
Allah be praised! The Hadyah Author is proving by the word of his mouth that he
is not a Muhammadi! That is so, because, he has refrained from marriage all his
life. And according to the saying of Hadyah Author himself, talking to him about
the issues about the religion of Hazrat Prophet MuhammadSLM is futile or not? Is
there a need to rebut his criticisms? How true is the saying of Allah Most High:
"…The evil plot encloseth but the men who make it…"252
TARK-E-DUNYA AT THE LAST MOMENT

The Hadyah Author has criticised the Tark-e-Dunya at the last moment of the life:
"It necessitates that the live Mahdavis remain kafirs [infidels] over the earth and the dead
Mahdavis [in the grave] become Muslims. This is of no use." 253
The respected readers may kindly ponder over the following instances:
A person is an infidel and an idolater. In the last moments of his life, or just before
the onset of the condition of despair he converts to Islam. There is a drunkard and
fornicator. He had lived all his life in sin. In the last moments of his life he repents.
Now please tell us whether this conversion to Islam and the repentance is accepted
by the Ahl-e-Sunnat-o-Jama’at or not? In accordance with the principle laid down
by the Hadyah Author, this necessitates that the person who converts to Islam and
one who repents at the last moment of his life is a kafir or a drunkard and fornicator
on the earth and a Muslim and a repentant in the grave. As such this should not be
of any use, although to the Ahl-e-Sunnat-o-Jama’at such iman and repentance is
acceptable.
Under the Quranic Verse: "The forgiveness is not for those who do ill-deeds until,
when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for
252
253
those who die while they are disbelievers. For such We have prepared a painful
doom,"254
Hazrat Imam Fakhruddin RaziRA has written in his book, Tafsir-e-Kabir:
"Abu Ayyub quotes Hazrat Prophet MuhammadSLM as saying that Allah
Most High accepts his servant's tawbah [repentance] till the ghargharah
[before the soul reaching the throat]. Ata' narrates that this tawbah should
be as much time before the death as it takes to milk the she-camel. Hasan
narrates that when Iblis was thrown to the earth, he swore, 'Vow to Your
Honour! I will not leave haunting the sons of AdamAS till their souls leave
their bodies. 'Allah Most High retorted, 'Vow to My Honour! I will not
close the door of repentance before the ghargharah.'"
The tark-e-dunya at the last moment is the taw'ba'tun-nusooh [the True
Repentance]. It is the same as a person has great love for the world and its
superfluities and indulges in them to the extent it is interdicted under the commands
of Allah Most High and His MessengerSLM, he performs the tawba'tun-nusooh in
the last moments of his life and renounces this love; his repentance will certainly be
accepted. He will be treated as one who has given up the world and repented for his
sin [of the love of the world]. We will Allah willing, deal with this issue in detail in
our reply to the Khulq-e-Shanzdahum.
HADYAH AUTHOR'S WRONG ARGUMENTS

Hadyah Author has said: "All these hardships are not there among the beliefs of the
Ahl-e-Sunnat-o-Jama’at. Even if one has the wealth of crores [of rupees], keeping it after
paying the zakat [poor due] is neither a sin nor infidelity. If keeping all the wealth for the
whole of a year were infidelity, Allah Most High would not have said: 'Take alms of their
wealth, wherewith thou mayst purify them and mayst make them grow, and pray for them.
Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower.'"255
We say: First of all, under the Principles of Dialectics, here the hoarding of the
crores of rupees is beyond the scope of this discussion because the narrative of
Hazrat Imam Mahdi al-Mau'oodAS that the Hadyah Author has criticised does not
mention this issue. Here the issue under discussion is the divine command about
the intention to accumulate and being engaged in accumulating wealth and other
superfluities of the world. The Quranic Verses and the Traditions clearly state that
the [good] deeds of the person who intends to accumulate wealth and being
engaged in them come to nothing [in this world] and in the Hereafter, he has no
share other than the Hell, and the person who is engrossed in them to the extent of
254
255
Quran, S. 9: 103 MMP. Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition,, p.22.
being neglectful of the remembrance of Allah Most High is among the khasirin [the
losers]. Hence, the issue to be investigated here is, in your words, whether the
person who accumulates crores of rupees and intends to accumulate them is
engrossed in it or not. If he is, he is the target of those divine commands. And the
person who does not intend to accumulate crores of rupees and is not engrossed in
it does not become the target of the divine wrath. As long as the Hadyah Author
does not prove that his imagined people are free from the intention of accumulating
wealth and being engrossed in them to the extent of being neglectful of the
remembrance of Allah Most High, he cannot be free from the aafaat [calamities].
Secondly, that the zakat [a religious tax as a basic function] is obligatory and all its
benefits are musallam [admitted]. However, the Quranic Verse Hadyah Author has
quoted in favour of the accumulation and intention of crores of rupees and waxed
eloquent over its meaning clearly shows his lack of proficiency in understanding
the meaning and exegesis of the Holy Quran. Despite this, he has very fanatically
criticised some of the elderly scholars of Mahdaviah community about their ability
to understand and comment on the Quranic Verses. The details about this are that,
in his ardent love of the world or in his excessive hostility towards the Mahdaviah
community, he has given wrong meanings of the Arabic words, tutahhiru-hum and
tuzakkii-him, which are pronoun-plural-third person, and refers to human beings,
the Hadyah Author has distorted the meaning of the said two words and shows that
they refer to the purifying and tidying of the wealth. The reason for this distortion
is that as it is, the meaning of those two Arabic words would refer to the purifying
and tidying of the persons who pay the zakat and the intention of the Hadyah
Author is to show that the wealth would be purified and tidied. The meaning of the
Verse256 is: "O MuhammadSLM! Take alms from their wealth of those people and
purify their minds [Taz'kiya-e-naf's] and supplicate for them. Your supplications
will be a source of peace for them." If the concerned pronouns are made to refer to
the wealth, as the Hadyah Author has done, the meaning of the Verse will turn out
to be like this: "O MuhammadSLM! Take zakat from the wealth of these people and
purify the wealth and supplicate for it [the wealth], because your supplications will
be a source of the peace for the wealth." Every person will be able to understand
that this [latter] meaning is clearly wrong.
The occasion of the revelation of this Verse, according to the books of exegesis,
Tafsir-e-Lubab and others, say: When Prophet MuhammadSLM intended to go for
the battle of Tabuk, some of his CompanionsRZ were deprived of the august
256
Quran, S. 9: 103. "Of their goods, take alms, that so thou mightest purify and sanctify them; and
pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One
Who heareth and knoweth." AYA. "Take alms of their wealth, wherewith thou mayst purify
them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for
them. Allah is Hearer, Knower." MMP. It is obvious from these two translations that the payers
of zakat are purified, and not their wealth.—Syed Ziaullah Yadullahi, Translator.
company of Hazrat Prophet MuhammadSLM. When they heard about the threats of
chastisement in store for the people, who could not join the battle, some of them
repented and turned towards the Eternal Truth. They tied themselves to a pillar of
the Masjid-e-Nabavi [ProphetSLM's mosque] and vowed that none other than Hazrat
Prophet MuhammadSLM should untie them from the pillar. This pillar is known as
the Sutoon-e-Abu-Lababa. After his return, Hazrat Prophet MuhammadSLM saw this
situation recalled the oath and vowed that he too would not untie them unless the
divine command arrived. Since they were sincere in their repentance, the following
Verse was revealed.
"And (there are) others who have acknowledged their faults. They mixed a
righteous action with another that was bad. It may be that Allah will relent toward
them. Lo! Allah is Forgiving, Merciful."257
After this divine command was revealed, Hazrat Prophet MuhammadSLM forgave
their fault. Then the CompanionsRZ requested Hazrat Prophet MuhammadSLM:
"Because of this wealth, we were deprived of eternal wealth [of the company of the
ProphetSLM in the battle of Tabuk]. Now please spend this wealth in the way of
Allah Most High " Hazrat Prophet MuhammadSLM said: "I am not appointed to
seize your wealth. It was at this time that this Quranic Verse was revealed:
"Of their goods, take alms, that so thou mightest purify and sanctify them; and
pray on their behalf. Verily thy prayers are a source of security for them: And
Allah is One Who heareth and knoweth."258
The Tafsir-e-Kabir and Tafsir-e-Lubab say that Hazrat Prophet MuhammadSLM
took one-third of their wealth and left the remaining two-thirds with them. Hence, it
is obvious that there is no connection between zakat and the meaning that the
Hadyah Author has written. Where is the quantity of zakat equal to one-third of the
wealth? And where is the mention of the purifying of the remaining wealth? On the
other hand, the meaning of this is stated in the Tafsir-e-Baizavi as follows:
"Purify these people from their sins or the love of wealth, which leads them
to this kind of deeds."
In Tafsir-e-Rahmani, it is stated:
"After purifying them with repentance, purify them from the love of wealth
and from all the opprobrious deeds that emanate from the wealth." This
meaning supports the command of Allah Most High: “ … and Pray for
them. Lo! Thy prayer is an assuagement for them.”259
257
258
259
Thirdly, the Hadyah Author has stated in the name of the Ahl-e-Sunnat-o-Jama’at
that in the beliefs of the Ahl-e-Sunnat-o-Jama’at amassing crores of rupees of
wealth, after paying the zakat, is neither a sin nor infidelity, too is not correct,
because all the Ahl-e-Sunnat-o-Jama’at do not subscribe to this belief. Indeed,
there is difference of opinion among the Ahl-e-Sunnat-o-Jama’at. This will be
known later. But one should have before him the principle, which the Divine Law-
giver [Hazrat Prophet MuhammadSLM] has laid down in respect of the world and its
superfluities. And it is this:
"The prohibited part of the world is liable to be punished; the permitted part of it is
accountable." —The Firdaus-e-Dalmi, Harf: Alif.
The same matter has been explained in this manner:
"The person with two dinars will be held more stringently accountable than the
person with one dinar."—Ma’alim.
The incident of Hazrat UmarRZ260 unveils more of this reality:
“One day Hazrat UmarRZ felt thirsty. Cold water and honey was offered to him. He
held them in his hand and did not drink it. He said, ‘The world, whether it is
abundant or scant, whether it is permitted or prohibited—is accursed, except that
which helps in Taqwa [piety] and abstinence as the world is not that
contemptible.’”
In short, Allah has created all the permitted things of the world to tempt and test the
human beings, but not that the human beings be engrossed in them. Allah Most
High says:
"That which is on earth We have made but as a glittering show for the earth, in
order that We may test them—as to which of them are best in conduct. Verily what
is on earth We shall make but as dust and dry soil (without growth or heritage)."
261
It is written in the Tafsir-e-Rahmani that:

"The zeenat [adornment] of the earth is not for desiring it but it is for testing
as to who is the best in his deeds."
It is written in the Tafsir-e-Kabir that the zi'nat [ornaments] of this earth are its
minerals, vegetation and the living beings. They have been created to test the
servants of God and not for their comfort and luxury of life.
The Izalat al-Khifa, Hasan is quoted as narrating:
260
The Second Caliph of Islam.
261
Quran, S. 18: 7-8 AYA.
"Hazrat UmarRZ 262 went to his son, AbdullahRZ. He saw that meat was kept
there. He asked about it. AbdullahRZ said he desired it and bought it. Hazrat
UmarRZ asked, "When you desire it, you eat it? For a man, this israf
[prodigality] is enough: when he wants, he eats it."
When a permitted thing is eaten at will, it is counted as prodigality. The Quranic
injunction about it is, as Allah Most High says, "Lo! Allah loveth not the
prodigals."263 It is a matter of equity that when Allah Most High does not love a
person, what would be his place? Then, where is the room for hoarding crores of
rupees? What would be the Divine command in this respect?
If large sums of money are collected for a religious or divine purpose, it is not the
worldly hoarding of wealth. And there is no controversy over it. However, if a
person accumulates large sums of money for his worldly pomp and pageantry or
personal aggrandisement and he does not spend that money in the way of Allah, it
is a different a matter. Such hoarding of the money not being a sin and there being
no accountability over it is not the unanimous belief of the Ahl-e-Sunnat-o-
Jama’at, as the style of Hadyah Author's writing appears to manifest, because
Allah Most High has clearly commanded in Quran:
"… They who hoard up gold and silver and spend it not in the way of Allah, unto
them give tidings (O Muhammad) of a painful doom, On the day when it will (all)
be heated in the fire of hell, and their foreheads and their flanks and their backs
will be branded therewith (and it will be said unto them): Here is that which ye
hoarded for yourselves. Now taste of what ye used to hoard."264
It is written in the Tafsir-e-Kabir:
"If one were to ponder over the conditions of the respected people of our
times, it would appear that these Quranic Verses were revealed depicting
their conditions and for them. Every one among them claims that he is not
enamoured and his heart is not inclined towards the world and that he is like
the angels in his purity and innocence. However, when the issue of bread
comes up, you will see that he starts dying to achieve it and endures the
extreme meanness and disgrace."
We have said this as something said by the way because it has perfect conformity
with the conditions of our opponent [that is, the Hadyah Author]. Otherwise, the
points at issue about the exegesis of the Quranic Verse about hoarding of wealth265
are quite different. The Verse is not specific to the ahl-e-kitab [that is, the people of
the Divine books—Jews and Christians], but it is generally applicable to all the
262
Hazrat UmarRZ is the Second Caliph of Islam.
263
Quran, S. 6: 141 MMP, and S. 7: 31 MMP.
264
Quran, S. 9: 34-35 MMP.
265
Ibid.
believers. Anyone hoards wealth, without a purpose that is devoted to God, and
without spending in the way of Allah, becomes the target of this serious threat.
There is a difference of opinion among the scholar-CompanionsRZ of Hazrat
Prophet MuhammadSLM about the connotation of the term kanz-e-mazmom
[contemptible treasure—that is hoarded wealth]. Hence, it is written in the book,
Tafsir-e-Kabir, under this Verse:
"There is difference of opinion among the scholar-CompanionsRZ of Hazrat
Prophet MuhammadSLM about the hoarded wealth. Most of them hold that it
purports to be the wealth, the zakat of which has not been paid. Others are
of the opinion that the wealth that is hoarded in large quantity is the hoarded
wealth whether its zakat has been paid or not. The third opinion that has
been reported by some of the CompanionsRZ is this: 'Hazrat AliRZ266 is of
the opinion that the wealth that is more than 4,000 is the kanz-e-mazmoom,
whether its zakat has been paid or not. Hazrat Abu HurairaRZ's contention is
that kanz-e-mazmoom is the quantity of gold and silver enough to brand its
owner. Hazrat Abu DardaRZ narrates that when he saw a caravan laden with
goods coming, he would mount a mound, stand there and say, "The camels
laden with fire are coming. Give the glad tidings to the hoarders of wealth
that their foreheads, sides, backs and bosoms will be branded."
The sayings quoted above prove that the contention of the Hadyah Author that
hoarding of crores of rupees, the zakat of which has been paid, was praise-worthy
and he has also claimed that it is the belief of the Ahl-e-Sunnat-o-Jama’at. This is
contrary to the opinions of eminent CompanionsRZ of Hazrat ProphetSLM who hold
that even the wealth the zakat of which has been paid also is kanz-e-mazmoom. We
do not know if the Hadyah Author counts Hazrat AliRZ and Hazrat Abu HurairaRZ
as Ahl-e-Sunnat-o-Jama’at or not. Their sayings are not in conformity with the
belief that the Hadyah Author claims is that of the Ahl-e-Sunnat-o-Jama’at. The
saying of Hazrat Abu HurairaRZ is that the small quantity of mal [goods or riches],
which can be used to brand its owner, also is kanz [treasure], because, according to
Hazrat ProphetSLM, one or two dinars are proved to be the minimum quantity that
can be used to brand a person. Hence, the substance of some narrated Traditions is:
"The person who dies leaving gold and silver [coins] should be branded with them.
A person died. A dinar was found in his dab [fastening end of waist-piece of cloth
used as a purse]. Hazrat ProphetSLM commanded that the dead body be branded
266
Hazrat AliRZ is the fourth Caliph of Islam and cousin and son-in-law of Hazrat Prophet
MuhammadSLM.
once. Another person died. Two dinars were found in his dab. The ProphetSLM said,
'Brand him twice.'"267
Hence, in view of the saying of Hazrat Abu HurairaRZ and the Traditions of Hazrat
Prophet MuhammadSLM, where is the room for holding of crores of rupees as
praise-worthy by the hoarders? On the other hand, they are liable to be branded
crores of times!
The purpose of quoting the above sayings and narratives was to manifest that all
that the Hadyah Author has written about hoarding of crores of rupees is not the
unanimous belief of all the Ahl-e-Sunnat-o-Jama’at. On the contrary, some of the
CompanionsRZ hold that hoarding a very small quantity of goods too is mazmoom
[contemptible]. What is to be seen now is who is more preferable: he who hoards
the wealth or he who does not? And which is the better way? About this, Hazrat
Imam Fakhruddin RaziRA writes:
"The truth is that it is better for the seeker of the religion not to hoard wealth. Of
course, in the manifest commands of Shari'at, this has not been prohibited. The first
maslak [way] results from piety and abstinence and the second is from a manifest
fatwa [religious edict]. There are many reasons for holding that avoidance of the
desire to hoard wealth is better. Firstly, Allah Most High has made the payment of
zakat obligatory. This also is an attempt to reduce the wealth. Had the hoarding of
wealth been better, the Shari'at would not have attempted to reduce it. If it is
contended as to why Hazrat Prophet MuhammadSLM held the upper hand [the hand
that gave] to be better than the lower hand [the hand that took], we say that the
upper hand is better because it gives away some of the wealth and thereby the
wealth is reduced. And the faqir has taken something and this has increased his mal
[goods] and this has reduced his rank."
Now the field of equity and justice is vast for the equitable people. They can
understand which is the better option even to the Ahl-e-Sunnat-o-Jama’at; to hoard
or not to hoard the wealth? And what justification does the Hadyah Author have to
declare that all these hardships are not there in the beliefs of the Ahl-e-Sunnat-o-
Jama’at? If hoarding the wealth had been better, why did the ProphetSLM say this?
"Hazrat ProphetSLM said thrice: 'Death to gold! And death to silver!" The
CompanionsRZ asked: 'What goods shall we choose?' He said, 'The tongue that
performs zikr [remembrance of Allah] and the heart that is afraid or Allah!'"268
Since the wealth is nuisance, Allah Most High has said:
267
Tafsir-e-Kabir, Under the Quranic Verse: “…But to those who hoard up gold and silver and do
not expend them in the way of God, announce tidings of a grievous chastisement.” Quran,
S.9:34 SAL.
268
Tafsir-e-Kabir, under the Quranic Verse quoted above.
"So let not their riches nor their children please thee (O Muhammad). Allah
thereby intendeth but to punish them in the life of the world and that their souls
shall pass away while they are disbelievers."269
It is written in the Tafsir-e-Baizawi:
"This Verse is nuisance for those who bear the hardships and endure the
troubles in accumulating and guarding wealth. They will remain busy in its
utilisation and they die in ignorance of real peace."
The last word, which is final and clear in this matter, is the command of Allah Most
High wherein He has emphatically enjoined the Muslims to strictly follow Hazrat
Prophet Muhammad MustafaSLM:
"Verily in the messenger of Allah ye have a good example for him who looketh unto
Allah and the Last Day, and remembereth Allah much."270
"Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you
and forgive you your sins. Allah is Forgiving, Merciful."271
Hence, one should see if Hazrat Prophet MuhammadSLM had accumulated crores of
rupees or not. If the ProphetSLM had accumulated crores of rupees, the Hadyah
Author has to produce the necessary proof. If he had not accumulated, as is obvious
from his biography—and the whole Ummat is unanimous about it—then not
accumulating large quantity of wealth becomes the absolute Sunnat [practice of the
ProphetSLM]. Then look at the boldness and temerity of the Hadyah Author that he
calls this emulation of the Sunnat as aafat [calamity]! And he calls as Ahl-e-
Sunnat-o-Jama’at the people who believe against this Sunnat of the ProphetSLM.
And the people who emulate this Sunnat are the object of his indictment! It is
astonishing that the claimant of the knowledge of the religion is leading the people
towards the life of the world and its superfluities, instead of leading the people to
the Religion of Hazrat Prophet Muhammad MustafaSLM. "Then withdraw (O
Muhammad) from him who fleeth from Our remembrance and desireth but the life
of the world. Such is their sum of knowledge..."272
269
270
271
272
Quran, S. 53: 29-30 MMP.
BELIEF 15: HIJRAT
The Hadyah Author says: The 15th Belief: "Giving up the homeland: It is written in the
Aqida Miyan Khundmir that anyone who has reposed faith in Hazrat Imam MahdiAS and
stayed away from migration and his company is accused of hypocrisy by virtue of the
Quranic Verse: "Those of the believers who sit still, other than those who have a (disabling)
hurt, are not on an equality with those who strive in the way of Allah with their wealth and
lives. Allah hath conferred on those who strive with their wealth and lives a rank above the
sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive
a great reward above the sedentary;"273 However, this Verse does not prove that the person
who avoids migration is a hypocrite…"274
We say: We have brought together here all the criticisms by Hadyah Author about
the migration for the convenience of the readers. Hence, the summary of his
criticisms is as follows:
► "This Verse does not prove that one who avoids Hijrat [migration] is a munafiq
[hypocrite]."
► "By arguing that the one who avoids migration becomes a hypocrite, the comprehension
of Quran by the said Shaikh [Hazrat Imam MahdiAS] and Miyan Khundmir becomes
manifest."
► "This Verse refers to the people who wage or do not wage a jihad. The Mahdi, from the
beginning of Mahdiat [the state of being Mahdi] to his last breath at death, and his vice-
regents, did not wage jihad against the infidels. Instead, he rebelled against the commands
of Islam, and fought against the Muslims."
► "The technical Hijrat of this qaum [community] is never known in the Shari'at-e-
Muhammadiah. Instead, it is makrooh [disapproved, but not unlawful], because going from
the country of the infidels to the dar-us-salam [abode of peace] is Hijrat."
► "Just going from one spot to another in the same country under the same government,
as the vice-regents of the Shaikh [Hazrat Imam MahdiAS] have done is a kind of rah'baniat
[monasticism], which is prohibited in the Shari'at-e-Muhammadi."
► "This belief too, like other beliefs of the Mahdavis of the day, is the proof of their nifaq
[hypocrisy] as most of them die in their awtan [native countries]."
The readers may ponder over that, on an analysis of Hadyah Author's comments, it
proves that the subject of the discussion is the Hijrat [Migration] and its relevant
commands [in Shari'at]. He has tried to show that the use of certain Quranic Verses
in [our] arguments is wrong. Besides, whatever he has written about jihad shows
273
274
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, pp. 22-23.
that he has understood that jihad is a different issue. The last criticism is of the
same nature as the Hadyah Author has earlier advanced about the negligence of
zikrullah [remembrance of Allah], being engrossed in the superfluities of the world
and other things. The reality of those criticisms has been shown in our earlier
discussions. It will become obvious to the readers how far these criticisms are
correct or wrong, Allah willing.
First of all, we will take up the basic subject, that is, Hijrat and its relevant
commands. Hijrat is an Islamic principle, which no Muslim can disavow. The
subject of Hijrat is found in the Holy Quran and Traditions. The excellences of
those who wage jihad too are mentioned. They have been praised. Glad tidings of
great divine awards of eternal forgiveness have been given and those avoiding
jihad have been condemned, as Allah Most High has said:
● "Lo! Those who believe, and those who emigrate (to escape the persecution) and
strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving,
Merciful."275
● "…Those who have left their homes, or been driven out therefrom, or suffered
harm in My Cause, or fought or been slain, —verily, I will blot out from them their
iniquities, and admit them into Gardens with rivers flowing beneath; —A reward
from the presence of Allah, and from His presence is the best of rewards."276
● "Whoso migrateth for the cause of Allah will find much refuge and abundance in
the earth…"277
● " …And whoso forsaketh his home, a fugitive unto Allah and His messenger, and
death overtaketh him, his reward is then incumbent on Allah. Allah is ever
Forgiving, Merciful."278
● "And (it is) for the poor fugitives who have been driven out from their homes and
their belongings, who seek bounty from Allah and help Allah and His messenger.
They are the loyal."279
● "… And those who believed but did not leave their homes, ye have no duty to
protect them till they leave their homes; but if they seek help from you in the matter
of religion then it is your duty to help (them) except against a folk between whom
and you there is a treaty. Allah is Seer of what ye do."280
275
276
277
278
279
280
Belief 15: Hijrat 191
● "Lo! As for those whom the angels take (in death) while they wrong themselves,
(the angels) will ask: In what were ye engaged? They will say: We were oppressed
in the land. (The angels) will say: Was not Allah's earth spacious that ye could
have migrated therein? As for such, their habitation will be hell, an evil journey's
end…"281
The incidents of the migration of Hazrat Prophet MuhammadSLM and his respected
CompanionsRZ are an inseparable part of the History of Islam. On pondering over
them, many necessary issues of migration are clarified.
The Muslim Calendar, the Hijri, is the eternal memorial of the migration of Hazrat
Prophet MuhammadSLM and reminds the people of this obligation for the people
who are neglectful.
In the lives of many saints of Allah and virtuous and obedient persons, we find a
large chapter of migration that they left their native places or the places of their
residence to live in the company of the perfect people to purify their concupiscence
or to remain in their company, or the propagation of the religion or to bless other
people with their faiz [bounty]. They migrated and stayed at other places for the
mere purposes of religion or matters of heart [devoted to God].
In short, migration is such an accepted religious principle; no Muslim can disavow
it. Even shortsighted people like the Hadyah Author find little room to discuss it.
That is the reason why the Hadyah Author could not dare to disavow the essence of
migration. Hence, he has tried to limit the connotation of the term in his false
presumptions. Hence, his definition about migration is that in the Religion of
MuhammadSLM, migration is the name of going from the country of infidels to the
abode of peace.
Its reality is that the meaning of Hijrat is separation or distance. Because of this
relationship, giving up of the prohibited or unlawful things too is called hijrat or
muhajirat. Hence, it depends on the intention of the person who migrates: it is the
intention with which a person leaves his native place or his residence that is
important. The migration is related to that intention. A hint about this comes in the
following tradition:
"The deeds depend upon their intentions. For every person it is that, which he has
intended. If the intention is to migrate for the sake of Allah and His MessengerSLM,
his migration is directed towards them. If the migration is for a worldly purpose,
which he wants to acquire, it will be deemed to be for that. If the intention is to
marry a woman, his migration would be deemed for that purpose."282
281
282
Bukhari, Kitab al-Iman.
In the Islamic parlance, the going for a religious or godly purpose is called Hijrat.
If one is expelled forcibly, it is called ikhraj [expulsion, exile], as we find their
explanation in the Quranic Verses and Traditions as Allah says: "Lo! Those who
believe, and those who emigrate (to escape the persecution) and strive in the way of
Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful." 283
Further Allah says: "And (it is) for the poor fugitives who have been driven out
from their homes and their belongings, who seek bounty from Allah and help Allah
and His messenger. They are the loyal."284
Hence, coming to the abode of peace from the country of the infidels for protecting
the religion or for any religious purpose too is essentially Hijrat but the general
connotation of Hijrat is not confined to this one sense. But the absolute Hijrat
[migration] is going away from a place where one cannot manifest his religion,
protect it and perform the religious deeds to a place where these deeds can be
performed without let or hindrance, for the sake of God and not for a personal
purpose. The following Tradition explains this real meaning of Hijrat:
"The person who goes from one part of the earth to another part of the earth, even if
the distance between the two parts is as small as a balish't [a span of about eight-
and a half inches], is entitled to Paradise. He will be the companion of father
Prophet IbrahimAS and his Prophet MuhammadSLM (because both of them had
migrated)."285
WHAT IS HIJRAT?
Obviously, the Hadyah Author's saying that Hijrat is going from the country of the
infidels to the abode of peace only is not correct, because going from the country of
the infidels to the abode of peace is not the condition of Hijrat. On the other hand,
going to the other country of the infidels where the Muslims are in peace and
freedom is Hijrat. Further, going from the abode of infidelity to the abode of peace
is not the essential condition of Hijrat. The 'ulama of the Ahl-e-Sunnat-o-Jama’at
too concede this.
Hazrat Allamah Ibn Hajar 'AsqalaniRA has written in his book, Fatah al-Bari
Sharah Bukhari:
"The meaning of Hijrat is 'to give up'. The Hijrat towards a thing is to move
towards it from another thing. In Shari'at, giving up the thing that Allah has
forbidden is Hijrat. In Islam, Hijrat became of two kinds: first, from the
place of fear to the place of peace, as the migration of the people to Habsha
283
284
Quran, S. 59:8 MMP.
285
Tafsir-e-Baizawi.
[Ethiopia or Abyssinia] and initially, the migration from Makkah to

Madina. The second Hijrat is from the ‘abode of infidelity’ to the ‘abode of
peace’. This is from the time of the settling of Hazrat Prophet
MuhammadSLM in Madina."286
Under the Quranic Verse: "Lo! As for those whom the angels take (in death) while
they wrong themselves, (the angels) will ask: In what were ye engaged? They will
say: We were oppressed in the land. (The angels) will say: Was not Allah's earth
spacious that ye could have migrated therein? As for such, their habitation will be
hell, an evil journey's end;"287 Tafsir-e-Baizawi writes:
"This Verse is an argument on the migration being obligatory from a place where a
person is not able to establish the religious commands. It is narrated from Hazrat
Prophet MuhammadSLM that the person who migrates from one part of the earth to
protect his religion to another part, even if the distance between the two parts of the
earth is one balisht [the span of a distance of about nine], will be entitled to
Paradise and he will be the companion of his father Hazrat IbrahimAS and his
Prophet MuhammadSLM, [as they too had performed Hijrat]."
Under the Verse, “… So those who fled and were driven forth from their homes and
suffered damage for My cause, and fought and were slain, verily I shall remit their
evil deeds from them and verily I shall bring them into Gardens underneath which
rivers flow—A reward from Allah. And with Allah is the fairest of rewards.” 288 the
Tafsir-e-Madarik writes:
"As if it has been said that those who have performed this lofty deed, which
is migration to protect their religion, they have gone from their homeland to
other places where there is peace. Hence, in the last era, the migration will
be the same as it was in the beginning of Islam."
These explanations show that the Hadyah Author's specifying Hijrat from the
country of the infidels to the country of peace and settling there is wrong. The
mistake is also proved by the fact that the Quranic Verses relating to Hijrat make
no mention of the dar-al-kufr and dar-ul-Islam. Instead, the migration in the way of
Allah and migration towards Allah Most High and Hazrat Prophet MuhammadSLM
has been specifically stated. This includes all places. It also proves that the purpose
of Hijrat being for the sake of Allah Most High has been emphasised. However,
there is no limit from the point of view of the nature of the places and no
specification is proved. In the Tradition, “The person who goes from one part of the
earth to another part of the earth for the protection of his religion…” the generality
that is hidden in it [the Tradition] also makes it the Tafsir-al-Quran bil-hadis
286
Fatah al-Bari Sharah Bukhari, Part 1, Chapter Kana Bada' al-Wahi.
287
288
[exegesis of the Quran by Traditions]. Further details are available in the Tradition,
narrated by Abdullah bin Mas'udRZ:
"Abdullah bin Mas'udRZ narrates that Hazrat Prophet MuhammadSLM has
said that a time will come upon the people when no religion of a religious
person will survive, except the person who runs from one village to another
village, from one hill to another hill, from one cave to another cave like a
fox. The CompanionsRZ asked, 'When will this happen, O MessengerSLM of
Allah?' Hazrat ProphetSLM said, 'When one would not win his sustenance
without sinning against Allah. When this time comes, remaining unwed will
become lawful.' The CompanionsRZ asked, 'O MessengerSLM of Allah! You
have enjoined us insistently to marry.' The ProphetSLM said, 'When this time
comes, man would be killed at the hands his parents. If the parents were not
there, his wife would kill him. If the wife is not there, his children will kill
him. If he has no children, his near and dear ones will kill him.' The people
asked, 'How will these happen?' He said, 'People will make him ashamed of
his poverty. They will compel him to do things that are beyond his strength
and power. Ultimately, he will reach his doom.'"289
From the incident of Hazrat IbrahimAS also, this generalisation is proved. He
migrated from his place, saying, “I migrate towards my Lord,”290
In the book, Tafsir-e-Kabir, it is stated under the Quranic Verse: "So, when he had
withdrawn from them and that which they were worshipping beside Allah, We gave
him Isaac and Jacob. Each of them We made a Prophet."291
"When Hazrat IbrahimAS separated from their way and their city, he
migrated to the place to which Allah Most High commanded him to go."
Hence, the term 'place to which Allah Most High commanded him to go' is general.
It has not been made specific to any one place. Can the Hadyah Author show that
the places Hazrat IbrahimAS went after leaving his city, all those places were the
dar-ul-Iman or dar-ul-Islam [abode of Faith and abode of Peace]? If the sense of
Hijrat had been limited to leaving the abode of infidelity and going to the abode of
peace, applying the term Hijrat would not have been appropriate. The Holy Quran
is calling this as Hijrat.
Apart from this, if the limitation of Hijrat being the going from the abode of
infidelity to the abode of Islam [or peace], the first Hijrat of Islam when the
CompanionsRZ went to Habsha [Abyssinia] under the command of Hazrat Prophet
Muhammad MustafaSLM, will not be Hijrat because at that time Habsha was not
Dar-ul-Islam [abode of Islam or peace]. It was a Christian country. The ruler of
289
'Awarif al-Mu'arif, on the authority of Hazrat Prophet MuhammadSLM.
290
Quran, S. 29: 26 AYA. Here the translation is: “I will leave home for the sake of my Lord.”
291
that country was King Negus, a Christian. He converted to Islam much later.
Despite this, it has been called Hijrat in the books of Traditions and biography.
Apart from all these, the very migration of Hazrat Prophet MuhammadSLM from
Makkah to Madina too would not be Hijrat as at the time Madina was not dar-ul-
Islam [the abode of Islam]. The presence of a few Muslims there is not sufficient to
call Madina as the dar-ul-Islam. Otherwise, Makkah itself could essentially be
called dar-ul-Islam because there too there were a few Muslims at the time of and
before the Hijrat. Hence, this is being proved from the saying of Allamah Ibn Hajar
’AsqalaniRA too that Madina became a dar-ul-Islam after the ProphetSLM settled
there. Before that, Madina did not have this status.
Similarly, many illustrious awlia-Allah, the virtuous slaves and servants [of Allah]
and the truthful have migrated from their homelands in the way of Allah Most High
and, usually, they have stayed and continued their journey to various places in the
same country and under the same government for one or the other religious
purpose. From the point of view of the Hadyah Author, these migrations would not
be Hijrat. Will the Hadyah Author tell us if in all these cases when the imagined
condition of the dar-ul-kufr [abode of infidelity] and dar-ul-Islam [abode of Peace]
was extinct, all the migrations that took place at that time are to be deemed to be
makrooh [disapproved, though not unlawful], mamnoo' [prohibited] and
rah'baniyat [monkery or monasticism]?
If somebody has a suspicion that a hadis [Tradition] quoted Hazrat Prophet
MuhammadSLM as saying that there is no migration after the conquest of Makkah,
and this shows that migration terminated after it. This suspicion is not correct,
because this means that the migration from Makkah to Madina or migrating with
Hazrat Prophet MuhammadSLM is terminated after the conquest. However, the
migration from dar-al-har'b [enemy country] to the dar-al-Islam [abode of Peace],
or from a place where the manifestation of one's religion is prohibited or not
possible to a place where these restrictions are not in force is necessary till the
Doomsday. Accordingly, it is written in the book, Sharah-e-Arbaeen-e-Nowawi:
"The command to migrate from the enemy country to the abode of Peace is
in force till the Doomsday. The migration that is terminated under the
command of Hazrat Prophet MuhammadSLM, "no migration after the
conquest" is the one, which is the migration to a place where Hazrat
ProphetSLM is residing."
Kirmani says:
"The command, 'no migration after the conquest' purports to mean the
migration from Makkah to Madina. However, migrating from the place
where the religion cannot be practised openly is obligatory according to

unanimous opinion."292
It is written in the book, Tafsir-e-Lubab-at-Tavil:
"Hasan says that migration is not terminated. The reply to the 'no migration
after conquest' is specifically pointed to the migration from Makkah to
Madina (which is certainly terminated). But for a believer who resides in a
town where the manifestation of the religion is not possible because of a
majority of the infidels residing there, it is obligatory for him to migrate to a
place where there is no danger in manifesting one's religion."
It is proved from this discussion that the essence of migration is not per se
terminated. And the command remains in force till the Doomsday. Tafsir-e-
Madarik has stated this matter very clearly that there will be migration during the
Last Era as it was in the early period of Islam. This also proves that for this reason
and under these arguments that it is obligatory to migrate from a place where the
religion cannot be manifested or its obligations cannot be practised to a place where
there are no such restrictions, at any time. The sense of the restrictions is generally
applicable to the people, things, external matters, and issues pertaining to the self or
mentality as they are to the places. If you ponder over the history of the Mahdaviah
community after these clarification, it would be obvious that the practice of the
Mahdavi buzur'gan [aged, elderly people] has been the same that they have
migrated and are migrating from a place where the cruel officials or other hostile
elements hinder their religious practices, to a place where they can freely practice
their religion. It is obvious that this practice is perfectly in accordance with the
above-mentioned religious commands and it is perfect Islamic migration. This
proves that the saying of the Hadyah Author is wrong. He has understood that the
migration of the Mahdavis is an innovation or a new thing. He has understood that
giving up the place of residence and going to another place under the same
Government as monkery and something unknown to the Shari'at of Islam. He has
even understood that this is prohibited in Islam. This he has said despite the
Tradition, which quotes Hazrat ProphetSLM as saying that the person who moves
even the distance of a balisht [the distance of about nine inches] to protect the
religion will be a companion of Hazrat Ibrahim KhalilullahAS and Hazrat
Muhammad RasulullahSLM.
The readers may ponder over the issues and do some justice: The Hadyah Author
has given up his hometown Rampur and come to Hyderabad Deccan in search of
livelihood, pomp and pageantry, luxuries with the intention of vending his ilm
[knowledge and erudition] and begging at the doors of the nobles and the rich and
sycophancy, which has been condemned. There have been va'idat [threats of
292
Kirmani: Sharah-e-Bukhari, Kitab-al-Jihad.
chastisements] for such deeds. We have dealt with them at some detail in the
foregoing discussions. Despite all these threats, his deeds neither violate the
Shari'at nor are they undesirable nor monkery in his opinion, nor prohibited!
However, if a servant of Allah Most High gives up his hometown for the sake of
protecting his religion, for propagating his religion, for serving his religion, for
desiring his religion and for the practicing of his religion and goes to a place for the
sake of Allah Most High to another place where these virtuous deeds can be
performed without hitch and hindrance, this is undesirable, prohibited and monkery
in the eyes of the Hadyah Author! Wonder of wonders! And then, the joke is that
he has the temerity to confine the vastness and comprehensiveness of the Religion
of MuhammadSLM within the parameters of his own shortsightedness and tries to
assign his own shortcomings to the religion of Islam and distort its pristine image.
Couplet: If you read the Quran this way, you will wipe out the prestige of Islam!
DODGER IN MIGRATION AS HYPOCRITE

The Hadyah Author says: "There is no mention of the hijrat [migration] in this Verse.
Defaulter in hijrat is not proved a hypocrite by this Verse. Arguing on the basis of this Verse
about the hypocrisy of the defaulter in migration exposes the comprehension of the Shaikh
Mausoof [Hazrat Imam MahdiAS] and Miyan Khundmir."293
We say: There are two aspects of this criticism: the first is about the person who
abstains from migration being the hypocrite; the second is about the way the matter
has been argued. Let us first examine how honest the Hadyah Author is in respect
of the first aspect: it is worth examining. He has copied the Quranic Verse as
follows: "Those of the believers who sit still, other than those who have a
(disabling) hurt, are not on equality with those who strive in the way of Allah with
their wealth and lives. Allah hath conferred on those who strive with their wealth
and lives a rank above the sedentary. Unto each Allah hath promised good, but He
hath bestowed on those who strive a great reward above the sedentary; 294 But he
has omitted the next Verse, which reads: "Degrees of rank from Him, and
forgiveness and mercy. Allah is ever Forgiving, Merciful,"295 which is the
equivalent of the 'great reward'. Usually, in Arabic, Persian and Urdu an
abbreviation 'alif lam khe' [ ‫ ]ا‬is written. It means that there is some more text in
addition to what has been written, and that it has not been copied. But Hadyah
Author has not adhered to this practice. Further, he has closed his eyes and did not
mention the next Verse. This Verse is as follows: "Lo! As for those whom the
angels take (in death) while they wrong themselves, (the angels) will ask: In what
293
294
Quran, S.4: 95 MMP. "
295
were ye engaged? They will say: We were oppressed in the land. (The angels) will
say: Was not Allah's earth spacious that ye could have migrated therein? As for
such, their habitation will be hell, an evil journey's end; 296
This Verse mentions hijrat [migration] and there is the threat of retribution for
those who avoided migration. They have been called zalim [oppressors] and
jahannami [infernal]. The Hadyah Author saw that copying the entire text would
not serve his purpose and he would not be able to make wild allegations against his
opponent. Instead, his own lack of understanding and comprehension would
become the target of ridicule. Hence, he thought it suitable to close his eyes from
this Verse and to deceive his innocent readers; he did not even mention it.
This Verse was revealed for those people who used to brag about their faith and
fidelity to Islam in front of the momineen [believers] but they avoided migration
along with Hazrat ProphetSLM and put forth lame excuses about their weaknesses.
Hence, Allah Most High exposed their infidelity and hypocrisy and He has
affirmed that their avoiding migration to be the proof of their love for their
homeland and place of residence. This is so because they claimed to repose faith in
God and His ProphetSLM, and then they avoided giving up their hometown and the
place of their habitation to migrate with the ProphetSLM is proof that to them their
hometown was dearer than the commands of God and His MessengerSLM. However,
the imperatives of faith demand that the momin [believer] should have the greatest
love for God and His MessengerSLM and nothing should be dearer to him than God
and His MessengerSLM. He should not hesitate in sacrificing anything for God, as
this reality has been expressed in this Verse: “Say: If your fathers, and your sons,
and your brethren, and your wives, and your tribe, and the wealth ye have
acquired, and merchandise for which ye fear that there will no sale, and dwellings
ye desire are dearer to you than Allah and His messenger and striving in His way:
then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing
folk.” 297
See that in this Verse the place of residence too has been included among the things
loved. And if this (the love of the place of residence) is more loved than Allah, His
MessengerSLM and the jihad in the way of Allah, the threat of 'His command' (that
is, divine wrath and death) is held out. Even if the circumstances of the revelation
of the Verse, “Lo! as for those whom the angels take (in death) while they wrong
themselves, (the angels) will ask: In what were ye engaged? They will say: We were
oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye
could have migrated therein? As for such, their habitation will be hell, an evil
journey's end;” 298 are to be ignored, it is proved from the context of the Verse that
296
297
Quran, S, 9: 24 MMP.
298
avoiding the migration is the reason of their being oppressed and infernal. Being
oppressed and infernal are not the signs of iman [faith]. And since the rule is that
the general commands are not specific to the circumstances of their revelation and
place; they are general, as we have explained at various places in this book.
Wherever such a situation occurs, the rule is the same. This also shows that the
argument is correct. Even if the correctness or otherwise of the argument is ignored
for the sake of argument, the relationship between avoiding the migration and the
attribute of hypocrisy has been manifested in many Quranic Verses, as Allah Most
High has said: "…And those who believed but did not leave their homes, ye have no
duty to protect them till they leave their homes…"299
"What aileth you that ye are become two parties regarding the hypocrites, when
Allah cast them back (to disbelief) because of what they earned? Seek ye to guide
him whom Allah sendeth astray? He whom Allah sendeth astray, for him thou (O
Muhammad) canst not find a road. They long that ye should disbelieve even as they
disbelieve, that ye may be upon a level (with them). So choose not friends from
them till they forsake their homes in the way of Allah; if they turn back (to enmity)
then take them and kill them wherever ye find them, and choose no friend nor
helper from among them,"300
In the first Verse, the command is that there would be no co-operation between the
people avoiding the migration and the momineen [believers] migrants.
In the second Verse, it is explained who are the hypocrites, and it is shown that the
reason of non-cooperation with them is their avoiding migration. This proves that
there is a deep relationship between those who avoid migration and the attribute of
hypocrisy.
Hence, in view of these facts, the Hadyah Author should have studied these Verses
before criticising hypocrisy of the person who avoided migration, because, more
than 1300 years ago, the Holy Quran has answered his criticism. And Hazrat
Bandagi Miyan Syed KhundmirRZ, the author of Aqida Sharifa, has only copied the
Quranic command. The question that remains to be addressed is a supposed
mistake in argument. And if argument is accepted for a moment for the sake of
argument, it does not affect the essence of the issue. The result that emerges would
be that dodger of migration is a hypocrite alright but it should not have been argued
on the basis of this Quranic Verse, but on the basis of a subsequent Verse or any
other Quranic Verse, although there is no room to suppose like that, as would
become obvious subsequently.
The Hadyah Author has argued on the basis of the Quranic Verse: “Not equal are
those believers who sit (at home) and receive no hurt, and those who strive and
299
300
Quran, S. 4: 88-89 MMP.
fight in the cause of Allah with their goods and their persons. Allah hath granted a
grade higher to those who strive and fight with their goods and persons than to
those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those
who strive and fight Hath He distinguished above those who sit (at home) by a
special reward.” 301
JIHAD IS STRUGGLE
Even if the explanations of these Quranic Verses are ignored for the sake of
argument, and one were to think deeply over this one Verse, the same objective
will emerge. There is mention of those who perform jihad for the sake of Allah in
juxtaposition with those who sit at home with their fingers crossed or the qa'idin
[shirkers in military service in times of war]. The people conversant with religious
knowledge know that words, Jihad and qital, mean fighting. But qital is confined
in its connotation to war. And jihad is common to all kinds of struggle that is
waged for upholding the truth and religion. It is for this reason that spending wealth
in the way of Allah too is considered jihad. The expressions, yujaahiduuna bi
amwaalihim-wa-anfusihim and wa jaahiduu bi-'amwaa-likum wa'anfusikum are in
vogue but yuqatiluna bi amwaa-likum is never used. Similarly, the jihad against
nafs [lust, concupiscence] is applied to Jihad ma' al-'aduu and jihad ma' an nafs
wash shaitan also, as a clear explanation has come in a hadis of Sahih Muslim:
"Mujahid is one who wages jihad against his nafs in obedience to Allah Most
High."
The general sense of jihad is comprehensive of many situations. And against every
situation of jihad there is the corresponding situation of shirking with various
aspects. For instance, there is the jihad in the way of Allah, and corresponding to it
is shirking from fighting. Then there is spending the wealth for upholding the Truth
is jihad, while being miserly in spending for upholding the Truth is shirking.
Propagating the religion with arguments and proofs is jihad in the way of Allah
while avoiding it is shirking.
In the Quranic Verse quoted above, Allah Most High has mentioned again the
excellence and superiority of the mujahidin over the qaidin [the shirkers]. Allah
says: "…Allah hath granted a grade higher to those who strive and fight with their
goods and persons than to those who sit (at home). Unto all (in Faith) hath Allah
promised good: But those who strive and fight hath He distinguished above those
who sit (at home) by a special reward,”302
It is obvious from the above that Allah Most High has first mentioned the ranks of
301
302
the mujahidin and then He has given the glad tidings of SPECIAL REWARD, in other
words, the ranks, the forgiveness and the Mercy to the mujahidin. This shows that
the term mujahidin does not purport that both the mujahidin are not the same.
These mujahidin are a separate class and those mujahidin are dissimilar to the
mujahidin mentioned earlier. Otherwise, repetition will follow out of necessity,
which is a defect in speech, while the word of Allah Most High is free from
defects. Hence, there are two issues: giving ranks to the mijahid and giving them
the ranks, forgiveness and Mercy. There should be a comparison between the two.
Hence, the exegetes have given many explanations in comparison. One of them is
that the first mention of mujahidin purports to those who fight with swords or those
who fight against the infidels. However, those mujahidin who are promised ranks,
forgiveness or salvation and Mercy are the mujahidin who struggle against their
self [nafs] and protect their hearts from amity and consideration for the ghair-Allah
[objects of worship other than Allah] and always remain in perpetual remembrance
of Allah. A hint towards this is in the hadis, wherein Prophet MuhammadSLM has
said, "We are now turning towards jihad-e-Akbar from the jihad-e-Asghar."
It is written in Tafsir-e-Kabir:
"To prevent the heart from inclining with amity towards the objects of
worship other than, or remaining immersed in the obedience only of Allah
Most High, is the essence of the Jihad-e-Akbar, as this jihad is superior to
the first station [Jihad-e-Asghar—minor jihad]. It is for this reason that the
first station is only a 'rank' while the latter station [Jihad-e-Akbar] is given
the superiority of 'RANKS' "
The saying of Tafsir-e-Baizavi too supports the same view under the same Quranic
Verse:
"It is also said that the mujahidin of the first station are those who fight
against the infidels. And the mujahidin of the second station are those who
wage the jihad against their nafs [self]. The proof of this is the command of
Hazrat Prophet MuhammadSLM that "We are turning to the Jihad-e-Akbar
[the major struggle] from the Jihad-e-Asghar [the minor struggle]."
Since the Jihad ma'an-nafs [the struggle against the carnal life and sensuous
appetites] is the most superior among other kinds of jihad, the reward for it has
been prescribed as SPECIAL REWARD, RANKS, SALVATION AND MERCY.
The reality of the Jihad ma'an-nafs is that the lasciviousness and desires of the nafs
[the baser self] clash with the commands of Allah and His ProphetSLM or the
objectives of the religion, the momin [believer] fights against his carnal desires and
follows the commands of God and His ProphetSLM, or he prefers the latter as
against his lasciviousness. This is the jihad that the believer wages every moment
and at every step.
The mushtahiyat [appetisers] of the nafs [carnal self] include the love of the
maskan [residence] and watan [hometown] is a very strong desire of the carnal self
that the Holy Quran has described the exile as a retribution and murder, as has been
said:
"And had it not been that Allah had decreed banishment for them, He would
certainly have punished them in this world: And in the Hereafter they shall
(certainly) have the Punishment of the Fire."303
At another place Allah has said: "Had We ordered them to sacrifice their lives or to
leave their homes…"304
In the first Verse, the exile has been described as a punishment and in the second
Verse, giving up the country as murder or killing. Somebody has expressed the
same sense in this quartet: The love of the native land is much better than the
Sultanate of Hazrat SulaimanAS; The thorns of the native land are better than
sumbul and raihan [hyacinth and sweet basil—a kind of fragrant grass]; Hazrat
YusufAS, who ruled Egypt, said being a mendicant of Can’an is far better.”
Hence, whenever the love of the homeland or the residence were to clash in such a
way that they could not remain side by side and leaving one of them becomes
inevitable, one should oppose the desires of the self that are seated in the heart and
purely for the sake of Allah give up the homeland or residence for the
implementation of the divine orders or the protection of the religion is one of the
situation of jihad ma'an-nafs [struggle against the carnal desires of the self]. And
ensnared in the love of the homeland and the residence and without any valid
reason under the Shari'at staying therein at the cost of the religion is shirking of
military service in times of war. The comprehensive command in the Quranic
Verses: "… Allah hath granted a grade higher to those who strive and fight with
their goods and persons than to those who sit (at home); unto all (in Faith) hath
Allah promised good: but those who strive and fight hath He distinguished above
those who sit (at home) by a special reward, "305 "Degrees of rank from Him, and
forgiveness and mercy. Allah is ever Forgiving, Merciful,"306 covers all these
situations. It is not hidden from the discriminating people who understand the
meaning that the first situation is the migration towards Allah and for the sake of
Allah and the second situation is avoiding migration.
The Quranic Verse, which the Hadyah Author thought was devoid of the mention
or command of the migration, has turned out to be the essential command of the
migration because migration is on the top of the list of the struggles against the
303
Quran, S. 59: 3 AYA
304
305
306
carnal self and the touchstone in testing the faith. Hence, the people who fail in this
test come under the command "… And those who believed but did not leave their
homes, ye have no duty to protect them till they leave their homes…"307 and "… So
choose not friends from them till they forsake their homes in the way of Allah…"308
because their word and deed show that their immanence is opposed to their outward
manifestations, and this is the real meaning of nifaq or munafiqi [hypocrisy].
Hence, from the Quranic Verse: "Not equal are those believers…"309 also the
excellence of migration and the condemnation of avoiding migration are proved.
And this very fact shows how sound the argument is.
In the course of this discussion, that part of the criticism that relates to the
argument too might have been clarified. But since the Hadyah Author has shown
disrespect in regard to Hazrat Imam MahdiAS's comprehension of the Quran, it
appears to be expedient that the matter be explained further, so that the readers
realise how indecent are the mistakes the Hadyah Author has made in
comprehending the texts.
The details of this matter are that the passage that the Hadyah Author has copied
from the Aqida Sharifa compiled by Hazrat Bandagi Miyan Syed KhundmirRZ is as
follows: He who has reposed Faith in Hazrat MahdiAS but avoided migrating with
him should be commanded under this Quranic Verse.
This clearly shows that this is the statement of the author of Aqida Sharifa and not
the command of Hazrat Imam MahdiAS and it has not been attributed to the
ImamAS. Particularly, the expressions, "az hijrat o sohbat-e-ve" and "bayad kard"
and their context is such that the passage cannot be attributed to Hazrat ImamAS.
Then, to attack the comprehension of Hazrat ImamAS on the basis of an argument of
Hazrat Bandagi Miyan Syed KhundmirRZ is tantamount to showing uncalled for
disrespect to the ImamAS. Further, it is exposing the shrouded secrets of the
misapprehension of the Hadyah Author himself. It is true that the person who tries
to throw dust at the sun becomes polluted with the dust of disgrace and shame.
Similarly, the mistake in his criticism too is being exposed. The Hadyah Author has
written, “This belief too, like the already mentioned beliefs, proves the hypocrisy of the
present day Mahdavis because most of them die in their own awtan [homelands].” 310
However, from the quotation the Hadyah Author has copied it is obvious as to who
is the target of the command of hypocrisy; one should ponder over it. Hence, from
the grammatical structure the meaning of the quotation is very clear, as the term ve
is the pronoun that refers to Hazrat Imam MahdiAS and hijrat and sohbat [migration
and companionship] has to be with the ImamAS. This proves that the command of
307
308
309
310
hypocrisy applies to the person who reposed faith in him [the ImamAS] but who
avoided migrating with him and remaining in his company.
Hence, the quotation is specific to and applies to only those people who were
present with him at that time. How can his command of hypocrisy apply to the
people who become Mahdavis till the Doomsday? And the proof of the hypocrisy
of the present day Mahdavis is available from this part of the quotation? This again
is giving another funny and comical sample of the comprehension and
understanding of the Hadyah Author!
Now the question to be addressed is: Whether this command applies to those
people who were living at the time of Hazrat ImamAS, who had reposed faith on the
Mahdihood of the ImamAS and, despite this, could not or did not migrate towards
the ImamAS? It is very clear that a person who reposed faith on the ImamAS being
the Mahdi al-Mau'oodAS, who remained away from the company of the ImamAS and
who refrained from migrating with the ImamAS without a valid reason and is
counted among the shirkers [without being disabled] would be treated on a par with
similar people who reposed faith in ProphetSLM, who refrained from the company
of the ProphetSLM and failed to migrate with the ProphetSLM without a valid reason
during the time of Hazrat Prophet MuhammadSLM and come under the Quranic
command: "… So choose not friends from them till they forsake their homes in the
way of Allah..." 311 This is so because to believe that Hazrat ImamAS is the Vice-
Regent of Allah, to affirm that belief by word of mouth and then act violating the
belief is a sure sign of both practical and qualitative hypocrisy. The detailed
discussion of this subject has come under the head Tark-e-Dunya.
In short, for the reasons mentioned above and for many other reasons in view of
which all that Hazrat Bandagi Miyan Syed KhundmirRZ has written and argued
from the Quranic Verses is perfectly correct. And all the foul-mouthed disrespectful
utterances of the Hadyah Author are absolutely wrong and meaningless.
CHARGE OF MAHDAVIS DYING IN WATAN

The charge the Hadyah Author has made against the present day312 Mahdavis is not
correct under the religious commands because in the text of the Aqida Sharifa there
is no mention of the present day Mahdavis. Besides, it is a clear issue that hijrat
becomes obligatory only where the reasons and conditions for it occur. However,
where these reasons and conditions do not occur or where there are no hindrances,
esoteric or exoteric, in the performance of religious commands, there is no need for
311
312
The compilation of the book, Kuhl Al-Jawahar, was completed in 1290 AH (1873 AD). The
Hadyah-e-Mahdavia was published in 1287 AH (1870 AD). Hence, the term present day refers
to that period of time, that is, around 1285 AH or so.
migration under the Shari'at Laws. That this action is correct in accordance with
the Shari’at is proved by the fact that Hazrat Prophet MuhammadSLM stayed for ten
years at Madina after arriving there from Makkah, until his demise. He did hot
migrate from there. Similarly, the Khulafa-e-RashidinRZ [The Orthodox Caliphs]
stayed at their place of residence for years and years and died at their hometowns.
Many of the taba’in [followers of the CompanionsRZ] lived their whole life at the
place of their birth and died there. The reason for this was that the causes for
migration did not occur. It is not necessary to migrate from a place where the
causes or conditions for the migration do not occur. In addition, staying at such a
place does not incur the charge of evading migration.
Hence, to quote the words of the Hadyah Author, the Mahdavis who live and die at
the place of their hometown fall within the parameters of this command. As long as
the causes and conditions necessitating the migration do not manifest, their living
and dying at the place of their residence does not incur the charge of their evading
migration. Hazrat Bandagi Miyan Syed Mahmood Syedanji Khatim-ul-
MurshideenRZ has granted permission to the general Mahdavis to stay at the abode
of peace with perpetual remembrance of Allah Most High all their lives. This
explains the situation.
All these discussions are enough to expose the false charges made by the Hadyah
Author. Moreover, apart from these there are some explanations by Hazrat Prophet
MuhammadSLM about migration that no Muslim can afford to disavow. Looking at
these explanations, the criticism of the Hadyah Author goes up in smoke.
Consequently, it becomes proved that there is no Mahdavi who does not act in
accordance with the command of migration. This is so because when a person gives
up his tribe with the help of Allah Most High and for the sake of the religion of
Allah and joins the company of the truthful, he is performing migration as leaving
the tribe, like the home, too is migration. Hence, it is written in the book, Tafsir-e-
Baizavi, under the Quranic Verse: “… So those who fled and were driven forth
from their homes and suffered damage for My cause, and fought and were slain,
verily I shall remit their evil deeds from them and verily I shall bring them into
Gardens underneath which rivers flow—A reward from Allah. And with Allah is the
fairest of rewards:”313 that:
“The meaning of this is that they gave up polytheism; they gave up their tribes and
homes.”
If a person makes efforts to protect the religion and to implement its commands, in
the same country, his action falls under this hadis:
“If a person runs away from one place to another place for the protection of his
religion, even if the distance between the two places is as small as a balisht
313
[roughly about nine inches], he will remain a companion of his father Hazrat
IbrahimAS and his Prophet MuhammadSLM.”
Granting that even this migration could not be performed [for some reason], since
every Mahdavi considers it to be an obligation under the commands of Allah Most
High and His MessengerSLM and considers its performance a necessity, he becomes
within the parameters of the following Traditions:
“A Muslim is one from whose tongue and hand other Muslims are safe and a
muhajir [migrant] is one who remains separated from [does not indulge in] deeds
Allah Most High has prohibited.”314
Another Tradition: “A momin [believer] is one from whom the lives and properties
of others are safe. And the mujahid [crusader] is one who fights his self in
obedience to the commands of Allah Most High and a muhajir [migrant] is one
who remains peaceful and attentive.”315
According to the Tradition, “The love of the world is the pinnacle of all the
wrongs”, that is, the love of the world is the pinnacle of all wrongs, all sins and the
greatest prohibitions. When a person performs the obligation of tark-e-dunya
[giving up the world], he gives up the greatest thing prohibited and performs
tau’ba’t un-nasooh [the true repentance]. Further, in accordance with the
commands of the Divine Lawgiver [that is, Hazrat Prophet MuhammadSLM] such a
person becomes muhajir [migrant]. The mistake of the Hadyah Author manifests
that he has thought that the tark-e-dunya [giving up the world] is contrary to hijrat
[migration] and argued that if the giving up of the world at the time of the death
becomes, for the sake of argument, the giving up of the world, but how does it
become the hijrat? The wonder is that the Divine LawgiverSLM has said that the
giving up of the prohibitions and sins imposed by Allah Most High is precisely the
migration; and the Hadyah Author writes contradicting him [the Divine
LawgiverSLM] and does not hesitate in contradicting the ProphetSLM!
Allah Most High says: “If anyone contends with the Apostle even after guidance
has been plainly conveyed to him, and follows the path other than that becoming to
the men of Faith, We shall leave him in the path he has chosen, and land him in
Hell,—what an evil refuge.”316
One of the criticisms of the Hadyah Author is that Hazrat Imam Mahdi Al-
Mau'oodAS had never waged a jihad from the beginning of [his] mahdiat
[Mahdihood] to his last breath; and his successors too did not fight against the
infidels, but he rebelled against the Muslim rulers and fought against the Muslims.
314
Bukhari, Kitab al-Iman.
315
Sahih Muslim.
316
The mistakes that the Hadyah Author has committed here deserve consideration:
Jihad does not mean fighting with the sword and spearhead, or war, as he appears
to have understood. This is not correct. As we have said earlier, the meaning of war
is specific and the term jihad covers every struggle that is waged in the service of
the religion and upholding the Truth. Hence, spending money in the way of Allah
Most High too is called jihad, as He has said:
“But the Messenger and those who believe with him strive with their wealth and
their lives…” 317
And Allah Most High further says: “Lo! Those who believed and left their homes
and strove with their wealth and their lives for the cause of Allah…”318
What has been said is ‘strive with wealth and lives’ and not ‘kill with wealth and
lives’.
The term jihad also applies to a mujahid bid-dalail wal bayyinat [One who strives
with cogent arguments, categorical proofs and obvious truth]. Hence, many of the
ApostlesAS have waged this kind of Jihad. There is an issue under discussion
between the Sunnis and the Shi’as. Its details are that some of the Shi’as have
argued on the basis of the Quranic Verses: (a) “Those of the believers who sit still,
other than those who have a (disabling) hurt, are not on an equality with those who
strive in the way of Allah with their wealth and lives”. And (b) “Allah hath
conferred on those who strive with their wealth and lives a rank above the
sedentary” 319 that Hazrat AliRZ was superior to Hazrat Abu BakrRZ, because in the
battle of Badr and others, the latter was sitting with Hazrat Prophet MuhammadSLM.
The Ahl-e-Sunnat-o-Jama'at have replied to it. One of the replies said that Hazrat
Abu Bakr SiddiqRZ was sitting with the ProphetSLM to protect him and, hence, he
too was engaged in jihad in the way of Allah, because jihad is not waged in only
one way, but it is waged in many ways. In those many ways was the sitting of
Hazrat ProphetSLM and this too was precisely the jihad because Hazrat ProphetSLM
used to provide strategic guidelines for the conduct of the war. He used to sit on
scaffolding, which was erected specially for him, to supervise the fighting. If one
were to say that only fighting was jihad, it would be tantamount to giving
superiority to Hazrat AliRZ even over Hazrat ProphetSLM as the ProphetSLM was
sitting while Hazrat AliRZ was in the battlefield fighting with the enemies.
However, nobody can say that Hazrat AliRZ was superior to Hazrat Prophet
MuhammadSLM on this count.
The second answer of the Ahl-e-Sunnat-o-Jama'at is that Hazrat Abu Bakr SiddiqRZ
converted to Islam in its early stages and spent his wealth and his zath [self,
317
318
319
essence] in the service of propagating Islam. Many eminent CompanionsRZ and the
ten who were granted glad tidings became Muslims at the instance of Hazrat Abu
BakrRZ. Hence, he was always engaged in jihad [struggle] with arguments and
providing proofs, which was the specialty of Hazrat Prophet MuhammadSLM. There
is no doubt that this jihad was superior to the jihad with sword.
Hence, from this standpoint, Hazrat Imam Mahdi Al-Mau'oodAS and his
ComapanionsRZ were always engaged in this great struggle and superior jihad, that
is, their debates and call unto Allah. From this point of view too the criticism of
Hazrat Imam MahdiAS’s non-participation in jihad is wrong.
As we have stated earlier, the jihad [struggle] against one’s nafs [lust, self] too is a
kind of jihad. The Sufi saints call it Jihad-e-Akbar [the major struggle]. In addition,
this is proved from the Traditions: Hazrat ProphetSLM has said:
“We are now turning from the Jihad-e-Asghar [minor struggle] towards
Jihad-e-Akbar [the major struggle].”320
“A momin [believer] is one from whom the lives and property [of other
Muslims are safe. A mujahid [one who performs jihad] is one who struggles
against his nafs in the obedience of Allah Most High. Muhajir [migrant] is
he who gives up errors and sins.”321
Jihad-e-Asghar [minor struggle] is among the essentials of nubuv’vat
[Prophethood] and Jihad-e-Akbar [major struggle] is among the essentials of the
vilayat [sainthood]. Hence, Shah Abdul Aziz has written in the seventh chapter of
his book, Tuhfa-e-Is’na ‘Ashariah, as under:
“The Sufi Philosophers have written that the ShaikhainRZ [that is, Hazrat
Abu BakrRZ and Hazrat UmarRZ] bore the brunt of the perfections of the
Prophethood, while Hazrat Amir [AliRZ] bore the brunt of the perfections of
the Sainthood. Hence, the deeds of the Prophets like waging jihad against
the infidels, enforcing the commands of Shari'at, and reforming the matters
of the millat [Muslim Community] were performed by the ShaikhainRZ. The
deeds of the Saints like Tariqat [the mystic way of life], the teachings of
Preceptorship, the stations and conditions of the salikin [seekers of Allah],
warnings against the evils of self and concupiscence, and persuading people
to be pious in the world have been narrated from Hazrat Amir [AliRZ].”
Hence, Hazrat Imam MahdiAS and his CompanionsRZ were engaged in this major
struggle, Jihad-e-Akbar, in accordance with the status of Sainthood. Despite this,
the Hadyah Author has made the charge that the ImamAS evaded jihad. This is
palpably null and void.
320
Tafsir-e-Baizavi.
321
Sahih Muslim.
Apart from this, Hazrat ImamAS has participated in Jihad with sword and spear and
Jihad against infidels too. This has been reported and affirmed by the historians in
their books and even the Hadyah Author has dealt with it in the Second Chapter of
Hadyah-e-Mahdaviah. Even if all the reasons and arguments stated above are
ignored and the connotation of jihad is confined to the sphere of the thinking of the
Hadyah Author, and is accepted, for the sake of argument, that Jihad means the
battle with sword and spear, the first thing to be considered should be what are the
conditions for Jihad becoming a strict obligation? If all the conditions for the jihad
are not found, the charge of evading jihad does not hold good. Hence, this matter
needs to be looked into. This would render the basis of his [the Hadyah Author’s]
criticism hollow, because he has first to prove that all the causes and conditions for
waging a jihad did exist and that, despite it, Hazrat ImamAS and his successors did
not fight it. This is so because this jihad is not a strict obligation always. And it is
not necessary that every person should remain engaged in jihad all the time. See!
Hazrat Prophet MuhammadSLM and his CompanionsRZ did not wage any jihad
during their stay in Makkah for thirteen years. After his migration to Madina and
till his last breath, he did not personally participate in jihad all the time. He
personally participated only in some of the ghazavas [wars against infidels]. During
the period of the Khulafa-e-RashidinRZ [the first four Caliphs of Islam], for a long
span of time the CaliphsRZ did not personally participate in jihad. During the tenure
of the fourth Caliph Hazrat AliRZ, much of the time was spent in putting down
revolts and strife among the Muslims. And in this period, the Jihad against infidels
remained cast off. A large group of the illustrious followers of the CompanionsRZ
and their followers, well known saints of Allah were there that did not take part in
the kind of jihad against infidels, that is presumed by the Hadyah Author. In all
these situations, does the charge of evading the jihad hold good? God Forbid! The
real explanations that will be made by Hadyah Author and those of his ilk would be
our reply to the criticism by the Hadyah Author. There are innumerable Muslims,
including the Hadyah Author, who have abandoned the jihad against infidels. If the
causes and conditions are immaterial and if waging the jihad against infidels is a
strict obligation, the Hadyah Author should analyse his own conduct before
criticizing others.
CHARGES OF MAHDAVIS’ REVOLT

The allegations of revolt against the successors of Hazrat Imam MahdiAS and other
eminent and elderly people of the Mahdaviah community too is a falsehood and a
scandal because not a single instance will be found in the history of the Mahdavis
to which the definition of revolt in terms of Shari’at will apply. However, the
elements hostile to the Mahdaviah community have always oppressed and
persecuted them. Their religion has been desecrated. The founder of the religion
was insulted. The world-worshipping ulama like the Hadyah Author issued fatwas
[religious edicts] that the Mahdavis deserved to be beheaded. The common people
acted on these fatwas in various ways. On occasions, their armies attacked the
Mahdavis. They were killed and their property and houses were destroyed. If under
these conditions, the Mahdavis have retaliated, it cannot be called a revolt. This is
the implementation of the Quranic commands that have been given to the
momineen [believers], as Allah Most High has said:
“And there is life for you in retaliation, O men of understanding, that ye may ward
off (evil).”322
“And those who, when great wrong is done to them, defend themselves.”323
Where such an inevitable situation has arisen, it was in accordance with the
Quranic commands.
As an instance, look at this: It is the habit among the Mahdavis that after the vitr
prayers or on special occasions, the following words are uttered loudly:
“There is no god but Allah; Muhammad is the Messenger of Allah.
“Allah is our worshipped God; Muhammad is our Prophet.
“Quran and Mahdi are our Imam [leaders]; We repose Faith and we affirm
it.”
No Muslim can disavow the reality and truthfulness of these words. The ways in
which they are uttered are not objectionable either, because the slogans of His
Magnificence and many other similar words are said very loudly. This is a known
practice among the Muslims. It is not considered to be objectionable.
It is narrated from Hazrat Prophet MuhammadSLM that he used to say in a loud
voice the words, “Subhan-al-Malik-il-Quddus”, after saying his Vitr prayers. Nasai
has narrated that:
“Hazrat Prophet MuhammadSLM used to recite Al-A’ala [The Most High],324
Al-Kafirun [The Disbelievers]325 and Al-Ikhlas [The Absolute Unity]326 in
Vitr prayers and after salam [salutations], and recite the phrase, Subhan-al-
Malik-il-Quddus, thrice loudly.”327
In another narrative, it is stated that Hazrat ProphetSLM used to say it the third time
in a very loud voice.
322
323
324
Quran, Chapter 87.
325
Quran, Chapter 109.
326
Quran, Chapter 112
327
Nasai, Kitab al-Lail, At-Tasbih Bad al-Faragh min al-Vitr.
In short, the essence of the words and the way of saying them in a loud voice is not
objectionable from the Islamic point of view. However, despite this, some people
who are hostile to the Mahdaviah, whether they are learned or illiterate, wise or
ignorant, vehemently recant them, though they are the Islamic religious words,
based on the declaration of God’s Unity, monotheism and the affirmation of the
Prophethood and Apostleship. By reciting them, an infidel and polytheist become a
Unitarian [believer in One God] and Muslim. They try to prevent the Mahdavis
from reciting the phrases. Some of these ignorant people are heard saying that by
hearing the phrases their wives become divorcees without pronouncing the word
‘talaq.’
For instance, on this very creed of Islam, ‘There is no god but Allah’, the Mahdavis
have been evacuated. They have even been murdered. The enemies vehemently try
to prevent the Mahdavis from reciting these phrases. However, since the Mahdavis
are rightly guided eternally, they have remained steadfast on the affirmation of the
Unity of Allah Most High, the Prophethood and Apostleship of Hazrat
MuhammadSLM and the Imamate of Quran and MahdiAS at the cost of abandoning
their homelands, homes and everything, and accepting evacuation, expulsion and
migration. They have even sacrificed their lives.
These being the facts, how can the Mahdavis be accused of revolt and rebellion?
An explanation of this kind of events can be seen in the oppression of the Muslims
by the wealthy chiefs of the Quraish tribe of Makkah used to prevent the Muslims
from performing the ritual prayers [the namaz]. They were mercilessly oppressed.
On occasions, the Muslims were compelled to retaliate in self-defense. Then,
would it be correct to say that the Muslims rebelled against their nobles? Even
today, if the Muslims are prevented from performing their obligatory ritual prayers,
they are oppressed and they are invaded, killed and their property destroyed; and if
they finally decide to retaliate in self-defense, would it be called rebellion? Under
such circumstances, would it be said that they have rebelled? Would saying so be
correct? It is astonishing that the Hadyah Author, in his enthusiasm to criticize the
Mahdavis, goes astray from the Islamic commands.
BELIEF 16: WRONG CHARGE OF REPEALING
SHARI’AT
The Hadyah Author says: Belief 16: “The Mahdavis believe that Shaikh Muhammad
Sahib Jaunpuri [Hazrat Imam MahdiAS] to be nabi [Prophet], or even an Apostle and Sahib-
e-Shari’at-e-Taza [Lord of New Islamic Legal Code], and his commands as abrogating the
commands of the Shari’at-e-Muhammadi [The Islamic Legal Code of Hazrat Prophet
MuhammadSLM].”328
We Say: “Behold, ye received it on your tongues, and said out of your mouths
things of which ye had no knowledge; and ye thought it to be a light matter, while it
was most serious in the sight of Allah. And why did ye not, when ye heard it, say?—
‘It is not right of us to speak of this: Glory to Allah! this is a most serious
slander!”329
We do not know what the Hadyah Author understood that he has undauntedly
penned these rude words that are wholly a dreadful slander. Since this is bound to
create great misunderstandings among the readers, we consider it suitable to deal
with it in some detail.
The Hadyah Author has mixed up certain other criticisms with this subject of the
belief of Prophethood and Apostleship. For instance, the revelations of Allah’s
commands to Hazrat Imam MahdiAS, his not manifesting them for years as a
precaution and treating this as disobedience. Similarly, the Hadyah Author has
treated as vah’y [divine revelation] the ilhami [inspired] words and sentences, and
then he has criticized them. These words or sentences are not to be found in the
relevant narratives. However, we would first deal with Hadyah Author’s criticisms
about the belief of the Prophethood and Apostleship and the alleged abrogation of
Shari’at. Later, we will deal with criticisms about the unrelated matters.
PROPHETHOOD AND APOSTLESHIP

In his effort to prove his allegations against the Mahdavis, the Hadyah Author has
first defined the terms, nabi [Prophet] and rasool [Messenger or Apostle]. The
summary of the issues he has mentioned therein is as follows:
The Hadyah Author says: “In the conventional terminology of the people of Islam, nabi is the
person, whom Allah Most High has, in His favour and grace, chosen for the guidance of the
people to the path of righteousness and sends to him His commands and interdictions and
328
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, pp.23-24.
329
Quran, S. 24: 15-16 AYA.
knowledge and realities, through the medium of an angel or without the medium of an angel
as an inspiration.
“The nabi should be free of knowledge and deeds, so that the revelations [sent to him] are
absolute, categorical and final. Allah should keep him deliberately and impulsively free from
major and minor niggardly sins, and deliberately from copious sins.
“Such a person is pure nabi. The person who disavows his Prophethood, commands and
information and one who insults or is inimical to him is a kafir.
“In addition to all these, he brings with him a [divine] book; he can also abrogate some
commands of the earlier Shari’at. In that case, he becomes a Messenger. And the rank of
Apostleship is added to his rank of Prophethood.”
The Hadyah Author has said that the sources of his statement are the books,
Sharah-e-Maqasid and Sharah-e-Muaqif and others. How far the statement of the
Hadyah Author is in consonance with the sources he has quoted? We will skip this
point for the time being. The defect in the statement of Hadyah Author is obvious
that in the essentials of the nabi that he has described, he has bundled together the
commands and interdictions and the knowledge and realities being revealed
through the medium of an angel and without the medium of an angel. The first
situation is Prophet specific, while the second situation is common both to the
Prophet and to one who is not a Prophet. This is the reason why the teachings of the
commands, knowledge and realities about Allah Most High are conveyed to non-
Prophets through ilqa, ilham and manam [various grades of divine inspiration and
revelation] without the medium of an angel. Such teachings were conveyed to the
saints of Allah. However, the people who realize their formation through the lesser
grades of inspiration like ilqa, ilham and roya-e-sadiqah [true dreams] cannot be
called nabi [Prophet or Apostle].
Similarly, the miracle has not been mentioned among the essentials of
Prophethood, although miracle is among its very important essentials. And it is
offered specially among the arguments in the isbat [affirmation and confirmation]
of Prophethood.
Among the essentials of Prophethood, the claim to Prophethood too is omitted.
This is the most important condition. If a person has all the essentials of
Prophethood in him, but he does not stake his claim to be a Prophet, he would not
be called a nabi on the ground that he has all the other essentials of nubuvat.
Hence, in the books of the Ilm-e-Kalam [Scholastic Philosophy], the essentials of
Prophethood have been discussed at great length. Staking the claim to be a Prophet
is given great importance in the discussion of the Prophethood of Hazrat Prophet
MuhammadSLM. Hence, in the book, Sharah-e-Maqasid, it has been written
specifically that Hazrat Prophet MuhammadSLM had staked his claim to be a
Prophet and manifested miracles. The person who is like this [that is, he stakes his
Belief 16: Wrong Charge of repealing Shari’at 215
claim to be a Prophet and manifests miracles] is a nabi. The relevant extract is like
this:
“The first mub’has [topic] is in the matter that Hazrat MuhammadSLM is the
Prophet of Allah. Our argument is that Hazrat MuhammadSLM has staked his
claim to be a Prophet and manifested miracles, and one who is as this is a
nabi, as we have already stated. That the HazratSLM had staked his claim is
proved with tavatur [frequency, constancy], that is as bright as the sun.”
In the book, Sharah-e-Muaqif, the morality of Hazrat Prophet MuhammadSLM and
the predictions of the previous ProphetsAS and other matters are mentioned as proof
of the Prophethood of Hazrat Prophet MuhammadSLM, but his staking the claim to
Prophethood and the manifestation of the miracles has been given the pride of the
place as the best proof. It is written there:
“The Maqsad-e-Awwal [the First Objective] is in the affirmation of the
Prophethood of Hazrat Prophet MuhammadSLM. There are many masalik
[schools of thought] in this: the best of them is that Hazrat Prophet
MuhammadSLM had staked his claim to be the Prophet and he manifested
miracles. The first matter, that is, his staking his claim to Prophethood is
mutavatir [constant] to such an extent that it is very close to inspection and
witnessing the Divinity, that there is no scope for its disavowal. The second
matter is the miracles: Quran etc.”
When the Hadyah Author claims that he has excerpted the material about the
essentials of Prophethood from the books, Sharah-e-Maqasid and Sharah-e-
Muaqif, it is surprising as to why he has ignored the above-excerpted material from
those very books.
Imam Abul Hasan Mawardi has, in his book, A’lam-un-Nabuvat, said that staking
the claim to Prophethood is essential to affirmation of the Prophethood. Here it is
very clearly explained. He says:
“The third condition is that the miracle should be linked with the
Prophethood. If there is miracle but there is no claim to Prophethood with it,
then despite the manifestation of miracle, one would not be a Prophet. The
reason is that the miracle strengthens the claim to Prophethood, as if the
miracle is the attribute of the claim to Prophethood. To prove the attribute
without the presence of the matter that is attributed is not correct. If the
manifestation of the miracle precedes the claim to Prophethood, it would be
considered to be the foundation of the Prophethood. And the claim to
Prophethood stands in need of the manifestation of miracle, which is linked
to the claim, so that the miracle proves the truthfulness of the claimant to
the Prophethood.”
This proves that Prophethood is not proved without the claim to Prophethood.
Then, one fails to understand how and in what good faith the Hadyah Author has
not even taken the name of such an important element as the claim to Prophethood
in the whole of this discussion.
Even after this, the Hadyah Author has maliciously slandered the Mahdavis by
saying that they believe Hazrat Imam MahdiAS to be a Prophet, Apostle and one
who has brought a new Shari’at. And the matters he has treated as the foundation
of his slander are before the readers. They need to ponder over all this. The gist of
the matters the Hadyah Author has manifested in defining a nabi [Prophet], and has
wrongly tried to apply them to Hazrat Imam MahdiAS and prove Prophethood and
Apostleship are as follows:
“In the belief of the Mahdavis, Allah Most High has, in His kindness, chosen Hazrat
Imam MahdiAS, and he has been appointed to serve as guide to the people.
“The second matter, that is, the finality of the revelation of [divine] commands is
mentioned in their books.
“The third matter of Prophethood, namely, the ImamAS being innocent of knowledge
and deeds is unanimously believed by the Mahdavis.
“The fourth matter, namely, the disavowal of his station and commands being kufr
[infidelity] too is the belief of the Mahdavis.
“In the belief of the Mahdavis, Imam MahdiAS is an Apostle, the lawgiver of the new
Shari’at and nasikh [one who abrogates] of the Shari’at-e-Muhammadiah. He has
finally fixed as Wajib and Farz [obligatory] things that were mus’tahab [desirable]
under the provisions of the Shari’at-e-Muhammadiah.”
NO CLAIM BY IMAMAS TO BE PROPHET

A brief look at these matters shows that the following matters deserve to be
determined:
► Firstly, in proof of his claim, the Hadyah Author has quoted various sayings
from the books of Mahdavi authors. However, he could not produce any evidence
that Hazrat Imam MahdiAS had staked his claim to be a Prophet or Apostle and say
that this claim is mentioned in such-and-such a book. One wonders why the
Hadyah Author has completely omitted the issue of the claim to Prophethood from
his discussion about the essentials of Prophethood. Did he do this because he was
incapable to quote such a claim by Hazrat Imam MahdiAS? The Hadyah Author has
immensely studied the religious literature of the Mahdavis. Even today, we ask,
“Have you seen that Hazrat Imam MahdiAS had staked his claim to be a Prophet or
Apostle, as Hazrat Prophet MuhammadSLM had done, in any of our books?” Let
him produce it, if he has. On the other hand, the Hadyah Author confesses: “Very
likely, that buzur’g [venerable great noble—Hazrat ImamAS] did not stake a claim
to be Prophet.”330 Therefore, it is obvious that since you have not proved that
Hazrat Imam MahdiAS had staked his claim to Prophethood, or it is not proven even
according to you, the Prophethood cannot be proved without a claim. In addition,
even if the Mahdavis have a belief as Hadyah Author says, the criticism would be
directed against the followers of the religion. This will not have any adverse effect
on the real religion or its founder, because it is not proved that Hazrat Imam
MahdiAS had staked a claim to be a Prophet.
► Secondly, even from the sayings, Hadyah Author has quoted from the books of
the Mahdavis; it is not proved that the Mahdavis call their Imam MahdiAS as a
Prophet or Apostle. Hence, the later discussions will give further details, which will
show that from none of the quotation from the books of the Mahdavi authors, he
has quoted; it is proved that there is no instance that any of them has called the
ImamAS as Prophet or Apostle. The quotations, of course, prove that the ImamAS
used to receive divine commands directly without the medium of an angel, that the
ImamAS was free from mistakes or sins, and other matters. But none has called him
a Prophet or Apostle.
► Thirdly, The Hadyah Author has even confessed that the Mahdavis believe that
Hazrat Imam MahdiAS is the Imam Mahdi al-Mau'oodAS. He says:
“The Mahdavis believe in all the matters relating to Prophethood and Apostleship in their
Shaikh [Hazrat Imam MahdiAS] but they take the name of Mahdiat. But of what use is the
name? One should be concerned with reality.”331
This proves that the Mahdavis do believe in the matters we have mentioned earlier,
but they do not use the name of Prophethood. They believe only in his being the
Mahdi. And the Hadyah Author has ignored this clear claim and finding that the
matters mentioned above were present, came to the self proclaimed conclusion
about the Prophethood. And this is the root of all his mistakes.
► Fourthly, in the PREAMBLE of this book, we have dealt with the issue that the
essential of the religion does not become the religion. The ‘ulama of the Ahl-e-
Sunnat-o-Jama'at have said this:
“The essential of the religion is not the religion.”332
330
Hazrat Syed NusratRA, author of Kohl al-Jawahir, says this quotation is on page 80 of Hadyah-e-
Mahdavia. This translator has a copy of the second edition [1293AH edition] with him, not the
first edition. In the 1293 AH edition it is page 92.—SZY.
331
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, p.24. Hazrat Syed NusratRA
quotes page 12 of the first edition of Hadyah-e-Mahdaviah.
332
Yawaqit, Hujjat-Allah-il-Balighah.
“It is not justified to attribute a thing to the religion of a person who explains his
stand against that thing even if the thing becomes essential by his other sayings.
“333
The Hadyah Author has committed the mistake of understanding that the essential
of the religion is the exact religion. [See the PREAMBLE of this book.] The criticism
about the Prophethood and Apostleship also is an example of this mistake, because,
even if it is accepted for the sake of argument, that these matters are the essentials
of Prophethood, it does not mean that a person in whom these matters are found
becomes a Prophet. This is so because these matters are not the absolute essentials
that they do not occur in a person who is not a Prophet. On the other hand,
according the Ahl-e-Sunnat-o-Jama'at, these matters become supportive of the
claim of Prophethood after the claim is made, and not positive Prophethood,
because the necessitated will not become a necessary thing because of its essence
and worth of it as the light is an essential of the sun. The meaning of this is that the
sun is more important in essence than the light. However, the light could be a
helper or an argument for existence of the sun. However, wherever the light is
manifest, it does not become essential that the sun too must be there. For instance,
the light is found in the lightening and the fire. However, by its being there, it does
not become essential that the lightening and fire become the sun.
Similar is the case of the essentials and attributes of Prophethood. For instance, the
true dreams are counted as the attributes of Prophethood. It means that the dream of
the Prophet is true. But it does not follow that the person whose dream is true
becomes a Prophet. Hence, this is the situation of all matters, which the Hadyah
Author has mentioned in the definition of Prophet, and he has drawn the conclusion
of one being a Prophet or Apostle on the basis of their [the attributes’] being
present. Hence, among the matters mentioned, the first is about the Prophethood
being vah’bi [bestowed by Allah]. In other words, according to the ulama of the
Ahl-e-Sunnat-o-Jama'at, the rank of the Prophethood and Apostleship is vah’bi
[divinely bestowed]. Allah Most High bestows it on whom He will. This rank
cannot be achieved by one’s efforts and labour. Similarly, according to the
philosophers, the khat’miyat [the act of sealing] of the Vilayat of Hazrat Prophet
MuhammadSLM, and, according to all the ulama of the Ahl-e-Sunnat-o-Jama'at, the
high rank of the Mahdiat [Mahdihood] and the Khilafat-e-Ilahiya [Vice-Regency of
Allah] is vah’bi [bestowed by Allah]. Allah Most High, in His grace, grants this
rank to whom He will. None can achieve it by his efforts and labour. The belief of
the Mahdavis too is the same. Hence, if the Mahdavis hold the belief that Hazrat
Imam MahdiAS has been chosen by the pleasure of Allah Most High for the rank of
Mahdiat and Khilafat-e-Ilahiya and has been appointed to the rank of [Divine]
Guidance, it does not essentially follow that he should be called a nabi [Prophet].
333
Hujjat-Allah-il-Balighah.
If a certain perfection or excellence being vah’bi [divinely bestowed] were to make

a person holding that trait becoming essentially a nabi, the great difficulty that
would befall would be that the ordinary perfections and excellences and good
character that are divinely bestowed, like somebody being of a high pedigree or
extremely handsome, that are beyond the authority of any person, and is based only
on the divine grace, it would become necessary to consider such people who sport
such traits as a nabi, which would be baseless.
Similarly, it is essential that Allah commands every nabi, but it does not mean that
every person so commanded becomes a nabi because it is proved that Allah Most
High commands the angels also, [but they are not Prophets]. We get the proof from
the Holy Quran that Allah Most High had commanded the mother of Hazrat
MusaAS and a honeybee. However, despite their being commanded by Allah Most
High or their getting the divine revelation, it does not follow that they were
Prophets. Nor would it be correct to say that the Mahdavis believe that the mother
of Hazrat MusaAS and the honeybee are Prophets, because they accept that Allah’s
commands reached them through vahi [divine revelation].
Apart from these situations, that He commands all His Saints is an accepted issue
of almost all the Ahl-e-Sunnat-o-Jama'at, but by accepting that they receive the
divine commands, it does not follow that it becomes essential for them to hold the
belief that the recipients of the divine commands are the anbia [Prophets]. Nor can
anybody say that the Ahl-e-Sunnat-o-Jama'at believe that the saints of Allah are the
anbia, because they believe that Allah Most High commands them, or in the words
of the Hadyah Author they [the Ahl-e-Sunnat-o-Jama'at] believe that they [the
saints] receive the Vahi [divine revelation].
Hence, the Mahdavis hold the belief that that Hazrat Imam MahdiAS used to receive
direct commands without the medium of an angel from Allah Most High, it would
not be correct to say that they [Mahdavis] accept Hazrat Imam MahdiAS to be a
Prophet.
Similarly, Prophets are innocent [sinless]. However, not everybody that is innocent
is a Prophet. In other words, if a person is known to be innocent or sinless, it does
not follow that he is a Prophet, as, for instance, the angels are innocent and Allah
Most High has said in favour of them, “… They (the angels) disobey not Allah in
what He had commanded them…” 334 However, no angels are called Prophets. The
Shi’ah community believes the Aim’ma Is’na ‘Ashar [the twelve Shi’ite Imams] to
be innocent, but since their innocence is accepted, it will not be said that to them
the twelve imams are Prophets.
Hence, the Mahdavis too essentially know that Hazrat Imam MahdiAS is sinless or
innocent, and on the basis of this innocence, they believe that his ilham
334
[inspiration] and commands to be final. However, it does not become essential to

believe the ImamAS to be a Prophet on the basis of his innocence.
The disavowal of a Prophet is essentially kufr [infidelity] but it does not follow that
by the disavowal of a person, whose disavowal is infidelity, the person concerned
does not become a Prophet. According to some fuqaha [Islamic jurists], the calling
of the CompanionsRZ as infidel is kufr [infidelity] or the disavowal of the
Companionship of Hazrat Abu BakrRZ is also kufr.335 However, it cannot be
concluded that these Imams of Fiqh of the Ahl-e-Sunnat-o-Jama'at hold the belief
that Hazrat Abu BakrRZ and other CompanionsRZ to be Prophets, as in their belief
the disavowal of the rank and position is infidelity.
Hence, the disavowal of the Mahdiat of Hazrat Imam MahdiAS being infidelity does
not lead to the belief that the ImamAS being the nabi and holding this belief does
not become essential, particularly when the Mahdavis openly affirm that Hazrat
Prophet MuhammadSLM is the Seal of ProphetsAS and ApostlesAS.
► Fifthly, if according to the Hadyah Author, the acceptance of the matters
mentioned leads to the belief of Hazrat Imam MahdiAS’s Prophethood and
Apostleship, then this criticism of his becomes the evidence of the adage, “Neither
one leaves his own [people] nor the strangers,” because all the akabirin [the
eminent authorities] of yore have held that the rank of Mahdiat and Khilafat
[Mahdiship and Vice-Regency] is vahbi [divinely bestowed]. They also believe that
Hazrat ImamAS is sinless and the receiver of divine inspiration and that his
disavowal is infidelity. The relevant evidence has already been adduced. According
to the Hadyah Author, all these people prove to be holding the belief that Hazrat
Imam MahdiAS is the Prophet and Apostle. Then this criticism does not remain
Mahdaviah specific. However, all the ulama and philosophers of the yore
belonging to the Ahl-e-Sunnat-o-Jama'at, and even all those Muslim sects who
believe that Hazrat Imam MahdiAS is true and are convinced of his excellences and
perfections, become the target of the criticism of the Hadyah Author as all of them
raise the same voice as the Mahdavis.
MAHDI IS SINLESS
Apart from these ulama of a bygone era that belonged to the Ahl-e-Sunnat-o-
Jama'at, who accept that the above-mentioned matters about the MahdiAS are
proved, we ask the Hadyah Author as to what he thinks about the Mahdi, in whom
he believes and is waiting for. Would he be chosen by the grace of Allah Most
High from among the common people and would be appointed to guide them?
335
Please see: Ghaiyat-ul-Muntaha, Fiqh-e-Hanbali, Tuhfa-tul-Muhtaj Ila Sharah-al-Minhaj, Fiqh-
e-Shafe’ie, Durr-ul-Mukhtar Fiqh-Hanafi and others.
Alternatively, would he become the Mahdi and Vice-Regent of Allah, without the
grace of Allah Most High, and by his own efforts? As the Hadyah Author has
written on page 80 of Hadyah-e-Mahdaviah,336 that, according to the consensus,
“the glory of the Mahdi is that he is sinless”. Would he be sinless or, would he be
sinful, like the common people? Would he get Allah’s commands with finality or
would his commands be not final and full of errors? Would the disavowal of his
station and commands be infidelity or not?
If the answers of the Hadyah Author about the Mahdi he expects were in the
affirmative to the second part of the above questions, his supposed Mahdi would
not be Mahdi according to the beliefs of the Ahl-e-Sunnat-o-Jama'at. However, if
the first part of the above questions is in the affirmative, you become the believer
of his being a Prophet and a disavower of the finality of the Prophethood of Hazrat
Prophet MuhammadSLM, because, as you [the Hadyah Author] have said, accepting
the above said matters is tantamount to saying that the Mahdi, who has those
attributes, would be a Prophet!
► Sixthly, that accepting all the excellences and perfections of Hazrat Imam
MahdiAS is not a matter of belief only, as is the case with other saints. The
followers of such saints hold some beliefs about them. On the contrary, the
Mahdavis and the eminent personalities of the yore believe that the matters
pertaining to Hazrat Imam MahdiAS that are referred to above as proved, are also
proved according to the Traditions of Hazrat Prophet MuhammadSLM, like the
position of the MahdiAS being divinely bestowed, and not being achieved or
acquired by one’s efforts, or that ‘Allah would instill the ability and capacity to be
MahdiAS in one night’ and others. These Traditions have come in respect of Hazrat
Imam MahdiAS.
That Hazrat Imam MahdiAS is free from error or sinless and his being the Vice-
Regent of Allah is derived from the Traditions, which quote Hazrat Prophet
MuhammadSLM as saying, “He [MahdiAS] will follow in my footsteps and will not
err” and the Tradition in which he has said, “Pay fealty on his [the MahdiAS’s] hand
even if you have to crawl on ice to reach him, because he is the Vice-regent of
Allah.” In addition, that the issue of his knowledge, commands and divine
inspirations being final is based on this lofty position and rank of innocence and
Vice-Regency of the ImamAS.
The disavowal of Hazrat Imam MahdiAS being infidelity is proved from the
Traditions, narratives and accepted principles of Shari’at. It is narrated from Hazrat
Abdullah bin JabirRZ:
336
This page number is of the first edition of the book, Hadyah-e-Mahdaviah. It is page no. 111 in
the second edition of 1293 AH.
“He who disavowed the existence of Dajjal [Anti-Christ] became an infidel.

He who disavowed Mahdi became an infidel. This Tradition is extracted by
Abu Bakr Al-Askaf in Fawaid-al-Akhbar.”337
Abul Qasim Suheli has narrated in his book, Sharah as-Siyar, and Shaikh Imam
Nuruddin Ahmad bin Mahmud Bukhari Sabuni also has narrated it in his book,
Badayat al-Kalam:
“Hazrat Prophet MuhammadSLM has said, ‘He who disavows the appearance
of MahdiAS is deemed to have disavowed all that has been revealed to
Prophet MuhammadSLM; he who disavowed the advent of Hazrat EsaAS is an
infidel.’”
This subject matter of these Traditions is supported by the principle that the zath
[essence] of Hazrat Imam MahdiAS is Da’i-il-Allah [one who invites people unto
Allah] and the acceptance of such a person is obligatory under the Quranic Verse:
“O our people, hearken to the one who invites (you) to Allah, and believe in
him…”338
The zath of Hazrat Imam MahdiAS is unanimously accepted as the Vice-Regent of
Allah and the disavowal of the Vice-Regent of Allah is infidelity.
The zath of Hazrat Imam MahdiAS is among the signs of the Doomsday, and the
disavowal of the signs of the Doomsday is infidelity.
The existence of Hazrat Imam MahdiAS is proved by the Traditions of constancy in
meaning, and the disavowal of the Traditions with constancy is infidelity.
All the details of these topics have been discussed at the relevant places. Since
these matters discussed above are proved by the Traditions in favour of Hazrat
Imam MahdiAS, it is also proved that the matters are proved to be perfectly in
accordance with the Traditions. This shows that the truth and reality of the beliefs
of the Mahdaviah are being proved true. Hence, knowing that these matters are
objectionable is clearly wrong. On the other hand, it is necessary for every Muslim
to believe in them. If one were to accept this wrong principle of the Hadyah Author
as correct, for the sake of argument, that accepting these matters leads to
Prophethood, the issue will take this shape of things:
1. That these matters, or the essentials of Prophethood in respect of Hazrat
Imam MahdiAS are proved by the Traditions of Hazrat Prophet
MuhammadSLM.
2. As the Hadyah Author contends that by accepting these matters, the
Prophethood becomes essential, the result would be that the ImamAS being a
337
The book, Uqd ad-Darar.
338
Prophet is being proved by the Traditions of Prophet MuhammadSLM. This

by itself proves that the criticism [of Hadyah Author] is wrong; this is as
obvious as the bright day.
After this principled discussion, we would like to examine the quotations from the
books of the Mahdavi authors that the Hadyah Author has reproduced to draw the
wrong conclusion of Prophethood and Apostleship.
The Hadyah Author has quoted a saying from Chapter 13 of the book, Shawahid
Al-Vilayat, which says that there is a difference between Mahdaviat and Nubuwat
only in the name; the work and objective of both is the same. We could not
understand what is there in this saying that needs deliberation, on which the
Hadyah Author has argued on his false claim. In this saying, there is an explanation
that there is a difference in the name between the two. In addition, it is obvious that
accepting the difference in the name is proof that one name cannot be applied to the
other, because, except in the case of synonymous names, every name argues in
favour the person of thing named. Hence, this proves that the names, Mahdaviat
and Nubuvat, argue in favour of the technical meaning of the respective terms and
that the application one name over the other concept is not correct.
Now, in this saying, the purpose or objective of both has been shown as one. This
too does not help the Hadyah Author in his criticism, because a number of people
or deeds remain one and the same. However, the objective being the same does not
lead to the exactness of the essence of both. Similarly, the purpose and objective of
both the Prophethood and Sainthood is the same: the objective of both is [divine]
guidance and invitation to the people unto Allah Most High. That the purpose of
both is the same does not lead to both becoming the same. This is so particularly
because, the difference between the two is that during the time of the Seal of the
Prophethood, the propagation of the commands of Shari’at the preaching was
based on the teaching of the revelation through the medium of Hazrat JibrailAS
[Gabriel] and the claim was, “I am the Messenger of Allah.” However, during the
time of the Seal of Sainthood the inspiration is direct [that is, without the medium
of an angel and the claim is, “I am the Servant of Allah and the follower of
Muhammad, the Messenger of Allah.” In short, the Prophethood has come to an
end, but the attributes and the purpose and objective of the Prophethood survive
eternally. This is perfected and it will continue to be perfected by the Sainthood. It
is written in the book, Sharah-e-Maqasid, under the Sixth Objective:
“From the point of view of the manifest, the Prophethood has come to an
end on Hazrat Prophet MuhammadSLM, although from the point of view of
its immanence, that is, the Sainthood will survive for ever.”
In the book, Yawaqit, it is written in Chapter 35 more clearly:
“Shaikh Ar-Rais339 has written in Chapter 73. Reply No. 25, that absolute
Prophethood did not become lofty. Only the Nubuwat-e-Tashri’i
[Legislative Prophethood] became lofty. Hence, the meaning of the saying
of Hazrat Prophet MuhammadSLM that there would be no Prophet or Apostle
after him is that there would be no Prophet or Apostle who would bring any
particular Shari’at after him. This saying was like the one, where he said
that there would be no Kisra340 after he was killed, there would be no Kisra
and when Qaisar341 is killed, there would be no Qaisar after that, although
Kisra and Qaisar were the kings of Iran and Rome and the Government did
not vanish from Rome. Only the name did not survive. Their kings assumed
other names. Hazrat Shaikh Abdul Qadir JilaniRA has said that the Prophets
were given the name of nubuvat and “we are prohibited from using the title
of the Prophet”, even though Allah Most High informs us about the
meaning of His and His Apostle’s sayings as the secrets.
This is clearer than the saying of the Shawahid Al-Vilayat that the Prophethood and
Sainthood are the names of the manifest and the immanent and that only the name
of Prophethood has been omitted but that the reality and the objective and its work
survives. When the Hadyah Author says, “What is the use of the name, we are
concerned with the reality”, these convinced people should be accepted as the
believers of the Prophethood. If by saying so, the Prophethood does not become
essential, what crime has the Shawahid author committed by saying that the
purpose of both the Prophethood and the Sainthood is the same? How can his
saying become the argument of the contention of Prophethood? In addition, where
does it prove that the Mahdavis call their Imam MahdiAS as a Prophet or an
Apostle?
Similarly, the Hadyah Author has written on page 12342 of Hadyah-e-Mahdaviah,
quoting Matla al-Vilayat “The divine command came to the ImamAS for twelve
years”.
He [the Hadyah Author] has further written quoting from the books, Umm-ul-Aqaid
and Risalah-e-Faraiz343.
“He announced his zath [essence, nature] on Mahdiat [Mahdiship] under the
command of Allah.”
“The 15th Obligation is to believe that the advent and mission of Hazrat Imam Mahdi
Al-Mau’oodAS is for the demonstration of its particularity, and to know that his
339
Shaikh ar-Rais is the title of Avicenna or Bu Ali Seena, a doctor of Medicine.
340
Kisra is Khosrau or Chosroes, the general designation of the Persian kings.
341
Roman Emperor Caesar. It is also spelt Kaisar, Tsar.
342
343
Umm-ul-Aqaid is Aqida Sharifa by Hazrat Bandagi Miyan Syed KhundmirRZ and Risalah-e-
Faraiz by Hazrat Bandagi Miyan Syed MiranjiRA .
[advent] was for the explaining of the commands of the Sainthood of Hazrat Prophet
MuhammadSLM.”
“The fourth Obligation is knowing that the Mahdi received new teachings from Allah
every day.”
“The thirteenth Obligation is to know that every deed and word of the Mahdi was
according to the teachings of Allah and emulation of Hazrat Prophet Muhammad
MustafaSLM”
These quotations prove that Allah Most High is commanding Hazrat Imam
MahdiAS to stake his claim to be Mahdi. There is no mention of the Prophethood
anywhere. Further, in these commands, the sayings, which indicate the absence of
indirectness, are denying the claim or belief of the Prophethood of the ImamAS.
Further, those commands, which prove that the advent of Hazrat Imam MahdiAS is
specifically for explaining the commands of Sainthood, too do not help the
argument of the Hadyah Author. Instead, they falsify all the claims of the Hadyah
Author about the new Shari’at and the abrogation of the commands of the Shari’at-
e-Muhammadiah that the repealing of the Shari’at is not his job. Besides, the
explanation that the ImamAS is the strict follower of Hazrat ProphetSLM is
emphatically confirming that the ImamAS is following the Shari’at-e-
Muhammadiah. It is written on page 13344 of Hadyah-e-Mahdaviah that:
“Similarly, in the Muqaddimah Duwam [the Second Case], the finality of Vah’y
[divine revelation] and commands being from Allah Most High also found in many
places in their books. Hence, it is written in the Umm-ul-Aqaid that the said Shaikh
[Hazrat Imam MahdiAS], ‘The command I explain is from Allah and under His
command’, he who disavows even one letter of it will be called to account.’”345
WAH’Y TO HONEYBEE
Whatever the Hadyah Author has written is not the original version of the Umm-ul-
Aqaid, but he has abridged the original in his own words. In the original, the word
Vah’y is not used. The Hadyah Author has added it in his version. On the other
hand, the rules of etiquette are so strict that none can find that such-and-such a
command has been revealed by vah’y to the ImamAS. It will be noticed that even in
the Hadyah Author’s summary of the Umm-ul-Aqaid, the word vah’y has not been
used. What is written is that every command has been explained by the command
of Allah and the disavower would be called to account. Even if the use of the word
vah’y is accepted for the sake of argument, the mere use of the word vah’y will not
lead to the assertion of Prophethood. This will not help the Hadyah Author in his
344
345
objective, because the word vah’y is also used for ilham [inspiration] also. Allah
Most High has said in the story of Hazrat YusufAS:
“Then, they led him off, and were of one mind that they should place him in the
depth of the pit, We inspired in him: Thou wilt tell them of this deed of theirs when
they know (thee) not.” 346
According to the exegesis, the age [at the time] of Hazrat YusufAS was seventeen
years, which is not the age of the bestowal of the Prophethood. It is for this reason;
it is written in the Tafsir-e-Kabir that the purport of this vah’y is ilham.
“The second saying is that the purport of this vah’y is ilham, as it is in the
saying of Allah Most High that ‘We sent vah’y to the mother of Hazrat
MusaAS and your Lord has sent vah’y to the honeybee.’”
If the Hadyah Author were to claim that the word vah’y is not used except for a
Prophet, he would be compelled to say that his Prophet is the honeybee, because
the word vah’y is used for it [in the Holy Quran].
Apart from all this discussion, there is no mention of the Prophethood and
Apostleship here. Further, it does not prove that the Mahdavis have such a belief
[that the ImamAS is a Prophet]. Even here, what is being proved is that the
command, which Hazrat Imam MahdiAS explains, he does it under the command of
Allah Most High and the disavower of these commands would be called to account.
The revered readers can deliberate that this has no relationship with Prophethood
and Apostleship. The Hadyah Author confesses that Hazrat Shaikh Abdul Qadir
JilaniRA had claimed that his foot was on the neck of every saint under the
command of Allah and the disavowers of this command were so called to account
that they lost their sainthood and had to adopt the tending of the swine as a
profession. Is the Hadyah Author here too convinced of Prophethood, because here
too the two elements are the command of Allah and the calling of the disavower to
account?
If the Hadyah Author thinks by divine commands with finality the Prophethood and
Apostleship becomes necessary, and if he wants to prove this, listen! This finality is
the result of the innocence and the Vice-Regency, because the fixed law is that the
Vice-Regent gets his commands from his principal. Hence, a Vice-Regent of Allah
would get his commands only from Allah and none else; and the innocence and the
vice-regency are among the accepted precepts of the early philosophers of the Ahl-
e-Sunnat-o-Jama'at, as Hazrat Shaikh Akbar [Mohiyuddin Ibn ArabiRA] has said:
“During the period of Hazrat Imam MahdiAS the real religion free from
opinion will remain.”
It is written in Yawaqit:
346
“Hazrat Imam MahdiAS is innocent of opinion and conjecture in his

religious commands. If you ask, ‘what would be the form of his commands:
would he command according to the definitive Verse of the Holy Quran or
from his ijtihad [interpretation] or both?’ The reply to it would be the same
as the one by Hazrat Shaikh AkbarRA. He has said, ‘Imam MahdiAS will
issue the same command as the angel of ilham [divine inspiration] will
inspire in him. It would be like this: The angel will inspire the Shari’at-e-
Muhammadiah in the ImamAS and he will command accordingly, as is
indicated in the hadis wherein the Prophet MuhammadSLM is quoted as
saying that ‘he [MahdiAS] will follow in my footsteps and will not err.’
Hence, we understand that he is tabe’ [ =follower], not a mubtade’ [ ‫ع‬
= innovator]. Further, he is innocent in his commands, because ‘innocent’
means that he will not err. Further, Hazrat Prophet MuhammadSLM has
stated that he [MahdiAS] will not err. Hence, he [MahdiAS] will not say
anything from his desires. He will say what is inspired in him. Hazrat
Prophet MuhammadSLM has given the news that he [MahdiAS] will not err.
And that he [ProphetSLM] is mulhaq bil Anbia [he has associated him with
Prophets].”
Under these circumstances, the contention of the Hadyah Author that this issue is
repeatedly stated in the books of the Mahdavis is wrong, because the specification
of the books of the Mahdaviah is suitable when this issue has not been discussed in
the books of the Ahl-e-Sunnat-o-Jama'at and it is found only in the books of the
Mahdavis. In fact, this issue is elaborately discussed more in the books of the Ahl-
e-Sunnat-o-Jama'at than in our [Mahdavis’] books. We have discussed this issue in
our reply to the Hadyah Author’s contentions under the head ‘The seventh Belief’.
APOSTLESHIP AND IMAM MAHDIAS

All this discussion was largely about nubuwat [Prophethood]. It has clarified that
this aspect of the Hadyah Author’s contention was wrong and contrary to the facts.
Now the issue of the risalat [Apostleship] remains to be addressed. This aspect of
the criticism needs to be dealt with for the perusal of the impartial readers. The
confused explanations of the Hadyah Author in this issue leads to his affirmation
that Hazrat Imam MahdiAS did not claim that a new Book was revealed to him.
Hence, the Hadyah Author says: “In short, all the essentials of Prophethood are proved in
the belief of the Mahdavis for the said Shaikh [Hazrat Imam MahdiAS]. Now the rank of the
Risalat [Apostleship]: in other words, a Book or abrogation of some of the commands of the
old Shari’at. From these two matters, whichever is found proves the Risalat. Since the first
matter [that is, the Prophethood] was difficult, it was abandoned, as a permanent Book could
not be prepared.
“He was content with the second item: that is, he claimed a new Shari’at by abrogating some
of the commands of the Shari’at-e-Muhammadiah. The details of it are that Shari’at is only
commands of Shari’at and the commands and interdictions that the Shaikh [Hazrat Imam
MahdiAS] claimed were revealed afresh to him from Allah, and those commands are like the
Quranic commands; they are even superior…”347
We say: This shows that, according to the Hadyah Author, one of the two matters
are essential for a Rasool [Apostle]: one is the Book and the other is the abrogation
of some commands of Shari’at. Although this statement and limitation of Hadyah
Author is not correct, we will not deal with it for the time being, as our objective is
to deal with its context. The first matter is about Hazrat ImamAS not claiming that a
new book was revealed to him. The Hadyah Author concedes this. Now, the issue
of abrogation, which is the basis of all the quibbling of the Hadyah Author. Even
this is wrong for various reasons.
►Firstly, the Hadyah Author has written in the name of Hazrat Imam MahdiAS that
he had “claimed a new abrogating Shari’at that repeals some commands of
Shari’at-e-Muhammadiah.” This is an unambiguous lie. It is an attempt to mislead
the readers. We demand from the Hadyah Author to prove this. He should show
where and in which book this claim has been made in these words. As long as this
proof is not given, we are not bound to answer it and he will not escape the
allegation of slandering the ImamAS.
►Secondly, in his statement the Hadyah Author has written subsequently, the
words ‘Shari’at-e-jadidah [new Shari’at] or naskh [abrogation] do not occur. In his
own words, the claim manifests to be the descent of the new commands. The
people of discretion know that staking a claim to the descent of newer commands
does not lead to a new Shari’at or the abrogation of the Shari’at-e-Muhammadiah
or the claimant becoming an Apostle with a new Shar’iat because many Awlia
[Saints] have received such commands from Allah Most High and they have
claimed that they had received such commands. Simply because such commands
were received, it will not be said that they were the claimants to the revelations of a
new Shari’at or the followers of such saints consider them [the saints] to be
Apostles with a Shari’at.
►Thirdly, the Hadyah Author has distorted the wording of the claim of Hazrat
Imam MahdiAS. For instance, he has written that ‘taaza ba taaza, nau ba nau
ahkam’ were revealed. However, the version of the concerned narrative is that the
ImamAS “received new information every day”. The Hadyah Author himself has
written on page 13348, that:
347
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, p.26 [Abridged].
348
It is page 13 of the first Edition of the Hadyah-e-Mahdaviah. It is Page 25 of the 1293 AH
Edition of the same book.
“Hazrat Imam MahdiAS has said, ‘I receive fresh teachings from Allah Most High
every day asking me to say that I am the servant of Allah and the follower of Hazrat
Prophet MuhammadSLM.’”
On the same page, the Hadyah Author has quoted the following words from the
Risala-e-Faraiz:
“The fourth obligation is to know that Hazrat Imam MahdiAS received fresh teachings
from Allah without the medium [of an angel].”
Hence, the difference between the descent of the commands and getting fresh
information according the rules of etiquette is not hidden from the people of
understanding. Further, the obtaining of information is not understood as a claim to
a fresh Shari’at and it does not prove that the Mahdavis have such a belief.
►Fourthly, the Hadyah Author could not produce any saying in proof of his
slander that could prove that Hazrat Imam MahdiAS to be a Prophet or an Apostle,
or that he had brought a new Shari’at or about the abrogation [of the Shari’at-e-
Muhammadiah]. There are clear and convincing utterances of the ImamAS that
contradict the criticism and expose the scandal mongering of the Hadyah Author.
He has quoted some of the sayings from the book, Shawahid Al-Vilayat, which
proves that he has seen the book. In the same book, the details of the journey of
Hazrat ImamAS in Sindh [now a province of Pakistan] are reported. Therein a
dialogue between the ImamAS and Mullah SadruddinRZ occurs. In the dialogue,
Hazrat ImamAS is quoted as saying: “We have not brought a new Shari’at. We have
not made any changes in the commands of the Shari’at of Hazrat Prophet
MuhammadSLM. There is no difference between you and us in the emulation of the
commands of the Shari’at.”
One is astonished why the Hadyah Author closed his eyes from this command of
the ImamAS and why he did not reproduce it in his outburst.
On one occasion, some ulama asked the ImamAS: “Which religion do you follow?”
The ImamAS said: “My religion is the Book of Allah and the emulation of the
Sunnat of Rasool-Allah.”
There are many similar sayings of Hazrat ImamAS giving the same sense. These
sayings are the beacon of guidance in the light of which it can be seen whether the
claim of the abrogation of the Shari’at is being manifested or it is being denied.
Apart from the stated commands, the saying of the ImamAS falsifies the slander
about the Prophethood and Apostleship that the Hadyah Author has very often used
in his book. “Hazrat Imam MahdiAS has said: ‘I get new teachings everyday from
Allah Most High asking me to say, ‘I am the servant of Allah and the follower of
Hazrat Prophet MuhammadSLM.”
This claim of Hazrat Imam Mahdi Al-Mau'oodAS proves the limitation of directness
of the divine inspiration without the medium of an angel and the explanation of the
emulation of Hazrat Prophet Muhammad MustafaSLM. The second issue invalidates
the presumed claim to Apostleship, because, in the words of Hadyah Author, the
commands of the second Shari’at are necessary for the abrogation of the Shari’at-
e-Muhammadiah as the proof of the Risalat [Apostleship]. In addition, the claim of
the emulation of Hazrat Prophet MuhammadSLM is a denial like the brightness of
the sun for the people of the seeing eyes and a wise hearts.
We have already explained the first matter relating to the direct revelation that the
revelation comes to the Prophet through the medium of an angel, but at times, it
also comes directly [without the medium of an angel]. However, this directness is
not specific to the ProphetsAS, the saints of the Muslim Ummat receive their
teachings about gnosis, and the divine secrets and meanings without the medium of
Hazrat JibrailAS [Gabriel] and, therefore, they do not claim the medium of Hazrat
JibrailAS or that of Prophethood. We have already quoted a saying of Hazrat Shaikh
Abdul Qadir JilaniRA that indicates this sense. He says:
“The Prophets have been given the name of Prophethood. We have been prohibited
from using this appellation or the title of Prophet, even though Allah Most High
informs us about the meaning of His word and that of His Prophet as a secret.”
If the application of the term Prophethood becomes essential on a direct inspiration
from Allah, as the Hadyah Author appears to think, this thought contradicts the
clarification of Hazrat Shaikh Abdul Qadir JilaniRA. Apart from this, we ask the
Hadyah Author about the saying of the ShaikhRA. The ShaikhRA had said, “My feet
are on the neck of every saint.” The Hadyah Author has discussed about this saying
in Chapter 4 of his book, Hadyah-e-Mahdaviah with great emphasis. He has
contended that the ShaikhRA had made this claim by the command of Allah and that
many other SaintsRA had received the information about the command. Our
question is, “Did this command come to the ShaikhRA through the medium of
Hazrat JibrailAS or through an ilham [inspiration] directly without the medium of an
angel?” If this command of Allah, and, in the words of Hadyah Author, the Vah’y,
had arrived through the medium of the angel, Hazrat JibrailAS, the ShaikhRA
possesses the most important attribute of Prophethood in him, and he comes under
the divine command, “The Mighty in power hath afforded him the knowledge
thereof—the Lord of Wisdom,”349 and he became a nabi [Prophet].
And if this command, and in the words of Hadyah Author, this vah’y without the
medium of an angel, descended on the ShaikhRA, let him say if this directness too is
among the essentials of Prophethood or not. If his answer is in the affirmative,
again in his words, this essential element of Prophethood was found the ShaikhRA,
349
and he became a nabi. Hence, the Hadyah Author became the believer of the
Prophethood of the ShaikhRA. Hence, the objection the Hadyah Author had raised
against the Mahdavis rebounds on the Hadyah Author. “He who digs a well for
others often falls into it.”
If this kind of directness does not lead to Prophethood, Hazrat Imam Mahdi
Mau’oodAS receiving the divine teachings without the medium of an angel does not
lead to his being a Prophet, particularly because the claim of directness of Hazrat
Shaikh Abdul Qadir JilaniRA is unexplained. In addition, in respect of Hazrat Imam
Mahdi Al-Mau'oodAS the claim of directness is already there for everyone to see for
refutation of the slander of Prophethood, as a miracle.
One is astonished that the Hadyah Author has done his best to try to find fault in
the supposed wording of the claim of Hazrat Imam MahdiAS. These are baseless.
The readers will know in detail about them at the appropriate place. However, the
Hadyah Author did not get the divine help in considering the same claim or
command of the ImamAS wherein the slander of the claim about the Apostleship
and abrogating the Shari’at has been openly denied.
In short, all these reasons show that Hazrat Imam Mahdi Al-Mau'oodAS has staked
no claim to be a Prophet or Apostle or of any new Shari’at or of abrogation [of the
old Shari’at], but he has always claimed that he was a follower of the Book of
Allah [Quran] and the Shari’at of Hazrat Prophet Muhammad MustafaSLM. Further,
he has emphatically enjoined his followers to emulate it. This is our final reply to
the false contentions of the Hadyah Author.
FRESH COMMANDS FROM GOD

The second part of the saying of the Hadyah Author too is a slander of the same
kind. It is about his contentions that the commands of the ImamAS being like the
commands of the Quran or even exceeding them. The wording of the Hadyah
Author is as follows: “Hence, the Said Shaikh [Hazrat Imam MahdiAS] has claimed that
fresh commands descend on me and those commands are like the commands of the Quran
or even better, since some of the Quranic commands are obligatory, some desirable and
some permissible. But here, whatever that comes out of the mouth is obligatory or even
iman [Faith].” Further, the Hadyah Author writes, “Even taujih [explanation] and tavil
[interpretation] of the Quranic expressions is allowed. Interpretation, metaphor, allusion etc.
are the Quranic kinds. Here, tavil and taujih is absolute infidelity. The last is from the said
tract.” The Hadyah Author has written that ‘the commands of the ImamAS being like
the commands of the Quran or better than them’ as if it is a part of the claim of the
ImamAS. If the Hadyah Author is presenting this as the saying of Hazrat ImamAS, it
is a slander. He should have shown when Hazrat ImamAS had made such a claim
and from where [or which Mahdavi book] the Hadyah Author had copied it. The
source should have been shown first.
If it is the saying of the Hadyah Author, as is obvious from the following passage,
it should have been written in a manner that would have made it clear that it was
not the claim of the ImamAS or a part of such a claim.
After this, it is necessary to examine how far the following passage of the Hadyah
Author and its explanations are correct. The Hadyah Author has first stated that the
commands [of Hazrat ImamAS] are believed to be like those of the Quran or even
better, and afterwards he has made two explanations. One is that “some of the
Quranic commands are obligatory, some are desirable and some are permissible. But
whatever comes from the mouth here is obligatory, even iman [Faith].” Secondly, the
Hadyah Author says, “in the expressions the taujih and tavil are allowed. Interpretation,
metaphor, allusion are all the kinds of Quranic terms. And here [that is, in case of Imam
MahdiAS] tavil and taujih are absolute infidelity.”
The essence of the claim itself is wrong, because when a Quranic command is
explained, it is called a Quranic command. It is not said to be ‘like the Quranic
command’. The word ‘manind’ is a void comparison because the tashbih [simile]
necessitates the estrangement of mushab’bah [the thing for which the simile is
used] and the mushab’ba bi’hi [the thing to which anything is likened], and the
commands are nothing other than the meanings and purports of the ‘Quran-e-
Sharif’. As such, Hazrat MehriRZ has hinted in his couplets:
“He [Imam Mahdi Al-Mau'oodAS] was commissioned for the meanings of the
Quran, from the proximity of God; he extracted the meaning with inquiry and
ascertainment, with hard emulation.”
● The first explanation is not correct because the Quranic commands being
obligatory, desirable and permissible are based on the opinions of the ulama and
ai’emmah [scholars and leaders], as has been discussed earlier. Where is the
clarification of a command being obligatory, desirable and permissible in the Quran
that would finalize the classification?
● Secondly, the terms ‘Farz’ and ‘Wajib’ are the technical terms. According to the
principles of the Ahl-e-Sunnat-o-Jama'at also, anything associated with the Vice-
Regent of Allah become Wajib-ul-iman [obligatory of Faith], but every such issue
is not called Farz. This is so because every Farz is obligatory of Faith but every
issue that is obligatory of Faith is not Farz in technical terms. If whatever that came
out of the mouth of the ImamAS were to become Farz, from the birth of the
ImamAS, or at least from the date of his advent as MahdiAS to his last breath, the
number of faraiz would have become very large. However, the Hadyah Author has
at various places in his book, Hadyah-e-Mahdaviah, has manifested that the
number of the faraiz, both of faith and practice, are thirty. This shows the Hadyah
Author’s double-speak.
His second explanation too is not correct because he [the Hadyah Author] has
claimed that the taujih and tavil are absolute infidelity as a rule but the explanation
he has given is special. The claim is general and the argument is special. The
argument is not claim-specific. The details thereof are that the Hadyah Author has
quoted the Risala-e-Aqida and Risala-e-Faraiz to prove that taujih and tavil being
absolute infidelity. However, these tracts do not support his claim. The author of
the Risala-e-Aqida [Hazrat Bandagi Miyan Syed KhundmirRZ] has written at the
end of his tract:
“O seekers of the Truth who have reposed faith in Hazrat Imam Mahdi Al-
Mau'oodAS may know that these commands that have been written in [this
tract], this banda has been in the company of this zath [Hazrat Imam Mahdi
Al-Mau'oodAS] from the beginning to the end, and at no time there had been
any change in any command, belief and Faith; we repose faith in all these
commands; anyone who makes any interpretation or/and alteration in them
is an opponent of that zath [Hazrat Imam Mahdi Al-Mau'oodAS] .”
At the beginning of the Risala-e-Faraiz, which is a commentary of the Risala-e-
Aqida, it is written: “Be it known that the commands derived from the muhkamaat
[perfect and accurate words and deeds], which have been mentioned in the Aqida
Sharifa of Hazrat Bandagi Miyan Syed KhundmirRZ are thirty in all.”
At the end of this tract, it is written: “Hence, it is obligatory on the faithful to
believe, act accordingly, and avoid interpreting or altering them [the obligations]
because the CompanionsRZ have unanimously agreed on the correctness of these
commands.”
Hence, it is obvious that the quoted passages and the pronouns used therein purport
that one should not do taujih and tavil of the commands contained in the Risala-e-
Aqida. Where does the sense come that one should not do the taujih and tavil of
everything that the ImamAS has said, as the Hadyah Author appears to have
understood? On the other hand, the AuthorRZ [Hazrat Syed KhundmirRZ] has
specifically stated that the reason for not doing the taujih and tavil is that a
consensus has been achieved on these commands of Hazrat Imam MahdiAS, and the
cause of this interdiction is the consensus.
Secondly, it needs to be examined whether the statement of the Hadyah Author that
the taujih and tavil of the Quranic texts being correct. Is this contention of the
Hadyah Author the accepted consensual issue of the philosophers of the Ahl-e-
Sunnat-o-Jama'at? Be it known that the basis of the tavil is the opinion, because the
definition of the matter interpreted is “When the common expression is interpreted
and in doing so the opinion is preferred, it is the matter interpreted”.
Hence, it is proved that the tavil is based on the opinion.350 In addition, in the
opinion of the ghair-masoom [one who is not innocent] there is the apprehension of
error. Hazrat Shaikh Muhiyuddin Ibn ArabiRA has written in his book, Lawaqih-al-
Anwar:
“Be it known that the mistakes the Philosophers have committed are
because of their tavil [interpretation]. It happened like this: They achieved
their knowledge from the Shari’at of Hazrat IdrisAS. And they interpreted
the word [of Hazrat IdrisAS] that had reached them [the Philosophers], as we
differed in interpreting the word of our ProphetSLM after his death.”
In Chapter 276 of Futuhat-e-Makkiah, Shaikh AkbarRA writes under the Quranic
Verse, “If they had observed the Torah and the Gospel [Bible] and that which was
revealed unto them from their Lord…”351
“The setting up the Torah purports to mean that it should not be interpreted.
Hence, he who interpreted the word of God has lowered its rank. And he,
who kept the word of God free from interpretation, established it, because
the thinking of man is not free from error.”
The ShaikhRA further says:
“The interpreter follows those of his potentialities that are incapable of
knowing his Lord. He does not follow his Lord or the information that He
has given in His book or as the practice of His ProphetAS about Himself.
This interpretation is the most astonishing mistake, which has spread in the
world. And every interpreter has fallen into this error.”352
The ShaikhRA has also said:
“All good is in believing in what Allah Most High has sent down and all the
evils are in tavil [interpretation]. He who interpreted has hurt his Faith even
if his opinion is agreeable or suitable. He should not do this. It is narrated in
hadis, ‘My servant belies Me. He should not do that.’ Hence, every
interpreter will be called to account about his tavil on the Day of
Resurrection.”353
The ShaikhRA has also said:
350
When the ‘matter interpreted’ is totally based on the opinion of the mujtahid [jurist entitled to
independent opinion], counting it among the nas-e-Qurani needs deliberation, because if the
meaning of the Quranic Verse is clear, there is no need for the preferring the opinion of the
mujtahid. In addition, when the opinion of the mujtahid is the cause of the interpretation, it is
not suitable to associate it with clear commands of the Quranic Verse.—Hazrat ShamsiRA.
351
352
Futuhat, Chapter 58.
353
“Not interpreting the Quranic Verses of attributes is etiquette. To believe in

them without ecstasy as they have arrived is Wajib [obligatory]. For
instance, if it is asked, how does God astonish or how He becomes happy,
we would say, ‘We believe in what has come to us from God and His
ApostleSLM and its purport. And we entrust to Allah and His ApostleSLM the
knowledge of its condition.”354
Hence, it is proved that for the reasons the ShaikhRA has dilated upon that it is
better not to interpret than to do so. Further, it is not the consensual issue of the
jamhoor.355 Among us Mahdavis too there are two schools of thought on this issue.
One is the school of thought of our ancestors who do not interpret but believe in the
essence of the command. They leave its purport or state and details to the
knowledge of the speaker, because the unawareness of its details or meaning does
not adversely affect the basic belief. Hazrat Abdul Malik Sujawandi MahdaviRA has
written in his book, Siraj al-Absar, about this issue as under:
“About mutasha’behat [ambiguous matters or Quranic Verses], our school
of thought is that of our ancestors. We repose faith in them. And we do not
discuss about its condition, meaning and purport.”
The second school of thought is that of the writers of the later period, who hold that
the tavil is permissible when necessary. In other words, the school of thought of the
ancestors is acceptance and delegation, because acceptance is safe. In addition, tavil
is closer to error. It is far away from perfect Faith. The reason is that Allah has
commanded us to believe in His word and not on the meaning that we have
extracted by interpreting through our intellect. The gist and result is that the maslak
[way, conduct, school of thought] about tavil is the same as that of the philosophers
of the Ahl-e-Sunnat-o-Jama'at, and the criticism of the Hadyah Author is not
correct.
ALLEGED ABROGATION OF SHARI’AT

Now, we will deal with the question of the alleged abrogation of the Shari’at that
the Hadyah Author has made the basis of his criticism about the assertion of Risalat
[Apostleship, Messengership] and the repeal of the Shari’at-e-Muhammadiah. It
appears to be suitable to deal with this issue in some detail so that the reality about
the principles the Hadyah Author has laid down about the abrogation and the
matters he has presented as its proof is revealed as to how wrong he is and how far
removed his conduct is from the glory of the ulama. Hence, whatever the Hadyah
Author has written about the so-called abrogation is briefly as under:
354
355
Jamhoor is a group of technical men; here it means a large group of the people learned in
religious sciences.
The Hadyah Author says, “Some of these commands abrogate the commands of the
Shari’at-e-Muhammadiah. They are abrogating because changing or revocation of the
commands of the Shari’at with other commands of the Shari’at. The commands of Shari’at
are of seven kinds: Farz [obligatory], Wajib [expedient], Sunnat [religious rites ordained by
Hazrat ProphetSLM], mandub [recommended], Haram [forbidden], makrooh [disapproved,
though not unlawful] and mubah [permissible or lawful]. Changing them by way of Shari’at,
that is, turning Mustahab [desirable] into Farz [obligatory], mubah [permissible] into Haram
[prohibited], makrooh into Haram, makrooh into Farz, and so on—all this is called naskh
[abrogation]. The details thereof are found in [the books] Itqan and others.”356
We say: Before discussing the criticism of the Hadyah Author and the issues he
has raised, the following reasons are worthy of perusal as an introduction:
● Firstly, the Hadyah Author has defined naskh [abrogation] as replacing the
commands of Shari’at with other commands of Shari’at. This proves that a second
Shari’at is essential for naskh. Then he admits that Hazrat Imam MahdiAS did not
claim the descent of a new [divine] Book. This proves that there is no existence of
the second Shari’at because there cannot be a second Shari’at without a new Book.
When there is no claim or existence of a second Shari’at there cannot be any naskh,
according to the principle laid down by the Hadyah Author.
● Secondly, the Hadyah Author has quoted from the writings of the Mahdavi
writers in his book, Hadyah-e-Mahdaviah. This proves that he has seen those
books. In these books, it is clearly stated that such-and-such a command has been
extracted from such-and-such a Quranic Verse. For instance, on page 11 of
Hadyah-e-Mahdaviah357 under the issue of hijrat [migration], he has quoted from
the book, Aqida of Hazrat Bandagi Miyan Syed KhundmirRZ, the following
passage: “Every person who has reposed faith in Hazrat Imam MahdiAS and has
failed to migrate with him has been subjected to the command of hypocrisy under
the Quranic Verse: ‘Those of the believers who sit still, other than those who have a
(disabling) hurt, are not on an equality with those who strive in the way of Allah
with their wealth and lives…’”358 All the relevant issues have been debated under
the head, ‘The Fifteenth Belief’, earlier. They need not be discussed here again. All
we have to show here is that all commands that have been extracted from and their
source is, Quran, are essentially the command of the Islamic Shari’at. The terms
‘taza Shari’at’ [fresh Code] or ‘doosri Shari’at’ [second Code] cannot be applied
to them.
● Thirdly, what is called the Shari’at-e-Muhammadiah and what is its definition?
First of all, it is essential for the Hadyah Author to determine whether, to him, the
Shari’at-e-Muhammadiah is the real commands that are contained in the Quran and
356
357
358
Quran, S. 4: 95 MMP. And ibid.
the Traditions or the sayings of some of the persons, like the ulama-e-muhaddisin,
the mufassirin and a’imma-e-mujtahidin, that have been extracted from the
commands of God and His MessengerSLM?
If the real commands that have been mentioned in the Quran and the Prophetical
Traditions are the Shari’at-e-Muhammadiah, the Hadyah Author will first have to
prove as to where are the details of the seven kinds of commands of the Shari’at,
like the Farz, Vajib, Sunnat, Mandoob, Haram, Makrooh, and Mubah, to be found
in the Quran and Hadis. Where is it affirmed in the Quran and Hadis that the zikr-e-
kasir [abundant remembrance of Allah] and abstinence from things other than
Allah [ma si’wa Allah] is Mustahab [desirable], and not Farz [obligatory]?
Alternatively, in the words of Hadyah Author, where is it stated that to avoid
leaving the homeland or hijrat [migration] is makrooh? In short, as long as the
Hadyah Author does not prove that all the issues that he has written about are in
accordance with the Quran and hadis, the term of change and nullification cannot
be applied. In addition, as long as this is not proved, the sense of the naskh
[abrogation] cannot be found.
On the other hand, if the sayings, opinions and presumptions of the ulama-e-
muhaddisin [scholars in the Traditions], mufassirin [exegetes] and a’imma-e-
mujtahidin [the leaders of ijtihad—interpretation of Islamic Law] are the precise
Shari’at-e-Muhammadiah, the core of the subject that the original Quran and
Traditions, which are the source of all the commands of the Shari’at, are not the
Shari’at-e-Muhammadiah, and the commands and issues extracted from them
would be the real Shari’at-e-Muhammadiah. Apart from all this, there is difference
of opinion on certain issues among the imams and ulama. An imam has treated a
matter as Farz or Wajib, while others have treated the same matter as Mustahab or
mubah or makrooh. In this situation, whose saying will be treated as the real
Shari’at-e-Muhammadiah? Moreover, the opposition of which saying of which
imam will be treated as the change, revocation or abrogation of the Shari’at-e-
Muhammadiah? Further, what will be the criteria for the preference of the imam
whose sayings will be treated as the real Shari’at-e-Muhammadiah? Earlier, we
have clarified that Farz, Wajib, Sunnat, etc. are technical terms of Shari’at. The
Quran and hadis have rarely clarified whether any given act in ‘ibadaat [prayers] is
Farz, Wajib, Sunnat or Mustahab. Instead, the scholars and legists of the ummat
and others have made this classification in view of the commands, their
importance, the emphasis and insistence the divine Lawgiver [Hazrat Prophet
MuhammadSLM] has laid on a command, or enjoined an act, and other
circumstantial evidence. Then based on their own opinions and presumptions they
have said that a given act is Farz, Wajib, Sunnat or Mustahab. It is for this reason
that a given act is Farz according to one imam while the same act is Wajib, Sunnat
or Mustahab according to another imam or mujtahid.
Despite this, the Hadyah Author holds that “Turning a Mustahab into a Farz or a mubah
into a Haram, a makrooh or Haram into a Farz—all this is called naskh [abrogation].”359
This is such an unprincipled explanation of naskh that, if it is presumed to be
correct, the Shari’at-e-Muhammadiah will become a treasure of innumerable
abrogated and repealed commands. The reason for this is that there are countless
issues over which there is difference of opinion among the exegetes, the imams of
hadis, religious directors [jurists entitled to independent opinion] and other scholars
of the ummat. For instance, in the commands of Fiqh, while performing the vu’zoo
[ablutions] the mas’h [wiping or anointing] of the complete head is Farz, according
to Hazrat Imam MalikRA. Hazrat Abu HanifaRA calls it Mustahab. The reciting of
the first chapter of Quran, Fatihah, in every rak’at of ritual prayers is Farz,
according to Hazrat Imam Shaf’eiRA. Hazrat Imam Abu HanifaRA treats it as Wajib.
In addition, for the muq’tadi [follower of an imam in congregational ritual prayers],
it is Farz, according to Imam Shaf’eiRA, and man’a [prohibited] according to
Hazrat Imam Abu HanifaRA.
Similarly, on the issue of some animals being Halal or Haram there are different
sayings of the imams of Fiqh. The eating of Soosmar’ [a desert animal] is mubah
[permissible] according to Hazrat Imam Shaf’eiRA, while it is unlawful according to
Hazrat Imam Abu HanifaRA. And so on. There are similar countless issues of
beliefs, deeds, worship and business, in which such differences of opinion are
found. Will it be said here too that in the Shari’at-e-Muhammadiah, the mas’h of
the whole head and the recitation of the Fatihah was obligatory. Hazrat Imam Abu
HanifaRA fixed it as Mustahab or mamnu’ and has thus abrogated the obligation of
these two deeds after two hundred years? Or would it be said that these two deeds
were mubah or mamnu’ in the Shari’at-e-Muhammadiah and that Hazrat Imam
Shaf’eiRA fixed it as Farz and thus he has abrogated its desirability and
unlawfulness? In accordance with the saying of the Hadyah Author, the term
abrogation should be applied in all such cases. However, this is palpably wrong and
invalid.
If it were said that these differences of opinion are not abrogation as these imams
are the mujtahids of the same Shari’at-e-Muhammadiah, and not those of the fresh
Shari’at, and that the source of their sayings is the Quran and Hadis, and nothing
else. Then, in the words of the Hadyah Author, Hazrat Imam MahdiAS fixing
Mustahab as Farz or mubah as Haram too would not be abrogation. This is so
because, as we have stated earlier, the zath of Hazrat Imam MahdiAS is the absolute
mujtahid and he is above the ijtihad, the Seal of the Religion, the Vice-Regent of
Allah and one who received the ilham [divine inspiration], in the opinion of the
ulama of the Ahl-e-Sunnat-o-Jama'at. On the basis of the first contention and in the
opinion of the Ahl-e-Sunnat-o-Jama'at, the commands of Hazrat Imam MahdiAS
359
being different from those of other mujtahids does not lead to abrogation and the
term, abrogation, does not apply to them. This is so because, in the opinion of the
Ahl-e-Sunnat-o-Jama'at, by the contention of one mujtahid contradicting the
contention of another mujtahid does not lead to abrogation of the Shari’at. If this
could be called abrogation, all the various differences of opinion of the mujtahids
too should be termed as abrogation. Otherwise, one will have to give a judicious
reason for not doing so and contending that the charge of abrogation will not be
correct in case of the other mujtahids, but it applies only to Hazrat Imam MahdiAS.
Saying so, without a judicious reason, would be unreasonable stubbornness, which
is not acceptable.
In the estimation of the second contention that is the most correct contention, the
commands of Hazrat Imam MahdiAS are based on the divine inspiration and
information supplied by the soul of Hazrat Prophet MuhammadSLM. There is no
scope of opinion, interpretation or error in them. On the other hand, in view of the
lofty position Hazrat Imam MahdiAS holds, his commands are precisely the
commands of the Shari’at-e-Muhammadiah and commands opposed to them will
not be preferred, as the ulama of the Ahl-e-Sunnat-o-Jama'at have clarified:
“In every era, acting according to the issues extracted from the contentions
of the ulama is correct till the advent of Hazrat Imam MahdiAS. During the
time of Hazrat Imam MahdiAS acting according to the sayings of people that
lived before him is void, as the people of the kashf [divine revelation or
manifestation, not through the medium of an angel] have clarified.”360
“The saying of Hazrat Imam MahdiAS is the final proof. The sayings
opposed to those of his sayings will be wrong.”361
“Hence, Hazrat Imam MahdiAS will issue only those commands that the
angel whom Allah has appointed to guide the ImamAS to the right path has
inspired in him. In addition, this is the real Shari’at-e-Muhammadiah. If
Hazrat Prophet MuhammadSLM was alive, and this issue was placed before
him, he would have issued the same command as Hazrat Imam MahdiAS has
issued. Hence, it is learnt from this that the command of Hazrat Imam
MahdiAS is the precise Shari’at-e-Muhammadiah.”362
Hence, the command of Hazrat Imam MahdiAS about an issue that it is mubah,
Mustahab or Farz would be the most correct command, and all commands opposed
to it would be contentions of other imams and ulama, are opposed to the Shari’at or
to think that they abrogate it, is changing the subject, and is opposed to the
principles of the Ahl-e-Sunnat-o-Jama'at.
360
Meezan Sherani.
361
Fawatih ar-Rahmut Sharah-e-Musallam as-Subut.
362
Tahtawi.
WEAK ARGUMENTS
After this, the issues that the Hadyah Author has presented to assert the abrogation
of Shari’at need to be examined thoroughly to show that his claim of the
abrogation is proved to what extent and this unveils the weakness of the arguments
of the Hadyah Author. Hence, here is an abridged list of the issues that the Hadyah
Author has presented as the so-called proof of the abrogation of Shari’at:
The Hadyah Author says: “■ Zikr-e-kasir [abundant remembrance of Allah] was
Mustahab [desirable] according to the congregational consensus of the ummat in the
Shari’at-e-Muhammadiah. He [Hazrat Imam MahdiAS] has made it Farz [obligatory] by
abrogating its desirability. ■ Seclusion from the people, the company of the Truthful and
abstinence from things other than Allah that were Mustahab—he has made them a Farz. ■
Contriving, worrying, legacy, fixed periodical income or exit from daira—all this was mubah,
he made it Haram. ■ Giving up the watan [native country] without a reason that is a kind of
rahb’niyat [monkery or monasticism] that was makrooh [disgusting]—he has made it a Farz.
■ The belief of equality between Hazrat Prophet MuhammadSLM and Hazrat Imam MahdiAS
that was Haram [prohibited]—he made it a Farz. ■ In addition to the obligatory ritual prayers
[namaz], he made obligatory a sixth namaz—the Dogana of the 27th of Ramazan. ■ In
addition to zakat, that was an Islamic obligation, he made obligatory ushr [tithe] that is
harder in ranks than the zakat [poor due—religious tax].”363
We say: These issues and commands, the Hadyah Author appears to think, are
Mahdaviah-specific, even though their source too is the Quran and Ahadis
[Traditions of ProphetSLM] that are the source of all the Islamic Commands. From
this point of view, they are not a new or fresh Shari’at, but they are precisely the
commands and issues of the religion of Hazrat Prophet MuhammadSLM. We have
already dealt with some of these issues earlier, and the issues that have not come
under discussion until now will be dealt with at the appropriate places.
The issue of Zikr [remembrance] has been discussed under the head, The 13th
Belief. It is not necessary to repeat it here. Of course, the Hadyah Author has
claimed that there was a congregational consensus of the Muslim Ummat on the
zikr-e-kasir [abundant remembrance of Allah] being Mustahab [desirable]. Now,
we will discuss this aspect and expose his errors.
The Hadyah Author has not presented any proof of his claim that there was a
congregational consensus of the issue of the zikr being Mustahab. When was this
congregation convened? Which section of the Muslim Ummat had convened it?
What kind of a congregation was it, as there are many kinds of congregations?
Many of the eminent exegetes and scholars of the ummat have said things that
363
show that they concede the zikr to be Farz or Wajib [obligatory]. For instance, it is
written in the book, Fawaid-e-Jalaliah:
“Faqih Andalusi has said that the zikr of Allah Most High in every situation
is among the faraiz [obligations] because He has said,: ‘O ye who believe!
Remember Allah with much remembrance.’364 He has further said, ‘…Verily
in the remembrance of Allah do hearts find rest!’365 That is, in the perpetual
remembrance of Allah.”
Faqih Abul-Lais has written in his book, Tambih: “It is obligatory for every
Muslim to always recite La ilaha illa Llah and he should be supplicating to Allah
morning and evening that He should not keep [his servant] without zikr at any
moment.”
It is written in Tafsir-e-Tabari:
“Sayeed has narrated from Qatada; Allah has said: ‘O ye who believe! When
you confront any force of the enemy, stand firm and remember Allah
intently that it may fare well with you.’366 Allah Most High has made His
remembrance obligatory even when one is extremely busy, like when one is
engaged in war and [the use of] sword.”
Under the same Quranic Verse, it is written in Tafsir Dur Mansur:
“Ibn Manzar Ibn Abi Hatim and Abu Ash-Shaikh have narrated from
Qatada that he [Hazrat Prophet MuhammadSLM] said, ‘Allah Most High has
made His Zikr obligatory even at a time when you are extremely busy, that
is, at the time of the war and the sword.’”
Hazrat Ibn AbbasRZ has said:
“Ibn Abbas says: ‘Whatever Allah Most High has made obligatory on his
servants, other than the Zikr, He has fixed a given limit for it, and in the
case of a disability He has given a concession for them. However, He has
not fixed any limit for Zikr nor He has given any concession to anybody,
other than a person of unsound mind. He has commanded the performance
of Zikr in every condition or situation.’ He has said, ‘…Men of
understanding, Such as remember Allah, standing, sitting, and
reclining…’367 He has also said. “O ye who believe! Remember Allah with
much remembrance,’368 that is, during the night and the day, on the land and
the oceans, in health and in sickness, hidden and openly.”
364
365
366
367
Quran, S. 3: 190-191 MMP.
368
Quran, S. 33:41 MMP.
When the clear sayings of the CompanionsRZ, their followers and other scholars of
the Ummat have come in favour of the Zikr being obligatory and essential, how
can, despite all this, the claim of the congregational consensus about the Zikr being
Mustahab be correct. In addition, supposing somebody has said it to be Mustahab,
it would be considered a controversial issue. The term Ijma’-e-Ummat [consensus
of the Muslim community] cannot be applied to it.
The issue that the terms used about the Zikr of Allah in the Quran and the
Traditions are clear, they suggest that it is obligatory and essential, while its non-
performance has been forbidden and the non-performers have been severely
threatened with dire warnings, needs to be carefully examined, and it is the
responsibility of the Hadyah Author. How can there be a congregational consensus
about the Zikr being Mustahab? The reason for this is that while the Quran and
Traditions treat as necessary and inevitable, and the defaulter is threatened with
severe punishment, the ijma’ [congregation] of the Ummat cannot decree it to be
Mustahab. Moreover, if it does make it Mustahab it is, in the words of the Hadyah
Author, tantamount to abrogating the need and essentiality of the Zikr. This is so
because the Mustahab is neither essential nor its defaulter becomes liable to
chastisement. Under these circumstances, this ‘congregational consensus’ abrogates
the command of the Quran and the Traditions, although the general rule of the Fiqh
is that the ijma’ neither abrogates any principle, nor is it abrogated.
Apart from all these reasons, which the Hadyah Author is bound to clarify, let him
say this: According to him, when the Mahdavis say that Zikr is Farz, the abrogation
of the Shari’at-e-Muhammadiah becomes inevitable. Now what has he to say about
Hazrat Ibn AbbasRZ, Hazrat QatadaRZ, Imam Fakhruddin RaziRA, Faqih Abul-Lais
SamarqandiRA, Faqih AndalusiRA and all those ulama of the Ummat who have said
that Zikr is Farz or Wajib? They have also said that Zikr is so essential that a
human being should not neglect it even for a moment. Are all of them opponents of
the Ijma’-e-Ummat and have all of them abrogated the Shari’at-e-Muhammadiah or
not? They too have said that the Zikr-e-Kasir [abundant remembrance], which,
according to the contention of the Hadyah Author, was Mustahab by the consensus
of the ummat, was made Farz and Wajib, and thus they have abrogated its
desirability!
SECLUSION
What the Hadyah Author has written about ‘Uz’lat [Seclusion], Soh’bat-e-Sa’diqin
[Company of the Truthful], Ma’siva Allah se parhez [abstinence from all that exists
other than Allah] and other issues being Mustahab [desirable] can be discussed on
the basis of the same reasons that we have dealt with earlier. As long as the Hadyah
Author does not prove his claims about every topic he has raised, his criticism does
not merit a response from us.
If we were to overlook the said reasons, and discuss each issue separately, the
reality about the issue of Seclusion in technical terms is that for the worship of
Allah Most High and to escape from the mischief, unbecoming and prohibited
things and to achieve full attention towards Allah through solitude is called ‘Uz’lat
or Khal’vat.
The connotation of the term 'uz'lat is not confined to any shape or form. On the
other hand, it encompasses all situations intended to remain cut off from all
prohibited things for the sake of Allah and His divine purpose. The reality is one of
the moral principles that are not specific to religion and its concomitants. It is
considered essential for the success in all business affairs even of the world. A
student will not succeed in his desire to learn unless he eludes all persons and
things that obstruct his efforts and devotes himself with full attention and peace of
mind to reach his goal. A professional cannot improve his chances and succeed in
his profession unless he avoids all activities that hinder his professional needs.
The successful obedience to religious commands and the performing of the deeds
in pursuance thereof too is based on this principle. A person performing the ritual
prayers has to give up all things that divert his attention from his prayers. This
separation from everything is so essential that the prayers cannot be performed
without it. No Muslim can say that this attention and seclusion is not necessary,
because the prayers need full attention to God. Similarly, a mujahid [Muslim
crusader] in the way of Allah has to avoid all those impediments that hinder jihad.
The 'Uz'lat and Khal’vat [seclusion] is the avoidance of all those people and deeds
that obstruct the proper performances of other prayers and the execution of the
Islamic commands. This too is observing the same principle. It is not a new thing.
One is astonished that the Hadyah Author has thought it to be a new thing or new
Shari’at, although the issue of seclusion is well known in the Muslim Ummat and
the truthful and virtuous luminaries. Imam NowawiRA writes in the book, Sharah-e-
Sahih Muslim:
“Seclusion is the duty of the virtuous and the people of [divine]
knowledge.”
Abu Bakr Al-WaraqRA says:
“I find the good of this world and the Hereafter in seclusion and the evil of
both in friendly relations with the people.” 369
ZunnoonRA says:
“I have never seen anything that inspires sincerity and purity more than
seclusion. He who liked seclusion has propped the pillars of sincerity and
truthfulness.” 370
369
Hashia Jami’ Al-Usul.
Yahya bin Ma’azRA says:

“Seclusion is the desire of the Truthful [Siddiqin]. Some people are such
that the desire of seclusion becomes manifest in their hearts, their nafs [self]
is drawn towards it and this is the proof of the perfection of their
aptitude.”371
Ibn AbbasRZ says:
“The best place for you is the interior part of your house where you can see
none and none sees you.” 372
In the Holy Quran, the subject of ‘Uz’lat [Seclusion, Solitude] has been dealt with
in the details about Hazrat Prophet IbrahimAS and the Ashab-e-Kahaf [Companions
of the Catacomb]:
“(Abraham said:) ‘And I will turn away from you (all) and from those whom ye
invoke besides Allah: I will call on my Lord: perhaps, by my prayer to my Lord, I
shall be not unblest.”373
“And when he had turned away from them and from those whom they worshipped
besides Allah, We bestowed on him Isaac and Jacob, and each of them We made a
Prophet.” 374
“When ye turn away from them and the things they worship other than Allah,
betake yourselves to the Cave: your Lord will shower His mercies on you and
dispose of your affair towards comfort and ease.” 375
In the Holy Quran, the clear command of Seclusion, Solitude and Separation [from
the people] for the sake of Allah has come in the following manner:
“So remember the name of thy Lord and devote thyself with a complete
devotion.”376
It is written in the book, Surah [‫]اح‬, “Break away from the world and fully
devote yourself towards God.”
It is written in Tafsir-e-Kabir:
“Zaid bin Aslam says that to leave the world and all it contains and to
become desirous of the rewards from Allah Most High is tabattal
[devotion]. Farra’ says, “When the worshipper leaves everything and
370
Awarif al-Ma’arif.
371
Ibid.
372
Ahya al-Uloom, Vol. 2, Kitab: ‘Uz’lat.
373
374
375
376
devotes himself fully to the ‘ibadat [worship], it is called tabattal. In other

words, he gives up everything and fully devotes himself to His worship and
the obedience of His commands.”
We find greater details of Solitude in the practice of Hazrat Prophet
MuhammadSLM. He used to remain in Solitude in the Cave of Hira and there is
proof that he was in love with solitude. Imam NowawiRA writes:
“Abu Sulaiman Khattabi says that solitude was the favourite of Hazrat
Prophet MuhammadSLM, because solitude provides freedom from cares of
the heart and this helps in meditation [of and about God] and it is this
solitude that provides peace of mind and freedom from the things that
human beings desire, and the heart achieves humility.”377
“Abu Sayeed Khudri narrates that an Arab Bedouin asked Hazrat Prophet
MuhammadSLM, ‘Who is the best among the people?’ the ProphetSLM said, ‘He who
struggles against his zath [essence] and his wealth in the way of Allah Most High
and he who performs ‘ibadat [worship] in a mountain gorge and saves the people
from mischief.”378
“Hafs Ibn ‘Asim quotes Hazrat UmarRZ as saying, ‘you remain in Solitude.’”379
This quality of remaining in Solitude was found in a group of the CompanionsRZ of
Hazrat Prophet MuhammadSLM, like the Ashab-e-Saf’fah [People of the Bench—
select CompanionsRZ]. They were the prominent examples of those who remained
in Solitude from the people and were engaged in the worship of God.
Among the issues of Shari’at, the example is of e’tikaf [retreat to mosque for
continued retirement] and it is an open and apt state of the solitude, privacy and
separation for the sake of Allah Most High. Quran and Sunnat prove it. No Muslim
can deny it.
Famous saints of Allah Most High have practiced solitude from the people. A lot of
information about is available in their biographies. Further, many of them have
clearly written about the need and benefits of the solitude in their sayings. For
instance, Hazrat JunaidRA writes:
“Enduring the hardships of solitude is better than the sycophancy or
familiarity with people.”380
“Khattabi says that even if there had been no benefit other than the
avoidance of ghi’bat [backbiting] and other prohibited actions, this would
have been the greatest good.” 381
377
NowawiRA, Sharah-e-Muslim.
378
Bukhari, Chapter on ‘Uz’lat.
379
Fatah al-Bari, Chapter on ‘Uz’lat.
380
Ibid.
The arba’in [forty-day period of (religious or other) confinement] also is another

form of solitude. Many saints of Allah, the siddiqin [the truthful people] and salihin
[virtuous people] have practiced it. According to some philosophers, the source of
this is those Traditions of ProphetSLM that are related to the Solitude and Seclusion.
For instance:
“Hazrat ProphetSLM has said that if a person performs the ‘ibadat [worship] of
Allah Most High, the fountains of wisdom and philosophy would well up from his
heart and would manifest from the word of his mouth.”382
There are two kinds of ‘Uzlat [solitude or seclusion]: 1) ‘Uzlat-e- Zahiri [the
manifest solitude] and 2) ‘Uzlat-e-Batini [the immanent solitude]. In the manifest
solitude, the seeker remains away from all those people and causes that interfere in
the worship of and constant attention to God. This is obligatory on the novices
whose time and worship are prone to be affected by the meeting and intercourse
with the common people. The immanent solitude is that the seeker’s attention is
always directed towards God and is not disturbed by the company of the people.
Even though he is in company with the people, his condition is ba-hamah and be-
hamah [although he is with the people, he remains without them]. Outwardly, he
may be with the people; however, in reality and immanence, he is not with the
people. An example is of the man who, with humility and fear of God, joins the
congregational prayers. However, he is outwardly with the other people saying his
prayers, in immanence he keeps his attention fully directed towards God. His
attention towards God is not adversely affected by his remaining with the people.
The essence of both these forms of ‘Uz’lat is manifest in the life of Hazrat Prophet
MuhammadSLM. It is written in the book, Ahya al-‘Uloom:
“In the beginning, Hazrat Prophet MuhammadSLM used to remain in solitude
at the mount of Hira. When the Light of Prophethood became stronger, the
people did not continue to remain a veil of Allah Most High. Hence, though
outwardly he was among the people, his heart used always to remain
attentive to God.”383
In short, in the presence of this evidence and cogent arguments, to say that the issue
of ‘Uz’lat [Solitude] is a new Shari’at or the abrogation of Shari’at-e-
Muhammadiah is mere sophistry.384 According to the Hadyah Author, the issue
under discussion here or the matter to be decided is the abrogation of the Shari’at-
381
Ibid.
382
Awarif al-Ma’arif, Part 1, Chapter 6.
383
Ahya al-‘Uloom, Vol. 2, Kitab al-‘Uz’lat.
384
In the Urdu text, the Arabic word safasta has been used. The AED gives its meaning as
Sophistry. Sophistry means a reason or an explanation that tries to show that something is true
when it is really false.—Oxford Advanced Learner’s Dictionary, Sixth Edition, OUP 2000, 11th
Impression, 2002, New Delhi., Page 1232.
e-Muhammadiah. When a given issue is a command that is proved by the principles

of the religion, it is an issue essentially of the same religion or the Shari’at, the
application of the term new Shari’at or the abrogation of Shari’at cannot be applied
to it in any way. What remains to be seen is whether this is essential or
unnecessary, that is, Wajib or Mustahab; it would be, like many other issues, a
controversial issue, which cannot lead to the concept of abrogation of the Shari’at.
Otherwise, it would lead to the Shari’at-e-Muhammadiah becoming a treasure
trove of the abrogated commands, as we have proved in the beginning of this
discussion. On the essence of Solitude or Seclusion, the clear command of the
“tabattal ‘ilayhi tabtiilaa”385 stands as a convincing argument, which supports its
being a Farz [Obligation]. We have already discussed that a command in the
imperative mood [in Quran] indicates that it is a Farz. If the Hadyah Author
contends that the command in the imperative mood is not Farz but Mustahab
[desirable], it would be his duty to prove first as to what reason is there that
compels us to ignore its being obligatory and then pronounce it to be desirable. He
will further have to prove that it is not a conjecture, because conjecture is not
always definite and certain. Further, it may also validate the opposing meaning.
Look at some of the benefits of Solitude that the philosophers have shown, that is,
Solitude helps achieve sincerity in ‘ibadat [worship], riyazat [mystic exercises],
and munajat [supplications to God].
The sins a person is prone to commit as backbiting, meaningless talk, taunting and
such others, which the Divine Lawgiver [Hazrat Prophet MuhammadSLM] has urged
his followers to avoid, can be avoided through only Solitude.
Hypocrisy brings every good deed to futility. It is also called the shirk-e-asghar
[minor polytheism]. Avoiding it is among the important obligations. The person in
solitude is safe from this too.
There is a command to protect oneself from trouble, mischief and rebellion.
Solitude protects one from these things too. When one ponders over these things,
one finds that the achieving of some of these things is obligatory, while avoiding
the others is obligatory. The sources that help in performing or avoiding these
obligations or the interdictions, as the case may be, too are obligatory and
necessary, because the thing on which depends the performing of an obligation too
is indirectly obligatory. The namaz and cleanliness, for instance. While namaz is
obligatory, it cannot be performed without cleanliness. Hence, cleanliness too is
obligatory. Similarly, the Solitude, whether manifest of immanent, is obligatory
because many of the obligations cannot be performed without ‘uz’lat [Solitude of
Seclusion]. Hazrat Shehabuddin SuhrawardyRA says, “’Uz’lat is of two kinds: 1)
385
“So remember the name of thy Lord and devote thyself with a complete devotion.” Quran, S. 73:8
MMP.
Obligatory, and 2) Excellence. To remain in ‘Uz’lat from the mischief and the
mischief-makers is Farz. To remain in ‘Uzlat from fuzuliat [meddling in others’
affairs] is fazilat [Excellence].”386
This is proving the same sense that to remain in ‘Uz’lat from the mischief and the
mischief-mongers is Farz [obligatory]. Will Hazrat Shehabuddin SuhrawardyRA be
deemed to have abrogated the Shari’at, because he has asserted that ‘Uz’lat, which
the Hadyah Author held, was Mustahab, is Farz? Will holding such opinion be
correct?
COMPANY OF THE TRUTHFUL

The Hadyah Author has objected to the Company of the Truthful. We do not
understand what is objectionable in it. As a matter of principle, every living being
has a liking for a member of the same species. This natural passion is found among
the animals also. “Birds of a feather flock together,” is a true adage. Hence, the
need for the company of the Truthful too is based on the same principle. One who
is Truthful, or is desirous of joining the company of the Truthful, or is the seeker of
the Truth and purity, should consider as obligatory upon himself, the company of
the Truthful. According to the religion, the company of the Truthful is extracted
from the Command of the Quran. Allah Most High has said:
“O ye who believe! Be careful of your duty to Allah, and be with the Truthful.”387
In the Prophetical Traditions also, there are commands of joining the company of
the Truthful, as “Every person adopts the manners and conduct of his friend.
Hence, you should see whom he befriends.”
The excellences of the people who love each other for the sake of Allah are many.
They have been mentioned in the Traditions. Hazrat Imam GhazaliRA writes in his
book, Ahya al-‘Uloom:
“Hazrat Prophet MuhammadSLM has said in praise of the love for the sake of
Allah that when Allah Most High desires the good of a person, He gives
him a virtuous friend who reminds him of Allah if he forgets Him and if he
remembers Allah, he helps him.”388
“Hazrat Abu HurairaRZ narrates from ProphetSLM that he said, ‘There will be
the minbar [pulpits] of Nur [Light]. The people sitting there will be of Light
and their faces too will be of Light, even though they will be neither
Prophets nor Martyrs. But the Prophets and martyrs will envy them.’ The
386
Awarif al-Ma’arif.
387
388
Ahya al-‘Uloom, Kitab al-Ukhuwat was-Suhbat.
CompanionsRZ asked, ‘Tell us about their virtues as to who they are.’ Hazrat
ProphetSLM said, ‘They are the people who love each other for the sake of
Allah; they sit together for the sake of Allah and meet each other for the
same reason.’”389
In view of these commands, adopting the best company is of at most importance to
the Sufi philosophers. Ali bin SahlRA says:
“The sign of the Love of Allah Most High is that you should be weary of all
the people other than the People of Allah Most High because the love for
the People of Allah is the result of the Love for Allah.”390
“Abu Bakr Talmasani says, ‘You always remain with God (that is, keep
your attention directed towards Him). If you cannot do this, remain with
those people who remain with God so that the blessings of their company
may reach you to the rank of remaining with Allah Most High.”391
Some ignorant people suspect from these issues that there is contradiction between
Solitude and the Company of the Truthful, because the former demands remaining
in Solitude while the latter demands meeting and mingling with people. Obviously,
[they think that] adopting one will lead to the loss of the other and one would not
be able to follow both simultaneously. Such a suspicion proves the ignorance of the
religious commands and the reality of these issues, while both are extracted from
the Quranic Verses: “tabattal ‘ilayhi tabtiilaa” […devote thyself with a complete
devotion]392 and “…wa kuunuu ma-‘as-Saadiqin” […and be with the truthful].393
Further, there are Traditions of Hazrat Prophet MuhammadSLM that express the
same sense. It leads to the conclusion that there are contradictory commands in the
Quran and the Traditions and they cannot be acted upon, although thinking in that
manner violates the iman and Islamic Faith.
The reality of these two issues is that the protection of religion and acting
according to the religious commands are permanent Obligations. In addition, the
Solitude and the Company of the Truthful are indirectly obligatory for the sake of
expedience and the objectives of religion and God. Hence, in the Mahdavi religion,
the deen is the dearest and acting according to the religious commands is most
important obligation. It is for this reason that the Mahdavis know that remaining
cut off and aloof from the persons or the causes that oppose or obstruct the religion
is obligatory. Besides, they also know that befriending people who can help in
acting according to the commands of religion is an obligation. This is the meaning
389
Ibid.
390
Awarif al-Ma’arif, Part 2, Chapter 83.
391
Ibid.
392
Quran, S. 73: 8 MMP
393
of the adage, “they love for the sake of Allah and they hate for the sake of Allah.”
This is the sign of Faith, as is written in the book, Ahya al-‘Uloom:
“Hazrat ProphetSLM has said, ‘Love for the sake of Allah and hatred for the
sake of Allah are the strongest rope of Faith. Hence, it is obligatory for man
that those who hate Allah should be his enemies and those who love Allah
should be his best friends and brothers.”394
“Hazrat EsaAS has said, ‘Achieve the love of Allah Most High by hating the
people who disobey Allah Most High; achieve His nearness by remaining
away from them; seek His pleasure by being displeased with them.’ The
people asked him, ‘O Rooh Ullah [Jesus (as the Holy Ghost)]! In whose
company should we remain?’ He said, ‘Remain with people by seeing
whom you recall Allah, by listening to whom your knowledge increases and
whose deeds induce you [to do good deeds for] the Hereafter.’”395
“Abdullah Ibn UmarRZ has said, ‘If I were to fast for any number of days
without breaking the fast, if I were to spend my nights in worship that I
never have a wink of sleep and if I were to spend my wealth consistently in
the way of Allah, and then I die in a state where I have no love for the
people who are obedient to Allah Most High and no hate for those who are
disobedient to Him, I will gain nothing from all these [good] deeds.’”396
These quotations clarify that solitude or seclusion from and company of people and
the company of the Truthful are a form of the love and hate for the sake of Allah
Most High and a sign of the real iman [Faith]. Further, since these two [feelings]
are not associated with the same person and in the same capacity but are associated
with various persons and in various capacities, this does not become a form of
contradiction. The same principle is to be found in all objectives. As we have given
an example earlier, a student whose sole objective is to learn considers it necessary
to avoid the company of people who would hinder the achievement of his
objective. However, it does not mean that he should remain aloof from his
classmates and teachers as remaining in their company helps him in achieving his
objective. Their company is essential for him. Hence, solitude and company of the
Truthful is of the same form. The company of the Truthful is a well-known issue
that is proved by the Quran and the Traditions. It is prevalent in the Muslim
community. There is no scope for any Muslim to raise any objection to it. The
Hadyah Author too might not disavow the essence of this issue. His objection
appears to be his thinking that treating it as a Farz [obligation] in accordance with
the Quran would be tantamount to abrogating the religion of MuhammadSLM. What
is Farz or Vajib [obligation] according to Quran would be precisely the religion of
394
Ahya al-‘Uloom, Kitab al-Ukhuwat was-Suhbat.
395
Ibid.
396
Ibid.
Islam; or would it be called the abrogation of the Religion of ProphetSLM? “… Take

warning, then, O ye with eyes (to see)!”397
Some ‘ulama have argued that the following of the ijma’ [consensus] is Vajib
[obligatory] under the Verse “…And be with those who are true (in word and
deed).”398 It is written in the book, Tafsir-e-Madarik:
“This Verse: ‘O ye who believe! Fear Allah and be with those who are true (in
word and deed)’399 points out that the consensus is the proof as a command that is
given to remain with the truthful. Hence, it is necessary to accept their word.”
This proves that the imperative sense in the Quranic command, “be with those who
are true (in word and deed)”400 gives the benefit of necessity, because the need for
the obedience of the consensus is extracted from this Verse. As long as the
imperative sense does not give the benefit of obligation, the obedience will not
become obligatory. However, the Quranic command gives the benefit of the need to
obey the consensus and this is the remote meaning of the Verse. Then, the need of
remaining in the company of the Truthful too becomes obligatory, which is the
closer meaning or the clear injunction of the Quran. Hence, the need of remaining
in the company of the Truthful has been treated as Wajib [obligatory] in the Tafsir-
e-Rahmani. The reason for this has been stated that it helps [the seeker] in the
permanent piety, fear of God and abstinence, which are among the obligations.
Hence, the original wording of the Tafsir-e-Rahmani is as follows [in translation]:
“Remain in the company of the Truthful for help in the permanent piety
because the need for piety and company of the Truthful is obligatory.”
We do not want to discuss whether the meanings these ‘ulama have extracted are
the remote interpretation or proximate interpretation or whether they are correct or
not at this point. Here, we are content to ask the Hadyah Author: The ‘ulama
[scholars] and fuqaha [experts in Islamic Jurisprudence] have extracted from the
Quranic Verse, “be with those who are true (in word and deed)”401 the meaning
that for the purpose of obeying the consensus and for obtaining help in piety, one
should remain in the company of the truthful, and should treat such company as
obligatory. Whether their contention is tantamount to abrogation of the Shari’at-e-
Muhammadi or not? Whether the Hadyah Author considers them as those who have
abrogated the Shari’at-e-Muhammadi or not? If they were considered as those who
have abrogated the Shari’at, this would violate the principles of the Ahl-e-Sunnat-
o-Jama'at. By saying so, all the meanings and realities the exegetes have explained
397
398
399
Ibid.
400
Ibid.
401
Ibid.
will have to be treated as the abrogation of Shari’at and all of them will have to be
treated as guilty of abrogating the Shari’at.
If the sayings and formulations of these authorities are not tantamount to the
abrogation of the Shari’at, the Mahdavis’ knowing that the Company of the
Truthful as Farz [obligation] under the Quranic Verse, “be with those who are true
(in word and deed)”402 also cannot be treated as the abrogation of Shari’at-e-
Muhammadiah.
ABSTINENCE FROM THINGS OTHER THAN ALLAH

The most astonishing objection of the Hadyah Author is that he has included the
abstinence from things other than Allah Most High in his list of objections. We do
not understand how a Muslim can object to the abstinence from things other than
Allah Most High.
An example of how a person can falsify his own accepted principle in enmity
against anybody is given in the Holy Quran. Some of the people of the Book repose
Faith in some idols in animosity against the Muslims and confess that the idolaters
and the polytheists were more rightly guided than the Muslims were, although in
their own religion, both idolatry and polytheism was condemned. Besides, the
Muslims too were one with them in condemning the idolatry and polytheism. This
incident has been described in the Holy Quran in the following terms:
“Hast thou (O Prophet!) not seen those unto whom a portion of the Scripture hath
been given, how they believe in idols and false deities, and how they say of those
(idolaters) who disbelieve: ‘These are more rightly guided than those who
believe?”403
The objection of the Hadyah Author also is no less [astonishing] than this. In his
hostility towards the Mahdavis, he has asserted that the abstinence from things
other than God was objectionable. No Muslim can object to it because, in view of
the Mahdavis, things other than Allah are the same as “gay-rul-laahi”404 and “min-
duunillahi”405 that occur in Quran. Abstinence from things other than Allah covers
all these situations. These have been prohibited in Quran.
For instance, ► Gay-rul-lah and ma-duunillah as God: ■ “Or have they chosen
other gods besides Him? Say: Bring your proof (of their godhead). This is the
Reminder of those with me and those before me, but most of them know not the
402
Ibid.
403
404
Quran, S. 6: 46 SAL
405
Quran, S. 2: 165 SAL
Truth and so they are averse.”406 ■ “He said: Shall I seek for you a god other than
Allah when He hath favoured you above (all) creatures?”407
► Making Gay-rul-lah and Ma-duunillah as Rab [Lord]: ■ Say: “O People of the
Book! come to common terms as between us and you: that we worship none but
Allah; that we associate no partners with Him; that we erect not, from among
ourselves, lords and patrons other than Allah.” If then they turn back, say: “Bear
witness that we (at least) are Muslims (bowing to Allah’s Will).”408
■ “They have taken as lords besides Allah their rabbis and their monks and the
Messiah son of Mary, when they were bidden to worship only One God. There is no
god save Him. Be He glorified from all that they ascribe as partners (unto
Him).”409
► Worshipping Gay-rul-lah and Ma-duunillah: ■ “Fie on you and all that ye
worship instead of Allah! Have ye then no sense?”410
► Calling Gay-rul-lah and Ma-duunillah: ■ “Say (to them O Prophet!) ‘What think
ye? If the chastisement of God were to come upon you, or if the hour (of death)
were to come upon you, will ye cry to any other than God? (Answer) if you could
speak the truth.”411 ■ “…But they on whom ye call beside God have no power over
even the husk of date-stone.”412
► Slaughtering animals in the name of Gay-rul-lah and Ma-duunillah: ■ “He hath
forbidden you only carrion, and blood, and swine flesh, and that which had been
immolated to (the name of) any other than Allah…”413
► Thinking Gay-rul-lah and Ma-duunillah to be the ruler: ■ “Say: ‘Shall I seek for
judge other than Allah?—when He it is Who hath sent unto you the Book, explained
in detail.’”414
► To think Gay-rul-lah and Ma-duunillah as Patron-saint: ■ “Say: ‘How can I
choose for patron anyone besides God, the Author of the heavens and the earth,
Who nourisheth all, and Himself needs no nourishing. Say! Assuredly I have been
commanded to be the first of those who resign themselves to God, and be not one of
the polytheists.”415
406
407
408
409
410
411
412
413
414
415
►To think that the Gay-rul-lah and Ma-duunillah are the creators of or are
effective in the universe: ■ “The gods whom they call on besides God can create
nothing. They are themselves created!”416 ■ “Say: Have ye imagined, if Allah
should take away your hearing and your sight and seal your hearts, who is the god
who could restore it to you save Allah? See how We display the revelations unto
them? Yet still they turn away.”417 ■ “Say: Have ye thought, if Allah made day
everlasting for you till the Day of Resurrection, who is a god beside Allah who
could bring you night wherein ye rest? Will ye then not see?”418
► To have love for the Gay-rul-lah and Ma-duunillah as they should love Allah: ■
“Yet of mankind are some who take unto themselves (objects of worship which they
set as) rivals to Allah, loving them with a love like (that which is the due) of Allah
(only)—Those who believe are staunchest in their love for Allah—Oh, that those
who do evil had but known, (on the day) when they behold the doom, that power
belongeth wholly to Allah, and that Allah is severe in punishment!”419
► To fear the Gay-rul-lah and Ma-duunillah as one fears Allah or more than Him:
■ “Will you then fear anyone other than Allah?”420 ■ “…A section of them feared
men as—or even more than—they should have feared Allah…”421
In short, this and similar other states are those of polytheism and abstinence from
them is Unity of God [or monotheism]. Among the Mahdavis, this is a
comprehensive and meaningful rule and it encompasses all such situations, which
lead to polytheism.
People well acquainted with the religious sciences may decide whether protecting
oneself from all kinds of polytheism, or avoiding the understanding of things other
than Allah as god or worshipping such gods, would be just a desirable act,
according to the Islamic principles, or would it be an obligation? In addition, if one
were to call such abstinence a Farz [obligation], would it be the chaste and perfect
obedience of the Quranic commands and the Shari’at-e-Islami, or would it be
tantamount to the abrogation of the Holy Quran or the Shari’at? This exposes the
stark perversity of the Hadyah Author’s criticism, that in his zeal to oppose the
Mahdavis, he has shown the abstinence from things other than Allah as Mustahab
[desirable]. This means that if one does this act, it is good; otherwise, there is no
vabal [bother]. In other words, the Tauhid [Unity of Allah] is not at all necessary
[according to the Hadyah Author].
416
417
418
419
420
421
The Hadyah Author has contended that tadbir [contrivance, plan], tarad’dud
[anxiety], miras [inheritance], ta’ay’yun-e-ma’ash [fixed periodical income] and
khuruj-e-daira [moving out of locality] was mubah [permissible]. He holds that the
Mahdavis have made it Haram [prohibited]. Further, he says that the giving up of
all the worldly affects, which, according to him, was Mustahab [desirable]; the
Mahdavis have made it Farz. This criticism includes various issues. However, we
do not understand what his objection is about inheritance. If it is his contention that
the Mahdavis have made the inheritance, Haram [prohibited], it is an outrageously
false allegation. It is for the Hadyah Author to prove as to where the inheritance has
been decreed as Haram in our religious literature. If he is referring to the legacy of
the mujahidin [migrants], he has misunderstood it as a common issue. This is the
result of his misunderstanding. In other words, it is wickedness born of wickedness.
We will deal with it in the supplement to the Chapter 3, which is about the
commands of the successors of Hazrat Imam MahdiAS and their successors.
The issues of tadbir [contrivance, plan], tarad’dud [anxiety], ta’ay’yun-e-ma’ash
[fixed periodical income] are related to tawakkul [trust in and dependence on
Allah]. We have already discussed the issues at some length earlier and we will
deal with them further under the head Khul’q-e-hashtum-o-nahum.
The Hadyah Author has treated the khuruj-e-daira [moving out of locality] as a
separate issue, although it is associated with Solitude and Trust in Allah. This too
has been discussed and will be further discussed under the head Khul’q-e-hashtum-
o-nahum.
The Hadyah Author has treated leaving the hometown without a reason as monkery
and makrooh [disapproved though not unlawful] and has objected to making it as a
Farz. This again is a kind of misrepresentation and an attempt to mislead the people
because leaving the hometown without a reason is baseless. Under the head, The
15th Belief, we have discussed this issue and proved that one should migrate from a
place where one cannot practice his religious rituals, esoterically and exoterically.
Doing so for the sake of protecting the religion or for any other religious objective
is obligatory. It is obvious that this is not leaving the hometown without a reason.
However, the Hadyah Author has treated the important religious issue of hijrat
[migration] as monkery and undesirable and has left his hometown for the sake of
and in his desire of worldly gains. In doing so he has become the target of the
threats [of punishments] destined for the vicious savants or scholars. This is
essentially irreligiousness.
We will discuss the issue of the equality between Hazrat Prophet MuhammadSLM
and Hazrat Imam Mahdi Al-Mau'oodAS, with all its pros and cons, in Chapter 6 as a
separate subject. Hence, we need not deal with it here.
The Hadyah Author’s criticism about giving up all the worldly effects is also a kind
of deception because to the Mahdavis the giving up of only those worldly effects is
Farz under the commands of Allah Most High and His ProphetSLM that hinder the
religion or the remembrance of God or violate the commands of the Divine
Lawgiver [Hazrat Prophet MuhammadSLM]. However, the worldly effects that do
not hinder the religion but help the religion or are the assets for the life of the
Hereafter, are exempt from this command under the saying “except what is for
Allah Most High.” We have discussed this issue under the head, The 14th Belief.
We need not repeat it here.
NIGHT OF GLORY
The Hadyah Author has also mentioned the dogana [two rak’aat namaz] of the 27th
of Ramazan as a proof of his false allegation about the so-called abrogation of
Shari’at. He says, “In addition to the obligatory ritual prayers [namaz], he [Hazrat Imam
MahdiAS] made obligatory a sixth namaz, namely the dogana of the 27th of Ramazan.”422
We say: We think it expedient to deal with this issue in some detail so that the
readers know all the facts about it. Allah Most High has bestowed a night to the
Ummat of Hazrat Prophet MuhammadSLM, in His infinite Mercy. It is called the
Lai’lat-ul-Qad’r [The Night of GLORY]. Its excellence and magnificence is
manifested in the Chapter 97 of Quran, THE GLORY. It is as follows in
translation:
“In the name of God, the Compassionate, the Merciful.
“Surely We have sent it (the Quran) down on the Night of GLORY.
“And what will make thee understand what the Night of GLORY is?
“The Night of GLORY indeed is higher (in Divine estimation) than a thousand
months.
“Therein descend the angels and the Spirit by the permission of their Lord (with
directives) in respect of every affair.
And it is all peace till the break of morn.”423
In the technical parlance ‘Ulama-e-Usool [scholars of the fundamental principles],
this is called the Ibarat-an-Nass [Categorical Quranic Injunction]. Hence, the
essential meaning of these verses is the need of the prayers of this night. That Allah
Most High has manifested the importance of the prayers of this night is tantamount
to commanding the prayers of this night, because when a ruler praises an act it
means that he wants that act to be performed or to persuade [his subordinates] to
perform that act. Conversely, when the ruler makes adverse comments about an act,
422
423
Quran, Chapter 97, Al-Qadr (THE GLORY) SAL .
it is understood that he prohibits that act. There are many such precedents in the
Holy Quran.
In the Traditions too a large number of excellences of the Night of GLORY have
been mentioned. For instance, Hazrat Prophet MuhammadSLM has said:
● “The past sins of the person who maintains his Faith and, on the Night of
GLORY, offers prayers for divine rewards will be forgiven.”424
● “The past sins of the person who prays on the Night of GLORY and
achieves it would be forgiven.”425
● “The past and future sins of the person who maintains his Faith and prays
on the Night of GLORY for achieving divine rewards will be forgiven.”426
It is found that Hazrat Prophet MuhammadSLM used to perform his prayers with
great deliberation during the last ten days of the month of Ramazan. He also used
to bring together all the members of his family and say his prayers. Hazrat Ayesha
SiddiqaRZ 427 narrates:
■ “When the last ten days [of the month of Ramazan] started, Hazrat
Prophet MuhammadSLM used to pray during the night. He used to wake up
the members of his family and persuade them to join him in prayers.”428
■ “Hazrat Prophet MuhammadSLM used to say his prayers more in the last
ten days [of Ramazan] than other days and make more efforts for it.”429
Hazrat Shaikh Abdul Qadir JilaniRA quotes Hazrat Abu Zar GhaffariRZ about the
practice of Hazrat ProphetSLM during the last ten days [of Ramazan]:
■ “Hazrat Abu Zar GhaffariRZ has narrated that on the 23rd night of
Ramazan, Hazrat ProphetSLM made us say our prayers for a third of the
night. On the 24th night he did not come. On the 25th night, he came out and
made us say our prayers until midnight. We humbly suggested, ‘It would
have been better if you had made us say our prayers for the whole night.’
He replied, ‘When a person stands with the imam for the namaz and ends
his namaz with the imam, he gets the [divine] rewards for the prayers of the
whole night.’ On the 26th night, Hazrat ProphetSLM did not come out.
However, when the 27th night arrived, he assembled us and the members of
his family. Then he made us say our prayers so long in the night that we
424
Bukhari, Kitab-as-Saum, Bab-at-Targhib fi Qiyam Ramazan, and Muslim, Kitab-as-Salat.
425
Kanz-al-‘Amaal.
426
Ibid.
427
Wife of Hazrat Prophet MuhammadSLM.
428
Sahih Muslim, Bab-al-Ijtihad fil ‘Ashr-al-Awakhir min Ramazan.
429
Ibid.
were afraid we might miss the sahari [pre-dawn meals during the fasting
month of Ramazan].’”430
Despite the excellences of the Night of GLORY being described, the Holy Quran
has not determined when it will fall: on which night of which month. There is no
definite and clear mention about its day and month even in the Traditions. Only
equivocal words about it are found in them:
“Wait for the Night of GLORY in the last ten days of Ramazan.”431
“[Hazrat Prophet MuhammadSLM said], ‘In the last week [of Ramazan].432
“Search for it in the remaining ten days.”433
“Search the Night of GLORY in the last ten days of Ramazan. I had seen it.
Then I was made to forget it. Hence, search for it in the odd nights of the
last ten days.”434
In short, the Night of GLORY has not been fixed in clear and definite terms.
Hence, all from the CompanionsRZ of Hazrat Prophet MuhammadSLM, to their
followers and the followers of their followers, the imams of ijtihad, the exegetes,
the imams of traditions—all appear to be of different views. Some have said that
this night rotates throughout the year and that it comes in one month. Some others
have held that it comes in some other month. Some concede that it comes only in
the month of Ramazan. Even those who concede that it occurs in Ramazan, greatly
differ on its date; as such Hazrat Imam NowawiRA has written in the book, Sharah-
e-Muslim, as under:
“Qazi holds that there is difference of opinion regarding the Night of GLORY. One
group holds that it shifts. It occurs in one month in one year and in the next year, it
shifts to another month. Similarly, it shifts every year. There could be comparison
from this; and it could be said that there is no inconsistency among the Traditions
about the Night. Malik, Sori, Ahmad, Ishaq and Abu Sor have held this opinion.
Others have said that it rotates in the last ten days of the month of Ramazan. Some
others hold that it shifts in the whole of Ramazan. Some hold that it is the same
night every year and that it never shifts. And so on and so forth. It is also said that it
is in the whole year. Ibn Mas’udRZ and Abu HanifaRZ and both their disciples hold
this view. Ibn UmarRZ and a group of the CompanionsRZ of Hazrat ProphetSLM
adhere to the opinion that this Night is in the month of Ramazan. Some say that this
Night falls in the second or the third ten days of Ramazan. Some others say that it
falls in the last ten days of Ramazan and on the odd nights of those days. Some
430
Ghaniyat-at-Talibin, Fasl Salat-at-Taravih.
431
Sahih Muslim.
432
Ibid.
433
Ibid.
434
Ibid.
others say that this Night falls on the even nights of the last ten days of Ramazan,
as it has been said in the hadis of Abu Sayeed. It is also said that it is the 23rd or the
27th night, and this is the saying of Ibn AbbasRZ. It is also said that it should be
searched in the 17th, or 21st or 23rd night. Hazrat AliRZ and Ibn Mas’udRZ have
narrated that it is the 23rd night. A number of the CompanionsRZ subscribe to this
view. It is also said that it is the 24th night. Hazrat BilalRZ, Hazrat Ibn AbbasRZ,
Hasan, Qatada hold this view. It is also said that it is the 27th night. A group of the
CompanionsRZ holds this view. Zaid Ibn ArqamRZ and Ibn Mas’udRZ narrate that it
is the 17th night. It is also said that it is the 19th night. Ibn Mas’udRZ has narrated
this. A similar narration has come from Hazrat AliRZ. The last night of the month is
also narrated by some.”
The difference of opinion in fixing the date is being proved by these sayings. A
single CompanionRZ, or a follower or a mujtahid has said many things. There is no
reason to prefer the saying of one person to that of the other because all these
sayings appear to be based on their surmises, which are useful in conjecture.
However, none of them is definite and unequivocal that could be final and certain.
Further, in the belief of the Ahl-e-Sunnat-o-Jama'at, not all these are innocent and
infallible. In addition, there is no reason to prefer one against the other.
This difference of opinion and the suspense about the fixing of the Night of
GLORY turned into finality and certainty when Allah Most High informed Hazrat
Imam Mahdi Al-Mau'oodAS that the Night of GLORY was the 27th night of
Ramazan. Further, His command also arrived that in thanksgiving of the Divine
Grace that manifested in the form of a definite and certain date of the Night of
GLORY, Hazrat ImamAS and his followers should perform two rak’at [cycles] of
namaz. In obedience to the divine command, Hazrat Imam MahdiAS revived the
Sunnat of Hazrat Prophet Muhammad MustafaSLM, assembled his family members,
and performed the two-rak’at namaz in congregation of the CompanionsRZ present
on that night. In addition, for the rest of his life, he performed it every year. As
such, all the Mahdavis perform this ritual prayer in obedience to the command of
Allah Most High and in the emulation of Hazrat Imam Mahdi Al-Mau'oodAS as a
Farz [obligation]. This is the Namaz-e-Laylatul Qadr or the Dogana-e-Laylatul
Qadr, which the Hadyah Author considers as the abrogation of the Shari’at.
However, if one were to ponder over its being made obligatory, its philosophy and
its benefits, it becomes obvious that the meanings of its being made obligatory is
that on this Night one should essentially perform the two-rak’at namaz in addition
to the daily regular and routine Farz and Sunnat prayers.
If one were to consider the relevant and minor details of this issue for the sake of
critical appreciation of the claim of the abrogation of Shari’at made by the Hadyah
Author, the following points emerge for consideration: ● 1. The fixing of the Night
of GLORY, ● 2. The saying of the prayers on the Night of GLORY, ● 3. The
fixing of the two-rak’at namaz, ● 4. Considering them as Farz [obligatory and

essential]—none of these issues lead to the abrogation of Shari’at.
■ 1. The first issue cannot be considered as the abrogation of the Shari’at under the
rules of the Ahl-e-Sunnat-o-Jama'at. As such, the CompanionsRZ, their followers,
the followers of these followers, the imams of ijtihad, the exegetes and others have
fixed the date of this Night, according to their knowledge. This cannot be called the
abrogation of the Shari’at. In addition, none among the Ahl-e-Sunnat-o-Jama'at
would brand these eminent authorities as those who have repealed the Shari’at.
They have fixed the date of the Night of GLORY according to their light.
Similarly, Hazrat Imam MahdiAS has fixed the date of the Night in accordance with
information given by the Almighty that it was the 27th night of Ramazan. This does
not lead to the abrogation of the Shari’at because there is no difference based on
essence of the fixing or determination of the date. If there is a difference, it is that
this is an Ilham-e-masoom [the Divine Inspiration given to an innocent sinless
person by Allah] and to the Ahl-e-Sunnat-o-Jama’at, the Ilham-e-masoom is
definite and final.
The scholars of the Ahl-e-Sunnat-o-Jama'at also concede that a person of the
choice of Allah Most High can find the Night of GLORY with certainty every year.
Hence, Hazrat Imam NowawiRA writes in his book, Sharah-e-Muslim, Chapter on
the excellence of the Night of GLORY:
“Know that the Night of GLORY does exist as we have explained earlier in
the beginning of the Chapter. Whomsoever Allah Most High wills, he will
know of this Night every year in Ramazan. It will appear to him, as these
Traditions conclusively prove it. Further, the narratives of the virtuous
people having seen the Night are found in a very large number.”
■ 2. The saying of namaz during the Night of GLORY is neither objectionable to
any Muslim nor any Muslim can call it the abrogation of Shari’at because this is
the perfect obedience of the intention of the Quran and the practice of the
ProphetSLM.
■ 3. The fixing of the two-rak’at also is not prohibited in the Islamic commands
because the rule is that the application of the absolute issue is on the least quantity.
The term namaz applies to two-rak’at that is the least quantity. Less than two-
rak’at is not called namaz.
To accept it as a Farz [obligation] will not necessitate the abrogation of the
Shari’at-e-Muhammadiah under the principles of the Ahl-e-Sunnat-o-Jama'at based
on many rational and traditional reasons. For instance, achieving the definite and
final knowledge of the Laylatul-Qadr from Allah Most High is His great bounty for
us and cause of gratitude on our part. Under the Quranic Verse, “…Give Me thanks,
and be not ungrateful.”,435 thanking Him for the great favour is Farz [obligation].
There are many ways of expressing gratitude and thanks. Making the two-rak’at
prayers to express gratitude an obligation is not repugnant to the commands of
Quran. On the contrary, it is in perfect consonance with the Sunnat [practice] of the
ProphetsAS from the point of view of the Islamic commands. Some of the
Traditions prove that some ProphetsAS have performed every one of the five daily
ritual prayers to express their gratitude for the Divine bounty. Hazrat Shaikh Abdul
Qadir JilaniRA has written in his book, Ghaniyat-at-Talibin, as under:
“It is narrated in some of the Traditions that a person from among the Ansar
[Helpers of Madina] asked Hazrat Prophet MuhammadSLM, ‘Who has said
the Maghrib [post-sunset] prayers for the first time?’ Hazrat ProphetSLM
informed him, ‘The first to say the pre-dawn prayers was Hazrat AdamAS.
Hazrat IbrahimAS was the first to perform the early afternoon [Zuhr] prayers
when Allah Most High saved him from the fire of Namrood [Nimrod].
Hazrat YaqubAS [Prophet Jacob] performed the late afternoon [‘Asr] prayers
when Hazrat JibrailAS [Gabriel] gave him of the glad tidings about Hazrat
YusufAS [Prophet Joseph]. Hazrat DawoodAS [Prophet David] performed the
Maghrib [post-sunset] prayers when Allah Most High accepted his
repentance. Hazrat YunusAS [Prophet Jonah] performed the ‘Isha [night]
prayers when Allah Most High brought him out of the bosom of the fish.”
[It is obvious from this Tradition that each of the Prophets has performed
their respective ritual prayers in gratitude for the bounty of Allah Most
High].
We have quoted the sayings of the eminent authorities of the Ahl-e-Sunnat-o-
Jama'at earlier. They prove that the zath of Hazrat Imam MahdiAS is the Vice-
Regent of Allah and free from error. The Tradition, “He (the MahdiAS) will follow
in my footsteps and will not err,” confirms it. Hazrat ImamAS used to receive his
(divine) knowledge directly from Allah Most High and the soul of Hazrat
ProphetSLM. The basis of the religious commands of Hazrat Imam MahdiAS is not
opinion and guess. Instead, they are the commands of Allah and His MessengerSLM
and the real Shari'at-e-Muhammadiah. In view of his extraordinary position, which
is specific to all Vice-Regents of Allah, Hazrat ImamAS made the performance of
the dogana of Laylatul-Qadr an obligation under the command of Allah Most
High. Then, the performance of these prayers is essentially a Farz.
Even if one were to ignore the rare and unique position of the ImamAS and its
peculiarities, and discuss the issue on the basis of the sources of all the religious
commands of Islam, it is obvious that the muj’tahids [jurists entitled to independent
435
opinion] are not free from error according to the unanimous opinion of the religious
authorities. The followers of these jurists concede that there is possibility of error in
their opinions. Despite this, these jurists are entitled to categorise a given act as
obligatory or some other act as undesirable or prohibited. In addition, their
followers think those actions to be obligatory, unlawful, and undesirable in
accordance with the explanations of their jurists. We have given some examples
earlier. There are many more similar other examples that can be quoted. Since the
sources of all these commands are the Quranic Verses and Traditions, no one can
say that they are repugnant to the Verses and Traditions or they abrogate the
Shari'at-e-Muhammadiah.
Hence, the exoteric aspect of this issue too is the same. The excellence of the
Laylatul-Qadr and the implied command to worship during this night is proved
from the Quranic Verses. The Traditions are eloquent about the excellences of the
worship on this night and emphatic insistence on its performance. Hazrat
ProphetSLM himself is narrated to have performed the worship on this night with
great care and remarkable aplomb. In view of all these imperatives, Hazrat Imam
MahdiAS decreed the worship of this night as a Farz [obligation]. On the contrary,
the other imams and mujtahids held that it was Mustahab [desirable]. When the
formulations of the other imams and the mujtahids are not considered repugnant to
the Islamic commands and are not deemed to abrogate the Quranic Verses and the
Traditions, this command of Hazrat Imam MahdiAS too is neither repugnant to the
Islamic commands nor it abrogates them, because even this command is extracted
from the same sources.
Now the suspicion that remains to be addressed is that making the Dogana of
Laylatul-Qadr a Farz is tantamount to adding a sixth namaz and that this leads to
the abrogation of Shari'at-e-Muhammadiah. This suspicion is misplaced because
the command that is based on the principles of Shari’at and is extracted from them
does not lead to the abrogation of Shari’at. Otherwise, as we have written earlier,
the controversial issues of the imams, ‘ulama and mujtahidin too would have to be
treated as abrogating the Shari’at. However, none concedes it and none can
concede it. Further, making it an obligation does not revoke any command of the
Shari’at and it does not lead to any alteration or amendment of the Shari’at.
Apart from this, the ‘Ulama of Usool have clarified that the addition of the sixth
namaz is not the abrogation. It is written in Tauzih Talwih, the famous book on
Fiqh, as under:
“There is disagreement on the issue whether an addition to the clear
command [of the Quran] is abrogation or not. If the addition is a regular
‘ibadat [prayer] as a sixth namaz there is unanimity that such an addition is
not abrogation and there is no dispute over it.”
Even if, as the Hadyah Author contends, the Dogana of Laylatul-Qadr is accepted
as the sixth namaz, it does not lead to the abrogation of Shari’at under the rules of
the ‘ulama of Usool. As a result, the Hadyah Author’s showing it as an argument in
favour of his contention about abrogation becomes wrong.
Having tided over all these stages, we now bring a clear example of a sixth namaz
to the attention of the readers. It is exoterically similar to the namaz of Laylatul-
Qadr. The imams of Ijtihad disagree about the nature of the namaz of Witr. Imam
Shaf’ieRA, Imam MalikRA and Imam Ahmad Ibn HambalRA contend the Witr namaz
as Sunnat. Imam AzamRA holds it to be Vajib. Among the disciples of Imam
AzamRA, Imam Abu Yusuf RA and Imam MuhammadRA have decreed it as Sunnat.
Imam ZafarRA contends that it is Farz, contrary to the opinions of all the others. As
such, Shaikh Akmaluddin Muhammad BabartiRA writes in his book, ‘Inaya Sharah-
e-Hidaya, as under:
“There is no clear and unequivocal narrative about the Witr namaz.
However, Yusuf bin Khalid Sahmi has narrated from Abu HanifaRA that it is
Vajib and this is the mazhab of the Imam exoterically. Nuh bin Abi
Mariyam has narrated from the Imam that it is Sunnat. Abu YusufRA,
MuhammadRA and Shaf’ieRA have adopted this view. Hammad bin Yazid
has narrated from the Imam that Witr is Farz and this is the mazhab of
Zafar.”436
It is obvious that Witr is a namaz that it is not mentioned in Quran. Its performance
is not mentioned in the Quran even as an implied command. The Traditions are
silent in fixing its particular nature. There are various narratives from Imam
AzamRA. There is no clear and definite narrative. There is no proof that Hazrat
ProphetSLM has fixed the number of rak’aat [cycles] for the Witr namaz. The
narratives even say that Hazrat ProphetSLM has performed only one rak’at [cycle] of
this namaz. It is because of this that Hazrat Imam Shafe’iRA holds that one can
perform one to eleven rak’aat of this namaz. However, Hazrat Imam AzamRA has
fixed only three rak’aat of this namaz. He has also said that it is Vajib, as against
the contention of the Three Imams (Imam Shafe’iRA, Imam MalikRA and Imam
Ahmad ibn HambalRA). Imam ZafarRA contends that it is Farz. Should we say, in
the words of the Hadyah Author, “Two hundred years after Hazrat Prophet
MuhammadSLM, Hazrat Imam AzamRA had added a Vajib sixth namaz and Imam
ZafarRA had added a sixth Farz namaz in addition to the five Farz prayers that it is
a new Shari’at and that it abrogates the Shari'at-e-Muhammadiah”. Further, would
saying so be correct?
If saying so is not correct—it is definitely not correct—the fixing of two-rak’at
namaz of Laylatul-Qadr and knowing it as Farz too would not be a new Shari’at or
436
The Chapter on Witr.
the abrogation of the Shari'at-e-Muhammadiah. Besides, there a difference between

the ImamAS who decreed the Laylatul-Qadr namaz as Farz and those who decreed
the Witr as Vajib or Farz. The difference is that the ImamAS is free from error or
sinless, while the others are not free from error or sinless.
‘USHR
The Hadyah Author has contended that the issue of ‘Ushr [tithe] too was a new
Shari’at and that it was comparatively harder than the zakat that is an Islamic Farz
[obligation]. The Hadyah Author has further written, “This ‘Ushr is not that ‘Ushr,
which is fixed for the acquired produce from the earth in the Shari’at. On the contrary, this is
a new Shari’at.”437
We say: Even a person who has very ordinary knowledge of the Traditions and
Islamic Jurisprudence also knows that ‘ushr is a well-known Islamic issue, which is
accepted by all the imams and mujtahidin. If there is a controversy, it is about
which of the things are subject to this tax and which are not. For instance, Imam
MalikRA and Imam Shafe’iRA hold that things, which grow from earth, that is,
commodities like wheat, barley, millet, etc., and fruits like dates, grapes, etc., or
things, which are nourishing and can be stored are subject to payment of ‘ushr.
However, Hazrat Imam Ahmad Ibn HambalRA holds that the things that can be
stored and weighed or measured are subject to ‘ushr. Based on the principles laid
down by these imams, the payment of ‘ushr is obligatory on some of the things as
some of the imams have laid down, while other imams hold that it is not at all
obligatory. The things that fall under the latter category are sesamum, almonds,
linseed, mustard, etc. However, Imam AhmadRA holds that payment of ’ushr is
obligatory. Nevertheless, Imam MalikRA and Imam Shafe’iRA hold that it is not
obligatory. 438
Contrary to the contentions of these imams, Hazrat Imam AzamRA contends that
everything that grows from soil is subject to the payment of the ‘ushr except things
like wild grass, reed and firewood, whether it is nourishing, measurable or capable
of being stored.439 On the other hand, if wild grass, reed and firewood are acquired
with effort and are protected, they are liable to payment of ‘ushr, according to
Hazrat Imam AzamRA.440 According to Hazrat Imam AzamRA and some other
imams, the payment of ‘ushr on cotton is not obligatory. However, Imam Abu
YusufRA holds that payment of ‘ushr is obligatory on cotton also.441 Although
437
438
See Mizan She’rani.
439
See Fatawa-e-Hindiah, and other books on the Fiqh-e-Hanafi.
440
See Hedaya Fiqh Hanafi.
441
See Mizan She’rani.
honey does not grow out of soil, most of the imams hold that payment of ‘ushr is
obligatory on it. However, Imam Abu HanifaRA holds that if honey is obtained from
the ‘ushri zamin, payment of ‘ushr is obligatory on it, otherwise not. However,
Imam AhmadRA holds that whether the land is ‘ushri or khiraji (revenue) from
which the honey is obtained, the payment of ‘ushr is obligatory. Hazrat Umar bin
Abdul AzizRZ narrates that payment of ‘ushr is not at all obligatory.
The well-known historian Ibn Khaldun writes in his history that Hazrat UmarRZ 442
had issued orders that the ‘ushr should be collected on pearls and ambergris,
although they are not of the nature of things that grow from the soil.
The same historian says that Hazrat UmarRZ had commanded that ‘ushr be imposed
and collected on all merchandise that was imported in the Dar-al-Islam [Abode of
Peace—Muslim country]. The rate of this tax was ten percent. The well-known
Companion of ProphetSLM, Shu’biRZ says that the first ruler who imposed the tax,
‘ushr, was Hazrat UmarRZ.443
There is controversy over the issue of choosing of the things on which the ‘ushr is
imposed. Similarly, there is controversy over the quantity of things on which the
‘ushr is imposed. The Three Imams [Imam MalikRA, Imam Ahmad HambalRA and
Imam Shafe’iRA] contend that the quantity of the thing on which the ‘ushr is
imposed should be five wasq [load] or about 2,400 rat’l.444 However, according to
Hazrat Imam GhazaliRA, the ‘ushr becomes obligatory if the quantity of the thing
taxed is 800 maunds.445 ‘Ushr will not be obligatory on a quantity lesser than
this.446 On the contrary, Hazrat Imam Abu HanifaRA holds that the quantity is not
the condition. Whatever the quantity, large or small, is received, the payment of
ushr [or 1/10th or ten percent] is obligatory.447 Similarly, there is difference of
opinion on the quantity of honey, on which the payment of ‘ushr becomes
obligatory. Hazrat Imam Abu YusufRA contends that if the quantity is five wasq
[load] or ten mush’k [water-skin] or more, the payment of ‘ushr becomes
obligatory; otherwise, no ‘ushr is obligatory. According to Imam AhmadRA, if the
quantity of honey received or obtained is 360 rat’l [pound] or more, the ‘ushr
becomes obligatory; otherwise, it is not obligatory.448 However, according to
442
Second Caliph of Islam.
443
Hazrat Amir KhusroRA has written in his travelogue under the events of the year 438 AH in
Tripoly [in Libya] that at the time of his visit, this city was in the occupation of the Sultan of
Egypt. ‘Ushr was collected from all the ships that came from Rome, Spain and western
countries with merchandise and the expenditure on the armed forces that guarded the frontiers
were met from the taxes collected on this merchandise.—Shehab bin NusratRA.
444
A rat’l is about a pound in weight.
445
A maund is of forty seers and a seer is of eighty tolas. A kilogram is equal to 84 tolas.
446
Mizan She’rani; Ahya al-Uloom.
447
Fatawa-e-Qazi Khan and other books of Fiqh Hanafi.
448
Mizan She’rani.
Hazrat Imam Abu HanifaRA, no particular quantity is fixed. Whether the quantity of
honey is large or small, the payment of its ‘ushr [ten percent of it] is obligatory.
The differences of opinion and contention we have briefly described above go to
prove that some of the ImamsRA have particularized the command of ‘ushr with
certain things and certain quantities thereof, and have exempted other things from
its payment. On the contrary, some other ImamsRA concede that it is obligatory to
pay the ‘ushr on the same things in the same quantities that the ImamsRA of the first
category have exempted its payment. Surely, no Muslim—and certainly not the
Muslim of the Ahl-e-Sunnat-o-Jama'at—can deduce from this particularization that
the ImamsRA have abrogated the Shari'at-e-Muhammadiah by exempting some of
the things from the payment of ‘ushr, or, that the ImamsRA who have made the
command of the ‘ushr general, have abrogated the Shari'at-e-Muhammadiah or
invented a new Shari’at.
Keeping the commands that Hazrat UmarRZ promulgated and brought into force in
view, ‘ushr is not levied only on the things that grow from the soil. On the contrary,
it was levied on things that do not grow from the soil, the merchandise, which can
possibly include all kinds of things, also was subject to the payment of ‘ushr.
Despite this generalization, no Muslim can be arrogant enough to say that the ‘ushr
Hazrat UmarRZ promulgated is a new Shari’at because “This ‘Ushr is not that ‘Ushr,
which is fixed for the acquired produce from the earth in the Shari’at. On the contrary, this is
a new Shari’at,”449 as the Hadyah Author has said erroneously.
When one ponders over the reasons and arguments on which the ImamsRA have
based their differences of opinion, it is proved that some of the ImamsRA have
relied on the application and generality of the Quranic Verses, while others have
relied on the narratives to specify the things and their quantities to levy the ‘ushr.
Hence, the jurists and exegetes have extracted the command about ‘ushr from the
following Quranic Verse:
“O ye who believe! Give to others in charity of only the good things which you have
earned and also of that which We have brought forth for you out of the earth, and
do not think of selecting only the useless things that you would not yourselves
accept with closed eyes. And know that God is above all needs, the
Praiseworthy.”450
It is written in Tafsir-e-Ahmadi:
“Imam Zahid writes that the command of Allah Most High ‘that which We
bring forth out of the earth’ is the dalil [argument; proof] for making
obligatory the ‘ushr’.”
449
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, p.28
450
It is written in the Tafsir-Ma’alim:

“This Verse is the command for paying the ‘ushr from fruits and
commodities.”
Allamah Burhanuddin Mahmood writes in his book, Muhit-e-Burhani Vol. 3, Kitab
al-‘Ushr:
“It is necessary to know that the basis for making the ‘ushr obligatory is the
command of Allah Most High. ‘Give to others in charity of only the good
things which you have earned and also of that which We have brought forth
for you out of the earth….” The exegetes say that the purport of the Divine
command, ‘which you have earned’ is the zakat of the merchandise, and the
purport of the command, ‘that which We have brought forth for you out of
the earth’ is the ‘ushr. The command, ‘…render the dues that are proper on
the day that the harvest is gathered…’451 purports the payment of the
‘ushr.”
It is written in the book, Muhit al-Sarkhasi, Chapter, Ma Yajab fih al-‘Ushr,
“Hazrat Imam Abu HanifaRA says that the payment of ‘ushr is obligatory on
everything that grows from the soil, which is cultivated with the objective
of earning, irrespective of whether its fruit survives or not. However,
according to the Sahibin, the ‘ushr is obligatory on the fruits of the grown
plants that survive and that are consumed by human beings or animals, like
sugarcane, fodder or millets and such other things. The argument of the
Sahibin is the saying of Hazrat Prophet MuhammadSLM that there is no
charity in vegetables and greens. Hazrat Abu HanifaRA bases his argument
on the Quranic command, ‘… Give to others in charity of only the good
things which you have earned and also of that which We have brought forth
for you out of the earth….’452
“The exoteric context of the Quranic Verse, ‘…That which We have
brought forth for you out of the earth…’ 453 indicates that the payment of
the zakat454 on all the vegetables that are planted is obligatory. But the
451
452
453
Ibid.
454
‘Ushr is exoterically interpreted as the zakat-as-samar or habub [the religious tax in Islam on
fruits or grains, usually called the poor-due]. However, all the ImamsRA hold that the ‘Ushr is
obligatory on things that grow out of earth like dates, grapes and commodities, depending on
their quantity. Hence, here the term zakat purports to mean ‘Ushr. If one were to take the
known zakat as the purport, it would not conform in view of the obligatory minimum wealth,
because the zakat of the wealth is 40th part and the zakat of the fruits and commodities is 10th
consensus of the eminent ‘ulama [scholars] has turned this generalization

into particularization and the fruits like dates and grapes and commodities
that are capable of nourishment and storage are made subject to the payment
of zakat.
“And Hazrat Abu HanifaRA has made the zakat obligatory for all those
vegetables that are intentionally cultivated like fruits, commodities, greens,
melon, cucumber, and such other things.”
“The exoteric meaning of the said Quranic Verse argues that the payment of
the zakat of all those things that are acquired or earned is obligatory. Hence,
this includes the zakat on merchandise, gold, silver, and chattels as all these
are acquired or earned things. The manifest aspect of the Verse argues in
favour of the payment of zakat on all those things that grow out of the soil
as Hazrat Abu HanifaRA has said. His argument from this Verse is very
clear. However, his opponents have particularized this generalization on the
basis of the Tradition of Hazrat Prophet MuhammadSLM that there is no
sadaqa [charity].”455
Similarly, the difference of opinion on the generalization or particularization about
the quantity of the things, which attract the payment of ‘Ushr also depends on the
various reasons of argumentation. Hence, it is written in the Tafsir-e-Kabir:
“The contention of Hazrat Abu HanifaRA is that the payment of zakat on the
quantity, large or small, of things grown out of the soil is obligatory. The
exoteric aspect of the Verse argues in favour of Hazrat Abu HanifaRA.
However, his opponents have relied upon a Tradition of Hazrat Prophet
MuhammadSLM that there is no sadaqa [charity] on quantity less than five
wasaq [loads], and particularized it.”
This shows that the real reason for the difference of opinion on the issue of ‘Ushr is
based on the contradictions in extracting the issue from the Quranic Verses and the
Traditions.
The philosophers who examine the principles of Shari’at with perspicacity hold
that there can be a debate about the strength or weakness of the argument in such
cases as to which argument is strong or which argument is not. However, despite
the possibility of strength or weakness, the followers concede and follow the
explanations of their own ImamRA. The question that arises here is when some of
the ImamsRA have exempted the payment of ‘Ushr on the basis of certain Quranic
Verses and Traditions; why did the other ImamsRA not consider the same Verses
and Traditions? On the other hand, the latter group of ImamsRA took into
part. When it is one-tenth part, it is ‘Ushr. Hence, the zakat-as-Samar or zakat-al-habub

purports to mean ‘Ushr.—Shehab bin NusratRA.
455
Tafsir-e-Kabir.
consideration certain Verses and Traditions for the applications and generalizations
about the command of ‘Ushr. Why did the former group of the ImamsRA ignore
them [the Verses and Traditions]? This helps us settle the issue of the abrogation
easily: whether the generalization or particularization leads to the abrogation of the
Shari'at-e-Muhammadiah, when the source of both the schools of thought is the
Quranic Verses and the Traditions? Will the philosophers, or, for that matter, an
ordinary Muslim who has the most elementary knowledge of the religious studies,
can say that Hazrat Imam MalikRA and Imam Shafe’iRA or other ImamsRA of Hadis
or Fiqh holding that the issue of the ‘Ushr is specific to certain things on the basis
of some Tradition is the abrogation of Shari’at? Or, Hazrat Imam AzamRA has by
decreeing that the payment of ‘Ushr was obligatory on all things, whether their
quantity was large or small, on the basis of an absolute and general command of the
Holy Quran, abrogated the Shari'at-e-Muhammadiah? Perhaps, none other than the
Hadyah Author will say that this is the abrogation!
The nature of the issue under discussion [that is, the ‘Ushr] is nothing other than
the same particularization and generalization and the contradictions in the reasons
of argumentation. The details about this are that the divine command, “… That
which We have brought forth for you out of the earth…”456 is absolute and general
and by virtue of this application and generalization, everything that grows out of
soil and any quantity thereof is included in the command of ‘Ushr. Similarly, the
command, “… Give to others in charity of only the good things which you have
earned…”457 also is absolute and general. It includes all those things and their
every quantity to which the term ‘earned’ applies. Hence, the manifest aspect of the
Verse argues in favour of this. Hazrat Imam Fakhruddin RaziRA has explained this
generalization thus:
“The manifest aspect of the Quranic Verse argues in favour of the payment of zakat
on everything that is earned by human being.”
OBLIGATION OF ‘USHR
After having discussed the subject of generalization and the particularization, it is
necessary to discuss the issue of whether the payment of ‘Ushr is obligatory and
recommended. There is disagreement between ulama of the ummat about the term
infaq [spending] in this Quranic Verse and in many of the Verses where the
command of infaq occurs. What is its purport? Is it the sadaqa-e-nafil
[supererogatory charity] or the sadaqa-e-Wajib [obligatory charity]? In case it is
obligatory charity, is it confined to the zakat-e-Wajiba [the obligatory poor-due],
which is known in Shari’at or some other obligatory charity? The first maslak
456
Quran, S. 2: 267 SAL,
457
Ibid.
[school of thought] holds that it is the supererogatory spending and not the
obligatory spending, as some of them have said. The term infaq has been used in
many Verses. In case it is used without a hint of a command to spend, it can be
discussed here in all its aspects whether it can be the reason for its being obligatory.
Apart from this, in this particular Verse, under the term ‘anfiquu two kinds of
things have been specified for spending: one the earned things and, two, the things
that grow out of the soil. When the command of spending has been specified for the
second kind of things, that is, the things that grow out of the soil, it should also
apply to the first kind of things, that is, the things earned. Nothing in the Verse
specifies that the command to spend (in charity) applies to one kind of things and it
does not apply to the other kind of things. Without such a specification, it is not
correct to differentiate between the two. Many of such examples are available in the
Quran. For instance, the command, “…wash your faces and your hands…”458 the
washing of the faces and the hands is obligatory. One cannot say that the washing
of one is obligatory and the washing of the other is Mustahab [desirable].
Some of the scholars have adopted the other maslak [school of thought]. In other
words, they have treated this infaq [spending] too as obligatory, that is, they have
treated this too as the zakat. Hence, Imam Fakhruddin RaziRA has said while
discussing the controversy under the Verse, “…Give to others in charity of only the
good things which you have earned…”459 as under:
“The argument of the people who have thought that this purports to mean
the obligatory zakat is that the term anfiquu [spend] is in the imperative
mood. The verb in the imperative mood proves that the command is
obligatory. [It means that] no obligatory spending is intended other than the
obligatory zakat and other obligatory charity.
The part of this argument that says, every spending purports only the obligatory
zakat and there is no obligatory spending other than the zakat is debatable for many
reasons:
► Firstly, in this Verse, “…Give to others in charity of only the good things which
you have earned…” the verb in the imperative mood anfiquu [give to others in
charity] applies both of the two related matters. This leads to using the connotation
of zakat for one set of things, and the same verb in the same imperative mood for
the connotation of ‘Ushr for the other set of things. The commands about zakat are
not the same as those of ‘Ushr. Under the circumstances, the important question
arises as to whether the ‘Ushr is the same as zakat? Alternatively, the commands
about the two are different. Sometimes ’Ushr is interpreted as zakat, for instance, it
is called zakat-as-samar or zakat-al-habub. Sometimes the term ‘Ushr is used for
458
Quran, S. 5: 6 SAL.
459
zakat, as, for instance one that collects the zakat is called ‘ashir. However, not all
the commands, which are applicable to the known term zakat, as a religious tax on
money or the chattel, apply to the ‘Ushr. For instance, it is necessary for the zakat
coming into force that the wealth, which attracts the payment of zakat, should
remain in the possession of the owner for a whole year. If the wealth, money or
chattel, are in the possession of the owner for less than a year, the zakat will not
become obligatory on the owner. However, any such restriction or the condition of
Haulan-al-Houl460 does not apply to ‘Ushr. In other words, the things subject to the
payment of ‘Ushr need not remain in the possession of the owner for a whole year.
It becomes obligatory and liable to be paid immediately on the receipt of the
concerned things.
The obligatory quantum of the zakat and the ‘Ushr too is different; the rate of zakat
is two and a half percent, while that of the ‘Ushr is ten percent.
The nisab [minimum taxable amount] of zakat is different from that of the ‘Ushr.
For the zakat of wealth, the minimum taxable amount is two hundred dirham461 for
silver or 20 misqal.462 The taxable quantity of fruit or commodity is 2,400 rat’l 463
according to the three ImamsRA. Alternatively, according to Imam HanifaRA, it
could be any quantity, large or small. Obviously, it is quite different from that of
the zakat.
If a person has wealth equal to the taxable quantity for zakat, but is indebted to the
same extent or more, he is exempt from payment of zakat. However, the payment
of ‘Ushr is obligatory on the indebted person also.
For the zakat becoming obligatory, the ownership is the condition. Nevertheless,
ownership is not necessary in case of ‘Ushr as the slave to whom his owner has
permitted to do business or other slave [makatib ghulam]. On them too the ‘Ushr is
obligatory even though they are not the real owners. In such circumstances, zakat
does not become obligatory.
In case of zakat, the expenditure on the monthly maintenance of the servants is
deducted and after the deduction, if the balance amount is equal to or more than the
nisab of the zakat, the zakat becomes obligatory. The ‘Ushr becomes obligatory on
the whole amount at the time it is received without deducting the expenditure.
460
Haulan-al-Houl is the condition that the wealth, money or chattel, should be in the possession of
the owner for a whole [Islamic Calendar] year [356 days]. If it is in the possession for a period
of less than a year, the zakat does not become obligatory and payable.
461
A dirham is equal to 3.12 grams in weight.
462
A misqal is a gold coin prevalent in Arabia.—Fairoz al-Lughat; its weight is equal to 4.68
grams—AED.
463
A rat’l is equal to a pound approximately. In Egypt, it is equal to 449.28 grams, in Syria, it is
equal to 3.202 kg. And in Beirut and Aleppo, it is equal to 2.566 kg.—AED.
In case the things on which the ‘Ushr becomes obligatory are present, but before
the payment of the ‘Ushr, the owner dies, the ‘Ushr is collected. In such a situation,
the zakat is not collected.
After the payment of the ‘Ushr once, the remaining amount does not become liable
to the payment of ‘Ushr again even if you keep it for any number of years.
However, the zakat will have to be paid every year on the remainder of the amount
if it is equal to or more than the nisab.
In short, in these and many other issues, the commands about the ‘Ushr and zakat
are different. The Verse says, “… Give to others in charity of only the good things
which you have earned and also of that which We have brought forth for you out of
the earth…” The command is in the imperative mood. The word anfiquu [give to
others in charity] covers both the things earned and those that Allah has brought
forth from the earth [for you]. If the zakat is collected from the things earned, and
‘Ushr is collected from the things Allah has brought forth from the earth, taking
advantage of the same verb in the imperative mood to formulate one set of rules
and conditions for the zakat and another set of rules and conditions for the ‘Ushr
becomes necessary. However, there is no hint of such a split in the Verse itself.
There is neither any hadis nor any Quranic Verse, which explains that only zakat is
obligatory on the things earned.
► Secondly, in the Quran and hadis at places the command is to pay the zakat, as
in the Quranic Verse, “Establish worship, pay the poor-due…”464 or the words give
in charity, pay the poor-due, sadaqa [charity] etc. have been used. Since the
different words purport to clarify the differences in meanings, the words infaq,
ieeta’ and sadaqa, which are common, would be understood in their general
meaning. However, the zakat is a particular kind [of charity]; it would give its
specific technical meaning. Since it is a principled rule that the general connotation
is found without the specific connotation, the general meaning of the sadaqa and
anfaq is in addition to the zakat. It is not necessary that everywhere these words
should mean zakat. Otherwise, the benefit of using various words would become
extinct.
► Thirdly, in addition to this plausible reason, there are many situations where the
zakat is not intended by the use of the words infaq, ieeta’ etc. have been used on
spending for sins and this cannot be taken to mean that it is zakat. Allah Most High
has said about the infidels:
“The Unbelievers spend their wealth to hinder (men) from the path of Allah, and so
will they continue to spend; but in the end they will have (only) regrets and sighs;
464
Quran, S. 2: 43 MMP; S. 2:110 MMP and many other places. In a footnote, MMP says, Az-
Zakat [poor-due] is “A tax at a fixed rate in proportion to the worth of property collected from
the well-to-do and distributed among the poor Muslims.”
at length they will be overcome: and the Unbelievers will be gathered together to
Hell…”465
NO ZAKAT FOR PARENTS

At some places, spending wealth relates to the parents and near relatives, as Allah
Most High has commanded:
“…And giveth his wealth, for love of Him, to kinsfolk and to orphans and the needy
and the wayfarer and to those who ask, and to set slaves free; and observeth proper
worship and payeth the poor-due. And those who keep their treaty when they make
one, and the patient in tribulation and adversity and time of stress. Such are they
who are sincere. Such are the God-fearing.”466
“They ask thee, (O Muhammad), what shall they spend. Say: That which ye spend
for good (must go) to parents and near kindred and orphans and the needy and the
wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.”467
It is obvious from the Verse that this spending does not purport to mean the zakat
as it is about the parents and the near relatives. Zakat cannot be given to the parents
and the near kindred. In the first of the above Verses, the payment of zakat [poor-
due] has been specifically stated as a conjunction, which proves that the spending
of wealth is not the zakat precisely. Otherwise, the conjunction will not be correct.
If one were to take the expression, ‘wa ‘aatal-maala, [giveth of his wealth] to mean
zakat, the meaning of the Verse would become like this:
“In the love of Allah give zakat to the near kindred, orphans, poor, wayfarers, and
to set slaves free and say namaz and give zakat….”
Hence, the useless repetition of give zakat will become necessary which is a defect
in the speech and the Speech of God is free from fault and defect. Hence, it would
be better if the said ‘giving of wealth’ to be understood as something other than or
in addition to zakat as this repetition does not become necessary.
► Fourthly, there are various Verses in Quran that instruct both the wealthy and
the poor, in prosperity and poverty, to spend their money or things, in large or
small quantity, in the way of Allah out of what Almighty Allah has given them. Or
He has expressed its excellence in them (Verses). He has counted such spending
among the worship and other attributes and qualities of iman [Faith]. For instance,
He says:
465
466
467
“And vie one with another for forgiveness from your Lord, and for a Paradise as
wide as the heavens and the earth, prepared for those who ward off (evil); Those
who spend (of that which Allah hath given them) in ease and adversity, those who
control their wrath and are forgiving towards mankind; Allah loveth the good.”468
“Let him who hath abundance spend of his abundance, and he whose provision is
measured, let him spend of that which Allah hath given him. Allah asketh naught of
any soul save that which he hath given it. Allah will vouchsafe, after hardship,
ease.”469
“Nor could they spend anything (for the cause)—small or great—nor cut across a
valley, but the deed is inscribed to their credit; that Allah may requite their deed
with the best (possible reward).”470
“O ye who believe! Spend out of (the bounties) We have provided for you, before
the Day comes when no bargaining (will avail), nor friendship nor intercession.
Those who reject Faith—they are the wrong-doers.”471
“Alif. Lam. Mim. This is the Book; in its guidance, sure, without doubt, to those
who fear Allah; Who believe in the Unseen, are steadfast in prayer, and spend out
of what We have provided for them;”472
“They only are the (true) believers whose hearts feel fear when Allah is mentioned,
and when the revelations of Allah are recited unto them they increase their faith,
and who trust in their Lord; Who establish worship and spend of that which We
have bestowed on them. Those are they who are in truth believers. For them are
grades (of honour) with their Lord, and a bountiful provision.”473
468
Quran, S. 3: 133-134 MMP.
469
Quran, S. 65: 7 MMP. The Verses preceding this Verse deal with the rights of wives. Hence, it is
usually presumed that the spending mentioned in this Verse is specifically the maintenance of
the wives. However, in the text of the Verse there is no specification. Instead, a general rule and
law, the principle of spending has been shown. It includes the maintenance of wives also.
Besides, there is no hint that this general rule is specific to the maintenance of wives. Hence,
the principle that has been laid down here is applicable to the maintenance of all the children
and slaves, which is the responsibility of the person concerned, although the preceding Verses
do not mention them. Hence, this Verse is general in its application to all spending related to the
rights of the people. Similarly, its application is general to the rights of God also. Hence, a
hadis of Hazrat AliRZ mentions that some people had paid the ‘Ushr of their wealth and, hearing
about this, Hazrat Prophet MuhammadSLM had given the glad tidings of equal divine rewards to
them and recited this Verse to prove the glad tidings. This proves that this Verse is common to
the rights of Allah.—Shehab bin NusratRA. [The details of this hadis may be seen on page 272
of this book.—SZY]
470
Quran, S. 9: 121 AYA
471
472
Quran, S. 2: 1-3 AYA.
473
Through these and many other Verses, the command of spending that has been
given is general like the Verse, “… Give to others in charity of only the good things
which you have earned…”474 to all things and commodities and their quantity, large
and small. The command of zakat, however, is specific to the commodities and
their specific quantity as nisab [taxable quantity]. These Verses include all people,
poor or rich, able or disabled. However, the command is applicable only to the
people who are wealthy enough under the Shari’at rules to pay the zakat and are
the owners of the wealth, which is subject to the payment of zakat. These Verses
prove that the command of spending is associated with divine bestowal. However,
the zakat becomes obligatory both on the divine bestowal and on the required
quantum of wealth under the Shari’at if it remains with the owner for a whole year
after disbursing wages and other expenses. Hence, to hold that the general Verses
of Quran to mean only the known zakat would be specification without the thing
specified because there is no Quranic Verse or Tradition that specifies that the
Quranic command, “Give to others in charity…”475 purports to mean only the
zakat.
One may argue that the Tradition of A’rabi particularizes all the Quranic Verses,
which prove that not all the expenses in charity other than zakat are obligatory.
This gives rise to many points of discussion according to the sayings of the ‘ulama
of the Ahl-e-Sunnat-o-Jama'at.
■ Firstly, This Tradition is khabar-e-wahid 476 and the rule of the principles of Fiqh
is that a khabar-e-wahid cannot particularize a general command of the Holy
Quran. Hence, it is written in the well-known book of Fiqh, Bazuvi, as under:
“Many of our fuqaha [jurists] say that a general [command], which has not
been particularized, cannot be particularized by a khabar-e-wahid or
presumption. This is the known mazhab [school of thought]. Qazi Shaheed
has adopted this mazhab in his book, Gharrar.”
It is written in the commentary of the book, Bazuvi, the Kashf Bazuvi, as under:
“In other words, the general command of the Quran and Traditions of
Constancy cannot be particularized, that is, to particularize it by a khabar-e-
wahid or presumption is not lawful, because both are conjectural. Hence,
the particularization of a definite or final command is a contention and the
474
475
476
Literally, khabar-e-wahid is the Tradition of ProphetSLM that is narrated by one person.
Technically, it is the Tradition that does not fulfill the conditions of constancy [tawatur]. The
meaning of such Traditions is not definite. However, the word and deed of Hazrat Imam Mahdi
Al-Mau'oodAS is certain and definite. Hence, the word and deed of the ImamAS should be
adopted and the khabar-e-wahid should be ignored…—Allamah ShamsiRA, Al-Aqaid, (Urdu)
Volume 2, Hyderabad Deccan, 2003AD, p.64.
particularization of a definite command by a contention is not lawful. This

is the well-known saying of our ‘ulama. Abu Bakr Jasas and Esa ibn Aban
have narrated this. Further, a majority of the Hanafi jurists and some
Shafa’iah jurists too have said this. Among the CompanionsRZ of Hazrat
ProphetSLM, Abu Bakr, Umar, Abdullah bin Abbas and AyeshaRZ also have
said this.”
■ Secondly, the way in which the Tradition of A’rabi has been narrated is
controversial and none of its versions recites all the obligations [faraiz-o-Wajibat].
For instance, there is no mention of the Haj pilgrimage in it. It is for this reason that
the commentators of Traditions found it necessary to explain it. NowawiRA has
explained it in his book, Sharah-e-Muslim, as under:
“There is no mention of Haj pilgrimage in this Tradition. It is not there in
the Tradition that Abu HurairaRZ has narrated. Similarly, there is no mention
of fasting in some and of zakat in some other versions of the same
Tradition. Some versions mention of sila-e-rahimi [kindness towards one’s
(especially, uterine) relations] and payment khums [a fifth part of war booty
that is distributed among the poor and heirless]. Some other versions do not
mention iman [Faith]. Hence, these Traditions are dissimilar in showing the
number, quantity (large and small), and mention and omission of the khasail
[characters; habits] of Faith.”477
This shows that one cannot depend on this Tradition for the obligations; otherwise,
excessive voluntary performance of supererogatory deeds may become necessary.
■ Thirdly, there are rights related to the wealth that are Farz and Wajib [obligatory]
in addition to zakat. All the ‘ulama approve it. The issue in point is the
maintenance of wives, children and the slaves. This is in addition to the zakat. The
maintenance of parents and close (uterine) relatives is also obligatory. And this is
not precisely zakat.
The Verses, “…Strive with all your possessions and with your lives in the way of
God…”478 and “…Strive in the cause of their faith, with their possessions and their
very lives…”479 command the faithful to spend their wealth in jihad in the way of
Allah. This expenditure is in addition to zakat. These ways of spending are entirely
different from the zakat in the obligatory quantity and many other aspects. For
instance, the amount of zakat that is obligatory is fixed. However, these expenses
are not fixed. They are obligatory on each person in accordance with his capacity
and means. Zakat is not obligatory on poor people who do not possess the nisab
[minimum taxable wealth for fixing zakat]. But the other expenses are obligatory
477
Nowawi, Chapter on Salat and Pillars of Islam.
478
479
on the poorest of the poor in accordance with his capacity and means. Zakat cannot
be disbursed to the children, wives, parents, near relatives, slaves and slave girls.
These monies are bound to be given to them. This payment is so necessary that if it
is done out of the zakat monies, one is not absolved of the responsibility of paying
them. The burden of not meeting their rights will remain with the defaulter.
OTHER OBLIGATORY SPENDING

Hence, it is proved without any argument that there are many other obligatory
forms of spending monies other than zakat. Zakat does not cover all those expenses
that one is obliged to incur. Apart from these narrated and reported reasons, if one
looks at the issue from a critical point of view, the Quranic Verses, “…Give to
those in need out of what We have bestowed on you…,”480 “Give to others in
charity…things you have earned…,”481 “Let him who hath abundance spend out of
abundance…”482 and others, prove that no other right is recognized in the wealth of
a Muslim, if one thinks that the various modes of spending are understood only to
be zakat. Further, if all the threats held out for non-spending in the way of Allah are
confined only to the defaulters in payment of zakat, the comprehensiveness of the
Islamic commands will not cover all the social and moral needs of the Muslim
Ummat. For instance, a poor person has kept forty rupees in his kitty for a whole
year and does not pay one rupee as zakat he would be the target of all the threats
held out for non-payment of zakat. He would also be understood as the defaulter in
all those social and moral benefits to the community that are implied in making it
[zakat] obligatory. On the contrary, there is a wealthy person who earns a thousand
rupees a month and spends it. He does not save and keep any monies for the whole
year to attract the obligation of paying the zakat. He does not spend a paisa in the
way of Allah throughout the year. Despite his earning twelve thousand rupees over
the year and spending the whole amount on his personal purposes, he does not pay
a single paisa for the needs of the religion and community. He escapes all the
threats held out for non-payment of the zakat as it would not become obligatory on
him, since he has not kept the money in store for a whole year. If it is assumed that
only paying the zakat is obligatory and he is not subject to any other payment in the
way of Allah, the result would be the wrong conclusion that the religious
commands of Islam are so incomprehensive that a poor person is subjected to the
responsibility while a wealthy man goes scot free of all responsibilities of the rights
of Allah and fellow human beings. He also escapes from his obligations under the
principles of morality. This is the result of making all the commands of the said
480
481
482
Quran, S, 65: 7 SAL.
Quranic Verses zakat-specific and assuming that a Muslim is not subject to any
rights of Allah Most High.
Looked at from the point of view of the expenditure, the field of the expenditure of
the zakat is limited and specific. Many heads of welfare and many people are
outside the pale of the zakat expenses. If it were assumed that there is no obligatory
right in the wealth of a Muslim, it would be understood that the divine Lawgiver
[that is, Hazrat Prophet MuhammadSLM] has appointed no Muslim to take care of
such heads of expenditure on welfare and the deserving people who are not entitled
to receive zakat. The result would be that no zakat would be given to such heads of
welfare and people, and that no spending on charity is obligatory. There is thus no
provision for many of the good works and good expenses and many deserving
people would go without any help. Obviously, this goes against the
comprehensiveness of the Islamic commands.
The third maslak [school of thought] is that there are many other rights in the
wealth of a Muslim. Hence, DarimiRA has quoted Fatima bint Qais as narrating the
Tradition:
“Muhammad bin Al-Tufail has narrated from Shareek, and he from Abu
Hamza, and he from ‘Amir, and he from Fatima bint Qais that she had
heard Hazrat Prophet MuhammadSLM saying, ‘There are rights [of other
people] in your wealth, besides zakat.’”483
Hazrat Ibn UmarRZ too has narrated the same Tradition:
“Ibn UmarRZ has narrated from Ma’az, and he has narrated from Hatim bin
Abi Sa’eera, and he from Rubah bin ‘Ubaida and he from Qaz’ah, ‘I told
Ibn Umar that I have wealth. And I asked him what you would command
me to do? To whom should I pay its zakat?’ Ibn UmarRZ said, ‘Pay its zakat
to the va’li [friend] of the community or the nobles of the community.
However, there are other rights in your wealth.’”
Hasan too has narrated the same Tradition:
“Abdul A’la has narrated this Tradition from Hisham, and he has narrated
from Hasan that there is other sadaqa [charity] in the wealth than the
zakat”.
A group of the illustrious successors of the CompanionsRZ of Hazrat ProphetSLM too
subscribe to this mazhab [school of thought] that there are rights in the wealth other
than the zakat. This group includes ‘Ataa, Mujahid, and other exegetes from the
successors of the ProphetSLM’s CompanionsRZ. Their argument is based on the same
Quranic Verses, which we have quoted earlier. Hence, Hazrat Imam GhazaliRA has
written in his book, Ahya al-‘Uloom as under:
483
Darimi, an Imam of Hadis [Traditions].
“A group of the successors of the ProphetSLM’s CompanionsRZ, including

Nakh’ie, Shu’bie, ‘Ataa and Mujahid contend that there are rights other than
zakat in [one’s] wealth. Someone asked Shu’bie, ‘Are there rights other
than zakat in the wealth?’ He replied, ‘Yes. Have you not heard the
command of Allah, … But righteous is he who… giveth his wealth, for the
love of Him, to kinsfolk and to orphans and the needy and the wayfarer and
to those who ask, and to set slaves free….’484 Further, he argued in favour of
his contention on the basis of the following Verses: …And spend of that We
have bestowed on them,485 and Spend of that wherewith We have
provided….486 He says that this command has not been abrogated by the
Verse that makes zakat obligatory. Instead, it is included in the principle
that a Muslim has a right over [other] Muslim.”
The saying of Hazrat Imam Fakhruddin RaziRA, which we have quoted earlier, also
proves that there are other expenses in charity that are apart from zakat. The saying
is:
“The argument of the people who have contended the infaq [spending in
charity] purports to mean the obligatory zakat is that the command of Allah
Most High anfiquu is imperative, and that it is a command to perform. It is
obvious that a command means that it is obligatory. There is no spending
which is obligatory other than the zakat and other obligatory spending.”
This proves that the spending other than zakat are also obligatory. In short, the
summary of all the foregoing discussion is that there is an insistent command of
spending in the way of Allah Most High in various Quranic Verses. Further, its
excellences have been emphasized and threats of retribution have been held out for
those who are in default. Some of the scholars of the ummat have contended that it
is desirable. Others have treated it as a voluntary service in doing supererogatory
work in obligatory and mandatory obedience. Some others have understood it as
the known zakat [poor-due]. Some others have conceded that these very Verses
from Quran make obligatory other charitable spending besides zakat. We have
already dealt with the reasons and arguments earlier in brief. However, it is not
necessary to discuss at this juncture as to which of these schools of thought is
stronger and more reasonable. Nevertheless, in view of the contention of the
Hadyah Author about his charge of abrogation of Shari’at, the issue to be
determined is whether accepting all charitable spending other than zakat as
supererogatory is abrogation of Shari’at on the basis of the principles of the Ahl-e-
Sunnat-o-Jama'at? Or, is it abrogation of Shari’at if one accepts that there are some
obligatory rights other than zakat on the basis of the Quranic Verses? Who among
484
485
Quran, S. 8: 3 MMP.
486
the Ahl-e-Sunnat-o-Jama'at has declared it to be abrogation of Shari’at? Besides,

are the eminent CompanionsRZ, like Ibn UmarRZ and Hasan, and the eminent
exegetes of the subsequent generation like Nakh’ie, Shu’bie, A’taaRA, guilty of
abrogating the Shari’at because they have conceded that there are obligatory rights
in the wealth other than zakat and because they have contended that the Verse
about zakat does not revoke it [the charitable expenditure other than zakat]?
After these principled discussions, let us look at the maslak [path]. You will find
that the Mahdavis believe and are subject to the Farziat [the essence of obligation]
and all its basic principles, conditions and its quantity, as fixed by the Shari’at.
They also concede that there are other obligatory rights in addition to zakat in their
wealth. Their maslak is that in their gratitude for what Allah Most High has
bestowed on them and in obedience to the Divine commands, “…Give to those in
need out of what We have bestowed on you…”487 and “…Let him spend of that
Allah hath given him…”488, etc., they consider that it is their duty to spend one-
tenth of what Allah has given them in the way of Allah, so much so that even if
Allah gives them a handful of flour, they give a pinch of flour to the ants. Further,
if they are the owners of the minimum quantity of wealth liable to zakat, they pay
the zakat at the end of the year in obedience to the Divine command, “…Pay the
poor-due…”489
INTENTIOIN OF DIVINE LAW-GIVER

There are many benefits of this act. Consider some of them. You will find that if a
person is not the sahib-e-nisab [one who has the minimum taxable wealth under
zakat rules] or does not become one for a whole of the year, or he is the sahib-e-
nisab but is not alive till the end of the year, or, in short, for some reason or the
other, he does not become liable to its payment, he will not be deprived of the merit
of spending in the way of Allah according to his capacity. On the other hand, he
acts according to the intention of the Divine LawgiverSLM and wins all those
benefits that are implied in making obligatory the zakat. Besides, in addition to the
expenses of the zakat, which are limited, he spends on other laudable heads of
altruistic and benevolent matters and helps monetarily those who deserve his help.
If for some reason, he could not pay the zakat, he would win the divine rewards on
both counts. “… That will be the grace of God which He bestoweth on whomsoever
He willeth…”490
487
488
489
490
Now the issue that remains to be addressed is that there is the command of
spending the money in charity in these Quranic Verses. However, no quantity is
fixed. How can the tenth part be fixed for the said spending? Two general
principles of ascertaining and extracting the commands are in vogue: exegesis of
Quran by Quran and that of Quran by Traditions. According to these principles, if a
Quranic Verse is abstract or applicable, another Verse is resorted to elucidate or
explain it. Many examples of this can be found in the issues of Fiqh.491 Similarly,
the general and absolute commands of the Quranic Verses can be explained through
the known restrictions or the traditions with constancy [tavatur] and the consensus
of the imams. Alternatively, this can be done through other Traditions, according to
some others. Hence, in case of the general and absolute Quranic command, observe
prayers and pay poor-due,492 all the relevant details about the sequence of the
movements of namaz, the number of rak’aat [cycles] and others and the details
about quantum of zakat and its other concomitants have been extracted and proved
from the Traditions. The Quranic command under discussion, that is, Give others in
charity…things which you have earned and also of that which We have brought
forth from the earth,493 was absolute. The quantum of ‘Ushr in the things brought
forth from earth was fixed from the Traditions. Similarly, the quantity of ‘Ushr [as
one-tenth] of the total quantity too has been extracted and fixed under other
Quranic Verses and the Traditions. In the relevant Quranic Verses, the Arabic word
491
As the learned scholar who is rebutting the criticisms of the Hadyah-e-Mahdaviah [Allamah
Syed NusratRA] has stated, the exegesis of Quran by Quran and by Traditions are the two
accepted principles. Many of the religious issues are extracted from these sources. The learned
scholar has given some examples of the exegesis of Quran by Traditions. The examples of the
exegesis of Quran by Quran are found in the religious commands. For instance, the need for
evidence has been stressed in many matters. But the nisab [quorum] has not been mentioned.
However, the details for evidence required in case of taking loans is described in Surah 2 The
Cow, Verse 282, “,,,And call to witness, from among your men, two witnesses. And if two men
be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if one
erreth (through forgetfulness) the other will remember…’ [Quran, S. 2: 282 MMP] Hence,
where absolute evidence is mentioned in the Quranic Verses, the above Verse is taken to
explain it. In all transactions, this nisab [quorum and quantum] is accepted.
Similarly, in Surah 4 Women, it is stated that the foster-mothers who have made you drink their
breast milk and your foster-sisters are prohibited for you. Marriage with them is unlawful. But
here, fosterage is absolute. The duration, in which one drinks breast milk, is not specified.
However, in Surah 2 The Cow, a command is given that the mothers should suckle their infants
for two years when the father intends to complete the duration. Most of the Imams of Fiqh have
taken the latter command as an explanation to fix the duration in which the suckling should
drink breast milk of the foster mother as two years. If the person concerned drinks the breast
milk of the foster mother till the age of two years, the fosterage prevents marriage between the
foster siblings becomes prohibited. Apart from this, there are many religious issues in which the
principle of exegesis of Quran by Quran is implemented.—Shehab bin NusrathRA.
492
493
min [] (or its derivatives) is present. This proves that it [‘Ushr] should be given
out of the commodity taxed. It indicates that it is a part of it. The command that a
part of the commodity taxed should be given is obvious. The things are manifestly
earned by us but in reality they have been bestowed [on us] by Allah Most High.
Keeping in view these two modes, the words ‘earned’ and ‘bestowed by us’ have
been used (in the Quranic Verses). Hence, this ambiguous word, ba’z [],
needed to be explained. Therefore, in the Verse, “He that doth good shall have ten
times as much to his credit…”494 the word, ‘ten’, became the explanation of the
ambiguous word, ba’z. Herein the rule of minimum quantum of the divine reward
for the good deed has been explained. Some of the Traditions too support this
contention. The explanation of this being the quantum of the divine reward of the
special sadaqa [charity] too has come in the Traditions. A tradition says that the
divine reward of the charity would be ten times the charity. Hence, it is on the basis
of the principle of the exegesis of the Quran by Quran and the exegesis of the
Quran by Tradition it is deemed that by giving a tenth part of the wealth in charity
one gets the divine reward and the excellence of having given the entire wealth.
Besides, giving less than the tenth does not help in achieving this object. This
indicates that the Verse clearly states that at least this quantity must be given in
charity and this can easily be comprehended. According to this rule, every person,
rich or poor, high or low, can give in charity according to his capacity, and get the
divine rewards of having spent in charity all his wealth.
“Hazrat AliRZ narrates that a person came to Hazrat Prophet MuhammadSLM and
said, ‘O Messenger of Allah! I had 100 uqiyas.495 I gave 10 uqiyas as sadaqa
[charity].’ Another person said, ‘O Messenger of Allah! I had 100 dinars.496 I gave
ten dinars in sadaqa.’ A third person said, ‘I had ten dinars. I gave one dinar as
charity.’ Hazrat Prophet MuhammadSLM said, ‘All of you have done good. All of
you are equal in (divine) rewards as you have given the ‘Ushr [tenth] of your
wealth.’ Then, he recited the Quranic Verse, ‘Let him who hath abundance spend of
his abundance, and he whose provision is measured, let him spend of that which
Allah hath given him. Allah asketh naught of any soul save that which He has given
it. Allah will vouchsafe, after hardship, ease.’”497
Hazrat Imam AhmadRA has also quoted this narrative in his Musnad with a slight
difference. He has also clarified that another person told the ProphetSLM that he had
only one dinar and that he had given in charity one-tenth of it. Further, he has
quoted Hazrat ProphetSLM as saying that all were equal in getting the divine reward.
494
495
Uqiya is a weight. Ounce. A weight of various quantities. (Egypt: 37.44 g. Aleppo: 320 g.
Jerusalem: 240 g. Beirut 213.3 g.)—AED. A weight of forty dirhams.—Fairoz al-Lughat.
496
Dinar is a monetary unit.
497
Quran, S. 65: 7 MMP. Please also see page 264.
In this Tradition, the giving in charity of the ‘Ushr [one-tenth] of the mal [goods] is
mentioned. The ProphetSLM has praised it as ah’san [the best]. Further, he has given
the glad tidings of equal divine rewards to all those who have paid the ‘Ushr of
their goods. This shows that the payment of ‘Ushr is not confined to the things that
grow out of the soil but also its payment in respect of cash too has been praised as
ah’san. The Tradition of Hazrat UmarRZ wherein orders are issued to collect the
‘Ushr on the merchandise conforms to this Tradition. This proves that the
command of collecting ‘Ushr on all kinds of goods is general.
We find some events in the lives of the CompanionsRZ of the ProphetSLM, which
show that in addition to the Divine rewards in the Hereafter, the person spending in
the way of Allah Most High will be entitled to more rewards from Him in this
world too. The Verse, “He that doth good shall have ten times as much to his
credit…”498 is a promise from Allah Most High. People who love the world and its
wealth may think it to be more difficult than the zakat. That is their own thinking.
However, the servants of Allah Most High who have perfect faith will continue to
pose full faith in the promise of Allah Most High and think it to be correct and true.
Hence, Hazrat AliRZ narrates:
“A beggar asked for something from Hazrat AliRZ. HazratRZ asked his son
HasanRZ or HusainRZ to go to his mother (Hazrat Bibi FathimaRZ), saying, ‘I
had kept six dirham with her. Bring one dirham from her.’ He went and
came back and said, ‘She says that you had kept these six dirhams to
purchase flour.’ Hazrat AliRZ said, ‘No person of faith will be true in his
Faith unless he has more trust in the bestowal of Allah Most High than what
is in his own hands. Hence, tell her to send all the six dirhams.’ Hazrat Bibi
FathimaRZ sent all the six dirhams. He gave them to the beggar. The
narrator says that around the same time a person came with a camel to sell.
Hazrat AliRZ asked, ‘How much do you want for the camel?’ The seller
said, ‘One hundred and forty dirhams.’ Hazrat AliRZ said, ‘I have bought the
camel. Tie it there. We will send the money later.’ The seller tied the camel
and went away. Another person came and asked who owned the camel.
Hazrat AliRZ said, ‘It is mine.’ he asked, 'Will you sell it to me?’ Hazrat
AliRZ said, ‘Yes.” He asked, ‘How much?’ Hazrat AliRZ said, ‘Two hundred
dirhams.’ He paid the 200 dirhams and went away with the camel. Hazrat
AliRZ paid 140 dirhams to the person who had sold the camel to Hazrat
AliRZ. Then he came to Bibi FathimaRZ with the remaining 60 dirhams. The
BibiRZ asked, ‘How is this?’ Hazrat AliRZ said, ‘This is the proof of the
promise Allah Most High has made through His ProphetSLM that if a person
does one good deed We give him the reward ten times that good. [In other
498
words, we had given six dirhams to the beggar, and Allah has given us sixty
dirhams.’”499
“It is narrated in the excellences of Hazrat Usman bin ‘AfaanRZ 500 that there was
famine in Madina. About the same time a caravan of Hazrat UsmanRZ arrived in
Madina from Syria with a thousand bags of cereals. The local tradesmen came to
him to ask about its price. Hazrat Prophet MuhammadSLM was accompanying them.
They entered the building where these bags of cereals were stored. Hazrat UsmanRZ
asked, ‘What profit will you give me?’ The traders said, ‘Twelve for every ten.’
Hazrat UsmanRZ said, ‘This is too little. Increase it some more.’ They said, ‘We
will give you fifteen for the ten.’ Hazrat UsmanRZ said, ‘This too is very little. It
should be increased.’ They said, ‘We too are traders. None can purchase it at a cost
more than this.’ Then Hazrat UsmanRZ asked, ‘Will you give me ten for one [ten
times the cost]? They said, ‘We cannot give that much of profit.’ Hazrat UsmanRZ
said, ‘I will sell the stock to One [Allah] who gives me ten times the cost.’ Then he
made a public announcement that he had given all the cereals in charity to the
fuqara [mendicants].”
SHARE OF ALLAH
If we look at the issue from a different point of view, it becomes obvious that every
person has the right to spend his wealth in any manner he likes. Hence, he can
make obligatory on himself any quantity of his wealth or stock as the share of Allah
Most High in proportion to his patronizing courage to do good to His servants. That
is his privilege and option. Shari’at neither prevents it nor does doing so abrogate
the Shari’at. Under this principle of law and the Shari’at, if the Mahdavis make it
obligatory on themselves to give one-tenth of their wealth in charity in the way of
Allah Most High—and give it—they have a right and authority to do so under the
Islamic Code of Law. Neither this opposes the Shari’at, nor abrogates it. Further,
the Shari’at does not give the cowardly and spineless people like the Hadyah
Author any authority to object to it on the ground that it is being harder than the
zakat. This is so because the wealth from which they are spending in charity in the
way of Allah on His servants is their own wealth. Not that of others. Examples of
such spending can be seen in the lives of the saints, the truthful and the virtuous
people of the Ummat and in their sayings and deeds. The following incidents will
clarify as to how much share of the wealth and stocks, these virtuous people made
obligatory on themselves to spend in the way of Allah Most High.
In a letter to Hazrat Khwaja QutbuddinRA, Hazrat Moinuddin ChishtiRA writes:
499
Kanz al-Amaal, Vol. 3.
500
Later to be the third Caliph of Islam.
“The gist of it is that if a person has two hundred tinkas501 in his possession
for a whole year, it is obligatory on every adult in possession of his senses
to pay five tinkas as zakat under the Shari’at. However, in Tariqat
[religious order; Dervish Order] the real zakat that is obligatory is to retain
five tinkas and to spend in charity the rest of the [195] tinkas.”
It is written in the book, Sharah-at-Ta’aruf, as under:
“People asked Hazrat ShibliRA, ‘How much should be paid as zakat in how
many dirhams?’ Hazrat ShibliRA asked, ‘Are you asking about the zakat in
the religion of the fuqaha [jurists] or that of the Sufis?’ The people said,
‘How about it?’ Hazrat ShibliRA said, ‘In the religion of the jurists, you have
to pay five in two hundred. In the religion of the Sufis, you have to pay all
the two hundred in two hundred as zakat.’ The people asked, ‘Is there any
basis of this in Shari’at?’ Hazrat ShibliRA said, ‘Hazrat Abu BakrRZ gave all
his wealth and belongings [in the way of Allah]. Hazrat ProphetSLM asked
him, ‘What have you left [at home] for your family?’ Hazrat Abu BakrRZ
said, ‘I have left them in Trust on Allah and His MessengerSLM.’
The readers may kindly ponder over this: If every Verse urging the spending of
one’s wealth in charity is assumed to purport to be the known zakat and if any
spending in charity other than zakat is not obligatory, which are the Quranic Verses
and the Traditions that form the sources and bases to prove the principle the Sufis
have adopted to fix the quantum of zakat and to make them obligatory? Further, if
one were to ignore this principle of law and Shari’at, what would be the norm and
rationale of the sayings of the Saints of Allah, which are valid in case of them [the
saints], and invalid in the case of the Mahdavis?
In particular, we would like to ask the Hadyah Author that in view of his self-
propounded principle, which he has made the basis of his criticism against the
Mahdavis in the matter of making obligatory the payment of the ‘Ushr, what would
be his comments about Hazrat Khwaja Moinuddin ChishtiRA, who has said that the
obligatory zakat of Shari’at was 2.5 percent and, as against it, a real zakat was 97.5
percent, and Hazrat ShibliRA who has said that giving away all the wealth [as zakat]
was obligatory? Will the Hadyah Author go forward with his criticism of this zakat
being extremely harsher than the zakat imposed by the Shari’at or not?
More important than this is the question: This stated zakat is obviously larger than
the zakat imposed by the Shari’at. Does this clear change and nullification
necessitate a new Shari’at or the abrogation of the Shari'at-e-Muhammadiah or
not? If it does, will it necessitate these esteemed and cherished Saints becoming
Prophets and Apostles or not? Besides, what about their followers who concede
that the sayings of their mentors are correct? Will it necessitate the followers to
501
Tinka is an old local coin.
know that their mentors are Prophets and Apostles and bearers of a new Shari’at or
not?
If all this does not become necessary, why does it not become necessary? The
Hadyah Author contends that all this becomes necessary for the Mahdavis as they
concede that the ‘Ushr is obligatory. However, the difference between the
Mahdavis and the followers of these two illustrious saints is obvious. The
Mahdavis concede the essence of zakat and all its quantities. Making any
allegations against the Mahdavis of changing or annulling the zakat will not be
correct. Further, the authentic sources on the issue of ‘Ushr are the Quranic Verses
and the Traditions. Besides, the principles and sayings of CompanionsRZ, their
followers, the followers of the followers, the imams of exegesis of the Ahl-e-
Sunnat-o-Jama'at—all concede the principle of the ‘Ushr. Contrary to this, on the
basis of the principles of the Ahl-e-Zahir, there is no clear source of the great Sufis’
tenets, which applies to them and does not apply to the Mahdavis.
No wonder that the Hadyah Author may, on the basis of his hidden Wahabi
mentality, not hesitate to attack these illustrious saints. However, Hazrat ShibliRA
has narrated an event of Hazrat Abu BakrRZ, which no Muslim of the Ahl-e-Sunnat-
o-Jama'at can disavow. Hence, we would like to ask the Hadyah Author if Hazrat
Abu BakrRZ’s giving away all his belongings in the way of Allah Most High was
extremely harsher or not? Further, Hazrat Abu BakrRZ’s giving away all his wealth
and belongings in the way of Allah Most High is lawful under the principles of
Shari’at in view of the Hadyah Author’s self-propounded principles of criticism? If
the answer is yes, what is the principle? Surely, no Muslim, worth his salt, can call
the act of Hazrat Abu BakrRZ as unlawful, since Hazrat ProphetSLM has held it to be
lawful. He has not objected to it. Instead, if this act of Hazrat Abu BakrRZ is lawful,
none can object to a person thinking that the paying the ‘Ushr of his wealth, [i.e.,
one-tenth of it] in the way of Allah Most High is obligatory. This is so because,
Hazrat Prophet MuhammadSLM has held that the act of spending the ‘Ushr as lawful
and has not objected to it. He has praised it as excellent. If this one time act of
Hazrat Abu BakrRZ proves that giving away of the whole of one’s wealth can
become obligatory in the mash’rab [school of philosophy] of the Sufis, the
perpetual commands of Hazrat ‘UmarRZ about collecting ‘Ushr [tithe or tenth part
as the tax] on the stocks other than the commodities growing out of soil also should
become obligatory. Alternatively, at least there should be no criticism against the
people who hold that such spending of one’s wealth in its entirety in the way of
Allah is obligatory, as the principle of the Saints of Allah who believe in spending
their entire wealth in charity in the way of Allah cannot be criticized under the
principles of the Ahl-e-Sunnat-o-Jama'at. In short, from all these discussions and
reasons, a part of which has been presented here for the information of the readers,
it has become obvious like the brightly lit day that the Hadyah Author’s presenting
the issue of the ‘Ushr as proof of his contention that it abrogates the Shari’at is an
indecent mistake.
In short, the issues, which the Hadyah Author had conceitedly presumed to be a
new Shari’at or the abrogation of the Shari'at-e-Muhammadiah—and had tried to
make the people believe his distortion to be correct—are extracted from the sources
like the Quran and the Traditions and are based on one or the other religious
principle, as we have proved in the foregoing discussion. The readers have seen
that. Further, the Hadyah Author has himself admitted that the source of the
Shari'at-e-Muhammadiah is the Quran and the word of mouth of Hazrat Prophet
MuhammadSLM.502 This proves that all these commands too are precisely the
commands of the Shari'at-e-Muhammadiah. All his contentions about the
abrogation are the result of his short-sightedness and kam fah’mi [stupidity].
Concluding this discussion, apart from all the foregoing research and
ascertainments, we would like to deal with another self-evident aspect of the issue
that such applications of the terms, prohibited, undesirable, obligatory [Farz and
Wajib] and others are related to gradable prohibitions and intentions [or objectives].
To interpret them on the basis of manifest Shari’at at every occasion and place is
the basis of all the mischief. Hence, closing the eyes from these minute distinctions
has entangled the Hadyah Author in the quagmire of the so-called abrogation
precepts. He is bound to get entangled at every step.
HADYAH AUTHOR’S WAHABI BELIEFS AND GHOUSE-UL-A’ZAMRA

The Hadyah Author does not believe in the Saints of Islam because of his hidden
Wahabi503 beliefs. However, he is devoted to Hazrat Shaikh Abdul Qadir
JilaniRA.504 Hence, we give hereunder an example from the sayings of the HazratRA
who has written in his book, Ghaniyat-at-Talibin, as follows:
“Zoh’d will not become perfect unless [the seeker] knows that the following
ten deeds are obligatory to him. 1. Keep his tongue protected from
slandering a person in his absence; 2. Abstain from suspicion and distrust;
3. Save oneself from ridiculing others; 4. Protect the eyes from seeing
prohibited things; 5. Speak the Truth; 6. Acknowledge the Benevolence of
502
503
Wahabi means related to Wahabi cult of Islam. It also means the follower of Abdul Wahab
Najdi who tried to disturb the honour and respect of Hazrat Prophet MuhammadSLM and
demolish his holy tomb. He even demolished many of the holy buildings in Makkah. His cult is
understood to be opposed to the Sufi Orders.—Farhang-e-Asafiah, Vol. IV. Delhi. 1974, Page
658.
504
Hazrat Shaikh Abdul Qadir JilaniRA, a great Sunni Saint, is respectfully addressed as Ghouse-ul-
A’zam, his appellation.
Allah Most High; 7. Spend the wealth on matters of Truth, avoid spending
on unsound matters; 8. Not wish one’s greatness and loftiness; 9. Say one’s
ritual prayers; and 10. Remain steadfast on the Sunnat [practice of
ProphetSLM].”
According to the ‘Ulama-e-Shari’at, only five pillars of Islam are Farz
[obligatory]. They are: 1. the Muslim Creed [Testifying the Unity of God and the
Apostleship of ProphetSLM]; 2. Ritual daily prayers; 3. Fasting; 4. Haj pilgrimage;
and 5. Zakat [poor-due]. Except for ‘say one’s ritual prayers’, all others are
Mustahab [desirable]. However, Hazrat Shaikh Abdul Qadir JilaniRA has made
them Farz. Hence, when according to the Hadyah Author, making a Mustahab a
Farz is the abrogation of Shari'at-e-Muhammadiah, this deed of the HazratRA
essentially becomes the abrogation of Shari'at-e-Muhammadiah and Hazrat Shaikh
Abdul Qadir JilaniRA became one who abrogated the Shari'at-e-Muhammadiah.
Alternatively, if it is argued that in reality all the ten matters being Farz is correct,
and the ‘ulama-e-zahir [the scholars of the manifest religious sciences] are not
correct in making them Mustahab [desirable], it then becomes essential that all
those scholars of the Shari’at who disavowed the obligatory character of the
matters and made them desirable, become guilty of abrogating the Shari'at-e-
Muhammadiah, because making a Mustahab a Farz, making a Farz a Mustahab too
is abrogation of Shari'at-e-Muhammadiah, as stated by the Hadyah Author.
Further, if it is said that calling these matters as Farz is not the abrogation of the
Shari’at because they are based on the Quranic Verses and the Prophetical
Traditions, the Mahdavis too can say that all those matters that you [the Hadyah
Author] have produced to prove the so-called abrogation also are based on the
Quranic Verses and the Traditions. Hence, here too the concept of the abrogation
and the person abrogating cannot become essential. We have given all the relevant
details at the appropriate places.
If it is said that Hazrat Shaikh Abdul Qadir JilaniRA has decreed these matters not in
the manifest Shari’at but for zohd [mysticism] and va’ra’ [abstinence] in the
maqam [station] of excellence, it is correct. This would have led to conformity
between the manifest Shari’at and, in the parlance of the Sufis, the Shari’at,
Tariqat and Haqiqat [the observance of outward law, mystic way of life and
intimate knowledge of God, as three stages of religious devotion], while still
retaining the distinction among the three. Thus the connotation of the Tradition,
“The ProphetSLM has said, ‘my word is the Shari’at, my deed is the Tariqat and my
immanent conditions and circumstances are the Haqiqat [Divine Reality]’, would
have been truly interpreted. It would have finally led to the Islamic commands
being the comprehensive coverage of all the transactions, worship, mysticism,
abstinence and spirituality. However, at the same time we would say that all those
matters, which you [Hadyah Author] have objected to have been made obligatory
only for the worship, mysticism, abstinence, purifying the self and spirituality
among the Mahdavis also. They are for the higher degrees and ranks of excellence
and loftiness and also the concomitants of the Vilayat [Sainthood]. Then the
connotation of abrogation does not apply to the commands of the Mahdaviah. All
the discussions of the Hadyah Author about the abrogation [of the Shari’at] and the
Prophethood and Sainthood will be blown away like habaaa-am-mansuuraa
[floating dust scattered about].505
Despite this investigation about all the commands, how astonishing is the claim of
the Hadyah Author that all these commands are not extracted from the Quran and
the Traditions but that they are a new Shari’at.
SOURCES OF SHARI'AT
The Hadyah Author writes: “In short, these commands are new Shari’at, other than
the Shari'at-e-Muhammadiah, because the source of the Shari'at-e-Muhammadiah are the
Quran and the word of Hazrat Prophet MuhammadSLM506 because about both of them Allah
says that their contents are very clear: ‘…This is clearly the Arabic language,’507 ‘…a Quran,
clear in itself,’508and ‘…Till the Truth (Quran) and the Apostle appeared to explain things
clearly,’509 been issued in the Quran or from the mouth of Hazrat Prophet MuhammadSLM,
they would have remained hidden for so long [till now] because keeping these emphatic
commands hidden is against the service to the propagation of the Prophethood.”510
We say: Although the foregoing discussions have well and truly contradicted and
rebutted the silly talk of the Hadyah Author, it appears to be expedient to expose
his vulgar style, which is far away from the dignity of the religious scholars. His
defects need to be exposed:
505
506
It appears from the writing of the Hadyah Author that the sources of the commands of Shari’at
are only the Quran and the Sunnat. He is a Hanafi. Despite this, he has affirmed that these two
are the source of the commands of Shari’at. This is not correct. For the Hanafis, the sources of
the commands of Shari’at are four: Quran, Sunnat, Ijma’ and qiyas [Practice of ProphetSLM,
consensus, presumption or analogy]. All the commands of Shari’at are extracted from all these
four sources. His words prove that the commands that are extracted from Quran and Sunnat are
the commands of Shari’at. It would then be essential for him to say that the commands that are
extracted from consensus and analogy are not those of the Shari’at. In other words, they are not
the commands of Shari’at because they would have been the commands of Shari’at if they had
been extracted from Quran and Sunnat. Hence, to the Hadyah Author the consensus and
analogy are not the sources of Shari’at. How can then the commands extracted from the
consensus and analogy be the commands of Shari’at?—Allamah ShamsiRA.
507
508
509
510
◙ Firstly, the Hadyah Author has said that the Quran and the word of Hazrat
Prophet MuhammadSLM are the sources of the Shari’at-e-Muhammadiah. The
specification of the ‘word of Prophet MuhammadSLM’ indicates that only the word
of the ProphetSLM is the source of the Shari'at-e-Muhammadiah and his deeds are
not the sources of the Shari'at-e-Muhammadiah, although the deeds of the
ProphetSLM too are an essential source of the Shari'at-e-Muhammadiah. Its
contribution is large in the extraction of the commands and issues of the Shari'at-e-
Muhammadiah.
◙ Secondly, the commands, the Hadyah Author had earlier said, were the new
Shari'at and not extracted from the Quran and the word of the ProphetSLM are the
same that he has quoted in proof of the charge of abrogation of the Shari'at and that
he has understood them as specific to the Mahdavis, then it is a strange folly of the
Hadyah Author that needs attention that here he is claiming that these commands
are the new Shari’at and that they had not been extracted from the word of the
ProphetSLM. Then, he goes on to confess that some of these commands are mubah
[permissible] and Mustahab [desirable] in the Shari'at and some others are
makrooh [odious in law] etc. He has written in the discussion about the abrogation
of Shari'at as under:
“Zikr-e-Kasir [abundant remembrance of Allah] was Mustahab [desirable] in Shari'at-e-
Muhammadiah. He [Hazrat Imam MahdiAS] has made it Farz [obligatory] and thus he has
abrogated its ‘desirability’.” “Similarly, the seclusion, the company of the Truthful and
abstention from things other than Allah that were desirable, he [Imam MahdiAS] has made all
of them obligatory.”511
From the words of Hadyah Author himself, it is proved that these issues were
already present in the Shari'at. Since they were present in Shari'at they have been
arranged as mubah, Mustahab or makrooh etc. Had they not been there in the
Shari'at they would not have been subjected to these commands of Shari'at.
Further, their existence in Shari'at and in the Quran and the word of Hazrat Prophet
MuhammadSLM too would have become necessary. Otherwise, if a thing is not
present in the original source, how can it be categorized in the Shari'at? Hence, it is
proved that these commands are already there in the Shari'at-e-Muhammadiah. The
difference is only this: the Hadyah Author says that these commands are mubah
and Mustahab; they are Farz [obligatory] and Wajib [expedient] to the Mahdavis.
Then, they come into the category of the ‘issues in dispute’. To determine whether
they are correct or not, the Hadyah Author has first to solve all the issues that have
been raised earlier. They are: What is called the Shari'at-e-Muhammadiah? What is
its definition? Where in the Shari'at has it been determined that they are mubah and
Mustahab, and not Farz and Wajib? So on and so forth.
511
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 AH Edition, pp.27-28.
◙ Thirdly, to think that these are hidden or abstract too is grossly incorrect because
these are clearly stated in the Quran and Traditions. For instance, it is clearly stated
in Quran:
“Recite what is being revealed to thee in the Book and observe the prescribed
prayer. Surely the prescribed prayer restraineth (one) from the indecent and
blameworthy; but the thought [zikr] of God (while engaged in day to day activity)
is highest (mode of prayer); and God knoweth what ye feign to do.”512
“…Remember Allah with much remembrance.”513
“(Men of understanding) Such as remember Allah, standing, sitting and reclining,
and consider the heavens and the earth, (and say): Our Lord! Thou createdst not
this in vain....”514
“But keep in remembrance the name of thy Lord and devote thyself to Him whole-
heartedly.”515
“O ye who believe! Be careful of your duty to Allah, and be with the truthful.”516
In these Quranic Verses, there is the clear command for reciting the Quran and
saying one’s ritual prayers. Similarly, there are clear commands about the
excellence of the remembrance of Allah, abundant remembrance, remaining for
Allah and with Him to the complete exclusion of all that is other than Allah or
Uzlat [seclusion], reposing Trust in Allah or Tawakkal ‘al-Allah and remaining in
the company of the Truthful. We ask the Hadyah Author:
Are these the Quranic Verses or not?
517
Whether the Quranic terms, ‘haazaa lisaanun-Arabiyyum-mubin’ and ‘Qur-aa-
nim-Mubiin’518, truly apply to them or not?
Did Hazrat Prophet MuhammadSLM recite them or not? Did he teach these Verses
or not?
If the answer to these questions is in the negative, the person answering them
cannot remain a Muslim because it purports to mean that he is denying, disavowing
and insulting the Quran. Further, it would mean that he is alleging that Hazrat
Prophet MuhammadSLM did not propagate the religion!
512
513
514
515
516
517
Quran, S. 16: 103 SAL. It means ‘…This is clearly the Arabic Language.’
518
Quran, S. 15: 1 SAL. It means ‘…Quran, clear in itself.’
If the answer is in the affirmative, how were these commands hidden or abridged?
What are the mistakes or abridgements in them? How is the service of propagation
or proselytizing opposed or prevented? The respected readers are requested to
ponder over the issue: the Hadyah Author is trying to call these clear Quranic
commands as meaningless, which is his misplaced arrogance. God forbid. This is
tantamount to insulting the Holy Quran. “…Such is the judgment and ordering of
(Him), the Exalted in Power, the Omniscient.”519
In short, these commands are never hidden. They are manifest as the Sun itself. If
somebody does not see the obvious, it is the fault of his vision. What is the sin of
the Sun if the eye of the bat does not see the light of the day?
If the Hadyah Author purports to mean the Divine Realities and the Knowledge of
the issues of the Immanence related to the Vilayat [Sainthood] and his intention is
to show that these are meaningless and too abstract for him to understand, as he has
endeavored to show everywhere that these Realities and Knowledge are opposed to
the Shari’at, and he has tried to taunt the Sufi Philosophers improperly, then it is
not particularity about the Mahdavis. The hundreds of thousands of the brothers in
Islam who believe in the way of life of the Sufis are the target of his ill-conceived
calumny. They too are responsible to rebut his [the Hadyah Author’s] slanders! Ask
them if these commands of the Tari’qat [mystic way of life] and the divine
knowledge are derived from the commands of the Quran and the word of mouth of
the ProphetSLM or not?
We would have discussed this subject in detail and shown the Hadyah Author
which of the issues were derived from which of the Quranic Verses and what are
the sources of the relevant arguments, but for fear of bulkiness of the book we have
refrained from doing so. Besides, the Hadyah Author has not made known the
details of the issues in this vast subject that is like an ocean, as to what are his
objections to which of the issues. Hence, we have resorted to be brief.
The claim of these commands being hidden is wrong because the concealment or
the manifestation of an issue relates to the people who know the subject. Whether it
is known to the ordinary people or not does not matter. Otherwise, all the sciences
of the world will have to be treated as hidden as they are not known to people who
are not interested in them.
It is also an accepted principle that if a person acquires some knowledge in a given
subject and becomes acquainted with the special issues thereof, he does not become
a master of all the issues of all other subjects. What’s more, even a master of one
branch of knowledge remains ignorant of the nuances of the other branches of
knowledge. He is like an ordinary man where other subjects are concerned. On the
basis of this principle, some people like the Hadyah Author who acquire some
519
Quran, S: 6: 96 AYA.
knowledge of the manifest issues of the religion like the transactions and prayers; it
does not mean that they become experts in matters of Divine Realities and intimate
knowledge of God with their meager and limited information available to them. As
long as they do not acquire their knowledge about the principles of the immanent
‘uloom [sciences], they remain in the category of the ordinary ignorant people.
The Hadyah Author intends to show the concealment of these emphasized and
abridged commands as the opposition to the propagation of the Apostleship of
ProphetSLM. It is obvious from this that the Hadyah Author does not know which of
the issues are related to the manifest propagation of the commands of Apostleship.
Further, he is ignorant of the commands relating to the immanence of the
Apostleship or the Vilayat that Hazrat ProphetSLM had received during his divine
state of the company of Allah Most High without the medium of the Angel. As
long as one does not differentiate between the two, the commands relating to
Prophethood and Sainthood, it is difficult, almost impossible, to discuss them [with
such people]. Some of the research philosophers have manifested these realities
thus: “By reading the books, Kanz and Qudoori, you cannot recognize the
[Ultimate] Truth [that is, God].”
The Hadyah Author’s objective is to present these emphasized commands in
concealment as the opposition to the propagation of the commands of
Messengership [or Apostleship]. This itself is manifesting that this divine secret is
not revealed to the Hadyah Author as to which of the manifest commands are
related to the Risalat [Messenger-ship] and which of the commands are related to
the immanence of the Prophethood [that is, the Vilayat] that were revealed [or
given] to Hazrat Prophet MuhammadSLM without the medium of Hazrat JibrailAS in
the station of Li ma’Allah [For me, in the company of Allah]. As long as the
distinction between the two sets of commands are not known [to a person, like the
Hadyah Author] it is very difficult, almost impossible to discuss them with him.
IMMANENT COMMANDS
These immanent commands too were not kept abridged and hidden. On the other
hand, Hazrat Prophet MuhammadSLM explained them to some of his CompanionsRZ
in whom he found the necessary ability and aptitude. Hazrat Abu HurairaRZ has
narrated a Tradition reported in Bukhari Sharif, Chapter Hifz-ul-Ilm, which
supports this. He says:
“I have preserved two vessels of knowledge from Hazrat Prophet
MuhammadSLM. I have spread the first among the people. However, if I
were to spread the knowledge of the other vessel, my throat will be slit.”
It is written in the book, Irshad-as-Sari Sharah-e-Bukhari, as under:
“The purport of this knowledge is the science of the [divine] Secrets that are
protected from the strangers and are specific to the scholars of the Irfan
[intimate knowledge of God; highest form of mystical experience] and
mushahidaat-e-‘Ulama-e-Bi-Allah [observations of the scholars who have
directly achieved their knowledge from Allah]. These secrets are the result
of following and acting according to the knowledge of the Shari'at and the
commands of Hazrat Prophet MuhammadSLM and acquiring the knowledge
of the real sources. This is the kind of knowledge wherein only the people
who plunge into the ocean of mujahidaat [endeavours] succeed. Only those
people are fortunate enough to be chosen by the light of mushahidaat
[observations].”
Khwaja Muhammad ParsaRA has written the meaning of this Hadis in his book,
Fasl-ul-Khitab, as follows:
“In the narration of Hazrat Abu HurairaRZ, the word ‘vessel’ purports the
knowledge of the commands and the morals [Ahkaam-o-Akhlaq]. The
second ‘vessel’ purports the knowledge of the [divine] Secrets. Some of the
‘urafa’ [the mystic devout people having intimate knowledge of God] say
that the person who has not achieved a share from the second knowledge is
liable to meet a bad end.”
One should ponder over with great attention over whether Hazrat Prophet
MuhammadSLM kept these commands abridged and concealed or whether the
‘Ulama-e-Bi-Allah, who are the swimmers and divers in the ocean of spiritual
struggles and observations did get a share thereof? It is written in the book, Fasl-ul-
Khitab, as under:
“Our ProphetSLM has left as his legacy two kinds of knowledge: They are
the manifest knowledge and the immanent knowledge. The manifest
knowledge is beneficial. This was achieved by all the CompanionsRZ from
Hazrat ProphetSLM through his word and deed. The followers and the Imams
of the later era have followed them meticulously; studied, learnt from them
and emulated them [the CompanionsRZ]. The religious sciences, like those
of the Quran, Sunnat, Tafsir [exegesis], the Traditions, the Fiqh [Islamic
Jurisprudence] are the branches of the manifest knowledge. The immanent
knowledge is learning of those meanings, which Hazrat ProphetSLM learnt
without the medium of Hazrat JibrailAS, at the station of the ‘or even closer
than that’520 in the state of Li ma’Allah [For me, in the Company of Allah],
520
Quran, S 53: 9 SAL. “Then closed up like two bows (in the manner of the ancient Arab custom,
signifying permanent attachment between two friends by means of a ceremony with two bows
closed up together at the handle to consecrate the act as a binding vow); and indeed more
closely.
“And He revealed unto His slave that which He revealed.”521 Then He put
one draught from the rich glasses on the life of those who were in deep
platonic love of God. Hence, there are many kinds of manifest knowledge.
The kinds of the immanent knowledge are many more than those of the
manifest knowledge, like the knowledge of Iman and Islam and others.”
In the book, Nahaj-al-Balagha, it is written in praise of Hazrat AliRZ, that:
“Among the ‘uloom [sciences], the science of Tariqat (Dervish order),
Haqiqat (Reality) and the Ahwal-e-Tasawwuf (the details of Islamic
Mysticism) too is there. You know that the chains of people belonging to
this branch of knowledge in towns reach him [Hazrat AliRZ], and they
terminate at him.”
This shows how these commands emanated from Hazrat Prophet MuhammadSLM
and reached the right people in divine love with God. Had these commands been
kept hidden and abridged, how could the respected CompanionsRZ [of Hazrat
Prophet MuhammadSLM] have benefited from them and how could their chains
have begun?
Besides these reasons and arguments, there are many others, which the
Philosophers offer in this matter. This shows that Hazrat Prophet MuhammadSLM
taught some of his CompanionsRZ, who, he thought, had the aptitude to bear the
burden of the commands of Vilayat (Sainthood). Despite this, the Hadyah Author
insists that “if these commands had come through the word of mouth of Hazrat
ProphetSLM, they would not have remained so hidden,” This contention too is not
correct.
Since these commands are related to the Vilayat-e-Muhammadiah, the explanation
thereof depended on the appearance of the Seal of SainthoodAS, that is, Hazrat
Imam MahdiAS, who is also the Seal of the Deen [Religion]; the ProphetSLM treated
the advent of the ImamAS as one of needs of the religion, as he has said:
“If only one day remained [in the life of] the world, Allah Most High would
prolong that one day to such an extent that a person from among my
descendants would be sent (commissioned) whose name would be like my
name and the name of whose father would be like that of my father.”522
“He [Hazrat Imam MahdiAS] would establish the religion in the Last Era as I
had established it in the early days of Islam.”523
“As Allah Most High had begun the religion with us, He would terminate it
with Mahdi [Hazrat Imam MahdiAS].”524
521
Quran,, S. 53: 10 MMP.
522
Abu Dawood.
523
Tabarani; Abu Naim.
It is written in the book, Tafsir-e-Tavilaat, which proves that the immanent

meaning of the Quran would come through Hazrat Imam MahdiAS:
“ ‘Alif Laaam miiim. Zaalikal Kitaabu…’ or this book that had been
promised is also called Jaf’r [occult science of numbers] and Jame’
[comprehensive] covers all those things that had been promised and that
would accompany Hazrat Imam MahdiAS. And none other than Hazrat
Imam MahdiAS would read (or recite) as it should really be read (or recited).
Jaf’r purports Lauh-e-Qaza (the tablet of the Divine Decree), which is also
called the Aql-e-Kul (the complete wisdom or prime intellect or Gabriel in
his capacity) and the word Jame’ purports the Lauh-e-Qadr (the tablet of
Destiny), which is also called the Nafs-e-Kul (the comprehensive life).
Hence, the expression Jaf’r and Jame’ means maa kaana-o-maa-yakuun
(that is, the Book will cover what has already happened and whatever is
bound to happen).”
In short, the Quranic commands and their not being achieved from Hazrat Prophet
MuhammadSLM or to show them as abridged or meaningless is correct neither in the
issues related to the mystic Philosophers nor in the issues, which the Hadyah
Author thinks, are specific to the Mahdavis.
FALSE CHARGE OF DISOBEDIENCE

Having dealt with the subjects relating to the Prophethood, Apostleship and the (so-
called) abrogation of the Shari’at-e-Muhammadiah, we now deem it necessary to
consider some of the matters under criticism by the Hadyah Author. One of them is
that the ImamAS had been disobeying Allah Most High for twenty years.
This criticism proves the ignorance and lack of comprehension of the Hadyah
Author in understanding the naql (narrative or Tradition). The readers may closely
examine how the Hadyah Author has misrepresented an expedient request and an
appeal to avoid some trouble as his disobedience, despite the fact that there are
many precedents and examples of such requests [in the past] and nobody treats
them as disobedience.
Shah Abdul Haq Mohaddis Dahlavi has dealt with the matter in the Chapter about
mata’in525 [invectives] with some clear examples.
The gist of his writing is that among the Shi’as and the Sunnis, an ‘ar’z-mas’lahati
[expedient request], despite a direct revelation or inspiration from God without the
medium of an angel, which is in fact a divine revelation, repeated requests
opposing the command are allowed. It has not been opposed. Hence, our
524
Abu Naim; Naim Bin Hammad.
525

ProphetSLM, was persuaded by as eminent an Apostle as Hazrat MusaAS [Moses],

repeatedly argued with God nine times, during his midnight journey [Me’raj] to the
Seven Heavens in respect of the fifty ritual prayers a day and six months’ fasting a
year that had been commanded by Allah. ProphetSLM had argued that his ummat
[the community of followers] could not bear the burden of those ritual prayers and
the fasting. God forbid! If this were the disobedience of the direct command and
revelation of Allah Most High, how could such things be done by two eminent
Apostles? To call this as the rejection and disobedience on the part of the Apostles
is heresy and infidelity.
Further, when Hazrat MusaAS [Moses] received the direct Divine Command
[without the medium of an angel]; he made an expedient supplication to Him. This
is clearly stated in the Holy Quran. A summary of it is as follows:
“When your Lord commanded Hazrat MusaAS to go to an oppressive people, that is
the people of Pharaoh and ask him to accept abstinence, Hazrat MusaAS said, ‘O
Allah! I fear that they will repudiate me, my tongue does not move, my chest feels
squeezed. Send HarunAS [Aaron] with me. I am their blame-worthy [person]. I fear
they might kill me.’ Allah Most High said, ‘It can never happen! Both of you are
Our signs. Go. Fear not. I am with you.’”526
Hence, will the meaningless criticism by Hadyah Author apply here also that
Hazrat MusaAS and Hazrat Prophet MuhammadSLM had, God forbid, disobeyed
Allah Most High, because after a clear command from Him, they made an
expedient supplication. If such a charge cannot be made here—no such allegation
can ever be made—the expedient plea of Hazrat Imam MahdiAS too cannot be
understood or described as disobedience.
HADYAH AUTHOR’S DECEPTION

The Hadyah Author has quoted a passage in his book, Hadyah-e-Mahdaviah.527 It
is as under:
“Now we quote a passage as a sample. It is written in the beginning of the Risala Um-mul-
Aqaid [Aqida Sharifa]: Hazrat Imam MahdiAS has said, ‘I am taught by God everyday without
the medium of an angel to say that I am the servant of Allah, the follower of Hazrat Prophet
MuhammadSLM, the Mahdi of the Last Era, the legatee of the ProphetSLM, the scholar of the
Science of the Book and the Faith, the exponent of the Divine Reality and Shari’at and
Rizwan.”528
526
The details of this incident are described in the Holy Quran, Chapter 20, TA-HA: Verses 24 to
33 and 42 to 46, MMP and AYA.
527
Page 13 of earlier edition, which is page 25, Hadyah-e-Mahdaviah, 1293 AH Edition.
528
At this point, the Hadyah Author has said that this passage is full of mistakes, and
that all the passages of the wahy (revelations) would make his writing a
compendium of errors. However, he has failed to point out any mistake in the
passage that he has copied as an example. He does not mention what his objections
to the passage are. Hence, we too abstain from any discussion thereof. When he
offers his criticism, we too will give a fitting reply at the appropriate place. Here,
suffice it to expose the deception of the Hadyah Author. He has asserted that this
has been claimed as a (divine) revelation. We supplicate God to help the Hadyah
Author to the right path and the prudent readers the right way of wisdom and good
judgment so that they are not deceived by the Hadyah Author.
We have already dealt with the difference between the vah’y and ilham (divine
revelation and divine inspiration). Hadyah Author has written that the whole above
passage is vah’y. He should first show who has claimed that the whole of this
passage is a vah’y that Allah Most High has revealed to Hazrat ImamAS. It is no
secret from the people of understanding that the passage has many parts in it. First,
the expression, ‘Imam MahdiAS has said,’ is the statement of the author of Aqida
Sharifa. He has said it as the narrator. Then the second part, ‘I am taught by Allah
without the medium [of an angel]’ is a piece of information that Hazrat Imam
MahdiAS has given about the occurrence and the divine knowledge that Allah has
conveyed to the heart of Hazrat Imam MahdiAS and it is obvious that it is the saying
of the ImamAS. The earlier statement has clarified the second part of the passage.
Where has it been said that this passage, as a whole, is a divine revelation from
God, as the Hadyah Author has falsely claimed? The people well versed in
religious knowledge know that if a CompanionRZ of Hazrat Prophet MuhammadSLM
narrates that Hazrat ProphetSLM has said, ‘I am taught the knowledge of the Firsts
and the Lasts,’ it obviously means that the first part of the statement is the saying of
the narrator and the latter part is the personal statement of Hazrat Prophet
MuhammadSLM. This saying is called a hadis [Tradition]. To understand and say
that the entire passage is the saying of God is totally wrong. All the books of Hadis
are full of similar examples and they provide the difference between the word of
God and that of Hazrat Prophet MuhammadSLM.
Similarly, in the passage criticized, the first expression, ‘Hazrat Imam MahdiAS has
said,’ and the second expression, ‘I am directly taught by God without the medium
of an angel every day’ are the saying as of the narrator and Hazrat Imam MahdiAS
respectively. To understand that these expressions are the words of God or the
divine revelation or to make other people believe it to be so is an example of
misunderstanding and misinterpreting things.
The third part of the passage, ‘Say: I am the servant of Allah and the follower of
Muhammad, the Messenger of Allah’, is certainly the command of Allah, which He
has issued to the ImamAS without the medium [of an angel] and the ImamAS, has
staked a claim to it. However, it is not essentially a wahy technically as the Hadyah
Author has falsely asserted to give the impression that it is a sign of Prophethood or
Apostleship, because all ilhaamaat [divine inspirations] are divine commands. Yet
they are not interpreted as vah’y [divine revelations]. Further, despite the use of the
word vah’y, the purport in such cases is ilhaam or ilqa [inspirations]. However,
where the word vah’y has not at all been used, the application of this technical term
is absolutely wrong. More so, because the expressions, ‘directly’ and ‘without the
medium [of an angel]’ have been specifically used in the criticized passage. These
expressions are already there to falsify the misunderstandings created by Hadyah
Author.
The last part of the passage, ‘Muhammad Mahdi-az-Zaman’ is neither the saying of
the ImamAS nor that of Allah Most High. They are the words of the author of the
tract, ‘Um-mul Aqaid or Aqida Sharifa. He has used the appellations in view of the
specific attributes and excellences of Hazrat Imam MahdiAS. In short, by asserting
that the whole passage as the vah’y, the Hadyah Author has exhibited his lack of
comprehension and his ability to create misunderstandings and confound his
readers by his misinterpretations. Many such examples are to be found throughout
his book, Hadyah-e-Mahdaviah. However, we are grateful to Hadyah Author that
he has not called the whole of the tract, ‘Um-mul Aqaid, or its commentaries as the
Divine Revelations [Vah’y-e-Ilahi] or a Heavenly Book. Otherwise, we would have
been left with no alternative but to deny his statements. Such denials are the real
answer to all false claims.
WORDS AND PHRASEOLOGY

On Page 14 of Hadyah-e-Mahdaviah (Page 26 of the 1293 AH Edition) a similar
criticism has been made. The Hadyah Author writes: “Among the wording of the
vah’y, there is an expression in Hindi that says, ‘O Syed Muhammad! Dawa Mahdiat ka
kahlata hai to kahla; nahin to zalimon mein ka karoonga.” God be praised! What an eloquent
expression! That its eloquence has astonished all the people of India!”
We say: The Hadyah Author has not clarified from where he has copied this
passage. If he had, we would have checked if he had correctly copied it. We have
come across many of his distortions throughout his book. Hence, we cannot rely
that his copy of the passage as correct. He has made the wrong copies of passages
the basis of his criticism. We cannot trust him.
This criticism by Hadyah Author is about words and phraseology. He has copied a
version that is not the same in all our books. The wording is different in different
books. Under the circumstances, to adhere to a version and, ignoring other versions
of the narrative, where there is no scope of criticism, and, further, not showing the
source of the version that is copied, is enough to debase the authenticity of the
criticism and disgrace the critic himself, because it has not been shown why this
particular version was chosen for the criticism and why the other versions were
ignored. What was the criterion to select this version? Without showing this, the
criticism loses its authenticity.
Apart from this, the people who are familiar with the religious sciences know that it
has been felt sufficient if the Traditions of Hazrat ProphetSLM were reported
correctly in meaning. There was no insistence that the very words used by the
ProphetSLM were reproduced in the Traditions. The narrator was allowed to use his
own words to express the idea that Hazrat ProphetSLM had expressed. There are
hundreds of thousands of Traditions that are narrated on the basis of this principle
of narrating their essence correctly. That is why the idioms and usages of the
Arabic Language of various clans and tribes are found in the reported Traditions.
Various words of the African languages, alien to the ProphetSLM’s tribe of Quraysh
of Makkah and Madina, were found in them. Under the circumstances, if a non-
Muslim enemy were to find some words, shorn of pure Arabic eloquence, and
criticize the language, tone and tenor of the most eloquent person [that is, Hazrat
Prophet MuhammadSLM], then such criticism will be void.
Among us too, the narration based on the correctness of the meaning is permitted.
In other words, people who have heard Hazrat Imam MahdiAS are allowed to
narrate his sayings in their own words. Ordinarily, that is what has happened. In
view of this principle, the sentence the Hadyah Author has objected to, is not
necessarily the exact wording of the divine inspiration, or, in the words of Hadyah
Author, the divine revelation [or wahy] or the language of Hazrat Imam MahdiAS.
They could be the words of the narrator. Hence, claiming that the words and
phraseology of the sentence to be that of God or the ImamAS and then criticizing it
IS not at all correct.
Apart from this, the Hadyah Author has the temerity to assert that all the people of
India were astonished at the eloquence of this sentence. Instead, they would first
wonder at his [Hadyah Author’s] claim to be Mr.Know-all on his assumption that
all the Indians speak only one language with the same idiom and usage all over
India. In his zeal to criticize the Mahdavis, he has overlooked the reality that the
people of India speak many languages. There are various variations of words,
phraseology, idioms, usages and styles of expression in this vast country. The same
idea is expressed in various words, phrases and styles in Hindi, Gujarati and
Urdu—and even in Urdu there are various dialects like the Dakhni, Purbi and
others. A phrase of one language may not be the same as the one of the other
language or dialect. A phrase or sentence of one language will not become
inelegant or suffer lack of eloquence because it is not in conformity with the
phraseology of another language. If a person thinks that the words and phraseology
of other languages of the country are ineloquent because they do not conform to the
idiom or phraseology of Rampur [the home town of the Hadyah Author], it is he
who is to be blamed for his own shortsightedness and stupidity, and not the passage
he is criticizing. Not only the people of India, but those of the whole world would
be astonished at his shortsightedness and stupidity.
Since Hazrat Imam MahdiAS has propagated the religion in various countries, like
Arabia, Khorasan, India—and various parts of India, like Purab (East), Deccan
(South), Gujarat, Sindh and others—and everywhere he propagated it in the local
language, dialect and idiom. Hence, even if it is accepted that the sentence being
criticized was that of Hazrat Imam MahdiAS, the Hadyah Author will have first to
determine where the sentence was uttered and which language, dialect and idiom
were prevalent at that place at the time it was uttered. Further, he has to prove that
the sentence was ineloquent according to the idiom and usage of that place. The
sentence was spoken four hundred years ago (that is, more than five centuries
before now—2008 AD, the date of this translation). The Hadyah Author will have
also to prove what were the idiom and usage of the relevant language or dialect at
that time. And, in view of all those details, he will have to prove that the said
sentence was inelegant and ineloquent, because the words and idioms go on
changing with the passage of time. Any number of examples of such changes can
be cited about any language and dialect. Take the example of the Urdu language
itself. There is a great change of words, phrases, idiom and usage over the
centuries. But no one can say that a sentence of a classical writer is ineloquent by
comparing it with the current words, phrases, idioms, usages and styles.
MAHDAVIAT IN CONFORMITY WITH QURAN, TRADITIONS

All praise and gratitude is for Allah Most High! We have been able to prove by the
foregoing discussions that we have successfully rebutted all the Hadyah Author’s
criticisms about Prophethood, Apostleship, new Shari'at, abrogation of Shari'at-e-
Muhammadiah et cetra. We have also proved that all his criticisms were based on
slander and misunderstandings—genuine or deliberate—and that the Mahdaviah
religion is not opposed to the Quranic injunction: “Muhammad is not the father of
any man among you, but he is the Messenger of Allah and the Seal of the
Prophets...”529
The Hadyah Author had tried to show that Mahdaviat was opposed to Islam.
However, we have proved that it is perfectly in conformity with the Quranic Verses
and the Traditions of Hazrat Prophet Muhammad MustafaSLM.
However, there is a matter that is opposed to the above stated Quranic Verse, which
is contrary to the beliefs held by Hadyah Author. He has to seek his own acquittal!
From the book, Manaqib-e-Ghousia, it is proved that Hazrat Ghouse-e-Azam
Shaikh Abdul Qadir JilaniRA had drunk the breast milk of Hazrat Bibi AyeshaRZ.530
529
530
Wife of Prophet Muhammad MustafaSLM.
He was brought up with the same milk. The Hadyah Author has written certain
things that defy human intellect and associated them with the Mahdavis. Then he
goes on to make them the basis of his criticizing us Mahdavis. But how is he going
to prove things that are blatantly opposed both to intellect and narratives as being in
consonance with them? Besides this, it is an accepted issue of the imams of Fiqh
[Islamic Jurisprudence] that the woman who allows a person to drink her breast
milk becomes the mother of the person who drinks her breast milk. Her husband
becomes the father of the suckling. According to this law of Fiqh, Hazrat AyeshaRZ
becomes the mother of Hazrat Ghouse-e-AzamRA, and her husband, Hazrat Prophet
MuhammadSLM becomes the father of Hazrat Ghouse-e-AzamRA. This relationship
of being the father of a man becomes applicable to Hazrat Prophet MuhammadSLM.
Before this, a narrative quotes Hazrat Prophet MuhammadSLM as giving the glad
tidings of the rank of Prophethood to Hazrat Ghouse-e-AzamRA. This proves the
possibility of a Prophet after Hazrat Prophet Muhammad MustafaSLM who is the
Seal of Prophethood. This is a clear violation of the Quranic Verse, “Muhammad is
not the father of any man among you, but he is the Messenger of Allah and the Seal
of the Prophets...”531
The Hadyah Author wanted to falsely accuse the Mahdavis of violating the Quran
and Traditions. However, he has himself become the target of the same accusation.
He should have clarified this matter first. This statement of ours is based on the
tone and tenor of Hadyah Author’s criticism. Otherwise, we have the signs, sayings
and hints, which can explain this. The people of discretion know all this.
531
BELIEF 17: KNOWLEDGE OF THE INVISIBLE
The Hadyah Author says: “The 17th Belief: The belief of the Mahdavis is that the Shaikh
of Jaunpur [Hazrat Imam MahdiAS] is a partner in some of the attributes of divinity [Sifaat-e-
Uluhiat] with Allah. ‘Verily, God knoweth the secrets of the heavens and the earth...’532 ‘He is
aware of what entereth the earth and what cometh out of it, and what descendeth from the
sky and what ascendeth to it...’533 ‘... Assuredly God will bring everything to light [give the
knowledge of everything to men], though it were the weight even of a grain of mustard-seed
hidden in a rock or in the skies or in the earth....’534 This is the attribute of God and He says
that it is specific to Him. The said Shaikh [Hazrat Imam MahdiAS] shares it with God that
similar knowledge of the invisible is with him too.”535
We say: “O my people! Serve God. You have no god but Him.”536 [Remember that]
you are a slanderer!
“O my people! Serve God, ye have no god to serve except Him. You are simply
creating baseless obstacles (in the way of truth).537
Like the false charges the Hadyah Author had made earlier about the Mahdaviah
about the Prophethood and Apostleship, which we have already rebutted, this too is
another false charge that the Mahdavis believe that Hazrat Imam MahdiAS shares
with God his attribute of ‘Ilm-e-Ghaib [Knowledge of the Invisible].
O Allah! Please protect us from the evil perceptions and every person who is
wrong headed and takes a long time to understand things!
The people of discretion, justness and impartiality know fully well that the zath
[essence, nature] of Hazrat Imam MahdiAS is the da’fe’ [one who repels]
polytheism and that his teachings protect people even from immanent polytheism.
How can such a person, who suppresses polytheism and innovations (in religion),
and his followers, indulge in manifest polytheism? Who can even think of such a
slander? Every believer is essentially expected to abstain from such things.
Indeed, all this is the result of the misunderstanding of the Hadyah Author that he is
confused and misinterprets the achievement of the hidden knowledge from Allah
Most High as partnership with Him in the Knowledge of the Invisible. This is
clearly wrong even rationally.
532
533
534
535
536
Quran, S.7: 59 SAL.
537
This is not an issue specific to the Mahdaviah. Its basis is the issue whether Hazrat
Prophet MuhammadSLM, and other ProphetsAS before him, can achieve the
Knowledge of the Invisible or not. If it can be achieved, the question is about its
quantum and modus operandi. There is difference of opinion on this question
among the various sects of the Islamic Ummat. This is not the occasion to delve
into the matter in detail. However, almost all the sects of the Ahl-e-Sunnat-o-
Jama'at are unanimous on the point that the Knowledge of the Invisible is the
special attribute of Allah Most High. No human being can achieve it on his own
permanently, unless Allah Most High bestows it on whom He will and as much as
He will.
Hence, we will reproduce some of the sayings of the Imams of Hadis [Traditions]
and Scholastic Philosophers. They explain the issue. Ibn Hajar ‘AsqalaniRA writes
in his book, Fatah Al-Bari Sharah Bukhari, as under:
“The Knowledge of the Invisible is the specific attribute of Allah Most
High, as He has said, ‘Say, No one except God knoweth the secrets of the
heavens and the earth ...’538 and the information that Hazrat Prophet
MuhammadSLM provided was based on what knowledge Allah had imparted
to him. This does not mean that he had independent and confirmed
knowledge thereof.”
It is written in the book, Sharah Jame’ As-Saghir, that:
“This saying purports to mean that none other than Allah Most High knows
these mughayyabat [divine secrets]. However, a person can know them on
intimation from Allah Most High as we have a group of people who know
when they would die, and, during the pregnancy or before its beginning
whether it would be a son or a daughter.”
It is written in the book, Sharah-e-Aqaid-e-Nasafi, that:
“The divine secrets are a matter in which the Allah Most High is solitary
and unique in His zath [essence, nature]. (Nobody is a partner with Him in
it.) There is no way for the people to know about them except when He
imparts the information through Ilham [inspiration], which is a miracle or
wonderwork. It can be achieved to the possible extent by signs pre-
ordained.”
It is written in the book, Mavahib-e-Ladunniya, that:
“The divine secrets are specific to Allah Most High. They are known
through the word of the mouth of Hazrat Prophet MuhammadSLM and
others. Allah Most High had divinely inspired these secrets to them. Hazrat
Prophet MuhammadSLM is quoted in the Tradition as saying, ‘I know
538
Belief 17: Knowledge of the Invisible 305
nothing more than what my Lord has informed me.’ Hence, whatever the
divine secrets the ProphetSLM has informed us about are from the
information he has received from Him.”
Imam NowawiRA has written in his book, Fatawa, that:
“None other than Allah Most High personally knows the divine secrets.
However, the miracles and other wonderworks that ProphetsAS and SaintsRA
have performed are from the information He has provided them with. This
is the same as you know that the sun is on the rise for about six hours and
then it starts declining. In about the same duration it goes down and sets.
Then again it rises after about the same duration. This is not our permanent
knowledge of the invisible. However, we have achieved this knowledge by
Allah Most High’s divine habit that is constant in this way.”
The belief of the Mahdaviah is exactly the same as these sayings of the eminent
authorities of the Ahl-e-Sunnat-o-Jama'at go to prove. Now let us ponder over the
criticism by the Hadyah Author on the basis of the accepted principle of the
scholars of the Ahl-e-Sunnat-o-Jama'at. By doing so, we find that the Hadyah
Author has based his criticism on the basis of a narrative of Hazrat Imam MahdiAS.
He writes the narrative in his words as follows:
“Allah Most High has informed his banda [servant] about the state or condition of all
the existing things in the way a person keeps a mustard grain in his palm and tries
to know about it by turning it round and round to fully know about it.”539
The Hadyah Author has claimed he has copied it from the book, Shawahid Al-
Vilayat. He has also copied a narrative of the same purport from a relatively
unknown book, Bisharat Nama. The Shawahid Al-Vilayat is a well-known book.
We will discuss the matter with reference to the narrative from the Shawahid Al-
Vilayat. Irrespective of whether he has correctly copied the narrative or not, we
take it for granted that whatever he has written is correct and deal with it. Even
then, where does it follow from the narrative that Hazrat Imam MahdiAS is a partner
of God in His attribute of knowledge? Hazrat Imam MahdiAS has associated the
knowledge with Allah Most High. He has not claimed that it is his own knowledge.
What he has said is that Allah Most High had “informed this banda [servant].” He
has not said, “I have permanently come to know without being informed by Allah
Most High.” The difference between the two versions is obvious, because the
knowledge of Allah Most High and that of the ProphetsAS and the SaintsRA is as
follows in accordance with the explanations of the scholars of the Ahl-e-Sunnat-o-
Jama'at.
539
“The knowledge of Allah Most High is available to Him on His own. It has not
come to Him on His being informed by somebody else. It is neither essential, nor
acquired nor created, because this knowledge is the perfect attribute of Allah Most
High. Contrary to this, the knowledge of the ProphetsAS and SaintsRA comes to
them when Allah Most High informs them. Their knowledge is not their personal
attribute. It is from this Knowledge of the Invisible imparted by Allah Most High
that they have acquired the divine power over the divine secrets. They do not have
this power on their own. This power is neither permanent nor acquired by their
efforts. Hence, their partnership in the divine knowledge is mum’tana’ [prohibited].
This proves that Allah Most High, and none else, is the ‘A’lim-e-Ghaib [God—
knowing the Invisible].”
In short, the knowledge of Allah Most High is in His essence and the ProphetsAS
and others get their knowledge from the teachings of Allah. The ordinary believers
achieve their knowledge through the ProphetsAS and others. This does not lead to
the ordinary people becoming the partners in the divine revelations and
inspirations. Similarly, the ProphetsAS and others do not become partners in the
Knowledge of the Invisible of Allah Most High. The belief of the Mahdaviah too is
the same that all the Knowledge that was bestowed on Hazrat Imam MahdiAS came
through the teachings of Allah. This is obvious from the wording of the narrative.
Hence, from this too, the partnership in the Knowledge of the Invisible does not
become necessary as the Hadyah Author has perversely thought.
One is astonished that despite this clear-cut difference, which is accepted by the
Ahl-e-Sunnat-o-Jama'at, the Hadyah Author contradicts this by saying that:
“This difference is of no use, that this attribute [the Knowledge of the Invisible] is
part of His essence and in the human being it comes through His bestowal because
Allah Most High does not create His attribute in a human being.”540
This saying of the Hadyah Author too is not correct absolutely or ordinarily
because hearing, seeing and speaking are all the attributes of Allah Most High and
He has created them in human beings, as He has said:
“Lo! We create from a drop of thickened fluid to test him, so We make him hearing,
knowing.”541
“Read: And thy Lord is the Most Bounteous, Who teacheth by the pen, Teacheth
man that which he knew not.”542
“…He knoweth that which is in front of them and that which is behind them, while
they encompass nothing of His knowledge save what He will...”543
540
541
542
Hence, the details thereof will be known later as to how a human being can acquire
of the attributes of Allah Most High. However, at this juncture, the matter that
needs to be considered by the readers is that the Hadyah Author fanatically denies
the existence of the Knowledge of the Invisible in man on the one hand, and on the
other, confesses that the divine secrets are revealed to the ProphetsAS and SaintsRA.
Hence he writes:
“Of course, some divine secrets are revealed sometimes to the Prophets and Saints as
miracles and supernatural events.”544
However, the revelation, which the Hadyah Author confesses here, purports to be a
permanent revelation without the bestowal from Allah Most High; both the
Mahdaviah and the Ahl-e-Sunnat-o-Jama'at do not accept it. The Hadyah Author
will have to prove as to which of the Ahl-e-Sunnat-o-Jama'at concedes such a
proposition, so that the difference between the Mahdaviah and the Ahl-e-Sunnat-o-
Jama'at is proved. However, if this revelation is by the bestowal from Allah Most
High, this is lawful among the Mahdavis, the Ahl-e-Sunnat-o-Jama'at and all
others. There is no controversy over this between the Mahdaviah and the Ahl-e-
Sunnat-o-Jama'at. However, to the Hadyah Author this situation too should be
unlawful because he does not differentiate between a thing being available in
essence and the other being available to him through the medium of God.
According to him, this entails the creation of an attribute of Allah in man. In both
the situations, the ways of thinking of the Hadyah Author prove to be opposed to
the thinking of the Ahl-e-Sunnat-o-Jama'at.
Secondly, the revelation of the divine secrets is not specific to the ProphetsAS. It
can happen to both the ProphetsAS and SaintsRA as a miracle or an unnatural event.
Then where is the scope for any objection? To the Mahdavis, the revelations of
Hazrat Imam MahdiAS or the information provided to him is by way of miracles or
unnatural events. Hence, according to the saying of the Hadyah Author, there can
be no objection in this situation as well.
QUANTUM OF DIVINE REVELATION

Now the question that remains to be addressed is that of the quantum—how much
or how little—of the revelation and the nature of it. Since the Hadyah Author has
not proved the quantum or nature of the revelation—as to how much or how
little—is revealed to whom, the whole existence being revealed like the mustard
grain too should not be objected to. Further, this does not entail any comparison
543
544
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition,, p.30.
with the knowledge of the Allah Most High because there are all the necessary
details in the text of the narrative itself.545
With this short discussion, the mistakes of the Hadyah Author must have
manifested on the readers. For more details and explanations, some Quranic
Verses, Traditions and sayings of the scholars of the Ahl-e-Sunnat-o-Jama'at
should be taken into consideration. This proves that Allah Most High reveals many
things to His specific servants. This is a widely known issue. It is not specific to
this narrative of Hazrat Imam MahdiAS. This is not the first time the Hadyah Author
has misunderstood the matters. One need not think that this issue has cropped up
now making it easy to the Hadyah Author to misunderstand things.
The Quran proves that Hazrat AdamAS was given the knowledge of all the names,
He says: “And He taught Adam all the names...”546
The Tafsir Ma’alim at-Tanzil gives the exegesis of this Quranic Verse as “whatever
has happened and whatever is to happen till the Doomsday” is the purport of “all
the names”.
Other ProphetsAS also have achieved the knowledge from Allah Most High. For
instance, Hazrat YaqubAS says:
“...And I know from Allah something that ye not know.”547
After interpreting a dream, Hazrat YusufAS gives the information about the future
events and says, “...This is of that which my Lord hath taught me...”548
545
This hint of the author [Hazrat Syed NusratRA] is intended to expose the mistake of the Hadyah
Author who has tried to assert that the knowledge of Hazrat Imam MahdiAS is like that of the
Allah Most High. In the beginning, the Hadyah Author has tried to show, from this narrative of
Hazrat Imam MahdiAS that the knowledge of Hazrat Imam MahdiAS is like the Knowledge of
the Invisible of Allah Most High. Further on, from this simile of the mustard grain, he has tried
to draw the conclusion that the knowledge of all the existence, the divine secrets and those in
the heavens and the earth remain in the view of Hazrat ImamAS. However, the text of the
narrative denies all these claims. It shows that the ImamAS gets the knowledge when God
bestows it. It denies that the ImamAS gets the knowledge from his own nature and essence.
There is no hint in the context about the revelation being perpetual to prove any similarity with
the knowledge of Allah Most High. The verbs used in the narrative show hudoos [newness] and
it cannot have any similarity with the eternal and permanent knowledge of Allah Most High.
Besides these, there are many other reasons, which clearly show the differences between the
knowledge bestowed upon the Vice-Regent of Allah Most High and the Knowledge of the
Invisible of Allah Most High. This clearly denies any similarity or shirk [polytheism]. The
author [Hazrat Syed NusratRA] has explained the issue in some detail later.—Shehab Bin
NusratRA.
546
Quran, S. 2: 31 MMP. In a footnote, MMP says: Some, especially the Sufis, hold “the names” to
be the attributes of Allah; others, the names of animals and plants.
547
Quran, S. 12: 86 MMP. The same has been said by Hazrat NuhAS in the verse 7: 62 and by
Hazrat YusufAS in the verse 12: 86.
548
The following explanation has been given in the Holy Quran about the Ilm-e-
Ladunni [the inspired knowledge] given to Hazrat KhizrAS 549 :
“Then they found one of Our slaves, unto whom We had given mercy from Us, and
taught him knowledge from Our presence.”550
There is this explanation about Hazrat IbrahimAS given in the Holy Quran:
“Thus did We show Abraham the kingdom of the heavens and the earth...”551
“The skies split for Hazrat IbrahimAS, so much so that the Empyrean and the
Seat were visible, he could see as far as the height of the world of bodily
existence ends. And the earth split as far as the last boundaries of the world
of bodily existence ends. He also saw other wonderful things.”
Specifically addressing Hazrat Prophet MuhammadSLM, Allah Most High says:
“…Allah revealeth unto thee the Scripture (Quran) and wisdom, and teacheth thee
that which thou knowest not...”552
Under this Quranic Verse, it is written in the Tafsir-e-Ma’alim-at-Tanzil that:
“In other words, Allah Most High has informed Hazrat Prophet
MuhammadSLM of the commands. It was also said that the Knowledge of
the Invisible too was bestowed.”
Under the same Verse, it is written in the Tafsir-e-Husaini, quoting Bahr-ul-Haqaiq
as under:
549
Pronounced Khizr or Khazr: the name of a Prophet. It is also an Arabic word, which means
green or greenery. He was given this title because the place where he sat used to become green.
The place he walked would always remain covered with greenery. The people of Asia called
him the Prophet of the desert and the ocean. They think that he had guided Sikandar
[Alexander] to the Fountain of the Water of Immortality. KhizrAS drank it and became
perpetually alive, but Sikandar was not lucky enough to drink it. People believe that he guides
people who go astray in oceans and forests. An English historian thinks that Khizr was the
courtier of an ancient king of Persia who was called Sikandar-e-Azam or Kaiqubad. However,
this was not Alexander the Great of Greece. Some people think that he reached the fountain and
drank the Water of Immortality. He thus got the eternal life. Some people think that he was
Ilyas. The people of England call him Khizr Ilyas. The Siyar-al-Mutaakhirin contends that the
real name of Khizr was Balyanpur Kalyan, son of Shalih, son of Arfkhshd, son of Sam, son of
Hazrat NuhAS [Noah] and that he was born during the period of Hazrat MusaAS. Some historians
hold that he was born during the time of Hazrat IbrahimAS [Abraham]. Tarikh-e-Haban says
that Hazrat MusaAS met Hazrat KhizrAS at a place called Maj’ma-ul-Bahhrain, remained in his
company for 18 days and achieved a special knowledge through travel.—Farhang-e-Asafiah,
Vol. 2, Delhi, 1974, pp.198-199.
550
551
552
“That knowledge is the knowledge of ‘What exists and what would

happen’, which Allah Most High bestowed on Hazrat Prophet
MuhammadSLM on the Night of Me’raj [the Midnight journey of the
ProphetSLM to the Seven Heavens]. It has, therefore, been mentioned in the
Traditions related to the Night of Me’raj that ‘I was under the Empyrean
when a drop of it [the knowledge] was dropped in my throat. Then I came
to know the knowledge of ‘What exists and what would happen.’”
About the bestowing of the Knowledge of the Invisible, it is clearly stated in the
Holy Quran:
“This is of the facts generally unknown which We disclose to thee (O
Muhammad!)…”553
“…And it is not (the purpose of) Allah to let you know the unseen. But Allah
chooseth of His Messengers whom He will (to receive knowledge thereof)...”554
It is written in the Tafsir-e-Lubab that:
“In other words, He [Allah Most High] selects whom He will from among
His Apostles. Hence, He gives him the information as much as He will from
His Knowledge of the Invisible."
The Apostles mentioned have either claimed that they had come to know what they
had when Allah Most High had informed them, or Allah Most High had himself
explained that they had achieved the information when He had informed them. The
saying of Hazrat Imam MahdiAS, the Hadyah Author had made the basis of his
criticism, claims in accordance with the practice of the Vice-Regents of Allah that
Allah Most High had given this Knowledge of the Invisible to him.
If, in accordance with the saying of the Hadyah Author, there is no difference
between one’s getting the Knowledge of the Invisible on one’s own, and one’s
achieving it through the bestowal of Allah Most High, and that by knowing or
manifesting a thing, one were to become a partner in His Knowledge of the
Invisible, which is the specific knowledge of Allah Most High becomes necessary,
then it must be accepted that all these ProphetsAS are partners in His specific
attribute of the Knowledge of the Invisible. Further, it also shows that Allah Most
High Himself is manifesting that He has made them partners in His specific
attribute. No sect of Islam will ever accept such a proposition.
553
554
TRADITIONS ON KNOWLEDGE OF INVISIBLE

There are a large number of Traditions on this subject. Just a few of them are being
quoted hereunder as an example. Seeing them will give further details about the
matter. Hence, a gist of some of the Traditions is given here:
“Hazrat Prophet MuhammadSLM said that everything had been disclosed to him. ‘I
have comprehended (it).’”—Imam Ahmad, Tirmizi and Tabarani have narrated this
Tradition.
“I have comprehended all that there is in the heavens and the earth.”—Darimi has
narrated this Tradition.
“Allah Most High has informed me of everything.”—Tabarani has narrated this
Tradition.
“Allah Most High has presented the world to me. Hence, I am seeing it and all that
is to happen till the Doomsday. I am seeing all that as I see the palm of my
hand.”—Tabarani has narrated this Tradition.
“There is nothing that I have not seen from this place of mine, including the
Paradise and the Hell.”—Bukhari has narrated this Tradition.
“The knowledge of the Firsts and the Lasts has been given to me.”
“I know all that has happened and all that is to happen.”
“The wording of a Tradition narrated by Imam Ahmad and Tirmizi and corrected
by Bukhari is as follows: (ProphetSLM says :) ‘I woke up during the night,
performed the ablutions and I said prayers as much as Allah Most High wished.
Hence, I saw my Lord saying: ‘O Muhammad! What are the inmates fighting for?’
I said, ‘I did not know.’ This He repeated thrice. I said the same thing thrice. Then I
saw Allah Most High placing His hand between my shoulders, so much so that I
felt the coldness of His fingers. Then everything manifested on me. And I
comprehended.”
See these Traditions and the hints and the subtle points therein. How extensive and
unlimited is the knowledge that is bestowed on Hazrat ProphetSLM. All that has
happened in this world, all that is in it and all that is to happen in it until the
Doomsday is known to Hazrat Prophet MuhammadSLM. Keep the details of these
Traditions in mind and see the narrative of Hazrat Imam MahdiAS. Compare them
and see if there is anything new in the narrative of the ImamAS. See how similar are
the contents of this Tradition reported by Tabarani, which says: “I am seeing the
whole world and all that is to happen in it till the Doomsday like the palm of my
hand,” and the ‘mustard grain in the palm’ in the narrative of the ImamAS.
In the Tradition, the ‘coldness of the fingers’ has been explained. The readers are
requested to remember this. Later, it will be referred to on the appropriate occasion.
In short, no Muslim can disavow the details of the Knowledge of the Invisible of
Hazrat Prophet MuhammadSLM. It is being proved that it covers all things and all
matters. According to the quibbling of the Hadyah Author, here too does the
criticism apply that “the belief of the Muslims is that Hazrat Prophet
MuhammadSLM, besides holding the esteemed positions of Prophethood and
Apostleship, also shares the attributes of divinity because the Knowledge of the
Invisible of Allah Most High is attained by him also.” And will it also be said, in
the words of the Hadyah Author, that “like God all that exists in the heavens and
the earth are before him as the palm of his hand; then, what difference will remain
between the knowledge of the servant and that of God?”
One would not be surprised if the Hadyah Author were to say such a thing in view
of his hidden [Wahabi] beliefs. However, a follower of the Ahl-e-Sunnat-o-Jama'at
will never say such a thing.
WHAT THE AHL-E-SUNNAT-O-JAMA'AT SCHOLARS SAY

After some Quranic Verses and the Traditions quoted above, we would like to
reproduce some sayings and explanations of the scholars of the Ahl-e-Sunnat-o-
Jama'at about the knowledge of Hazrat Prophet MuhammadSLM also.
Shaikh Abdul Haq of Delhi writes in his book, Sharah-e-Mishkat under the
Tradition of Darimi as under:
“I know whatever there is in the sky and the earth. It covers the acquiring of
all ‘uloom encompassing all the main and sundry [matters].’”
Tayyabi has written in his book, Sharah-e-Mishkat as under:
“The meaning of the Tradition is that as Allah Most High had shown His
domain of the heavens and the earth, or its administration and conditions
(situation) and disclosed them to Hazrat IbrahimAS, He has opened the doors
of the Invisible to me, so much so that I attained (the knowledge) of the
essence, nature, attributes, manifestations and invisibles.”
Qazi ‘AyazRA has written in his book, Shifa, that:
“Hazrat Prophet MuhammadSLM did not write and read (was unlettered).
However, the knowledge of everything was given to him.”
At another place, he writes:
“Hazrat Prophet MuhammadSLM remained informed of the Invisible and
other matters that were yet to take place. The Traditions that are available
on this point are like an unfathomed ocean, and one cannot reach the
bottom. This too is one of the miracles of Hazrat Prophet MuhammadSLM;
the information about it all has reached us with constancy and finality,
because there are a large number of narrators. This provides the information
about the Invisible. The Traditions are unanimously constant in their
meaning.”
It is written in the book, Madarij-un-Nubuvat:
“The meaning of this sentence is that all that is in this world from the
advent of AdamAS to the time of the blowing of the Trumpet [Doomsday]
has been revealed to him [Hazrat Prophet MuhammadSLM]. He has been
informed of everything and he has informed some of his friends also and
some among the people of insight have heard from the virtuous [people]
that some of the ‘urafa [mystic people who have the intimate knowledge of
God] have written books and proved that Hazrat Prophet MuhammadSLM
was informed of all the divine ‘uloom [sciences].”
Maulvi Karamat Ali Sahib writes in his book, Seerat-e-Muhammadiah, about the
peculiarities of Hazrat Prophet MuhammadSLM as under:
“Hazrat Prophet MuhammadSLM was given the knowledge of everything
except five matters, as Imam Ahmad and Tabarani have reported with
correct authorities, that he said, ‘I have been given the key to everything
except five matters: Allah Most High has the knowledge of the Doomsday;
only He causes rain; only He knows what is in the womb of the mother;
what will every person do tomorrow; and who will die where. Allah Most
High alone knows and has the knowledge of those things.’ Some people say
that Hazrat Prophet MuhammadSLM was given the knowledge of these five
matters also. However, he was commanded to keep them hidden.”
CHICANERY OF HADYAH AUTHOR

This is the place where the readers with equity need to do justice and seriously
consider that the Hadyah Author initially claimed that the Mahdavis held the belief
that their Imam (Hazrat Imam MahdiAS) is a partner of God in His Knowledge of
the Invisible. However, he could not quote even one saying of the Mahdavis, which
could prove that the Mahdavis hold such a belief. The conclusion he has drawn
from the relevant narrative is not correct. Nor does it prove that the Mahdavis hold
such a belief.
As against this, here are these sayings of the Ahl-e-Sunnat-o-Jama'at and there are
hundreds of similar sayings, which clearly prove the belief of the Ahl-e-Sunnat-o-
Jama'at that Hazrat Prophet MuhammadSLM had the knowledge of all the matters.
The Hadyah Author has, out of his stupidity and wrong-headedness, thought that it
is polytheism. Only two conclusions can be drawn from this: Either saying so does
not entail polytheism in the opinion of the Ahl-e-Sunnat-o-Jama'at, or all those
accusations, which the Hadyah Author has leveled against the Mahdavis, are
proved not to be the beliefs of the Ahl-e-Sunnat-o-Jama'at. And the Hadyah Author
calls them as polytheism on behalf of the Ahl-e-Sunnat-o-Jama'at! Who can believe
that the beliefs the Ahl-e-Sunnat-o-Jama'at hold are polytheism in their own
opinion? Obviously, the Hadyah Author thinks the Ahl-e-Sunnat-o-Jama'at are not
the people who are conventionally called the Ahl-e-Sunnat-o-Jama'at. To him the
Ahl-e-Sunnat-o-Jama'at are an entirely different group of people. For our brothers
of the Ahl-e-Sunnat-o-Jama'at, there are many places in the Hadyah-e-Mahdaviah
to show that the beliefs and thoughts of the Hadyah Author are different from those
of the Ahl-e-Sunnat-o-Jama'at. Therefore, on the pretext (of criticizing the
Mahdavis), the Hadyah Author takes every opportunity to make the Sufis of the
Ahl-e-Sunnat-o-Jama'at the target of his barbs and satire. Indeed, these are the
common issues of the Mahdavis and the respected Sufis of the Ahl-e-Sunnat-o-
Jama'at. There are no differences between them on these issues. Criticizing such
issues shows that the objective of the Hadyah Author is to target all those people
who hold, profess and practice those beliefs.
All the discussions so far are about the Knowledge of the Invisible of the
ProphetsAS, including Hazrat Prophet MuhammadSLM. Now let us go a little further.
Then we find that, apart from Hazrat Prophet MuhammadSLM, some of his
CompanionsRZ and other individuals of the Muslim Ummat too were bestowed with
similar knowledge. Hence, we find that in the above-mentioned quotation from the
book, Madarij-un-Nubuwat, there is a clear explanation. It is said that: “All the
conditions from the beginning to the end were informed [to Hazrat ProphetSLM] and
he informed some of it to some among his CompanionsRZ.”
It is written in the book, Mawahib-e-Ladunnniya, Section 6 that:
“Huzaifa Bin Al-YamanRZ is among the early believers. There is this correct
Tradition in the Muslim that Hazrat Prophet MuhammadSLM has informed
HuzaifaRZ about all that has happened and all that is to happen till the
Doomsday.”
It is written in the book, Tafsir-e-Arais-al-Bayan, explaining the Quranic Verse,
“God is the Light of the heavens and the earth...”555 as under:
“The believer sees His whole country through His Light. Hence, He
inspects the wonders of His Creation with His Light, Omnipotence and
Sovereignty and all His country and its affairs through the Light of Gnosis.
The same Light discloses all that there is in the heavens and the earth as the
Knowledge of Certainty. The entire country and everybody in it becomes
555
Quran, S. 24:35 SAL.
obedient to His wishes. The example of this Light is like that of a lamp in a
glass (case).” 556
Maulana JamiRA has written in his book, Nafahat-al-Uns:
“Khwaja Bahauddin NaqshbandiRA says that Hazrat Azizan says the earth is
like a [dining] table in the eyes of this group; and we say that it is like the
face of the nakhun [finger-nail]. Nothing is hidden from their eyes.”
Janab Shah Valiullah of Delhi writes in his book, Altaf al-Quds:
“The perfection of the ‘Arif [one who has the intimate knowledge of God]
moves upwards with intention and design. The Nafs-e-kulliah [the perfect
self] becomes the body of the ‘Arif and the pure zath [essence, or Allah]
takes the place of its soul. Then you see the whole world in the form of
emulation through His own knowledge of the Divine Presence.”
Hazrat Shaikh Abdul Qadir JilaniRA claims:
“I have seen all the cities of Allah Most High ; they are like a grain of
mustard without any controversial argument.”
Its Persian Translation is: “When I looked towards all the cities, the East and the
West came within the ambit of my sight. Without any objection or criticism, I
found it like the existence of a mustard seed by the Hukm-e-Ittesaal557 [the
command of being adjacent].”
It is written in the book, Manaqib-e-Ahmadiah Muqamat-e-Sa’diah:
“Janab Shaikh Ahmad Mujaddidi has said that everyone who has entered or
will enter our Tariqah [path], from among the men and women, directly or
indirectly, till the Doomsday is brought in front of my eyes, with all the
details of his name, family, pedigree and residence. If I like, I can explain
all this.”
These are the few sayings, which have been quoted as examples, which go to prove
that, besides Hazrat Prophet MuhammadSLM, Huzaifa Bin Al-YamanRZ and the
Saints of the Ummat, even a salik [seeker] too, had achieved the knowledge of all
that had happened and is bound to happen from the advent of Hazrat AdamAS until
556
Quran, S. 24: 35 SAL. The text of the Verse is as follows: “God is the Light of the heavens and
the earth. His light may be likened to a niche wherein there is a lamp—the lamp encased in
glass, the glass shining as a brilliant star. The lamp is lighted from the olive of a blessed tree,
the olive tree, neither of the East nor of the West, the oil of which shining out of itself even
though fire touched it not! Light upon Light! God guideth whom He will to His Light. (It is in
this matter that) God explaineth things to men by means of similitudes; for God knoweth (the
way of explaining) everything.”
557
Ittesaal is the station of the salik [seeker of God] wherein his zath perishes in God.—Hazrat
Faqir Syed Khalilullah Sahib.
the Doomsday and that, with the knowledge in the Divine Presence, every momin
[believer] can see the whole world in his zath [essence, nature]. In the words of
Janab NaqshbandiRA, the whole world is like a dining table or a finger-nail in front
of them and nothing is invisible to them.
In the claim of Hazrat Shaikh Abdul Qadir JilaniRA, the expression balaad-e-mutlaq
[the absolute cities] has been used and is appended to God. Then again it has been
emphasized collectively. This gives the benefit of generalization, as if no part of the
balaad-Allah [God’s countries] is invisible to him. This simile is the same as the
grain of mustard, which the Hadyah Author has made a mountain of a mole hill [or
a mustard grain]! 558
We do not understand what the Hadyah Author would say about all the eminent
and respectable scholars, Saints and their followers? What would he, in particular,
say about Hazrat Shaikh Abdul Qadir JilaniRA? In the saying of Hazrat Imam
MahdiAS, it is specifically stated that Allah Most High had informed him. Contrary
to this, in the saying of Hazrat Abdul Qadir JilaniRA, no such specification is made.
Instead, it is easily comprehensible from the saying of the ShaikhRA that he had
himself seen it. God forbid! Is all this ‘real polytheism’ or does it mean that he is a
partner in God’s Knowledge of the Invisible?
SHAH DILAWARRZ’S KNOWLEDGE OF INVISIBLE

The Hadyah Author has written another narrative, quoting from the book, Panj
Fazail, that Hazrat ImamAS has said about his Khalifa [Vice-Regent], Hazrat Shah
DilawarRZ that he had given glad tidings to the latter that everything between the
Empyrean and the nether regions of the earth was like a mustard grain in the latter’s
palm. The Hadyah Author has tried to ridicule these two celebrities. When the
knowledge of what had happened (since the advent of the world) and what will
happen (till the Doomsday) was known to Hazrat Prophet MuhammadSLM and was
also proved to be known to HuzaifaRZ and several Saints of the Muslim Ummat,
who claim nothing is invisible to them and that they have the knowledge of what is
to happen till the Doomsday, we ask the Hadyah Author, what is the scope of any
criticism of the glad tidings the ImamAS gave to Hazrat Shah DilawarRZ? Would the
Hadyah Author repeat the same expressions of ridicule against the various saints
who claimed the Knowledge of the Invisible?
One needs to ponder over the saying of the Hadyah Author that “to make
somebody a partner in the zath [essence, nature], sifat [attributes] and afa’al
[deeds] of God or to prove the same attributes for anybody else is real polytheism
558
Making a mountain of a mustard seed is a proverb in Urdu. It is the same as making a mountain
of a molehill.
because Allah Most High does not create His own attributes in human beings.”
Although the intention of Hadyah Author is to prove polytheism related to God’s
attribute of the Knowledge of the Invisible, he has transgressed the limits of
decency and good manners and claimed that there was no difference between
acquiring the Knowledge of the Invisible on one’s own and getting it through
divine bestowal. Similarly, here also he has claimed absolutely that the attributes of
Allah Most High are not there in the human beings. He often claims to be the
standard bearer of the Ahl-e-Sunnat-o-Jama'at. He even goes to the extent of
claiming that his conceited and imagined thoughts to be the beliefs of the Ahl-e-
Sunnat-o-Jama'at and thus he makes the Ahl-e-Sunnat-o-Jama'at fall into the abyss
of ignorance into which he has fallen.
It is not correct to make such sweeping, general and absolute claims because there
are many kinds of attributes of Allah Most High like the ummehat-us-sifaat [most
important attributes or the mothers of the attributes] and others. All His attributes
are not the same as His special attributes like self-existence, Hu’iyyat [the attribute
of being God], Ahdiyyat [Unity, Oneness] and others. The Hadyah Author should
have specified that these were the attributes that were specifically associated only
with God and that they were not found in human beings. Then there are the other
divine attributes, like listening, seeing and speaking also that are the attributes of
Allah Most High that are essentially present in the human beings. And nobody
concedes that attributing them to the human beings would be tantamount to shirk-e-
haqiqi [real polytheism].
The Mystic Philosophers think that in the Quranic Verse, “...And man assumed
it...”559 [or, “...But man undertook it...’560], the pronoun it stands for the burden of
Trust [amanat] purports to mean the burden of Vice-Regency or mazahiriyyat [the
essence of external appearance]. This is none other than the human being who is
the special manifestation of the essence and other attributes [of God]. This subjects
needs to be dealt with in detail. However, this is not the suitable occasion for it.
Allah willing! We will deal with it in the discussion about the Khulq-e-Shashum
[the sixth character].
In short, apart from the principles of the philosophers and even on the basis of the
principles of the people of the zahir [manifest], the clear aspect of this issue is that
if Allah Most High did not want to create any of His attributes in the human being,
and conceding that this was polytheism, why should He have commanded every
believer ‘to create the character of Allah Most High in himself’? It is obvious that
assuming the character of Allah Most High is the same as living with the above-
mentioned attributes. All the research scholars and the Sufi Philosophers accept
that this situation was available to Hazrat Prophet MuhammadSLM.
559
560
Ibid. AYA.
It is written in the book, Mawahib-e-Ladunnniya, as follows:

“The author of the book, ‘Awarif-al-Ma’arif, writes that in the saying of
Hazrat AyeshaRZ that the character and conduct of Hazrat Prophet
MuhammadSLM was in conformity with the Holy Quran, there is a hidden
hint about the divine character and conduct. Hazrat AyeshaRZ was afraid of
openly saying that Hazrat Prophet MuhammadSLM was the manifestation of
the divine character and conduct. Hence, she concealed the reality in an
elegant and excellent way that the character and conduct of Hazrat Prophet
MuhammadSLM was in perfect conformity with the Quran. This is an
example of the perfection of her wisdom and manners.”
Shaikh Abdul Haq of Delhi writes in his book, Madarij-un-Nubuwat:
“The meaning of this sentence is that the keys of the treasures were handed
over to Hazrat Prophet MuhammadSLM. The exoteric aspect of it is that all
the treasures of Persia and Byzantine Empire came into the hands of the
CompanionsRZ of Hazrat Prophet MuhammadSLM. The purport of its
immanent aspect is that the stocks of the food grains of the whole world
were given into his [the ProphetSLM’s] hands, and further the strength of
training the manifest and immanence of the people was assigned to him [the
ProphetSLM]. As such the keys to the treasure of the Knowledge of the
Invisible are in the hands of the Divine Knowledge. Besides, the keys of the
treasures of the Rizq [daily sustenance] of the people are placed in the hands
of Syed-e-Karim [Hazrat Prophet MuhammadSLM].
Hence, the special attributes, which the Hadyah Author has said, are not associated
with human beings, like the providing food and sustenance et cetra; it is proved
that they are present in Hazrat Prophet MuhammadSLM by the saying of Hazrat
AyeshaRZ. This was specifically about Hazrat ProphetSLM. The scholars of the Ahl-
e-Sunnat-o-Jama'at hold that, apart from some very special attributes of Allah Most
High, it is lawful for the human beings to assume the divine character and conduct.
Maulana RumRA writes in his Masnavi that:
“As one is celebrated with noble qualities.”
Bahr-ul-‘Uloom Allamah Abdul Ali has written in his book, Sharah-e-Masnavi, as
under:
“Know that a vali [Saint] is associated with the [Ultimate] Truth and
reaches the station of Realisation. He creates the ethics and morality of God
in himself. He becomes one with the attributes of the Lord. It is for this
reason that in the book, Fusus al-Hikam, under the title, Fus-e-Aadmi, it is
stated that the Perfect Man is created in the soorat [countenance] of Allah.
The thing that is connected with the zath-e-pak [Chaste Essence—Allah] is
also related to the Perfect Man, except for the attribute of Zath-e-Wajoob
[the Essence of Obligation], because this attribute is the special and specific
attribute of Allah Most High. In the same Fus this is also mentioned: In
other words, Allah Most High should not be associated with any attribute
which is other than our attributes. In other words, we are associated with a
certain attribute and that same attribute is in the Zath also.”
In the 13th Mubhas [Point-at-Issue] of the book, Yawaqeet, it is written that:
“Is it correct to say that one among the makhlooq [people] has the attribute
of qayyoomiyat [an attribute of God; one of the names of God; He Who
exists by Himself—unparalleled]? It means that He remains perpetually
awake day and night. The reply to this question is as Hazrat Shaikh
[AkbarRA] has written in Chapter 98 that one can have this attribute being
created in him is correct as it is correct for any person to have created with
these names of God. However, this is not among the peculiarities of God, as
our Shaikh Abdullah Bin Junaid has said that the true word is what we have
said about having or being created with the said attribute.”
It is proved from these sayings that for every Saint and every salik [seeker] all the
attributes of God, except the Wajoob-e-Zathi [the Intrinsic Essence or the Essence
of Obligation], and all that is associated with God can also be associated with an
Insan-e-Kamil [Perfect Man]. It is allowed. Hence, from the saying of the Hadyah
Author, all the followers of the Ahl-e-Sunnat-o-Jama'at, who include mutakallimin
[scholastic philosophers] and muhaqqiqin [research scholars], hold these beliefs,
are proved to concede this shirk [polytheism]. The Hadyah Author has written that
the “belief of the Ahl-e-Sunnat-o-Jama'at is that this claim is a kind of shirk-e-
haqiqi [Real Polytheism], as the reality of the shirk [polytheism] is knowing that
somebody other than God too shares the zath [essence], sifat [attributes] or afa’al
[deeds] of God or, to prove that somebody else too shares the attributes of God.”
We do not know the people who are the followers of the Ahl-e-Sunnat-o-Jama'at
that hold the beliefs the Hadyah Author has described. Are the people who hold
such beliefs the followers of the Ahl-e-Sunnat-o-Jama'at or not? This gives rise to
two alternatives: either what the Hadyah Author has written are not the beliefs of
the Ahl-e-Sunnat-o-Jama'at, or the Hadyah Author is slandering them. In other
words, such people are not the followers of the Ahl-e-Sunnat-o-Jama'at. To Hadyah
Author, an entirely different group of people are the Ahl-e-Sunnat-o-Jama'at. It
would have been better for the Hadyah Author who claims to be the follower of the
Ahl-e-Sunnat-o-Jama'at to discard this garb and come out in his true colours and
disclose his real beliefs, so that the common people who are misled to believe that
he is a follower of the Ahl-e-Sunnat-o-Jama'at could escape from this deception.
DIVINE ATTRIBUTES IN MAN

Please see another clear example of the real issue. The Hadyah Author says:
“Ordinarily, proving that the attributes and deeds of God in a human being is shirk-e-haqiqi
[Real Polytheism] and there is no useful difference between an attribute being present on its
own in God and its being present in man by the bestowal of God.”561
We say: Many of the tasarrufat [behaviour, conduct] of many of the Saints of God
that are well-known and their performing the deeds of God are proved. For
instance, Hazrat Shaikh Abdul Qadir JilaniRA performing some of the deeds of God
like Omnipotence, Khaliqiyyat [‫ — ﭟ‬Creation], the power to give life and cause
the death, and others, becomes essential according to the statement of the Hadyah
Author. In the books of eulogies of Hazrat JilaniRA, some of the incidents are
written and ordinarily well-known among the people. They prove that he used to
give children to the childless, kingdoms and ministries to whomsoever he liked,
even if the person did not have it in his fate and destiny. He gave life to the dead.
He made many living people to die. So much so, that opposing and quarrelling with
the Destiny ordained by God was the special position and rank of Hazrat JilaniRA.
Hence, his following sayings are written in the book, Nasar-al-Jawahir Fi Manaqib
Abdul Qadir:
“I am above the deeds of the Khalq [people, mankind]. I am above your
wisdom. All the special servants of God shun when they reach the stage of
Qadr [divine decree]. But when I reach the rank of Qadr, I dispute and
oppose the Divine Decree with the Haq [God, Ultimate Truth]. Man is he
who disputes the Qadr, and not he who conforms [submissively] to it.”562
“Only people, who can understand, do understand it.” However, according to the
principle of the Hadyah Author, if these deeds and words are really those of Hazrat
JilaniRA, the accusations made by Hadyah Author apply to Hazrat JilaniRA. If they
are not the words and deeds of Hazrat JilaniRA, at least those people who say such
things and believe them to be true, become guilty of shirk [polytheism], according
to the Hadyah Author, because they have proved the attributes of God to be those
of Hazrat JilaniRA. This is to the extent of the attributes and deeds. However, the
opposition and the disputation with the divine decree are over and above this. We
do not know how the Hadyah Author tries to explain this, because this is clearly
and manifestly parallel to or becoming a partner in quarrel with God. Wonder of
wonders! Despite innumerable sayings and deeds of the celebrities of the Ahl-e-
Sunnat-o-Jama'at, more particularly the profane, irreverent and blasphemous
utterances of such celebrities who are held in high esteem by their followers, the
Hadyah Author has the temerity to criticize this narrative of Hazrat Imam MahdiAS
561
562
Abridged.
that is full of respect and clearly in accordance with the etiquette of Islamic
Shari'at.
PRINCIPLES OF SCHOLASTIC PHILOSOPHERS

From what has been written so far, we have sufficiently rebutted the criticism of the
Hadyah Author. However, we feel that it would be expedient to explain the reasons
and means about the principles of the scholastic philosophers. This will clearly
explain the real aspect of the issue so that it becomes obvious as to what is the
difference between the information given by the ProphetsAS and SaintsRA, and their
disclosures, and the Divine Information and knowledge of God Almighty. This
reality can be explained in various ways.
► Firstly, as stated earlier, the Knowledge of God is available to Him on His own
zath [essence, nature]. He did not acquire it through the teachings of anyone else.
This knowledge is His sempiternal attribute. It is with Him from sempiternity; it
has always been with Him and will remain with Him for ever. As opposed to this,
the knowledge that is acquired by ProphetsAS and SaintsRA through divine
revelations and inspirations of various kinds like vah’y, ilham, ilqa, ruya [dream],
et cetra, is not on their own. But it is imparted to them by God. It reaches them in a
quantity and at a time as God wills. They do not acquire it without being taught by
God. It is not their natural attribute. It is neither with them for all time nor will it
remain with them for all time to come. We get ample proof of it from Quranic
Verses and Traditions.
The angels have confessed, “...Of knowledge we have none, save what Thou has
taught us...”563
A rule has been explained as to who can acquire how much of the Knowledge, in
the following Verse:
“...Nor shall they encompass aught of His Knowledge except as He willeth...”564
A special hint has been given about Hazrat Prophet MuhammadSLM:
“...And taught thee what thou knewest not (before); and great is the Grace of Allah
unto thee.”565
Hazrat Prophet MuhammadSLM has admitted about his Knowledge, as under:
“By God! I know only what my Lord has informed me.”
563
564
565
Hence, for all these reasons, the difference that is obvious like the sun, between the
Knowledge of God and that of anyone else does not entail partnership with God.
► Secondly, the knowledge that is bestowed by God is not imparted every time
and all the time. It is imparted when God wills and to the extent He wills. God, the
One Who knows the Knowledge of the Invisible discloses it in His Grace and
Mercy. And when He does not wish it, the Knowledge remains undisclosed. A hint
to this effect is given here:
“The meditation of the holy men is between manifestation and secrecy.”
The evidence of this too is available. The divine revelation did not descend on
Hazrat Prophet MuhammadSLM himself for many days. During this period, nothing
was disclosed to him. No Knowledge was imparted. Then again when God willed
everything was disclosed and revealed to Hazrat Prophet MuhammadSLM.
In the story of Hazrat YaqubAS [Jacob] Hazrat Sa’adiRA has composed a poem,
which explains the reality of Manifestation and Secrecy.
A summary of this poem is as follows:
“Somebody asked Hazrat YaqubAS: ‘When the messenger started from Egypt, you
smelt its odour in Canaan. You said: ‘Truly, I am conscious of the breath of
Joseph...’566 But when Hazrat YusufAS was in Canaan lying in a well, why did you
not see him?’ Hazrat YaqubAS said, ‘Our condition is like a lightening; sometimes
it is manifest and sometimes it is concealed. Sometimes we are on the skies and
sometimes we do not see our feet.’”
From this point of view also, there is great difference between the knowledge of the
ProphetsAS and SaintsRA and that of the God. God’s knowledge is there at all times
in His Presence. The knowledge of the human beings is limited and periodical. As
such, the partnership and similarity between the knowledge of God and that of man
is totally absent.
► Thirdly, there are two kinds of the Knowledge of the Invisible: Comparatively
Invisible and the Real Invisible. In reality, all the Knowledge of the Invisible is
available only to God.
“... (He is) the Knower of the Unseen. Not an atom’s weight, or less than that or
greater, escapeth Him in the heavens or in the earth, but it is in a clear Record.”567
The Relative Knowledge of the Invisible is something that becomes known to a
person but it does not become known to others. There are innumerable examples of
this. None can disavow them. A physician comes to know beforehand the changes
that are to come in a disease or patient. Others remain unaware of it. An astronomer
566
Quran, S. 12: 94 MMP. Joseph is Hazrat YusufAS.
567
comes to know the details about the eclipses of the sun and the moon long before
their occurrences and others remain unaware of them. Simultaneously, the
physician or the astronomer is aware of the details of their respective subjects. They
remain ignorant of the information of other subjects. The detail about the subject, in
which a person is an expert, becomes known to him through the indications and
signs that nature has fixed for them. These too are known to the concerned experts
only as much as Allah wills. Many of the details are outside the limits of their
knowledge. All the people who have all kinds of information in the world are
confined to this situation that they know something more than the others. However,
none knows all that he wants to know. Hence, Allah’s saying:
“...And above all those endowed with knowledge, there is One, the All-
Knowing,”568 is pointing to this law of Omnipotence.
The information that the ProphetsAS, the SaintsRA and the angels are given by Allah
too is the Relative Knowledge of the Invisible. Hence, one can neither disavow the
information that is not available to the others, not it becomes necessary that they
are the real knowers of the Knowledge of the Invisible. It also does not entail their
being the sharers in the divine Knowledge of the Invisible of Allah Most High.
► Fourthly, on the principle of spirituality, Allah Most High imparts this kind of
information when the human being distances himself from the darkness of the
relationships of this abode of ignorance [that is, the worldliness] and his soul
becomes enlightened by the brilliance of the world of the holy sanctity. From the
standpoint of the rank of proximity of supererogation, such disclosures are
manifested from the spiritual illuminations. The mental or bodily strength alone
cannot accomplish this. It is written in the book, Tafsir-e-Kabir, in connection with
the story of the As’hab-e-Kahf [Catacomb Comrades]:
Hazrat AliRZ has said that he had uprooted the Khaibar569 Gate not by his
bodily strength but by the Divine strength. It is like this: At that moment the
vision of Hazrat AliRZ was cut off from the ‘Alam-e-Ajsad [the world of
bodies], and the angels had illuminated his vision with the light of the
‘Alam-e-Kibriya [the world of the Divine Magnificence]. Hence, his soul
became like the souls of the Angels and in it the light of the World of the
Divine Sanctity glistened. And then he acquired the Power that none else
could achieve. When a servant of Allah assiduously obeys God, he reaches
the maqam [position or station] about which Allah Most High has said, “I
became his hearing and seeing” when the Divine Majesty and Grandeur
becomes his hearing, he can hear from near and far away. When that Light
becomes his Vision, he can see all that is near and far away. When the
568
569
Khaibar is the name of a fort in Hejaz in Saudi Arabia. Hazrat AliRZ, cousin and son-in-law of
Hazrat Prophet MuhammadSLM had conquered it.—Fairoz Al-Lughat, Delhi, 1987. Page 603.
Divine Light becomes his hand, he becomes capable of performing tasks,

easy and difficult, near and far away.
From this standpoint also, the partnership in the Divine Knowledge of the Invisible
does not essentially result, because all that happens is accomplished by the Divine
Light and not by the zath of the person accomplishing the task.
► Fifthly, according to the principles of the Sufi Research Philosophers, the mode
of acquiring the knowledge of all that exists is that which Allah Most High
discloses to the ‘ain-e-sabita [the Perfect Eye] of the concerned person who can
then see everything from Sempiternity [Non-Beginning] to the Eternity [Non-End].
He also acquires power over the other Perfect Eyes that are subservient to him and
sees every detail thereof. In other words, he acquires the knowledge of all the
matters in their segments and entireties, and good and evil. And from this, it
becomes evident that the Perfect Eyes of all that exists become subservient to the
Perfect Eyes of the Seal of the ProphethoodSLM and the Seal of the SainthoodAS.
Under these circumstances, when Hazrat Prophet MuhammadSLM says that
everything has manifested to him, that he has seen everything and that “I am seeing
everything that is to happen till the Doomsday, as if I am seeing the palm of my
hand,” there is nothing to be astonished about. It is in perfect consonance with the
principle. In the book, Tafsir-e-Taavilaat, it is written under the Quranic Verse,
“...And teacheth thee that which thou knewest not...”570
“It is the Knowledge of Allah Most High; none other than Him knows it.
When Allah Most High allows you to perish in Him and survive in the
Wajud-e-Haqqani [the Existence of the Ultimate Truth] i.e., Fana fi Allah,
baqi bi-Allah [Perishing in Allah and surviving in Allah], then your
knowledge becomes the Knowledge of Allah Most High because the
attribute is subject to the zath [essence--God].”
Hence, if similarly all the existence is revealed to Hazrat Imam MahdiAS as a
mustard grain on the palm of the hand, there is nothing to be astonished about. It is
in perfect consonance with the principle.
The Knowledge given to Hazrat Prophet MuhammadSLM is larger than that given to
the other ProphetsAS. Some of the scholars have explained this in the following
terms: They hold that when Allah Most High assigns a task in His Grace and Mercy
to someone, He also bestows a quantity of Knowledge commensurate with needs of
the assigned task. This is the reason why the Knowledge given to Hazrat Prophet
MuhammadSLM is more in quantity, importance and preferences than that given to
others in proportion to their ranks. Hence, Hazrat Imam Fakhruddin RaziRA has
written in his commentary of Quran, under the Quranic Verse, “These Apostles! We
570
have bestowed on some a higher distinction than others...”571 He has quoted a

saying of TirmiziRA, which explains its meaning. He says:
“Muhammad bin Esa says that the needs of a lord are suitable to those of his
subjects. If a person is the ruler of a village, his needs will be suitable to
that village. But if one is the lord of the east and the west, one would need
more wealth and treasures than those of the village ruler. Similarly, the
Apostle who is commissioned for his community would be given the
treasures of Tawhid [Divine Unity] and the gems of ma’rifat [Gnosis] in
proportion to his needs. The Messengers who were sent to a certain part of
the earth were given the treasure of spirituality in proportion to their needs
of that specific part of the world. However, the Messenger who was sent for
the men and Jinns of the East and the West was given the information and
ma’arifat [Gnosis] in proportion to his needs for the reformation of all the
people of the East and the West. When the situation is this, the relationship
between Hazrat Prophet MuhammadSLM and the other ProphetsAS is the
same as that between the grand ruler of the whole earth with the smaller
rulers of specific parts of the world. Hence, Hazrat Prophet MuhammadSLM
was given treasures of knowledge and philosophy that were not given to
anyone else earlier. As such, Hazrat Prophet MuhammadSLM has achieved
the highest limits of Divine Knowledge. None other had ever reached that
limit earlier.”
On the basis of the same principle, the knowledge of the Seal of SaintsRA should be
commensurate with the position that was divinely awarded to him, because it is
known that, in the opinion of the Research Philosophers, the Sainthood of Hazrat
Prophet MuhammadSLM is the source of all ranks of the existence and all the
manifestations, as is explained in the books, Fusus-al-Hikam and Futuhat-e-
Makkiah and others; “There is Light, and more Light, in the saying of the sayer!”.
“The sky, the earth, the night, the day, the sun, the moon, the stars, the planets and
the inauspicious times—all are on the move [in their orbits]. All that exists is the
manifestation of the Vilayat [Sainthood].”
As the relationship and perfection between the superiority of Prophethood is
available to the Prophethood of Hazrat Prophet MuhammadSLM in comparison with
those of other ProphetsAS, so is the Sainthood of Hazrat Prophet MuhammadSLM
superior to the Sainthood of the other ProphetsAS by virtue of its being the source of
faisan [Divine Bounty and Beneficence]. Hence, instead of quoting the sayings of
the Sufi Research Philosophers of the Ahl-e-Sunnat-o-Jama'at in proof of it, we
would like to quote a saying of the Hadyah Author, which he has written on Page
300 [312 of the Hadyah-e-Mahdaviah, 1293AH Edition]. The summary of Hadyah
Author’s saying is as follows:
571
“The Seal of the SaintsAS follows in the footsteps of Hazrat Prophet MuhammadSLM in the
station of Sainthood; and his Sainthood is similar to the Sainthood of Hazrat Prophet
MuhammadSLM, as it is the reflection and shadow of the Sainthood of Prophet
MuhammadSLM. Since there is great similarity between the branch and the shadow on the
one hand and on the other, the original [Sainthood of the Prophet MuhammadSLM], the
commands relating to the principal do apply to the shadow also. So much so that all the
ProphetsAS and ApostlesAS—even Hazrat Prophet MuhammadSLM—derive their benefit from
the Sainthood of the Prophet MuhammadSLM, or his immanence. They are called the
manifestation and shadow and are metaphorically benefited from the Principal.”
The Hadyah Author has committed a mistake here and it is against the principles of
the Research Philosophers. We will deal with this issue at the proper place. Apart
from the mistake of the Hadyah Author, the Seal of the SainthoodAS is the seal of
the same and real Sainthood of Hazrat Prophet MuhammadSLM. His [the MahdiAS’s]
is no separate Sainthood. It is being proved from this saying of the Hadyah Author
that the post and position of the Seal of SaintsAS is very important and very high.
Hence, in accordance with the high position of the Seal of SaintsAS, he should be
bestowed the Knowledge of the Invisible. This was what was intended to be
proved.
BELIEF 18: ISSUE OF MAKHLUQ AND GHAIR-
MAKHLUQ
The Hadyah Author Says: The 18th Belief: “The Mahdavis believe that there are
some things in the world that are not created by God. In other words, they are Ghair-
Makhluq [Non-Created] for all reasons. Some are Created for all reasons and some are
Non-Created for all reasons. Among the latter is the Shaikh of Jaunpur or the Shaikh of the
Mahdavis [Hazrat Imam MahdiAS]. It is written in the book, Jawhar Namah, that:
“Be it known that some things are Non-Created [Ghair-Makhluq]. It is for this reason that the
person who has been given the glad tidings by the mutaqaddimin [ancients] and selected by
the wasilin [people who have Realised the Ultimate Truth], Miyan Syed QasimRA has written
in his maktub [tract]: ‘Jawhar-e-Awwal [the First Quintessence], the Ruh-e-Haqiqi [the Real
Soul], the Vilayat-e-Muhammadi [The Sainthood of Prophet MuhammadSLM], the heavenly
books and tracts and others are Non-Created. Apart from these all other things of the land,
of the ocean, the high and the low—all are the created things, so much so that the Seals
[Khatimin] are Non-Created [in meaning] and makhluq [manifestly].
“Hence, O Dear and Man of Justice! The ‘ulama of Shari'at call the vilayat as makhluq and
all the Awlia-e-Ahl-e-Haqiqat [Saints of the people of the Reality] call the Vilayat as ancient
and Non-Created.”
We say: The tract, Jawhar Namah, is an unknown book like the Bisharat Namah.
The Hadyah Author has not mentioned the name of its author. Hence, we could not
find out who he is and what his rank among the Mahdavi ideologues is. However,
we applaud the Hadyah Author for his honesty and justice that he has extracted the
issues of the Mahdavi beliefs from books, unknown and insignificant, although the
beliefs are so important that they can be extracted only from strong and final
commands. It is for this reason that Hazrat Shaikh Muhiyuddin Ibn ArabiRA has
written in Chapter 65 of his book, Futuhat-e-Makkiah, that:
“Induction from weak sources is not correct in the matter of beliefs because
the basis of beliefs is clear arguments and proof.”
Despite this, we would like to critically examine what is written in Jawhar Namah,
and the confused arguments of the Hadyah Author; what he has copied from the
Tract, Jawhar Namah, and his postulations. We would first like to give a summary
of all that hereunder to facilitate the honoured readers.
“There has not been a belief in any heavenly religion that there is a thing that has not been
created by Allah Most High or, in other words, qadeem [Ancient] other than the zath
[essence] and sifaat [attributes] of God.
“Only the zath [essence] of the Haq [Ultimate Truth] is Ancient in his zath and sifaat, and
everything else in the world is the Creation of Allah Most High and new; none is ancient
except Allah. This is the unanimous belief of all the followers of all religions.
“This belief has not reached the Mahdavis from the group of the believers. They have
grabbed it from the Greek philosophers. To them, there are many things that are ancient and
non-created other than God. Hence, the skies, wisdoms and other things are ancient and
non-created.
“Justice demands that they [the Greek philosophers] too should not be slandered, because
all of them do not have this belief. Plato and others is a milling crowd of the Greek
philosophers who hold the same belief as the Muslims hold.
“All the followers of the societies and the codes of religious laws narrate with constancy that
the whole world is created and new. Opposed to them is a group of philosophers like
Aristotle [Muallim-e-Awwal] and his followers and Shaikh al-Ashraq (the chief of the teachers
who teach their disciples through kashf—disclosure—sitting at a place far away from the
disciples) and others hold such a rejected belief, which the Mahdavis have adopted. Thus
they have eschewed the religion of all the Prophets of the heavenly Codes of Law and all
the perfect doctors and scholars.
“The sayings of the Zubdat-al-Wasileen are not intelligible. It is not disclosed what is the
purport of Jawhar-e-Awwal and Rooh-e-Haqiqi and where do these respected Ancients
reside.
“If the purport of all the (divine) books and journals is the divine speech, then that attribute of
God is ancient like the other attributes of Allah Most High. What is the reason for this
specialization? And if the purport is that these expressions are capable of being
pronounced, then they are new and ghair-makhluq [non-created].
“What is the purport of the saying that the Seals (of Prophethood and Sainthood) are non-
created in meaning and created in their form and shape?
“This saying too is a slander that all the saints of the people of the Divine Reality say that the
Vilayat [Sainthood] is ancient and non-created, because to the Saints of the people of
Sainthood, the Sainthood of Hazrat Prophet MuhammadSLM is unanimously the attribute of
the nafs [the body and soul of Hazrat Prophet MuhammadSLM]. It is new and created like the
person described [Hazrat Prophet MuhammadSLM].
“Of course, the attribute of the Sainthood is that of Allah Most High. ‘Allah is the Protecting
Friend of those who believe...”572 The condition of this Vilayat [Sainthood] is like attributes of
God. Een kuja o aan kuja? [Where is this and where is that?]” 573
572
573
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition, pp.30-31. [Abridged.]
Belief 18: Issue of Makhluq and Ghair-Makhluq 329
We Say: All this was the writing of the Hadyah Author. In this discussion, he has
mentioned the beliefs of the Greek philosophers, like Plato, Muallim-e-Awwal
[Aristotle] and Shaikh-al-Ashraq. He has also claimed that all the communities and
religious Codes of Law are narrated to have been held unanimously that the whole
universe is new and created. All these discussions are irrelevant to the real subject.
Hence, we do not consider it necessary to deal with them in detail. Otherwise, we
would have shown how correct are the assertions of the Hadyah Author; what are
the false steps he has taken in saying that the Universe is created; that it is narrated
with constancy by all the communities and their divine Codes of Law? How many
followers of the religions of the world believe that the material and universe to be
ancient? If the contentions of the Hadyah Author are true, what was the need to
decree that the people who believe that the universe is ancient as kafirs [infidels] in
the books of Fiqh [Islamic Code of Law] and scholastic philosophy. According to
the Hadyah Author, none among all the communities of the world accept this
belief. In short, if all these irrelevant issues are ignored and we try to ponder over
the intended issues, it becomes obvious that saying that the Mahdavis believe in the
beliefs of the Greek philosophers is a clear deception on the part of the Hadyah
Author. This mistake is obvious from his saying that to the Greek philosophers the
wisdoms, the skies and many other things are ancient and non-created. In the
excerpts the Hadyah Author has copied from the Jawhar Namah, there is no
mention at all about the Mahdavis believing that the wisdoms and the skies and
other things being ancient and non-created. It is clearly stated in the Jawhar Namah
excerpts that the Jawhar-e-Awwal, Rooh-e-Haqiqi, Vilayat-e-Muhammadiah and
the divine books and tracts, all the things on land and in oceans and the celestial
and the infernal regions are all created.
The belief of the Mahdavis too is “Laa qadim illa Llah and Laa Khaliq illa Llah”
[Nothing is ancient but Allah and There is no Creator but Allah]. Allah Most High
alone with His zath [essence] and sifaat [attributes] is Non-Created and Ancient.
Apart from these things, everything in the world is new and created. Mahdavis also
believe that the kalam-e-nafsi [the Essence of Speech], which is the attribute of
Allah Most High, is non-created, and our letters and pronounced words are new and
created. Under these circumstances, what is the relationship between the Mahdavi
beliefs and those of the Greek philosophers? And what is the difference between
the beliefs of the Mahdavis and those of the Ahl-e-Sunnat-o-Jama'at?
What now remains to be addressed is whether the Jawhar-e-Awwal and Rooh-e-
Haqiqi are created or non-created. The decision about this depends on the issue as
to what is called the Jawhar-e-Awwal? Whether it is among the things of the
Universe? Or, is it among the credence and determinations, or are they the names of
the attributes and the adjuncts of the Creator? Further, is it an issue specific to the
Mahdavis, or is it the accepted and current belief of the Sufi Research
Philosophers?
The Hadyah Author confesses his ignorance of the secrets as to what are the
Jawhar-e-Awwal and other things. What is their purport? In accordance with his
own confession, it is proved that his real mistake is that he has criticized the matter
without knowing what these terms mean. He has not taken the trouble to know or
understand them.
The second of his grave mistakes is that he has projected it as an issue specific to
the Mahdavis, although it is an issue of the Sufi Research Philosophers and that it is
an issue causing great diversity of opinion among the scholastic philosophers and
Sufi Research Philosophers. The details and explanations of this are that, in the
parlance of the Sufis, the zath [essence] of the Allah Most High is called the
Ta’ay’yun-e-Awwal [the First Determination]. And this First Determination is
called the Haqiqat-e-Muhammadi [the Reality of Hazrat Prophet MuhammadSLM]
which is the raison d’être [the most important cause] of the creation of the whole
existence. The Tradition recording the divine words, “But for thee, I would not
have created the Universe” gives an indication of this. Therefore, Shaikh Abdur
Razzaq Kashani has written in his book, Istilahat-e-Sufia, as under:
“The zath [essence] of Allah Most High is the Reality of Muhammad with
First Determination. All the Good Names are for Him. And that is the Ism-
e-Azam [Almighty’s Name; Infallible Word (cherished for incarnation)].”
Allamah Syed Sharif Jarjani has written in his book, Ta’arifaat, as under:
“Zath (essence) alone, with the First Determination is the Reality of

MuhammadSLM.”
It is written in the book, Tuhfah-e-Mursala, that:
“The second rank is the rank of the First Determination. This purports to
mean that Allah Most High gets the Knowledge of His Zath [essence] and
Sifaat [attributes] and all the existing things in an abridged form without
details. And this rank is called the Wahdat [Unity; Oneness] or the Reality
of MuhammadSLM.”
In the book, Nafs-e-Rahmani, it is clearly explained, which shows the reasons for
this nomenclature of Haqiqat-e-Muhammadi and its glory, and its glory and
grandeur has been unveiled.
“Know that the Zath in its own status is only a hasti [existence]. This
existence has neither the credence of ta’ay’yun [determination] nor that of
la-ta’ay’yun [non-determination]. This is called Ghaib-e-Hu’ieat [the
invisible wilderness; absence of everything other than God Who is Himself
invisible]. This Zath of the invisibility of the Hu’ieat [‫ ]ه ﭟ‬is called the
First determination in the view of ilm [Science, Knowledge]. This First

Determination is the comprehensiveness of the Oneness, mere Capability
and all the Ranks and Grades. This Rank is called the Haqiqat-e-
Muhammadi [The Reality of Prophet MuhammadSLM] and its manifestation
and sign is Hazrat Prophet MuhammadSLM. Had Hazrat Prophet
MuhammadSLM was not there, nothing among the things existing would not
have manifested. Hence, Allah Most High has said in favour of His Habib
[Friend], “I would not have created the skies if you had not been there,” or
“I would not have manifested My Rububiyat [Providence, Divinity] if you
had not been there.” And in this way, the Reality of MuhammadSLM would
not have been there, and thus the Zath would have been without Credence.
Then there would not have been any difference between the worshipper and
the Worshipped.”
HAQIQAT-E-MUHAMMADI
In technical terms, this is the Ta’ay’yun-e-Awwal [First Determination] or the
Haqiqat-e-Muhammadi [the Reality of Hazrat Prophet MuhammadSLM] is called by
various names like Nur-e-Muhammadi [Light of Prophet MuhammadSLM], Rooh-e-
Muhammadi [Soul of Prophet MuhammadSLM], Vilayat-e-Muhammadi [Sainthood
of Prophet MuhammadSLM], Barzakh-e-Kubra [Great Purgatory], Jawhar-e-Awwal
[First Quintessence], Nida-e-Awwal [First Voice], Maqam-e-Awwal [First Station],
Maqam-e-Jama’-al Jama’ ["‫ا‬#‫م‬%—the station of Unity of Oneness] et cetra.
The details of every name and the reason for the nomenclature would add to the
bulk of the book. To the Sufi Research Philosophers, the issues that are associated
with the First Determination can be associated with all these names. In the book,
Gulshan-e-Raz, all the ProphetsAS are shown as the manifestations of the Nur-e-
Muhammadi [the Light of Prophet MuhammadSLM]. It has been likened to the Sun.
COUPLET: “The Luminosity of the ProphetSLM was like a grand Sun, which
manifested on one occasion as MusaAS [Moses] and on another occasion as
AdamAS.”
This has been explained in the book, Mafatih-al-Ijaz Sharah-e-Gulshan-e-Raz, as
under:
“In other words, the determination was determined by La-ta’ay’yun [no-
determination], it was the Ruh-e-Azam and Aql-e-Kul [Great Soul and the
Perfect Wisdom]. This means the Nur-e-Muhammadi The Luminosity of
Hazrat Prophet MuhammadSLM.]
In the book, Maqsad-e-Aqsa, only the First Determination is largely discussed.
Hence, it is written as under:
“The first thing that Allah Most High created is the Jawhar [Quintessence].
This Quintessence is called the First Quintessence of the Immense World.
Its enhancements, credulities and names as mentioned are many. They are
said to be Jawhar-e-Awwal, Ruh-e-Awwal, Ruh-e-Izafi, Qalm-e-‘Ala, Ruh-
e-A’zam, Ruh-e-Muhamm- madi SLM, and the likes of them…
When you have understood the rise and fall of the First Quintessence and
have heard about the grandeur of the First Quintessence, now know it that
Hazrat Prophet MuhammadSLM has said that the ‘Jawhar-e-Awwal is my
ruh [soul]. Allah has created my soul first.’ This is also reported like this:
‘Allah has created my Nur [Luminosity] first.’ As such the First
Quintessence becomes the soul of Hazrat Prophet MuhammadSLM. Hence,
Hazrat Prophet MuhammadSLM was a Prophet long before his arrival in this
world. And in this meaning, he has informed us: ‘I was a Prophet when
Hazrat AdamAS was between water and clay.’ Now that he has departed
from this world, he continues to be a Prophet; and it is in these very
meanings that he has informed us that ‘there is no Prophet after me.’ O my
soul! However much we elucidate the qualities and greatness of Hazrat
Prophet MuhammadSLM, it will not be one-thousandth [of the desired level
of his eulogies]. However much the attribute of the Jawhar-e-Awwal we
explain, it is as if nothing is done.”
From this verification, it becomes easy for everybody to criticize all the
animadversions of the Hadyah Author and the purport of other technical terms.
Further it will show that these issues are not Mahdaviah specific, but they are the
technical terms of the Sufi Research Philosophers. There can be no doubts about
the technical usage.
Further, when, in the parlance of the Sufi Research Philosophers, the purport of the
Jawhar-e-Awwal is the Ta’ay’yun-e-Awwal [First Determination] or the abridged
knowledge of Allah Most High, it is not included in the things of the world, as is
wrongly understood by the Hadyah Author. On the other hand, it is the name of the
attributes and the grades of the convictions of the attributes. It is definitely ancient
and non-created. How can this lead to anything from the Universe other than the
divine essence and attributes of God being Ancient and Non-Created? Hence, all
that is written in the book, Jawhar Namah, is in conformity with the mazhab
[beliefs and tenets] of the Sufi Research Philosophers and it is a copy of their
sayings. In the words of the Hadyah Author, a criticism is leveled against the
Jawhar Namah of following the rejected mazhab [beliefs and tenets] of the Greek
philosophers; the same criticism applies to the Sufi Research Philosophers. Then,
all the Sufis and all those people of the Ahl-e-Sunnat-o-Jama'at who believe in the
Haqiqat-e-Muhammadi as the Barzakh-e-Kubra [Great Purgatory] are responsible
to rebut the contentious objections of the Hadyah Author. This is so because the
Hadyah Author has criticized that they follow the rejected mazhab [beliefs and
tenets] of the Greek philosophers, eschewing all the Prophets and their religious
Codes of Law. How far is this criticism correct?
This also proves that the Hadyah Author has, in an obvious effort to criticize the
Mahdavis, actually attacked and made the Sufi Research Philosophers the target of
his barbs, satire and ridicule. Ordinary people are deceived to believe that these
issues are specific to the Mahdavis. Indeed, the real targets of his attacks are the
Sufi Research Philosophers.
From this inquiry, it becomes obvious that the cantankerous question of the Hadyah
Author is far away from the glory and the grandeur of the ‘ulama [religious
scholars]. His question is, “Where do the Jawhar-e-Awwal and Rooh-e-Haqiqi, the
two respected Ancients, reside?” Every person can answer the Hadyah Author’s
question by saying that when the Knowledge is the attribute of the Allah Most
High, and these are the names of that very Knowledge, then these names also
respectfully stay where the named Personality [that is, Allah] resides. If in the
beliefs of the Hadyah Author, there is a home for the zath and sifat of the Allah
Most High, then the same is the home for the Jawhar-e-Awwal and Rooh-e-Haqiqi
too!
KHATIMAIN: CREATED OR NON-CREATED?

The Hadyah Author has also a doubt about the purport of the saying that the
Khatimain [Seals of Prophethood and Sainthood] are non-created in meaning and
are created in form and shape, that is, manifestly. This doubt too might have been
solved by the above discussion. Nevertheless, it appears suitable that this issue is
explained on the principles of the Sufi Research Philosophers. The Hadyah Author
has written in the name of the author of the Jawhar Namah that the existence of the
Seals [of Prophethood and Sainthood] is proved. This issue is not specific to the
Seals alone. Instead, all the existing things are ancient and sempiternal from the
standpoint of the divine knowledge in the status of the knowledge of Allah Most
High. However, in the status of creation, they are new. In short, in the status of
knowledge, there is no difference between the Seals and the ordinary things.
However, when one looks at the issue from the standpoint of inquiry and
investigation, it is proved that the Reality of Hazrat Prophet MuhammadSLM, which
is the raison d’être for the existence of everything in the Universe. Its grades of
credence are various. With the change in the ranks and status, the commands too
change. Hence, the Reality of Hazrat Prophet MuhammadSLM in the status of the
abridged divine knowledge is the position of the divine Unity or Oneness and First
Determination. And the manifest determination and identity of Hazrat Prophet
MuhammadSLM appeared in the garb of “I am but a man like yourselves...”574 The
574
rank of credence or status of each is different from the other. The people of the
manifest depended on the credence of the manifestations. And whatever the people
of batin [immanence] have said, they said it from the standpoint of the immanence
and the Reality. Hence, the application of the term non-creation in the view of the
Sufis, it is not on the basis of the ranks of credence of the manifest, but it relates to
the issues of the immanence. Hence, instead of discussing the issue on our own, we
think that it is enough to quote the sayings of some of the Sufi Research
philosophers.
Maulana RumRA says:
“For this reason Allah Most High said, ‘Waz-Zuhaa’ [Brightness of the
day]. The Brightness of the day is the Nur [Luminosity] of conscience of
Hazrat Prophet MuhammadSLM. The other meaning of the word ‘Zuhaa’ is
the love of the Friend. This is so because this too is the reflection of the
same. Otherwise, saying so for a perishable thing is wrong. How could he
who is liable to perish can be able to talk to Allah Most High [Who is
everlasting]?”
At another place, he says:
“The Kafirs [infidels] saw Ahmed as a human being. They did not see him
as one who split the moon. Hence, throw dust in the eye that has the sense
of seeing because the eye with the sense of seeing is the enemy of both
religion and intellect. Allah Most High calls the eye with the sense of seeing
as the diseased eye. The idolater calls it the opposite. This is so because the
infidel sees the foam but does not see the ocean.”
“Similarly, he has seen the present [today] and he did not see to tomorrow!”
In the Tafsir-e-Taavilaat, it is written under the Quranic Verse, “…Shall mere
mortals guide us?...”575 as under:
“When they are veiled from the (divine) Light because of their sensual
attributes, it makes Hazrat Prophet MuhammadSLM superior to them. This is
beyond their thinking. They only sensed the human nature of Hazrat
Prophet MuhammadSLM and they disavowed the Guidance of Hazrat
ProphetSLM because every knowledgeable man knows only to the extent of
the meaning that he knows. Hence, the Kamali Nur [Perfect Divine Light]
cannot be got without the natural light.”
Shaikh Abdur Razzaq Kashani writes in Sharah Fusus al-Hikam as under:
“Among the human beings, the perfect incomparable trait to be determined
as the First Determination is the zath of Hazrat Prophet MuhammadSLM.
575
Therefore, he is the most perfect knowledgeable person from the standpoint

of the basic essence or zath, because the Grand Purgatory of Hazrat Prophet
MuhammadSLM has determined the precise zath [essence] of the Ahdiyat
[God as Unity] as determined by the First Determination. From the
standpoint of his face, the face of Hazrat Prophet MuhammadSLM is the
combination of the Ahdiyat-e-Zathi [the Unity in Essence] and the Oneness
of the names and all possible ranks, the soul, the heart, mind, thinking and
body.”576
It is written in the book, Tafsir-e-Taavilaat, under the Quranic Verse, “No just
estimate of Allah do they make when they say: ‘Nothing doth Allah send down to
man (by way of revelation)’...”577 as under:
“Hence, the ProphetSLM is the manifestation of God outwardly and, from the
standpoint of immanence; he is the manifestation of God inwardly. The
knowledge of God descends on the heart and manifests through the tongue
[the word of the mouth] of Hazrat ProphetSLM. There is no dualism except
from the standpoint of the details of the attributes.”
Some of the Sufis have clearly explained the difference in standpoints by saying
that the Reality of Hazrat Prophet MuhammadSLM is from the standpoint of
muqaiyyad [confined] as abd [servant of God]; but from the standpoint of the
mutlaq [absolute], he is Rab [Lord].578
Shah Valiullah Muhaddis of Delhi has copied in his book, Shawariq al-Ma’arif,
from Ain-al-Quzzat Hamadani as under:
“He whom you know as God is MuhammadSLM for us; and he whom you
know as MuhammadSLM is God for us.”
Quoting this saying, he has interpreted:
“He says that Hazrat ProphetSLM is the mirror of Hazrat Wajood [that is,
God] and His perfect manifestation. The Haqiqat-e-Muhammadi is the sum
total of the First Determination and all other Determinations and
Manifestations, and all have manifested from His Luminosity. From this
standpoint, it can be said like this: However the Hazrat-e-Wajood [God] is
equal in manifestation. In every particle and repetition of the point or dot,
despite the creation of the meaning depends on the imperatives of its
nature.”
The deductive Traditions of the respected Sufis also give the same information of
Reality as Hazrat Prophet MuhammadSLM is quoted as saying, “I am Arab [&']
576
Fus-se Muhammmadiah.
577
578
Muqaddimah Asrar al-Kalam Tarjumah Fusus al-Hikam.
bila ain (‫)ع‬. I am Ahmad [%(‫ ]ا‬bila meem ()).” The author of Gulshan-e-Raz has
disclosed this raz [secret] as under: “In the mim of Ahmad the Ahad manifested. In
this cycle, it came first and the last to come was ‘ain. There is the difference of a
mim between the two, and the whole world is drowned in this mim.”
It is written in the book, Mafatih al-Ijaz, as under:
“Ahad is the name of the essence. The Determination of MuhammadSLM
manifested in the mim of Ahmad, while the manifestation of Ahad is the
Reality of Ahmad.”
All this inquiry proves on the principle of the Sufi Research Philosophers that the
immanent Reality is not from the created world. And the quotation from the
Jawhar Namah that the Seals [of Prophethood and Sainthood] are non-created in
meaning and are created in form and shape also mean the same thing. Hence, the
quotation from the Jawahir Namah is in perfect consonance with the sayings of the
Sufi Research Philosophers.
IS IT A SLANDER?
The Hadyah Author has criticized the author of Jawhar Namah that it is slander
that the people of Reality say that the Vilayat [Sainthood] is Ancient and Non-
Created. This charge too needs to be considered for various reasons:
■ Not only the Sufi Research Philosophers but also the mutakallimin [Scholastic
Philosophers] concede that Vilayat [Sainthood] is Ancient; JamiRA writes in his
book, Sharah-e-Fusus al-Hikam, as under:
“Vilayat [Sainthood] is never terminated because it is eternal and perpetual,
and its perfect manifestation is the zath [essence] of the seal of SaintsRA.”579
Allamah Sa’aduddin Tuftazani writes under the sixth Objective, eighth discussion
of the book, Sharah-e-Maqasid, as under:
“The Vilayat [Sainthood] of Hazrat Prophet MuhammadSLM is superior to
his Prophethood because the Prophethood is related to the legislative
expedience of the time, and Vilayat is not related to any time frame. Its
domain will remain till the Doomsday. However, the Prophethood
terminated from the standpoint of manifestation on Hazrat Prophet
MuhammadSLM. But the Vilayat that is the immanence of the Prophethood is
eternal.”
When the Vilayat is abadi, sarmadi and daiyimi [eternal, perpetual and permanent],
how can calling it Ancient be a slander?
579
Fus-e-Shishiah.
■ Secondly, the Hadyah Author has himself accepted that the Vilayat-e-Ilahiya [the
Sainthood of God] is one of the attributes of God and that it is like the other
attributes of God. Hence, it is proved that the Vilayat [Sainthood] too is Ancient
and Non-Created as the other attributes of God are Ancient and Non-Created. Then,
the saying of the author of Jawhar Namah and that of the Hadyah Author become
one and the same. If the saying of the Jawhar Namah author is a slander, the saying
of the Hadyah Author too becomes a slander. If one is correct, the other too is
correct. And neither is a slander. However, the Hadyah Author has differentiated
between the Vilayat of God and that of Hazrat Prophet MuhammadSLM and has
shown that the two are different from each other. In this matter, we ask the Hadyah
Author that if this distinction is accepted as correct, for the sake of argument, the
absolute Vilayat is mentioned in the saying of the Jawhar Namah author, which the
Hadyah Author has copied. There is no stipulation that it is the Vilayat of God or
that it is the Vilayat of Hazrat Prophet MuhammadSLM. Hence, according to the
rule, “the absolute applies to the Perfect One”, this purports to be the Vilayat-e-
Ilahiya, which the Hadyah Author himself concedes to be Ancient and Non-
Created. Even then, it is not a slander. On the other hand, if the Hadyah Author has
understood it to be the Vilayat of Hazrat Prophet MuhammadSLM, and, as such he
has treated it as a mere slander against the people of the divine Reality, then it is his
slander against the author of Jawhar Namah. Where is the hint or indication in the
saying of the Jawhar Namah that the absolute vilayat is the Vilayat of Hazrat
Prophet MuhammadSLM, as the Hadyah Author has specified?
■ Thirdly, the Hadyah Author had earlier claimed in the discussion about the
Knowledge of the Invisible that “Allah Most High does not create His own
attributes in human beings.” When the Hadyah Author accepts that Vilayat
[Sainthood] is His attribute, then, according to him, vilayat should not become the
attribute of Hazrat Prophet MuhammadSLM. Otherwise, it becomes necessary that
the attribute of the Allah Most High is created in a human being! Under the
circumstances, either the saying of the Hadyah Author is wrong that Allah Most
High does not create His attributes in human beings, or that, according to him, the
Vilayat being the attribute of Prophet MuhammadSLM is wrong.
■ Fourthly, the Quranic Verse, “Allah is the protecting Friend (vali) of those who
believe…”580 clearly proves that the Vilayat is the attribute of Allah Most High with
a lucid and unanimous argument and Quranic evidence. No further argument is
needed to prove it with any other evidence. However, if that vilayat is associated
with Hazrat Prophet MuhammadSLM and is called the Vilayat of Hazrat Prophet
MuhammadSLM, what is the argument that proves it to be the attribute of Hazrat
Prophet MuhammadSLM? And who are the Saints of Reality who have attested it?
And if this application were to be established, what is the specific standpoint for
580
doing so? Unless the Hadyah Author produces satisfactory proof of it, this solitary
claim needs careful thought.
If the Vilayat is appended to Hazrat Prophet MuhammadSLM and on this basis it is
called the attribute of Hazrat Prophet MuhammadSLM, then all the technical names
like Haqiqat-e-Muhammadi [Reality of Hazrat Prophet MuhammadSLM], Nur-e-
Muhammadi [Light of Hazrat Prophet MuhammadSLM] and others too should be
called as the attributes of Hazrat Prophet MuhammadSLM because all these are
appended to him, even though, in the parlance of the people of Haqaiq [Realities],
all these are the names of the abridged knowledge of Allah Most High and the First
Determination. They are the attributes of the Creator; they are Ancient and Non-
Created, as we have proved earlier.
The reality is that in the knowledge of syntax, the appendage with the trifling could
also be intimate association. A number of examples of this are available. Allah
Most High has said, “...As did the book of Moses before it,—a guide and a
mercy...”581
Torah is the Book of Allah Most High like the other heavenly books. In this
Quranic Verse, it has been referred to as the book of Moses [Hazrat MusaAS]. It
does not lead to the supposition that the Torah was the Kalam [speech] of Hazrat
MusaAS. Similarly, the Vilayat, which is unanimously accepted as the attribute of
Allah Most High, is appended to Hazrat Prophet MuhammadSLM, from the
standpoint of manifestation, and it is called the Vilayat-e-Muhammadi, it does not
become the attribute of the nafs (self) of Hazrat Prophet MuhammadSLM simply
because of the appendage.
For us, Mahdavis, too the Vilayat-e-Muhammadi is the name of Haqiqat-e-
Muhammadi and the Nur-e-Muhammadi, which is the raison d’être of the Creation
of the entire Universe. This is the principled issue of the Sufi Research
Philosophers. Hence, Khwaja Taha Mehri MahdaviRA, who is an illustrious poet
among the early followers of the CompanionsRZ of Hazrat Imam Mahdi al-
Mau'oodAS, says: “I was an old hidden treasure, as the hidden money desire to be
spent. Similarly, the Luminosity of the Prophet came from the Invisible into the
Presence. All that does exist has manifested from the Sainthood.”
Again: “Allah Most High separated from his Zath, which was a piece of Divine
Luminosity for all the works. This is the Vilayat [Sainthood] that came of the
Invisible into the Presence. All that does exist has manifested from the Sainthood.”
From these quotations, the essence of these Traditions is being proved that the
Vilayat purports to mean the same Nur-e-Muhammadi.582 [Hazrat Prophet
581
582
In the Arabic Language, the word Khalq [Creation] sometimes means creation; sometimes it
means manifesting and showing, being manifested, turn out, expel; it also gives other meanings.
MuhammadSLM] said, “I am from the Luminosity of Allah and all things are from
my Luminosity. Allah Most High manifested my Luminosity before everything.”
SLANDEROUS DECEPTION
The Hadyah Author says: Appendix of the Chapter: The Belief of Equality: “To think that
Hazrat Prophet MuhammadSLM is equal to the Shaikh of Jaunpur [that is, Hazrat Imam
Mahdi al-Mau'oodAS] is the unabashed belief. They do not fear anybody, not even God in
this matter. But there is another belief that is worse than this. They are bashful. Their belief
is that Hazrat Prophet MuhammadSLM is equal to the common disciples of the Shaikh of
Jaunpur; that they [the disciples of the ImamAS] are better than Hazrat Prophet
MuhammadSLM. Then where is the Shaikh of Jaunpur? He is very far [above].”583
We say: We will deal with the discussion about the issue of equality in Chapter 8.
What is its reality and meaning according to the principles of Scholastic and Sufi
Research Philosophers? What are the sources or the commands of Allah Most High
and Hazrat Prophet MuhammadSLM about their meanings and connotations? These
discussions will explain to the readers how the Hadyah Author has exhibited his
stupidity and deception as he had done earlier in respect of Prophethood and
Sainthood and alleged abrogation of the Shari'at, although the real issue is related
to the principles of the Scholastic and Sufi Research Philosophers. It is in perfect
consonance with their principles. There might be some difference of opinion about
interpretations.
The beliefs, which are in accordance with the commands of Allah Most High and
Hazrat Prophet MuhammadSLM, motivate the implementation thereof. Why should
one fear God in obeying His and His ProphetSLM’s commands? On the other hand,
not holding such beliefs, which are in accordance with the commands of God and
His ProphetSLM is a matter of shame and one should fear God for His disobedience.
The Hadyah Author has a set of some Islamic beliefs, which he is afraid of
professing openly. Is he afraid of God in holding the belief that Allah is One and
the Only God, that He has no partners and Hazrat Prophet MuhammadSLM is the
In the present context, it means manifestation. Hence, it is written in the book, Tamhidaat, by
Ain al-Quzzat Hamadani, as under: In reply to the second question, it should be seen [in the
light of the saying;] ‘First Allah Most High created my Luminosity.’ O Friend! In the Arabic
language the word khil’qat [creation] has many meanings. Here it is used in the meaning of
creation. Hence, ‘all that exists in the heavens and the earth was created for you.’ The Tradition
of the manifestation of this Vujood (existence) [the question that arises is] Hazrat
MuhammadSLM was hiding in which world so that he was needed to be created for his
manifestation? Alas! He was concealed in the world of ‘I was a hidden Treasure and wished to
be recognised.’ then he came into the world of ‘I would not have created the skies if you had
not been there’. Hence, the term, khalq, used in respect of the Luminosity of Muhammad
purports to be manifestation.—Shehab bin NusratRA.
583
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition, pp.31-32.
most superior of all the ProphetsAS and ApostlesAS? Is he [the Hadyah Author]
ashamed of holding those beliefs publicly among the people. The Mahdaviah
beliefs too are perfectly in accordance with the Commands of God and Hazrat
Prophet MuhammadSLM. What is the need of the fear of God and being ashamed in
holding such beliefs and practicing them?
There is no truth in the so-called second belief and there are no words in the
narrative of the Shawahid Al-Vilayat indicating that Hazrat Prophet MuhammadSLM
is equal to ordinary disciples [of the Mahdaviah community]. God forbid! The
Mahdavis have no such beliefs. All these are the marvels of the misunderstandings
or the lack of comprehensions of the Hadyah Author. He has given perverted
meanings to the original words, and he has thus distorted the issues in the
meanings. Further, he thinks that his criticisms are directed against the Mahdavis!
The fact of this matter, however, is that the author of Shawahid Al-Vilayat has
copied some Traditions of Hazrat Prophet MuhammadSLM from the books,
Tamhidaat-e-Ain-al-Quzzaat Hamadani and Sharah-e-Manazil as-Saireen. These
refer to the attributes and eulogies of the salikin [seekers of Allah Most High]. In
these Traditions, Hazrat Prophet MuhammadSLM has described the attributes of the
seekers as ‘ikhwani [my brothers]’ and ‘Bi-Manzilati [in my station]’. These are the
glad tidings and eulogies in favour of the said salikin. The basis of Hadyah
Author’s misunderstanding and subsequent criticism are these words of the
Tradition.
Before dealing with the core issue, it appears suitable to point out that the Hadyah
Author has criticized the author of Shawahid al-Vilayat and said that this Tradition
is baseless.
► Firstly, the criticism pertains to Ain-al-Quzzat Hamadani and the Sharih-e-
Manazil-as-Saireen.584 It does not pertain to the author of Shawahid Al-Vilayat
because the latter has only copied the Tradition from the said books.
► Secondly, this is the authentic and current Tradition of the respected Sufis. This
confirms all the discussions that can be presented about the Tradition of the
respected Sufis, can also be presented about this Tradition.
► Thirdly, the evidence about this Tradition is available from other Traditions
also. This evidence confirms and supports the words used in the Tradition and their
meanings.
► Fourthly, according to the Hadyah Author, this Tradition is ab initio baseless.
When the Tradition is baseless, the meanings extracted from it should also be
baseless. It is strange that the Hadyah Author says on the one hand that the
Tradition is baseless and, on the other hand, extracts meanings from the same
584
Sharih means commentator.
baseless Tradition and tries to prove that it is correct and bases his criticism on it
[the baseless Tradition].
THE REAL ISSUE

After this, let us discuss the real issue. It is obvious from the Traditions that some
attributes and circumstances have been described in them and some glad tidings are
given to the people who have those attributes and are in those circumstances. The
people who have those attributes and are in those circumstances in the Muslim
Ummat deserve, and are entitled to benefit from, the glad tidings and the eulogies
described in the Traditions. Hence, the Traditions of this nature contain words like
‘ikhwani [my brothers]’, khulfai [my vice-regents], ‘ulamai ummati kanbiya Bani
Israil [the scholars of my community are like the Prophets of the Children of
Israel]’ and other eulogies. The people of the manifest think that these glad tidings
and eulogies are directed towards the scholars of the manifest religious sciences.
However, the people of the Divine Realities and the perfect saints think that these
attributes, good character and morals, which were in fact a meager reflection of the
grand character of Hazrat Prophet MuhammadSLM, are the people who deserve the
glad tidings and the eulogies.
It is written in the book, Jawahir as-Suluk, as under:
“And a group of the perfect SaintsRA of Hazrat MuhammadSLM that has
relished the taste of the ways of the ProphetSLM is called as prophets and
saints. The Vice-Regents, legatees and brothers of the ProphetSLM are these
people in reality. The hint is particularly about this group. And the saying of
Hazrat ProphetSLM that [‘the ‘ulama of my ummat [community] are equal to
the Prophets of all the [other] communities [ummats]’ is this group.”
The author of Shawahid Al-Vilayat too has done the same thing. All he has said is
that since these attributes are found in the CompanionsRZ of Hazrat Imam MahdiAS,
they deserve the glad tidings.
The original wording of the Shawahid Al-Vilayat (in English translation) is as
follows:
“Be it known to the people of discretion that Hazrat Prophet MuhammadSLM
has given the glad tidings of being in his ranks to the CompanionsRZ of
Hazrat Imam MahdiAS.”
When the saints of the Ummat [community] of the Muslims are called the
inheritors, brothers, vice-regents and kanbiya sair-al-Umam585 of Hazrat Prophet
585
It means: ‘The ‘ulama of my ummat [community] are equal to the Prophets of all the [other]
communities [ummats]’ This is part of a Tradition.
MuhammadSLM and this does not attract any criticism, nor does it purport to call
them as the legal representatives, real brothers or the vice-regents of Hazrat Prophet
MuhammadSLM and their becoming the real Prophets; and then saying that the
companions of Hazrat Imam MahdiAS deserve the glad tidings described in the
Tradition too cannot be objectionable. These things do not give rise to the false
allegations the Hadyah Author has made.
The readers with a sense equity and justice may kindly ponder over the wording of
the Shawahid Al-Vilayat. Where is it written that Hazrat Prophet MuhammadSLM is
equal to the ordinary disciples [of Hazrat Imam MahdiAS]? Further, is it the
statement of author of the Shawahid Al-Vilayat? The context of the statement is
making it obvious that the Tradition is copied and quoted and that the wordings of
the Divine Lawgiver [Hazrat Prophet MuhammadSLM] are just copied.
Even if this had been the personal saying of the author of the Shawahid Al-Vilayat,
its nature would not be more than his personal opinion or assumption. This would
not prove that it was the belief of the entire Mahdaviah community, because the
innumerable sayings of the scholars of the Ahl-e-Sunnat-o-Jama’at, which are their
personal opinions and assumptions are not the beliefs of the Muslim community.
These sayings could be about the excellences of the Muslim Community, or the
grades and ranks of the members, or about a Verse of the Quran or the Traditions,
or their meanings or purport. Hence, if the ulama of the Mahdaviah Community
have written their personal opinions or assumptions, they cannot become the beliefs
of the community. This is so, more particularly because the author of Shawahid Al-
Vilayat has only said that the eulogies and glad tidings described in the Traditions
are like those of the Mahdavis. To draw the conclusion of equality and then say that
it is the belief of the Mahdavis is sheer stupidity. It is his effort to mislead the
people. This is the same stupidity and an effort to mislead the people by the
enemies of Islam. Hadyah Author appears just to copy and imitate them.
The Hadyah Author has tried to give superfluous and uncalled for meanings to this.
It is like a Muslim saying, “The person who says his prayers perfectly well, his
belongings are few, his children are many, he does not indulge in backbiting—
about such a person, Hazrat Prophet MuhammadSLM has given the glad tidings by
showing his two fingers, joined with each other, that he would be with him [Hazrat
Prophet MuhammadSLM] in Paradise (like the two fingers).”
If a non-Muslim were to draw the conclusion from this that the belief of the person
quoting the Tradition, and that of all the Muslims, is that Hazrat Prophet
MuhammadSLM is equal to the ordinary Muslims.
Can any Muslim think that this meaning and the conclusion are correct? A single
person recites the text of a Tradition. Its real meaning and purport is ignored. Then,
assuming that this is the belief of the entire Muslim community, if one were to
criticize the Muslims, would it be justified? Hence, the meaning and purport of the
Tradition, the Hadyah Author has derived and his assumption that it is the belief of
the Mahdavis is obviously wrong.
HADYAH AUTHOR CONFUSED BY MANZILAT

A possibility is that the Hadyah Author was confused by the word, ‘manzilat’.
Apart from its literal and intrinsic aspects, understanding it as ‘equality’ is not
correct because the relevant Traditions are of the nature of excellences and grades
of the deeds. Many Traditions are narrated about the excellences and grades of the
deeds. In them, a particular person or deed has been explained or its rewards have
been praised. However, the Ahl-e-Sunnat-o-Jama'at do not draw the conclusions
about commands, minor factors and wrong meanings. For instance, Hazrat Prophet
MuhammadSLM has used the word, ‘sabqat’, [precedence] in describing the ranks of
Hazrat BilalRZ over himself. This word is superior to ‘manzilat’. According to the
Hadis, Hazrat Prophet MuhammadSLM said:
“O Bilal! Why did you take precedence over me in Paradise? Whenever I
entered Paradise I heard the sound of your footwear ahead of me.”
In respect of Zaid bin HarisahRZ, Hazrat Prophet MuhammadSLM has used
respectful words like anta akhuna [You are our brother], and maulana [our lord].
Apart from this, there are innumerable instances like these. However, drawing
conclusions of superiority and precedence of Hazrat BilalRZ and Hazrat Zaid bin
HarisahRZ over Hazrat Prophet MuhammadSLM is not lawful under the principles of
the Ahl-e-Sunnat-o-Jama'at. Hence, drawing the conclusion of equality from the
word, ‘bi-manzilati’, is not correct under the principles of the Ahl-e-Sunnat-o-
Jama'at.
In respect of the excellences of the deeds, such examples are galore. For instance,
Hazrat Prophet MuhammadSLM has said:
“If a person has two sisters or two daughters, and as long as they are with
him, he treats them with good manners and politeness, then he and I will be
in Paradise like this.”
At this point, Hazrat Prophet MuhammadSLM showed his two fingers closely joined
with each other.
Hazrat Abu HurairaRZ narrates:
“Around the Empyrean, there are pulpits of (divine) light. On them people
of a community will sit. Their dress and faces will be illuminated. They will
not be Prophets or martyrs. But the Prophets and martyrs will envy them.
The CompanionsRZ asked, “O Messenger of Allah! Who are they? Please
tell us.” Hazrat Prophet MuhammadSLM said, “They will be people who love
each other for the sake of Allah. They will meet each other. They will be in
the company of each other.”
According to the principle of Hadyah Author, if an enemy of Islam were to draw
the conclusions from these traditions that (God forbid!) the ranks of the Prophets
and Hazrat Prophet MuhammadSLM himself—despite their being Prophets—is
lesser to the common Muslims, or that they are equal or inferior to the thousands of
ordinary members of the Muslim ummat [community] who simply have the
attribute of treating their sisters and daughters politely for the sake of Allah, and
that they [the members of the Muslim Community] would be so superior to the
Prophets, that even the Prophets would envy their ranks, and that they would be
like two joined fingers with Hazrat Prophet MuhammadSLM in Paradise, what
would be the Hadyah Author’s answer to such a charge?
In connection with his criticism, the Hadyah Author has quoted some narratives
from the book, Panj Fazail. They are simply like the above Traditions of Hazrat
Prophet MuhammadSLM. The Hadyah Author has distorted their meanings. He
writes on page 20 [page 32 of the Hadyah-e-Mahdaviah, 1293 AH edition] quoting
the narratives about Hazrat Bandagi Miyan Shah DilawarRZ and Hazrat Bandagi
Miyan Shah NizamRZ and drawn the conclusion of their alleged equality with the
ApostlesAS and Hazrat Prophet MuhammadSLM himself. He has made the false
charge that the Mahdavis believe them to be superior of Hazrat Prophet
MuhammadSLM. He writes:
“One day he gestured towards Yusuf and said, ‘All these brothers who are sitting
have the position of Ham Ikhwani Bi-manzilati.’ In other words, they are equal of
Hazrat Prophet MuhammadSLM. But four of them are more superior to them—this is
the state of Dilawar, the disciple of the Shaikh of Jaunpur [that is Hazrat Imam
MahdiAS]. He calls his disciples to be equal to Hazrat Prophet MuhammadSLM or
sometimes he gives superiority to twelve of his disciples, and sometimes he gives
superiority to four of them.”586
In the narrative, it is written only that they have the position of Ikhwani Bi-
manzilati. All that is written after the expression, “in other words” is the invention
of the Hadyah Author. Here, he has added his false allegations. First, he has to
prove that all these allegations are part of the original narrative. The Hadyah
Author has misunderstood the word Bi-manzilati to mean ‘equal’. Thus, he has
tried to deceive the ordinary readers of his book to misunderstand that. This is so
because, technically, “maqam hasil hona” [achieving the station] does not mean
achieving “equality.” According to the Sufi research philosophers, when there
occurs a consistency between two or more persons about their getting (divine)
bounty, or their reaching a certain station in the different stages of suluk [mystic
586
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition,p.32.
initiation], the words like shan, manzil, maqam, qaim maqam, bar qalb et cetra are
used if the specification of a certain stage is needed. For instance, if it is said that
some saints are in the maqam or shan [position or glory] of some Prophet, what is
intended to show is that the manifestation or the divine bounty that was available to
the concerned Prophet is also to be found in the said saint. Hence, corresponding to
every Prophet before the advent of Hazrat Prophet MuhammadSLM, there is a saint
or a scholar in the ummat [community of Hazrat Prophet MuhammadSLM],
according to the Sufi Research Scholars. This idea is expressed in the book,
Gulshan-e-Raz, as under:
“When His Luminosity casts its shadow on Vilayat [Sainthood], the Easts
and the Wests become equal. Similarly, there is an ‘alim corresponding to a
Prophet in the era of Prophethood.”587
See! It is clearly stated that every ‘alim [scholar] of the community of Hazrat
Prophet MuhammadSLM is pitched against every Prophet of the pre-Islamic period
and the equality of the scholars with the Prophets is stated in clear terms. Despite
this, it does not mean that the scholars and saints of the Muslim Ummat are
bestowed the status of Prophethood or Apostleship, or that they are the Prophets
and Apostles in reality, or that they are the equals of the Prophets and Apostles. It
only indicates the similarity of the manifestation of the divine bounty. Hence, we
find a large number of examples in the news [Traditions] about the excellences of
the Ummat of Hazrat Prophet MuhammadSLM and in the sayings of the Saints of
Allah. Hence, even if in the books of the Mahdavis too, the words like maqam, et
cetra are found, they only purport this technical meaning or connotation. It does not
mean that the scholars and saints of the Ummat belong to the ranks of the Prophets,
or that they are equal to the ProphetsAS. However, people like the Hadyah Author
who are unaware of the nuances of the technical terms and their meanings and
connotations think that these terms mean equality with ProphetsAS. This is their
mistake. Otherwise, the scholars and saints of the Ummat of Hazrat Prophet
MuhammadSLM should be ranked as the equals of the ProphetsAS of the yore. But to
the Mahdavis, it is not correct to say so.
In the narrative of the Panj Fazail, it is mentioned that four or more have a superior
maqam. The explanation of this, according to the principle of the people of the
Zahir [manifest], is as follows:
587
“After the rising of the sun, the shadow of everything falls towards the west and the stages of its
length become varied. As the sun moves toward the meridian, the length of the shadow
gradually decreases, and finally the shadow begins to fall towards the east and the length of the
shadow gradually increases. The author of Gulshan-e-Raz has treated the time of Hazrat
Prophet MuhammadSLM as the midday. Hence, he has treated the ProphetsAS of the period
before Hazrat Prophet MuhammadSLM as the Magharib {Wests} and the Saints of the
subsequent period as Mashariq [Easts]—Shehab Bin NusratRA.
Some attributes have been described in the Tradition and people having those
attributes are given the glad tidings of being “my brothers in my manzil [state or
stage]” by Hazrat Prophet MuhammadSLM. Some people have achieved some
perfection in Akhlaq [behaviour or character] over and above the attributes
described in the Tradition. Such people have a superior maqam [station] than the
people who have achieved only the attributes mentioned in the Tradition.
The Hadyah Author has misunderstood the meaning of the term, bi-manzilati, as a
position equal to Hazrat Prophet MuhammadSLM and then misconceived that the
people having a higher position than that of the people of the attributes mentioned
in the Tradition as superior to Hazrat Prophet MuhammadSLM. This is the result of
his atrocious thinking. In the original narratives, the words like ‘equality’ or
‘superiority’ have not been used. This ‘equality’ or ‘superiority’ has not been
shown as the belief of the Mahdavis. Further, such is not the belief of the
Mahdavis. God forbid.
The additional details of this discussion are that, to the respected Sufis, the stations
of the Prophets and Apostles are the stages of further development of the soul.
There are further superior stages of this development also.
DEVELOPMENT GRADES OF THE SOUL

It is written in the book, Jawahir-as-Suluk, as under:
“Some elder religious leaders have divided the human soul into nine ranks:
1. Momin [believer]; 2. ‘A’bid [worshipper]; 3. Zahid [ascetic]; 4. ‘Ar’if
[mystic having intimate knowledge of God]; 5. Vali [saint]; 6. Nabi
[Prophet]; 7. Rasool [messenger]; 8. Ulul-Azm [resolute (Prophets)]; and 9.
Khatam [seal (of Prophets)]. From among these nine ranks, Hazrat
Khudavand [Lord] is involved rank by rank, which cannot be expressed in
words or hints.”
After defining the Prophethood and Messengership, it is explained that the
followers of the Prophets can get a share of this maqam of the Prophets. Hence, it is
further written as under:
“The station associated with this zath [nature, essence] is the station of the
lords of the Shari'ats [religious legal codes] who are among the Prophets
and messengers, and, in their emulation, some of the people destined to be
courageous get by strictly following the Prophets. The general community
gives the name of dana [wise]. This station is interpreted as the station of
qurb [proximity] of Faraiz [obligations, duties].”
Then, defining the maqam of the ulul-azm [enterprising] and khatam [Seal], it is
written:
“This station by virtue of its essence is the station of the ulul-azm

[enterprising] Prophets. Some of the great among them reach this station by
their emulation of the people of strength, insight and discernment, to the
shadow and honour. The general community calls them as Hujat-Allah [the
proof of Allah]. This station is called Qurb-e-Malakoot. Superior and lofty
to this are their authority, character and conduct. And this station is the
Khatam-e-NubuvatSLM and the Fatih-e-VilayatSLM and for the reason of their
emulation they are granted a sample of this station. They are given the title
of Fatihin and Khatamin [the Openers and the Seals]. In other words, the
existence of such a person becomes the rightful claimant of the extreme end
of the previous tenure and the perfection of the beginning of the up-coming
tenure. And this station is remembered technically as the Maqam-e-
Fardaniyat [the Station of Singleness].”
From this, it is proved that the Prophets and Apostles too are the stages and
maqamat [stations] of the development of the human soul. There are stations
superior to those of the Prophets and the Apostles. The stations of the Prophets and
Apostles—even those of the Seal of the Prophets [Hazrat Prophet
MuhammadSLM]—too are available to their special followers in emulation and as
the shadow or reflection, and it can be achieved.
If the term, maqam hasil hona [achieving or reaching the station] is assumed to
mean equality or the same rank, as the Hadyah Author has assumed, the meaning of
such writings of the Sufis would be that the people who have achieved the bounty
of that station of the ProphetsAS. And the people who have received the bounty of
the station of the ulul-azm [enterprising] and khatam [Seal]—that is the Seal of
Prophethood and Sainthood—would, God forbid, become equal to the enterprising
and Seals of Prophethood, like Hazrat Prophet MuhammadSLM. It is obvious that
this kind of meaning is clearly against the beliefs of the Sufis. To them, achieving
and reaching the station is certainly not equality with the enterprising Prophets [or
the Seal of Prophethood].588
588
Shah Valiullah Muhaddis of Delhi has, in the first volume of his book, Tafhimaat-e-Ilahiya, tried
to explain the station and rank of a respected elderly person or a Prophet with an example. His
writing supports the contentions of the author of this book [Kuhl Al-Jawahir, Hazrat Syed
NusratRA]. He writes:
“A person told me that the mashayakhin [saintly guides] of a later or last era would give to their
disciples the glad tidings that ‘they had stepped ahead of the rank of Hazrat JunaidRA or that the
sainthood of such-and-such a Prophet had reached them. This is just ostentation.’ I told him,
‘Impress this on your mind by an example: Sabo’yah toiled for a long time and compiled
grammar and syntax. He did research in Arabic poetry and extracted the rules of the principles
of the kulliyyah in such a manner that the minor details too conformed. He did the work as none
else could do. Friends have abridged and decorated them in small tracts. If that tract is given to
a boy of ten years, he would memorise it and start understanding it. When this stage arrives and
This also proves that the station of mursileen [Apostles], which is also called the
Maqam-e-qurb-e-Faraiz [the station of the proximity to the Obligations]. The
Maqam-e-Ulul-Azm and the Maqam-e-Khatam [the Station of the Seal] are
superior. They are, in technical terms, called as the Maqam-e-Qurb-e-Malakoot
[the station of the proximity to the world of Angels] and the Maqam-e-Fardaniat
[the station of (divine) Loneliness]. The people who have achieved or reached the
ultimate stations of the world of Angels and divine Loneliness are essentially
superior to the station of the Mursileen [that is, the station of the Apostles] or those
who are in the station of the proximity of Obligations. In the books of the Mahdavis
also, there is the mention of the superior stations and ranks in some of the
narratives. This could purport to mean the stations of the Proximity of Obligations,
the Proximity to the World of Angels or the station of the Proximity to the divine
Loneliness. This does not mean any superiority over the Mursileen [Apostles].
“When you hear the saying of the Ahl-e-dil [people of the heart], do not say that it
is an error. O Hafiz! You did not understand the saying. This is the place where you
have erred.”
he makes more progress, it is said that he has achieved the station of Sabo’yah. Then what is the
Station of Sabo’yah?’
Then turn the attention to the Fiqh [Islamic Jurisprudence]. Hazrat Imam AzamRA and his
friends toiled for years and extracted the issues with detailed arguments and then they extracted
and created many branches of the knowledge. They did much work and put them on the heads
of the Muslims. Friends put the whole thing in a nutshell. They abridged its purport and put it in
a concise and beautified tract. Then that child is taught in the Islamic Jurisprudence. He
memorizes it and then he begins to understand it. Then it would be said that this was the station
of Hazrat Abu Hanifa [Imam AzamRA] when the child reaches it.
Then turn the attention to the learning of the Traditions. Imam AhmadRA and other compilers of
the Sehah-e-Sittah [the six famous Sunni collections of the Traditions of Hazrat Prophet
MuhammadSLM] toiled to compile their books. They travelled to far off places to collect the
Traditions. They opened the floodgates of the treasures and unleashed the flow of the rivers of
the continuity, opinions and classification of the knowledge they had collected. The friends
abridged and contained them in small tracts. They brought the authorities in a beautiful
sequence for the study of the subject. The child can study and memorise one of the tracts and
then recite it in the same manner.
In this situation it will sometimes be said that this child was in the station of Sabo’yah. Later, he
progressed to the station of Hazrat Imam Abu HanifaRA. Then again he progressed to the station
of AhmadRA and BukhariRA. The person so saying all this is deemed to have said things
correctly. If one were to say that this child cannot reach the station of Sebo’yah, Imam Abu
HanifaRA and Imam BukhariRA; how does he have the strength to learn things and think that he
was equal to these eminent leaders? [He is in error.] ‘To each is a goal to which Allah turns
him…’ Quran, S. 2: 148 AYA.”—Shehab bin NusratRA.
After this, the Hadyah Author has again drawn the wrong conclusion that the
Mahdavis are superior to Hazrat Imam MahdiAS on the erroneous basis of his own
misunderstanding. He has tried to draw the conclusion of superiority by mentioning
that Hazrat Imam MahdiAS is the Knower of the Invisible and the issue of Tas’hih
[Verification]. This is bina-e-fasid ‘alal-fasid. Since all these matters have already
been dealt with, we do not need to repeat the arguments.
CONFESSION AND OBSTINACY

It is astonishing that the Hadyah Author admits that the Mahdavis do not concede
the superiority [of the Mahdavis or that of Hazrat Imam MahdiAS over Hazrat
Prophet MuhammadSLM]. He has written: “We do not know why they [the Mahdavis]
accepted [the principle of] equality and ignored [the principle of] superiority.”589 This clearly
shows that he is convinced that the Mahdavis do not accept the [principle of]
superiority. Simultaneously, the Hadyah Author also tries in vain to prove the
superiority, which goes against his own confession that the Mahdavis do not give
superiority to Hazrat Imam MahdiAS over Hazrat Prophet MuhammadSLM. This is
against the dignity of the ‘ulama [scholars].
The Hadyah Author says: “Despite this, the Mahdavis showed their obedience, but did not
give up the principle of superiority to the fullest extent. They continued their attitude but say
that if there was one Siddiq [the Truthful] in the court of Hazrat Prophet MuhammadSLM,
there were two Siddiqs [the Truthful] here [in the court of Hazrat Imam MahdiAS]: Syed
Mahmood and Syed Khundmir. There were four Khulafa-e-Rashidin [the orthodox Vice-
Regents of Hazrat Prophet MuhammadSLM], there are five here [in the court of Hazrat Imam
MahdiAS]. If there were ten companions who were given glad tiding [of Paradise] in the court
of Hazrat Prophet MuhammadSLM, here there are twelve! And if there were 73 sects in the
ummat of Hazrat Prophet MuhammadSLM, there would be 74 sects among the followers [of
Hazrat Imam MahdiAS]”590
The matters, the Hadyah Author has mentioned, do not contradict any of the
sayings of the Ahl-e-Sunnat-o-Jama'at. And to draw the conclusion that these
matters show any superiority of Hazrat Imam MahdiAS over Hazrat Prophet
MuhammadSLM too is not correct. To explain the first issue, that is confrontation,
the conflict arises only when the time and the place are the same. Where the time
and/or place are not the same, it does not give rise to any confrontation. In
accordance with this principle, if there were one Siddiq and four Vice-Regents, ten
companions with glad tidings and the Mahdavis say that there were two Siddiqs,
five Vice-Regents and twelve companions with glad tidings, or the Ahl-e-Sunnat-o-
Jama'at say that Hazrat Prophet MuhammadSLM had given glad tidings to ten of his
589
590
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition, p.32,
companions and the Mahdavis say, “No! They were twelve and not ten,” then the
question of conflict arises. However, if the Mahdavis say there were two Siddiqs,
four Vice-Regents and ten companions with glad tidings of Paradise, then the
question of confrontation or conflict arises. If to the Mahdavis, there are two
Siddiqs, five Vice-Regents and twelve companions of glad tidings [of Paradise] of
Hazrat Imam MahdiAS, there would be no confrontation or conflict, because the
time and place are not the same.
If the Hadyah Author wants to prove the alleged Mahdavi belief of the superiority
of Hazrat Imam MahdiAS over Hazrat Prophet MuhammadSLM by saying that there
were two Siddiqs, five vice-regents and twelve companions of Hazrat Imam
MahdiAS, with glad tidings of Paradise, as is evident from his style of his
expression, our reply is that there is no mention of any superiority of Hazrat Imam
MahdiAS over Hazrat Prophet MuhammadSLM in the attitude of the Mahdavis. The
saying of Hazrat Imam MahdiAS is clear and final in the matter. He has said:
“When has this servant [of Allah Most High] said that he is superior to Hazrat
Prophet MuhammadSLM?”
This one clear and categorical saying of Hazrat Imam MahdiAS refutes all the
Hadyah Author’s allegations of superiority. After this, there is no scope for
deducting wrong conclusions from irrelevant hints and clues. Where there is a
clear-cut assertion, any minor suggestion to the contrary does not hold ground.
Violating this principle, the Hadyah Author draws the wrong conclusion of the
superiority of Hazrat Imam MahdiAS over Hazrat Prophet MuhammadSLM. And, if
according to him, some minor issues can be blown out of proportions to prove the
superiority of Hazrat Imam MahdiAS over Hazrat Prophet MuhammadSLM, it may
lead to the conclusion of superiority of the Vice-Regents and Saints of the Ummat
Hazrat Prophet MuhammadSLM. And the Hadyah Author will be bound to accept
them as correct! For instance, there was a great increase in the number of armed
forces and they had conquered a large number of countries and areas during the
reign of the Caliphs of the ProphetSLM and the Caliphs of Banu Umayyah and the
Abbasid dynasties. This had not happened during the life of Hazrat Prophet
MuhammadSLM. Does the Hadyah Author dare to draw the conclusion that these
Caliphs were, God forbid, superior to Hazrat Prophet MuhammadSLM?
A look at the biographies of hundreds and thousands of the saints of Allah,
including Hazrat Shaikh Abdul Qadir JilaniRA, Hazrat Khwaja Moinuddin
ChishtiRA, Hazrat Nizamuddin Awlia Mahbub-e-IlahiRA and others, shows
innumerable instances of this kind. Apart from some of their peculiarities and
particularities, look at the number of their vice-regents! Was the number of their
vice-regents and seekers only four? Or, did some of them have a larger number of
vice-regents and seekers? Can one draw the conclusion of superiority of any of
them over Hazrat Prophet MuhammadSLM on the basis of a larger number of vice-
regents or seekers?
Further, the limitation of one Siddiq, four Vice-regents, and ten CompanionsRZ who
were given the glad tidings of Paradise is not correct, according to the sayings of
the Ahl-e-Sunnat-o-Jama'at. There is a narrative of Tirmizi, which the Hadyah
Author has quoted on page 111 of Hadyah-e-Mahdaviah [1293 AH Edition]
attributing it to Ibn MajaRA, wherein Hazrat AliRZ as saying, “I am the servant of
Allah Most High, cousin of Hazrat Prophet MuhammadSLM and Siddiq-e-Akbar
[The Greatest Truthful Friend].”
Now tell us, was Hazrat Abu Bakr SiddiqRZ the only siddiq of Hazrat Prophet
MuhammadSLM? Do the Ahl-e-Sunnat-o-Jama'at concede Hazrat AliRZ too was a
Siddiq in accordance with his own saying or not? Do you [the Hadyah Author]
accept this or not? Then, it proves that the number of the Siddiqs of Hazrat Prophet
MuhammadSLM was two, not one! In accordance with the principle enunciated by
the Hadyah Author, he has drawn the conclusion of superiority of Hazrat Imam
MahdiAS over Hazrat Prophet MuhammadSLM on the basis of the number of the
siddiqs. Should one now draw the conclusion of the equality between Hazrat Imam
MahdiAS and Hazrat Prophet MuhammadSLM on the basis that both had two Siddiqs
each?
There are a number of narratives that vouch for six ministers [or Vice-Regents],
four from the earth and two from the heavens [that is, Hazrat JibrailAS and
MikailAS—Gabriel and Michael] of Hazrat Prophet MuhammadSLM. The Ahl-e-
Sunnat-o-Jama'at too accept this. Shah Abdul Aziz, whom the Hadyah Author
considers as the Seal of Muhaddisin [Scholars of the Prophetical Traditions], has
written in his book, Tuhfa-e-Asna-e-Asharia, the chapter on Mata’in, as under:
“Two vazirs [Vice-Regents] were from the heavens—JibrailAS and
MikailAS.”
From the narratives of the Mujaddidiyah [The Revivalists], it is surmised that the
number of the khulafa [Vice-Regents] of Hazrat Prophet MuhammadSLM was five:
four Khulafa-e-Rashidin [the orthodox Caliphs] and the fifth is Janab Shaikh
Ahmad Sirhindi. Muhammad Mazhar has written in his book, Manaqib-e-
Ahmadiyah, as under:
“A respected elderly person asked Hazrat Prophet MuhammadSLM in his
dream, ‘What do you think of the Mujaddid? Hazrat Prophet
MuhammadSLM said, ‘Ahmad is my fifth Caliph along with my four
Caliphs.’”
The Hadyah Author has based some of his criticisms on dreams, reveries and
inspirations. This proves that he does not differentiate between sleep and
wakefulness. To him Mukashifat [inspired disclosures] too appear to be like
ordinary senses. Hence, on the basis of this principle of the Hadyah Author’s
criticism, one has to draw the conclusion that, to the Mujaddidiyah, there are five
Caliphs of Hazrat Prophet MuhammadSLM. According to earlier sayings, Hazrat
Prophet MuhammadSLM had six Caliphs. Hence, the limitation of four Caliphs does
not hold water. And hence, the concept of superiority can never be correct.
Apart from this, some of the Sufi Research Philosophers have written about the five
Caliphs of Hazrat Imam MahdiAS that Hazrat Prophet MuhammadSLM had said that
the Caliphs of Hazrat Imam MahdiAS would not be less than five or more than nine
in number. Hence, according to this principle, the basis of superiority is proved
from a Tradition of Hazrat Prophet MuhammadSLM. This is not the innovation of
the Mahdavis. In these circumstances, the criticism about the superiority, advanced
by the Hadyah Author, reverts to the august personality of Hazrat Prophet
MuhammadSLM as he has himself decided the issue that is the essence of the
superiority. It is written in the book, Futuhat-e-Makkiah, as under:
“Hazrat Prophet MuhammadSLM has expressed the doubt that the tenure of the
Mahdiyat [Mahdiship] to be five to nine years. This doubt is based on the number
of his [Hazrat Imam MahdiAS’s] Caliphs because it is one year for each of the
Caliphs. If the number is five, Hazrat Imam MahdiAS will live for five years after he
proclaims to be the MahdiAS. If it is seven, he would live for seven years. And if it
is nine, he would live for nine years. The condition in each of those years would be
specific and the matters that manifest in that year would be specific to that Caliph.
Hence, his Caliphs would not be less than five and more than nine.”
Similarly, the number of persons, Hazrat Prophet MuhammadSLM has given the
glad tidings of Paradise too, is not confined for the Ahl-e-Sunnat-o-Jama'at
because, in addition to the number of ten CompanionsRZ, Hazrat Imam HasanAS and
Hazrat Imam HusainRZ, grandsons of Hazrat Prophet MuhammadSLM too are
counted as Jannati [blessed as destined to be in Paradise]. Abdul Haq Mohaddis of
Delhi has explained this by saying that both the grandsons of the ProphetSLM were
given the glad tidings of Paradise. They are designated as the leaders of the young
men of the Paradise. A tradition quotes Hazrat Prophet MuhammadSLM as saying
that Imams HasanRZ and HusainRZ are the leaders of the young men of Paradise.
It is written in the book, Lama’at, that there is no reason for the leadership of
Hazrat Imams Hasan and HusainRZ to be confined to the youth of Paradise. Apart
from the Apostles and the Khulafa-e-Rashidin [the orthodox Caliphs of Hazrat
Prophet MuhammadSLM], the leadership of the Imams Hasan and HusainRZ extends
to most of the inmates of the Paradise.
JamiRA has hinted about this in his couplets:
“Although ten persons are famous [as those CompanionsRZ] as having been
given the glad tidings of Paradise, but the famed number is not confined to
the figure of ten; the glad tidings of Paradise reach all those people who are
on the character and conduct of the chaste group of the descendents of
Hazrat Prophet MuhammadSLM.”
It is written in the book, Sharah-e-Aqaid, as under:
“We testify the Paradise for these ten CompanionsRZ for whom Hazrat
Prophet MuhammadSLM has given the glad tidings thereof. Similarly, we
also testify of being Jannati [of the Paradise] for Hazrat Bibi FatimaRZ,
Imams Hasan and HusainRZ, as it is stated in the Hadis [Traditions].”
Now tell us whether the number of persons who were given the glad tidings of
Paradise by Hazrat Prophet MuhammadSLM is only ten? Do you [the Hadyah
Author] or the Ahl-e-Sunnat-o-Jama'at deny that Hazraat Fatima, Hasan and
HusainRZ are the inmates of Paradise? In short, there is no limitation of ten
CompanionsRZ who were given the glad tidings of Paradise. They could be twelve
or thirteen such persons. The supposed principle of superiority, propounded by
Hadyah Author, too collapses.
MYTH OF 73 AND 74 SECTS

That the Ummat of Hazrat Prophet MuhammadSLM has 73 sects and the group of
Hazrat Imam MahdiAS has 74 sects, and drawing the conclusion of the superiority
of the latter over the former on this basis is also wrong for various reasons.
● First, this is not proved by any well-known narrative, which could be counted
among the beliefs of the Mahdaviah community. Even if this is accepted for the
sake of argument, the conclusion of the superiority, the Hadyah Author has drawn,
is utterly wrong, for the simple reason that, if among the 74 sects, the halik
[doomed to perdition] were less in number and the naji [delivered of sins] were
more, a conclusion of superiority could have possibly been drawn. When this is not
the situation, the talk of the Hadyah Author is useless. The explanation of the 74
sects could be the same as one could make of the Tradition of Hazrat Prophet
MuhammadSLM, in which he is quoted by Auf bin MalikRZ as saying that the Jews
had 71 sects, the Christians had 72 sects and “my Ummat” will have 73 sects, and
one of them will be naji [delivered of sins].
If the excess in the number of sects is made the basis of superiority, then, under the
principle laid down by the Hadyah Author, the meaning of the above Tradition
would be that, since there were 71 sects in the Ummat of Hazrat MusaAS and 72
sects in the Ummat of Hazrat EsaAS, Hazrat EsaAS was superior to Hazrat MusaAS.
Similarly, Hazrat Prophet MuhammadSLM is superior to Hazraat MusaAS and Hazrat
EsaAS, because the Ummat of Hazrat Prophet MuhammadSLM was divided into
more sects than those of the other two ProphetsAS. It would also mean that Hazrat
Prophet MuhammadSLM, who is the Afzal-al-Anbia [the Most superior of all the
ProphetsAS], because the number of sects among his followers is 73. If this is not
correct, the number 74 does not lead to the theory of superiority. Such a concept is
wrong ab initio.
Apart from all the misunderstanding, the Hadyah Author has not been honest in
reproducing this narrative. He has called the followers of Hazrat Imam MahdiAS as
the Ummat. However, in the Mahdaviah parlance, the words Jama’at, Qaum or
Giroh [group] are used and the followers of Hazrat Imam MahdiAS are not called
Ummat. In the original narrative also, the word Ummat has not been used.
Secondly, in the original narrative, only this much has been stated: “Among the 74
sects, only one is naji [delivered of sins].” However, the particularization that the
sect believing in the Aqida-e-Khundmir would be naji [delivered of sins] is
superfluous, because there is no separate sect believing in the so-called Aqida-e-
Khundmir. On the other hand, all the Mahdavis are unanimous in believing the
correctness of the Aqida of Hazrat Bandagi Miyan Syed KhundmirRZ.
ALLAH PLAYING WITH KHATIM-E-MURSHID

The Hadyah Author has said: “And they call the said Syed Mahmood, son of the
Mahdi, as the Mahdi-e-Sani. They call Miyan Khundmir, son-in-law of the Mahdi as the
Badla-e-Mahdi [substitute of Mahdi]—and they call his son, Syed Mahmood, the grandson of
the Mahdi as the Khatam-al-Murshid, as the Husain-e-Vilayat. Allah used to play with him in
his childhood, as stated in the Panj Fazail.” 591
We say: We do not know what relationship this and many other matters have with
Chapter 1 of the Hadyah-e-Mahdaviah, which deals specifically with beliefs. It is
obvious that the matters mentioned therein are in the category of titles and technical
terms. Some of these too have been wrongly stated. The titles and technical terms
are to be found [and used] in every religion and community. The Islamic titles and
technical terms like Mahbub-e-Subhani and Mahbub-e-Ilahi and others are there in
abundance. However, these are not included in the Islamic beliefs. There could be
doubts and criticism of this kind or even more serious than what the Hadyah
Author has made against the Mahdavis. The explanation that could be made about
these titles and technical terms hold good in respect of the criticism the Hadyah
Author has made against the Mahdavis. The Hadyah Author himself has not
explained what objections he has against these titles. Hence, we do not see the need
to discuss this issue in detail. The concise answer to this bizarre criticism can be the
following principle of the Ulama-e-Usul [scholars of the basic principles]:
591
“Applying the name of a thing to another thing that is similar in many respects is
permissible and best.”
Hence, these applications of titles can be correct under this rule. This proves
similarity and likeness and it does not purport the reality. Hence, many examples of
such things can be found.
If the Hadyah Author intends to prove the so-called superiority by mentioning these
matters, we do not know what superiority they indicate.
The Hadyah Author has resorted to distortion in reproducing the original narrative.
Even then, it is not such that exception could be taken to it or sarcastic remarks can
be made about it. There is no scope to understand them as disrespectful remarks, as
the Hadyah Author has counted them as disrespect in Chapter 7 of the Hadyah-e-
Mahdaviah.
● Firstly, he has taken this narrative from the book, Panj Fazail. We have
explained in the Preamble that the narratives of the later period, which are not in
conformity with the books of the earlier period are not supposed to be authentic.
This narrative is not seen in the books of the earlier authors. Attacking a religion on
the basis of such weak narratives violates the principles of Munazirah [debate].
● Secondly, the Hadyah Author admits that this is an incident of childhood. If the
Hadyah Author is taking objection to it on the basis of disrespect, he should look to
the aspect of the Shari‘at that one is not burdened with this responsibility during
childhood. There is no accountability for things done or said during childhood.
Hence, this sarcasm by the Hadyah Author is the obvious violation of the principle
of Shari'at.
● Thirdly, play is a common technical term and interpretation of childhood that the
children treat and interpret every thing as play. Every set of people have their sets
of technical parlance. The purport of one set of people is usually different from that
of the other set of people. Nobody has a right to substitute the purport of a given
term with that of another set of people, and then make the purport of the second set
of people the basis of his criticism. Under such circumstances, it is not the word,
but its sense that is the objective. Maulana RumRA says:
“Everyone has a sirat [way of life]; every person is given an istilah
[technical term]; [it may be] good for him, and bad for you; it may be
Luminosity for him and fire for you; it may be flowers for him and only
thorns for you; it may [also] be praise for him and tongue-lashing for you; it
could be honey for him and poison for you; the Indians praise the Hindi
technical terms and the Sindhi praise the Sindhi technical terms.”
● Fourthly, apart from these reasons, the divine lovers who are in a state of ecstasy
and immersed in the ocean of divine Love, are lost in the thought of their Beloved
[that is, God] that they do not take into consideration the words, phraseology and
diction; so much so that they need not bother about the civilities, which are so
essential for other people. In the explication of the couplet of Maulana RumRA:
“The religion of [Divine] Love is distinct from other communities; the
religion and community of [divine] lovers is God.”
Malik-ul-Ulama writes:
“A lover does not spare his attention for anybody other than his beloved.
The absence of pleasant etiquette and manners does not harm even though
these things are needed [in the presence of] the beloved. Hence, this
etiquette is not needed for the Lover in ecstasy. And the absence of manners
does not sadden them.”
MUSAAS AND SHEPHERD

Maulana RumRA writes in his Masnavi that Hazrat MusaAS [Moses] saw a shepherd
who was saying. “O my God! Where are You? If You were to come to me, I will
serve You! I will cobble your footwear and sew Your clothes. I will comb Your
hair. I will look after You and nurse You, if You fall sick. I will sweep and clean
the place [of stay] when You go to sleep. I will sacrifice all my sheep for You. I
will bring butter oil and cheese.”
Hazrat MusaAS heard his talk and rebuked him that he was uttering the words of
Kufr [infidelity], and that God was free from all wants. The shepherd said, “You
have silenced me.” And, in desperation, he started tearing his clothes and fled into
the woods.
A divine revelation descended on Hazrat MusaAS, “You have separated a slave of
Ours from Us. You were not sent to separate Our slave from Us. You were sent to
bring him closer to Us. Every person speaks in his own parlance. We do not take
the manifest word [into consideration]. We see the inner meaning and the
immanent condition of the people, and not the manifest words. O MusaAS! The
people of civilities are different and the people scorched with Divine Love are a
different lot! There are no laws of revenue and tithe in a deserted village. The blood
is najis [filthy], but the blood of the martyrs is an exception to the rule. The blood
of the martyr is purer and cleaner than the water.”
After receiving this revelation, Hazrat MusaAS went in search of the shepherd in the
woods and found him. Then he told the shepherd, “You need not observe the
civilities. You are free to say whatever comes to your mind.”
The shepherd replied, “O MusaAS! I have improved in my condition now. Now my

condition is beyond description.”592
This incident is the best example of the divine absorption and engrossment [in the
thought of the Lord]. This may lead to useful results. Hence, the childhood of
Hazrat Syed Mahmood Syedanji Khatam al-MurshideenRZ, which is the period of
the divine inebriety and freedom from responsibilities and limitations of Shari'at
could be the state of “innal-laaha ma-‘anaa.”593 If this perpetual Presence is
referred to as play, it could be an example of the same absorption and engrossment
in the divine thought, which is exempt from the etiquette of the proper words and
expression. This is above any criticism and fault-finding.
● Fifthly, this discussion was at the level of the Sufi Research Philosophers. One
can find many similar examples in the biographies of eminent saints of Allah Most
High. However, even on the basis of the principles of the Ahl-e-Zahir [People of
the Manifest], one can find some examples and evidence, which a Muslim,
particularly a member of the Ahl-e-Sunnat-o-Jama'at, can never disavow.
DIGNITY OF PROXIMITY TO GOD

Imam MuslimRA has narrated that:
“Hazrat Abu HurairaRZ narrates that Hazrat Prophet MuhammadSLM said that on
the Day of Judgment, Allah Most High will say, ‘O son of AdamAS! I was sick; you
did not visit to enquire about My health.’ The banda [servant of Allah Most High]
would reply, ‘How could I come to You to enquire about Your health? You are the
Lord of the Worlds.’ Allah Most High would say, ‘You do not know that such-and-
such a servant of Mine was indisposed. You did not enquire about his health. Had
you gone to enquire about his health, you would have found Me near him.’
“Allah Most High would say, ‘I had asked you for food. You did not feed Me.’ The
servant would say, ‘How could I feed You? You are the Lord of the Worlds.’ Allah
Most High would say, ‘You do not know that such-and-such a servant of Mine had
asked you to feed him. But you did not feed him. Had you fed him, you would have
seen Me near him.’
“Allah Most High would say, ‘O son of AdamAS! I had asked you to give Me water
to drink. You did not give Me drinking water.’ The servant would say, ‘How could
I give you drinking water? You are the Lord of the Worlds.’ Allah Most High
would say, ‘Such-and-such a servant of Mine had asked you to provide drinking
592
Here the relevant excerpts of the Masnavi are copied in the original book in Persian, which has
not been translated as the whole conversation is narrated in the previous lines.
593
It means: “Be certain that God is with us.” S. 9: 40 SAL.
water. You did not give it to him. You did not know that if you had given him
water to drink, you would have found Me near him.’”
This Hadis [Tradition] is from Sahih Muslim and it enjoys a special status of its
correctness and credibility among the Ahl-e-Sunnat-o-Jama'at. This is the saying of
Hazrat Prophet MuhammadSLM and not the saying of a child or the raving of a
lunatic that the Hadyah Author could disavow or criticize. In this tradition, Allah
Most High has treated the illness of a certain special servant of His as His own
illness and the servant’s asking for food and drinking water as His own needs.
Imam NowawiRA has written in his book, Sharah-e-Muslim, that the saying of the
Ulama [scholars] is that Allah Most High has referred to the illness and needs of
His servants as His own. The purport is the illness and needs of the servants.
“The saying of the ulama is that Allah Most High has related the sickness and
needs [of His servant] to Himself. The purport is the servant. He has said like this
to point out the dignity and nearness of the servant to Himself.”
Hence, if the playfulness of a special servant of Allah Most High is interpreted as
the playfulness of Allah Most High, why should it not be treated as the place of
nearness and company of the Allah Most High? And why should it be treated as a
sport of fun and frolic?
PROPHETSLM WHISPERS TO ALIRZ

Some of the Traditions are found wherein such deeds are associated with Allah
Most High and the servant of Allah is not at all mentioned. For instance, TirmiziRA
has narrated from JabirRZ that:
“On the day of Taif, Hazrat Prophet MuhammadSLM called Hazrat AliRZ and
talked to him in whispers for some time. People said, ‘Hazrat Prophet
MuhammadSLM had been talking with his cousin for a long time.’ On
hearing this, Hazrat Prophet MuhammadSLM said, ‘I did not talk to him in
whispers but Allah Most High talked to him in whispers.’”
Ibn MajaRA has narrated from Abi bin Ka’ab that Hazrat Prophet MuhammadSLM
said in favour of Hazrat UmarRZ that:
“The person, with whom Allah Most High will first shake hands, and salute
him and will enter Paradise, holding his hands is UmarRZ.”
Apart from these instances, there are many other examples in the Traditions. It is a
matter to be pondered over as to how Allah Most High talks in whispers to Hazrat
AliRZ and shakes hands with Hazrat UmarRZ and enters the Paradise holding his
hands is interpreted. The divine playfulness could also be interpreted in the same
manner. This is so because, talking in whispers, shaking hands and entering
Paradise holding the hands et cetera are the deeds, like playfulness, Allah Most
High is free and innocent from. Hence, the Hadyah Author has two options: either
he has to depend on the outward manifest words and treat all these deeds as
irreverence and profanity and become a perpetrator of blasphemy; or he should go
the way of the people of Divine Realities and take the real meanings thereof. If he
resorts to the latter course, there remains no doubt to be addressed or to take
exception to.
“If you want to become familiar with the secrets of Ma’rifat [the knowledge of
God], ignore the word and move towards the meaning.”
WHO IS A MARTYR?
The Hadyah Author says: “Now the doubt remains about the said Syed Mahmood, who
is the grandson and Mahdi and who is designated as the Husain-e-Vilayat; and is treated as
the equal or better than the Imam of Martyrs, the Martyr of Karbala, even though he did not
bleed at the nose. Without applying the blood, how did he become the martyr?”594
We say in reply: The issue of equality or being better than the Imam of the
Martyrs, the Martyr of Karbala, is not at all the issue, because the superiority of one
over the other is not under discussion. Each of them is superior in his own place.
Whatever the Hadyah Author has written in relation to Martyrdom shows that he is
ignorant of the manqoolat [the reported sciences of religious branches]. This
further shows that if an infidel strangles a believer to death, the latter does not
become a martyr because blood does not flow from the body of the dead person.
And without the flow of blood, a person does not become a martyr, according to
Hadyah Author!
Hazrat Jalaluddin SuyutiRA has explained that there are three kinds of martyrdom.
Hazrat Imam Fakhruddin RaziRA has done some research in his book, Tafsir-e-
Kabir, under the Quranic Verse:
“Whoso obeyeth Allah and the Messenger, they are with those unto whom Allah
hath shown favour, of the Prophets and the saints and the martyrs and the
righteous. The best of company they are!”595
His research proves that being killed by an infidel is not a valid condition for
martyrdom. He writes:
“It is not lawful to interpret martyrdom as being killed by an infidel. There are
many reasons for this.
594
Hadyah-e-Mahdaviah, Abu Raja Muhammad, 1293 Edition, pp.33-34.
595
● First, the Verse shows that position of martyrdom in religion is very lofty.
Further, a person being killed by an infidel is not the reason for dignity or greatness
because such killing becomes available even to sinners and those who have no
respect or honour with Allah Most High.
● Secondly, the believers supplicate Allah Most High to grant them martyrdom. If
the purport of martyrdom is being killed by an infidel, it would mean that they have
supplicated for such a killing by an infidel. This is unlawful because requesting an
infidel to kill is in itself infidelity. Then, how can asking Allah Most High to grant
something that is in itself infidelity be lawful? It is narrated from Hazrat Prophet
MuhammadSLM that a person who dies with a stomach pain [like plague, etc.] or by
drowning is a martyr. This shows that martyrdom is not specifically associated with
qatl [slaying]. However, we say that shaheed is the subject of shahadat. Hence, a
shaheed is one who stands witness to the truthfulness of the Religion of Allah Most
High, whether he does this by arguments or proof, or by sword and spear. Hence,
shaheed is he who establishes the religion with equity and justice and whom Allah
Most High has mentioned in the Holy Quran. Allah has said in Quran: “Allah
(Himself) is witness that there is no God save Him. And the angels and the men of
learning (too are witness). Maintaining His creation in justice, there is no God
save Him, the Almighty, the Wise.”596 A person killed or slain is called a shaheed
[martyr] because he has sacrificed his life to help the religion of Allah Most High
and has stood witness that the religion of Allah Most High alone is true. All others
are false and void. These people are shaheed in this sense: they are the martyrs of
Allah in the Hereafter as Allah Most High has said, “Thus have We an ummat justly
balanced, that ye might be witness over the nations…”597
This proves that the spilling of blood at the nose or oozing out of blood elsewhere
[in the body] is not necessary to be included among the martyrs. Hence, no
formality is needed to call Hazrat Bandagi Miyan Syed MahmoodRA, grandson of
Hazrat Imam MahdiAS, as a Husain-e-Vilayat. If Hazrat Imam HusainRZ is the
grandson [daughter’s son] of Hazrat Prophet MuhammadSLM, Hazrat Syed
MahmoodRA is the grandson [daughter’s son] of Hazrat Imam MahdiAS. If the
former was martyred by a sword, the latter was martyred by argument and proof,
apart from this incident. This does not lead to any equality between them, because
it is allowed that the belief of one could be different from the other. We have dealt
with this issue earlier also.
596
597
HOW DID SYED MAHMOODRA DIE?

The Hadyah Author says: “The reply is concocted. It is reported in the book, Tazkira-
tus-Salihin, that one day this respected elderly person was sitting on the prayer-mat after his
Tahajjud prayers. The soul of Yazid entered the room in the guise of a dog. The MiyanRA
tried to drive away the dog with his hand. The dog injured the hand of the MiyanRA. After 45
days, he died of this injury.” 598
We say: The Hadyah Author has written this narrative quoting the book, Tazkira-
tus-Salihin. But there are various versions of this incident. Hazrat Syed
BurhanuddinRA has narrated this incident in a different way in the twelfth Rukn
[Chapter] of his book, Daftar-e-Duwwam. The gist of the narrative is that Hazrat
Syed MahmoodRA was in meditation one night at Sirohi as was his usual habit. The
night was pitch-dark. All of a sudden, he heard some noise as if somebody was
entering the room. He felt that somebody was coming to attack him with a sword.
To pre-empt the attack instinctively, he [Syed MahmoodRA] raised his hand. The
sword hit the palm of his hand. The fuqara, who were present there, went to
apprehend the attacker. However, they could not find the culprit. Six months after
this incident, he [Hazrat Syed MahmoodRA] succumbed to the wound.
The period of Hazrat Syed BurhanuddinRA preceded that of the author of the
Tazkira-tus-Salihin. Hence, the narrative of Hazrat Syed BurhanuddinRA should get
precedence over that of the Tazkira-tus-Salihin narrative. Taking this narrative into
consideration, the criticism of the Hadyah Author that “without smearing the blood,
how did he [Hazrat Syed MahmoodRA] become a martyr?” is unjustified. Or his
saying that a dog had bitten him and he succumbed to the wound, and his allegation
that the Mahdavis had built a myth about the soul of Yazid [who had martyred
Hazrat Imam HusainRZ (grandson of Hazrat Prophet MuhammadSLM)] coming in
the guise of a dog to bite Hazrat Syed MahmoodRA to equate Hazrat Syed
MahmoodRA with Hazrat Imam HusainRZ, the Martyr of Karbala, is unjustified.
It is obvious that the Hadyah Author did not mention the narrative of Hazrat Syed
BurhanuddinRA and was content with the Tazkira-tus-Salihin narrative was to raise
the bogey of the so-called myth of equality, which is basically wrong.
Even if the narrative of the Tazkira-tus-Salihin is accepted as correct, and the
contradiction in the narratives is ignored, the criticism of the Hadyah Author does
not become valid because the soul of Yazid appearing in the guise of a dog and
wounding Hazrat Syed MahmoodRA is possible both rationally and as a fact of
history.
598
Philosophers are convinced that souls without bodies, whether good or evil, gentle
or wicked, manifest in material bodies and perform the deeds associated with the
bodies they appear in.
This saying is proved from the narrated evidence also. The angels are the souls
without bodies appearing in the human forms and bodies are proved by religious
point of view also. The correct Traditions show that Hazrat JibrailAS had come to
Hazrat Prophet MuhammadSLM in the shape and form of Wahiya KalabiRZ.
Hazrat JibrailAS [Archangel Gabriel] coming to Hazrat Bibi MaryamAS [Mary,
mother of Jesus] in the form of a human being is proved from Holy Quran:
“…And We sent to her Our spirit [Gabriel], and he appeared before her in the full-
fledged form of man.”599
Similarly, angels came to Hazrat IbrahimAS [Abraham] in the human form. Hazrat
IbrahimAS thought they were human beings and treated them to a feast. They gave
him the glad tidings of a progeny. This is stated in the Quran:
“And tell them of Abraham’s guests,
“(How) when they came unto him, and said: Peace. He said: Lo! We are afraid of
you. They said: Be not afraid! Lo! We bring thee good tidings of a boy possessing
wisdom.
“He said:Bring me good tidings (of a son) when old age hath overtaken me? Of
what then can ye bring good tidings?
“They said: We bring thee good tidings in/truth. So be not thou of the despairing.
“He said: And who dispaireth of the Mercy of his Lord save those who are
astray?”600
It is written in the Tafsir-e-Mu’alim at-Tanzil as under:
“Saddi says that those eleven angels were in the shape and form of young
boys.”
It is written in the Tafsir-e-Naishapuri as follows:
“Twelve angels came in the shape and form of very handsome young boys
with Hazrat JibrailAS. These are the same angels about whom Allah Most
High has mentioned in the Surah Al-Hijr and asked Hazrat Prophet
MuhammadSLM to “Tell them of Abraham’s guests.”601
599
Quran, S. 19:17 SAL.
600
Quran, S. 15: 51-56 MMP.
601
Similarly, it is proved from the Traditions about Jinn and Satan assuming the shape
and form of snakes and dogs and manifesting themselves in those shapes. Hazrat
Abu Sayeed KhudriRZ narrates:
“Abu Sayeed KhudriRZ quotes Hazrat Prophet MuhammadSLM as saying that
some jinns had converted as Muslims. The person who sees a snake in his
house should ask it to go away thrice. If the snake stays even after that he
should kill it because it is Satan.”
Similarly, it is lawful and correct in the opinion of the Ulama of Ahl-e-Sunnat-o-
Jama'at, after the death of a person; his soul would help the fellow human beings in
their good and evil deeds. Hazrat Imam Fakhruddin RaziRA writes:
“The attributes of human souls that were available to them in their human
bodies become stronger and perfect when they depart from their human
bodies. A second soul that is similar to the other soul develops a
relationship because of the homogeneity of their being from the same
species. Then the said soul, which has departed from the human body, helps
the soul that is still in the human body because of the intense relationship
between them [the two souls]. The soul without the body helps the soul that
is in the body. If this help is in matters that are good, it is ilham [divine
inspiration]. However, if it is in the matters that are evil, then it is vasvasa
[evil suggestion of temptation].”
Hence, it is possible that the soul of Yazid could have assumed the shape and form
of a dog and hurt the hand of Hazrat Syed MahmoodRA or it could have helped a
mischievous dog in wounding him. Under these circumstances, all the criticism that
Hadyah Author has made in connection with this incident becomes void.
THE END
By the grace of Allah Almighty,

this English Translation,
by
Faqir Syed Ziaullah Yadullahi,
of the book,
Kuhl Al-Jawahir li Arbab-al-Basair,
Volume I, Part 1,
was completed today,
the 17th July, 2008 AD / 13th Rajab 1429 AH.
—SZY.

Kuhl Al Jawahir Volume 1 Part 1

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Document Informationclick to expand document informationKuhl Al-Jawahir is a comprehensive answer to the allegations against the beliefs of Mahdavia. It was written by Hazrat Allama Syed Nusrath Saheb and 1890. It was recently translated in English by Hazrat Syed Ziaullah Saheb Yadullahi.

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KUHL AL-JAWAHIR

MUJTAHID-UZ-ZAMAN, FAZILAT MAAB,

—Faqir Al-Haqir Syed Atan Shehab al-Mahdavi

In the name of Allah, the Most Beneficent, the Most Merciful

SLM Salle Allahu Alaihi-wa-Aalihi-Sallam

ANGER AND TUMULT

Hadyah. But he was in search of other authentic books of Genealogical Trees to

DEARTH OF LEARNED PEOPLE

ZAMAN KHAN CONCEDES DEFEAT

ABOUT SOME IMPORTANT ISSUES

PRINCIPLES TO JUDGE NARRATIVES

PRINCIPLES OF CONFORMITY NOT FOLLOWED

“Every group or association that is associated with any branch of knowledge or

WHO ARE AHL-E-SUNNAT?

VARIOUS SECTS OF AHL-E-SUNNAT

HOW THIS BOOK IS ORGANISED

Rahmut Sharah-e-Musallam-as-Subut, “The word of Hazrat Imam Muhammad

PRELIMINARY ALLEGATIONS REFUTED

of Hazrat Prophet Muhammad MustafaSLM. Hazrat Prophet MuhammadSLM has

FALSE FATWAS AND TRACTS

If it is the first case, that is no particularity of ours. If during a debate, an unrealistic

If it is the third situation, this is not really disavowal but it is a researched

CRITIC CONCEDES OUR TRUTH

BOASTING OF CONFERRING FAVOUR

BREACH OF HONESTY, NOBILITY

WHO STARTED THE USE OF ABUSIVE LANGUAGE?

of Shihb-e-Muhraqa. He ignored the saying, “He who begins is the great

DISAVOWAL OF MAHDIAS AS INFIDELITY

CHARGE OF INFIDELITY: WHEN APPLICABLE?

TRADING CHARGES OF INFIDELITY AMONG SECTS

HanifaRA, Allah may shower la’nat [imprecations; curses] in as large numbers as

CURSING THE IMAMS OF SHARI’AT

implying to disavow his capacity to interpret the scriptures. Otherwise, the

IMAM AZAMRA AND GHOUSE-UL-AZAMRA

“There is a consensus among the jurists of Ahl-e-Sunnat that the person,

The commentator of the book, Muwaqif, writes:

explained. In accordance with the commands of Hazrat Imam Mahdi al-Mau'oodAS,

Certainly, there are some scholarly propositions, understanding of which depends

would be tantamount to insulting Hazrat Prophet MuhammadSLM that he had said

SMALL NUMBER OF MOMINEEN

SIGNS OF MAHDISHIP IN IMAMAS

CALLING MUSLIMS AS KAFIRS

DIVINE REALITIES OF KNOWLEDGE

“Although I am, in my countenance, among the descendants of Hazrat

with Hazrat Prophet MuhammadSLM, he will manifest the Rahmat-e-Aam [the

COMPREHENSIVE DIVINE NAME

WHO CAN EXAMINE TRADITIONS?

TERMS FOR IJTIHAD

CATEGORIES OF BOOKS OF TRADITIONS

IMAM MAHDIAS IS NOT ORDINARY MUSLIM

MISTAKE OF MULLAH ALI QARI

Malik al-Ulama has written in his book, Fawatih-ar-Rahmut Sharah-e-Musallam-

IMAN AND INTELLECT

Hence, it is written in the book, Yawaqit:

MATTERS REPUGNANT TO INTELLECT

opposed to the imkan-e-zathi [possibility in essence], as we have dealt with

DEGREES OF UNITY AND POLYTHEISM

Hence, it is written in the book, Tafsir-e-Tawilat: