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| | Advent of Imam MahdiAS |
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| It is an irrefutable reality that everybody cannot become a Prophet or a
Caliph of Allah (Khalifathullah) by his own efforts. Allah Most High selects whom
He wishes to elevate to that position and from the beginning itself He bestows on him
the qualities and capabilities to bear the burden of the Prophet-hood or that of the
Vice-regency and to seek the bounty (faiz) directly from Allah. Hence, from the
time of the birth of the Vice-regent itself, facts beyond the usual habit begin to
manifest. The ulama call it the 'Alamat-e-Arhasia.[1] As
attributes, like literary, poetic, philosophical, mathematical talents, occur among the
human beings, so also the Vice-regency of Allah is an attribute. Persons who have to
become Vice-regents are bestowed with these lofty attributes and particularities, which
are loftier than other earthly attributes.
|
| An important particularity of this attribute is to acquire the bounty
(faiz) from Allah directly and reach it to the common people. This is called
Wahbi Ilm (divinely endowed knowledge). There are three sources of this knowledge:
wahi, ilham and kashf. Then wahi is of two kinds: the wahi
that is conveyed through a particular angel and the wahi in which divine knowledge
is conveyed directly from the zath of Allah Most High. Wahi is final and
definite. Wahi is not only binding on the person (Prophet or saint) to whom it
is conveyed but it is also final, definite, authoritative and obligatory for others
too. On the other hand, ilham and kashf are binding on the persons who
are inspired; for others it is only a presumption. Fasting is obligatory on him who
has seen the crescent moon (of Ramazan).
|
| This short explanation shows that for a Khalifathullah being the
recipient of wahi is one of his foremost qualities. Since Prophet
MuhammadSLM is Superior to and the Seal of the Prophets, he is a Recipient of
the Wahi in a superior category (ba-darja-e-Ula). Allah says, "Nor doth
he speak of (his own) desire. It is naught save an inspiration that is inspired..." [2]
In this Quranic Verse, the words, Wa maa yantiqu, are a perfect generality. Hence,
every utterance of ProphetSLM is wahi, whether it is the Quranic Verses
or the Traditions (Hadis-e-Sharifa), which are authentically attributed to him. |
| It is for this reason that the scholars (ulama) have divided Wahi
in relation to the ProphetSLM into two kinds: wahi-e-Matlu and Wahi-e-Ghair-Matlu.
In Wahi-e-Matlu, it is necessary to preserve and act upon the words conveyed from Allah.
They are called the Divine Speech (Kalamullah) or the Quranic Verses. In Wahi-e-Ghair-Matlu,
there are no such restraints. Here, the Prophet relates the substance of intention or purport of
Allah in his own words. In other words, the Traditions give the benefit of the correct exegesis of
and the obedience to the teachings and commandments of the Quran. In short, if you are the recipient
of the Wahi, every word of yours is based on the divine teachings. It is, therefore,
obvious that all the correct Traditions in respect of the advent of Imam MahdiAS,
disclosing the unknown knowledge (Akhbar-e-Mughibah), are from Allah. Hence, the
disavowal of the MahdiAS has been decreed as kufr because this is tantamount
to the disavowal of the Quranic Verses and the Prophet's Traditions.
|
| Prophet MuhammadSLM has informed us about the need and importance of the advent of
Imam MahdiAS in great detail. Even among the ranks of the Prophets, there is no precedent of such
a prediction about any Prophet. Various Muhaddisin (experts in the science of Prophet MuhammadSLM's
Traditions), including Dara Qutni, Tibarani, Abu Nu'aim [3], Hakim and others, have narrated from
Ibn Mas'oodRZ, "Prophet MuhammadSLM has said that the world will not come to an end till Allah
Most High causes the birth of a person, who will be from among my descendants, his name will be like my
name and his father's name will be like my father's name." Imam Ahmad ibn Hanbal has narrated from Abu
Sayeed KhidriRZ, "Prophet MuhammadSLM has said that the Day of Resurrection will
not come until a person from among my descendants becomes the master (malik), etc., etc."
Abu Dawood too has similarly narrated, "Hazrat Zar bin AbdullahRZ has reported that
Prophet MuhammadSLM said, 'Suppose only one day remains for the end of the world, Allah
Most High will prolong that one day till a person from among my descendants will be born, his name
will be like my name and his father's name will be like my father's name."
|
| In this Tradition the words, Allah will prolong that one day, prove the finality of
the need for the advent of Imam MahdiAS. In addition to this, there are other Traditions,
which inform us of the time of the advent of the ImamAS. This narrative is found in the Masnad
of Imam Ahmad ibn Hanbal quoting AbdullahRZ ibn Abbas, in Kanz-al-'Amaal quoting
Hazrat AliRZ and in Mishkat, with a slight difference of words. It says,
"Prophet MuhammadSLM has said, 'My community (ummah) will never be destroyed as I am
in its beginning, EsaAS (Jesus) ibn Maryan (Mary) is at its end and MahdiAS is in
its middle.'" This Tradition shows not only the time of the advent of the ImamAS but also
proves that Imam MahdiAS is the protector of the ummah like the Prophet MuhammadSLM
himself. Further, Traditions, which show that the ImamAS is the Vice-Regent of
Allah Most High (Khalifathullah), too are found. In Al-'Urf-al-Wardi fi Akhbar-il-Mahdi the
Tradition of Hazrat SaubanRZ, quoting Ibn Maja, Hakim and Abu Nuyam says, "Then Allah's Vice-Regent
will come. When you hear the news of his advent, go to him and swear loyalty to him, even if you have to crawl
on ice, because Mahdi is the Vice-Regent of Allah."
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| This Tradition proves that Imam MahdiAS is the Vice-Regent of Allah and swearing
loyalty (bai'at) to him is obligatory (farz), because the words, swear loyalty, are
imperative. The words, even if you have to crawl on ice, emphatically enjoin the swearing of loyalty,
and, finally, the words, Mahdi is the Vice-Regent of Allah, assert the reasons for their being
obligatory. In addition to all this, Traditions, which prove that Imam MahdiAS is free from
erring, are also found. The eminent (scholars) of the yore from among the Ahl-e-Sunnat have argued
in favour of the ImamAS's innocence on the basis of the following Tradition quoting
Prophet MuhammadSLM as saying, "Mahdi will be from my descendants, will follow in my footsteps
and will not err."
|
| Sheikh-e-Akbar Muhiyuddin Ibn ArabiRA writes in his book, Futuhat-e-Makkiah,
Chapter 366: "Prophet MuhammadSLM has not said about any imam that, 'He will be my inheritor
after me, will follow in my footsteps and will not err.' He has said (this) particularly about Hazrat
Imam MahdiAS. Hence, the ProphetSLM has testified particularly in respect of the
ImamAS and his commandments in the same manner as the rational arguments testify the innocence
of the ProphetSLM himself."
|
| Allamah Tahtawi writes in his book, Hashia Dur-ul-Mukhtar, "Mahdi is not a religious director
(mujtahid), because the orders of a mujtahid are based on speculation and speculation is
prohibited for Imam MahdiAS, because the mujtahid is not free from erring and Mahdi
will never err as he is innocent [4] in his orders and the evidence of the ProphetSLM is based
on the dictum that the Prophets and the vice-regents are not allowed speculation (qiyas).
|
| Imam Abdul Wahab She'rani, drawing on the example of a tree over a pond pictures the commandments
of Shariat and proving the innocence of Imam MahdiAS, says, "O brother! See that pond which is
under the tree. See also the branches and the fruits, which are all benefited from the same pond of Shariat.
The larger branches are like the sayings of the Imams of the (four) schools of thought and the smaller branches
are like the sayings of their great emulators (muqallidin) and the inter-twined branches are the sayings
of their disciples. The red dots on the smaller branches are the sayings of the (later-day) scholars, and the
precepts formulated by them, and they will be in force till the advent of Imam MahdiAS. But When the
ImamAS comes; the following of the earlier schools of thought (mazahibs) will become practically
null and void, as the people of the kashf (divine inspiration) have explained. Imam MahdiAS will
explain the commandments, which will be in perfect conformity of the Shariat of Prophet MuhammadSLM in
such a manner that if the ProphetSLM were [alive] there, he would affirm the truthfulness (sadaqat)
of the ImamAS. An indication of this is available in the Prophet's Tradition, which says, "He will follow in my footsteps and will not err." [5]
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| In short, the number of Traditions found in respect of Imam MahdiAS is very large and
such a large number of Traditions is not found on any other precept. Barzanji writes in Isha'ah fi
Ashrat-is-sa'ah, "Be it known that the number of the Traditions about Imam MahdiAS is so large
that it cannot be covered. Were we to go into their detail, the book would become voluminous. Besides, it is
not the subject of this book."
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| When the scholars of Hadis found that the Traditions about the ImamAS to be so
large and also that they were unanimous on this question, they put the concept of MahdiAS in the
category of constancy and frequency. Allamah Qazi Muntajibuddin JunairyRZ has written, "Be that as
it may, the stand the scholars of the yore had taken and the unanimity of their opinion in regard to
Imam MahdiAS has been mentioned in Qurtubi. The Traditions about MahdiAS have
reached the category of constancy (tawatur) because of the majority of their reporters (raviyon)." Sheikh Ibn Hajar Haithami
[6] has written in his book, Al-qaul Al-Mukhtasar, "Some of the Hafiz
Imams of Hadis (who had committed the ProphetSLM's Traditions to memory) have said that the
MahdiAS being from among the descendants of the Prophet MuhammadSLM has been reported with
constancy and frequency." Sheikh Abdul Haq Muhaddis Dahlavi has written in his book, Luma'at Sharah Mishkat [7],
"There are a large number of Traditions in respect of Imam MahdiAS reaching the category of
constancy and frequency." Further, he writes, "The Traditions of Imam MahdiAS being from the
House of the Prophet (Ahl-e-Bait) and from the descendants of Hazrat FatimaRZ have reached
the limits of the category of constancy of meaning. Malik-al-Ulama, Bahr-ul-Uloom Abdul Ali has written in
his book, Ashrat-us-Sa'ah [8], "The Traditions that prove the advent of Imam MahdiAS
are so large in number that they have reached the limit of the constancy in meaning."
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| The sayings of the eminent ulema of the Ahl-e-Sunnat and the scholars of Hadis and
Usul are many and they prove that there is unanimity among the authorities on the Traditions about
the advent of Imam MahdiAS being in the category of constancy in meaning, because all the
Traditions are unanimous on the advent of the ImamAS and difference, if any, is only in respect
of his signs.
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| Further, this point too should be kept in mind that one gets definite and certain knowledge from
the facts that are in the category of the constancy and their disavowal violates the intellect (aql).
Muhaddis Allamah Hafiz Ibn Hajar Makki writes his book, Sharah Nakhbat-ul-Fikr, "Constancy gives the
benefit of the knowledge of certainty (Ilm-e-Yaqin) and it is reliable, because the constancy of
khabar (awareness) gives the benefit of necessary knowledge that one is bound to accept it, so much
so that it is impossible to reject it." And in the reliable book on the principles of Fiqh,
Usul-ash-Shashi, it is written, "A Tradition with constancy makes definite knowledge obligatory and
its rejection is infidelity (kufr)."
|
| The respected readers can judge from the short explanation we have given above how grand is the
prediction of the advent of Imam MahdiAS. As it is obligatory to believe the predictions like those
of Doomsday, the belief in the advent of MahdiAS too cannot be disavowed. The truth, therefore, is
that a follower of the virtuous eminent people of the yore among the Ahl-e-Sunnat can never reject
such an authentic and strong prediction.
|
| The difference of opinion Ibn Khaldun has expressed in respect to Imam MahdiAS is
clearly discarded as it is opposed to the accepted principles of the Ahl-e-Sunnat. The objections he has
taken to the traditions have continuously been refuted. Recently a book, Abraz-ul-Wahm Il-Maknun min Kalami Ibn
Khaldun, has been published from Damascus, Syria, which has refuted all the ill-conceived suspicions of
Ibn Khaldun. Its detailed exposition will prolong this book. Manazir Hasan Gilani, Head of the Department of
Religions Studies, Osmania University, has written in the preface of his book, Makatib-e-Imam Ghazali,
"The kind of misunderstanding Ibn Khaldun has used to weaken the Muslims' concept of Mahdaviat, he has mentioned
in the preface of his History. He has said that the thought that in future the Muslims will get a liberator in
the form of Imam MahdiAS is an irrational (ghair-'aqli) belief. Explaining the reason, he
says that the state of the nations too is like that of individuals. As the individual passes through the
stages of childhood, youth and old age, the nations too pass through similar stages. The Muslims have out-lived
the stage of youth and have entered the stage of old age. The hope of their achieving a new life is like the
optimism of an old man becoming young. But Ibn Khaldun did not think that Islam and the Muslim Ummah is
not confined to the people of any particular generation, blood or homeland. It is possible that a nation like the
Arabs or Turks has out-lived its various stages. But a different and fresh set of people can become Muslim and
give Islam a new ripeness and freshness. We are passing through this kind of an experience for the last thirteen
(now fourteen) centuries. And it may continue. This manifests the mistaken (thinking) of Ibn Khaldun.
Ibn Khaldun's objections to the Traditions in the books of Hadis relating to Imam MahdiAS have
no value from the point of view of the Science of Traditions. And the belief about Mahdi is an accepted belief
of the Ahl-e-Sunnat-wal-Jama'at. [9] |
| In fact, Ibn Khaldun's examination (jirah) is against the principles,
because in case of tawatur (constancy or frequency), the question of the strength or
weakness of the reporters (raviyon) is not discussed. The commentator of Bukhari,
Allamah Hafiz Ibn Hajar Makki has written in his book, Sharah Nukhbat-ul-Fikr "The
glory of the knowledge of constancy (khabar-e-mutawatir) is that their reporters are
not discussed. It is obligatory to act according to it (khabar) without discussion
because the khabar-e-mutawatir gives certainty, even if sinners or infidels report
it."
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| Further, saying that such traditions were concocted during the period of the
Caliphs of Bani Abbas for propaganda too is not correct. Saying this is against the
principles and irrational, because it is obvious that there is a gap of centuries
between these traditions and the advent of Imam MahdiAS. How could such
traditions help those who are alleged to have concocted them about the advent of
Imam MahdiAS for their personal needs and causes because the advent was to
take place centuries later?
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| | Absence of MahdiAS's Mention in Bukhari, Muslim |
| |
| If there is no Tradition about Mahdi-e-Mauood in Bukhari and Muslim, it does
not mean that there is no precept of the advent of Imam MahdiAS at all. No
doubt the scholars have decreed Bukhari as the most correct book (asahh-al-kutb), but
it cannot be claimed that the compiler of Bukhari has not omitted any correct Tradition
in his compilation. Contrary to this, many of the Traditions in it are disputed.
|
| The period of the compiler of Bukhari comes two hundred years after
Prophet MuhammadSLM. Today's facilities were not available then. Consider the
situation a thousand years ago: There was no telegraph or telephone, no railway trains
or radio. People used to travel on foot or on camels in alien lands without belongings.
The treasure of Traditions was not available at any one place. When it became known that
a tradition was available with someone at some place, the compiler went to that place,
examined the veracity and honesty of the person concerned. He accepted the Tradition if
he found merit in it. Otherwise, he rejected it.
|
| These were the difficulties of discovering the sources. The difficulties of
the controversies were in addition to them. Most of the Traditions were in people's
memories or on tongues because whatever the companions heard or saw being practised was
preserved as an authority (sanad), and a people of a later period benefited from it.
|
| There is no doubt that the compiler of Bukhari has taken great pains and left
no stone unturned in collecting the correct Traditions as far as was possible. But he
too was a human being and he was not free of erring and infirmities in drawing
conclusions. He was not a companion or the companion of the companions. He would examine
the reporters and accept the Traditions. Although the scholars have accepted it as the
most correct book, it cannot be claimed that he did not omit any correct Tradition; nor
can it be claimed that none of the collected Traditions is beyond question.
|
| We mention here a discussion regarding the classification of Traditions on
the basis of the number of the reporters (raviyon). Bukhari too has come under this
discussion. This would show what really the term, asahh-al-kutub [the most correct book],
means. Ahmad bin Ali alias Shihabuddin Makki was also known as Ibn Hajar. About him,
Allamah Jalaluddin As-Siyuti has written, "He had the full sway over the (dominion of)
the Hadis. There was no person who had memorized Hadis as he had done in his time. No
such person was born after him. One of his books, Nukhbat-ul-Fikr, is included in the
syllabus even today. The following is a short account of the discussion about
Hadis-ul-Aziz [10] and its definition:
|
| "A Hadis-e-Aziz is one whose reporters are not less than two of any category
and the conditions related to the Hadis-e-Tawatur and Hadis-e-Mashhur too are not found
in it. Hakim and Jabbai have laid down the criterion for the correctness of the hadis
that its reporters should not be less than two. Qazi Abu Bakr has called this as the
condition of Bukhari; in other words this means that Imam Bukhari has not included in
his book any Tradition, which does not fulfill this condition. This claim of the
Qazi Sahib is wrong, because the Hadis, 'deeds are from intentions' [11], is included in
Bukhari Sharif. Hazrat UmarRZ has quoted it from Hazrat 'AlqamahRZ
and no other reporter reported it. The supporters of the Qazi Sahib contend that
Hazrat UmarRZ had recited this Tradition in his sermon during Friday prayers.
Hundreds heard him and none objected to it. Hence, they are deemed to have accepted this
Hadis. This contention is not acceptable because, even if it is accepted that all the
companions of Prophet MuhammadSLM had heard it during a Friday sermon and
kept quiet, how can it be proved that they had also heard this Hadis from somebody other
than Hazrat UmarRZ, despite the fact that there is no proof that anybody
other than Muhammad bin Ibrahim had heard it from Hazrat 'AlqamahRZ. And, if
for the sake of argument, it is accepted that only a single person had not reported
(adm-e-tafarrud) that Tradition, it is difficult to prove that Imam Bukhari has strictly
followed the principle of at least two reporters, and has not included in his Hadis
compilation any Tradition not reported by less than two reporters. Contrary to this,
Ibn Habban says that a Tradition of two persons (that is, reported by) two persons does
not exist. We do not agree with this contention of Ibn Habban. But if it means that from
the beginning to the end, in any stage of authentication, the number of the reporters is
neither less nor more than two, then one can accept to a certain extent that it is
difficult to find a Hadis of that nature. But in the definition of Hadis-e-Aziz, given
by consensus and mentioned above, the number of less than two reporters is denied. From
this point of view, the Hadis-e-Aziz is one, which has not less than two reporters at
one stage or more than two at other stages. And there are many such Traditions."
|
| It is obvious from the above discussion of Ibn Hajar 'Asqalani that a
Tradition of a lesser grade than the Hadis-e-Aziz, that is, the Hadis-e-Gharib, too is found
in Sahih Bukhari. This shows that the meaning of Asahh-al-Kutub is that the compiler of
Bukhari has collected largely the correct Traditions. But it does not mean that he has not
omitted any correct Tradition in his compilation.
|
| What we have to see now is, does the religious knowledge depend entirely on
the Sahiheen (the six books of Hadis) after the Quran? Are the other big books of Hadis
incapable of being benefited from? Whether only those precepts, which are found in the
Sahiheen alone, are to be accepted? And are the precepts, found in other books of Hadis,
to be neglected or ignored?
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| When both these do not depend on the Sahiheen and when a claim too cannot be
made that the compiler of Bukhari has not omitted any correct Tradition, how can the
question arise as to why there was no Tradition about Imam MahdiAS in Bukhari
if the question of the advent of the ImamAS was so important, although the
Hanafiah precepts depend upon the Traditions in the Sahiheen. Most of these Traditions
are not found in Bukhari and Muslim.
|
| The truth, however, is that Bukhari and Muslim are the developed form of
Mauta of Imam Malik, and Mauta is confined to the precepts of the worship. Therefore,
the same precepts are found in Bukhari and Muslim. Further, Ibn Hajar 'Asqalani has
quoted the compiler of Bukhari as saying, "Bu Ali Ghasani has said that the compiler of
Sahih Bukhari told him, 'I had collected six hundred thousand Traditions.' And Ismaili
has quoted him as saying, 'I have collected only the correct Traditions in Sahih Bukhari
and the Sahih Traditions I have omitted are many.' Further, Ismaili has explained the
reasons (why many Traditions were omitted), 'If he had included every Sahih Tradition,
he had, in his book, a large number of Traditions of a large group of the Companions of
ProphetSLM would have been reported in every chapter and to ensure the
veracity of every companion, his identity and chains of reporters had to be reported.
All this would have been made the book voluminous and bulky.'"
|
| And Abu Ahmad bin Adi has said that he had heard from Hasan bin Husain Bazaz,
who told him that he had heard from Ma'qal an-Nasfi, who said he had heard (Imam) Bukhari as
saying, "I have included in Jame' (Sahih Bukhari) only Sahih Traditions and I have omitted
many Sahih Traditions, so that the book would not become voluminous."
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| This shows that the religion of Islam does not entirely depend on the
Sahiheen. Hence, the great (leading ulama—akabereen) of the Ahl-e-Sunnat have included
the Imam MahdiAS in the beliefs, despite the fact that the precept of Mahdaviat was not
mentioned in the Sahiheen. They have also mentioned it in the books of beliefs
('etaqadiyat), because eminent compilers and imams of Hadis and those who had memorized
the Traditions had collected the rivayat (parables) about the precept of Mahdi-e-Mauood.
The scholars and the critics (naqqadan) of the yore counted this precept as one of the
essentials of the religion. Because of this, the precept of Mahdi-e-Mauood became so
widely known that none of the various sects was unaware of it.
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| | Union of MahdiAS, EsaAS in one era |
| |
| Generally, the Muslims know about Mahdi-e-MauoodAS that he would appear in
the period close to Doomsday, and that Imam MahdiAS and Prophet EsaAS (Jesus)
will appear at the same time. This information is superficial and the result of books written
without any research.
|
| Prophet MuhammadSLM has said, "When two vice-regents (khalifas) claim loyalty (or fealty),
kill one." On the basis of this, Imam Nowawi has said, "The salaf (the scholars of the yore) have achieved
consensus in respect of two vice-regents not being allowed at one and the same time [that is, ijtima'—unity]."
This shows that the concept of the union of Imam MahdiAS and Prophet EsaAS is void and
violates the consensus.
|
| The reality, however, is that in books like Bukhari, Muslim and others, there are some parables,
wherein words like jaish (army), amir (commander), imam (leader) etc. have been used. On the basis of this,
some people thought that jaish meant the army of Imam MahdiAS and amir meant Imam MahdiAS.
Allamah Qazi MuntajibuddinRZ Junairy, who had confirmed Imam MahdiAS and sworn fealty to
him, has written a book in Arabic language, by the name Makhzan-ad-Dalail (Treasury of Arguments), wherein he
has elaborately dealt with the proof of Imam MahdiAS. In it he has discussed the issue of the both
Imam MahdiAS and Prophet EsaAS appearing at one and the same time. He holds that the
concept is wrong with convincing arguments. At one point in his book, the AllamahRZ states: "And saying
that Imam MahdiAS will lead the prayers and Prophet EsaAS will follow him in them is
incapable of being enforced for many reasons. It is opposed to the correct hadis wherein (the
ProphetSLM said), 'How can the community be annihilated when I am in its beginning, Esa is at its end
and Mahdi, who is from among my descendants, is in the middle.' Further, Imam Sa'aduddin Tuftazani, in his book,
Sharah-e-Maqasid, has clearly denied the concept of the appearance of Imam MahdiAS and Prophet EsaAS
at one and the same time. He has also said that the saying that EsaAS will follow Imam MahdiAS, or
vice versa, in prayers, is an unauthenticated saying which cannot be relied upon." Explaining the hadis, which
Allamah MuntajibuddinRZ has quoted, the author of Mirqat [12] says: "The authority of this kind of Hadis is
called silsilat-az-zahb (the golden chain) and this has been reported in the Masnad of Imam bin Hanbal as narrated
by Abdullah bin AbbasRZ and in Kanz-al-Amal as narrated by Hazrat AliRZ, in Ashi'at-al-Luma'at [13]
as narrated by Zarrin and in Mishkat with some differences in words.
|
| When it is proved that this Hadis is correct, it is also proved that the jaish, amir and
imam, mentioned in Muslim and Bukhari do not connote Imam Mahdi MauoodAS. Otherwise,
ijtima'-e-ziddain (combination of the two opposites) would become necessary.
|
| Further, it is also to be noted that when it is admitted that there is no mention of
Mahdi in Muslim and Bukhari, the use of the words like jaish, amir and imam cannot be deemed to
purport MahdiAS. And this is the reason why Imam Bukhari and Imam Muslim have not set up
a separate chapter on Mahdi in their books.
|
| The book of Hadis, Muslim, has narrated from Abu HurairaRZ a Tradition, in
which the terms, imamukum-minkum [14] and fa-mukum minkum [15] occur. Imam Bukhari too has reported this
Tradition. In an explication of this Tradition, Sheikh Abdul Haq Muhaddis Dahlavi writes,
"The term imam purports to mean Prophet EsaAS (Jesus). The term, his being
from among you, purports to mean that he will command you in accordance with your
Shariat, not in according to the Bible. In the other Tradition, the Arabic expression,
Fa-yomakum bi-kitab rabbakum-o-Sunnat Nabi-yakum, means "He will lead you, in
accordance with the Book (Quran) of your Lord and the sunnat of your
ProphetSLM. Its meaning, thus, is that EsaAS will lead
you (imamat) and that he would be in a condition that he would be from among
your religion and millat (community) and he would rule you on the basis of
your Book and Traditions."[16] This shows that the words, amir or imam, do not
connote Imam MahdiAS; it refers to somebody else.
|
| Hazrat Qazi MuntajibuddinRZ has explained it thus:
"Hence, it is proved that the army conquering Constantinople would be from
Bani Ishaq (the descendants of Ishaq) and would say its prayers along with
Hazrat EsaAS and the person who would say his prayers would be
the commander of that army. From this rivayat, it cannot be understood that
the amir of this army would be Mahdi, because Mahdi would be from the descendants
of Ismail (Bani Ismail), as he would be from the descendants of
Bibi FatimaRZ, daughter of Prophet MuhammadSLM, in
accordance with the saying of the ProphetSLM, that Mahdi will be
from among the children of FatimaRZ. This has been narrated by
Umm SalamaRZ."[17]
|
| Because of all this, Allamah Tuftazani has explained in his book,
Sharah-e-Maqasid, "There is no sahih hadis about Imam MahdiAS being with
Prophet EsaAS, except the hadis, which includes the phrase that means,
"A group from my ummat [community] will continue to fight in defence of the
Haq [Truth] and be victorious till the Day of Resurrection." And saying that
Imam MahdiAS will follow (iqtida) Prophet EsaAS in ritual
prayers [namaz] or vice versa is without substance and should not be relied upon
[18].
|
| Allamah Qazi MuntajibuddinAS has elaborately discussed the problem
of Imam MahdiAS and Prophet EsaAS not appearing at the same time.
But the entire discussion cannot be reproduced here. Hence, we have given only some
excerpts here. In one place, he has also written, "Hence, it is proved that both of
them (Imam MahdiAS and Prophet EsaAS) will not appear at one
and the same time. After knowing all the relevant facts, if somebody were to insist
on their appearing at one and the same time, he will be counted among the people
who rely on whims and fancies and talk about things without substance."
|
| It is astonishing that this concept has spread among the people with severity
that Imam MahdiAS and Prophet EsaAS will appear in one era, although
no sahih hadis exists to prove this point.
|
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|
|
|
| | Mention of word Mahdi in Quran |
| |
| It is not possible to explain or conform (tatbiq) many of the precepts (masail) that are
in Quran. For instance, Quran only says, "Establish prayer." But the particularities and the order
of performing various prayers like the morning, afternoon, etc., we have learnt from
Prophet MuhammadSLM. The absence of these particularities and the order of
performing cannot be used for an adverse argument, because all this is considered to
be the exegesis of the Quranic Verses.
|
| Similarly, the mention of the advent of a person in the ummah of the
ProphetSLM is present in a hidden form in Quran, as there was a brief mention
of the advent of Prophet MuhammadSLM in the earlier heavenly scriptures.
The explication [19] of these Quranic Verses will be given later in this part of this book.
There is mention of the advent of one person, but his name or titles have not been
mentioned anywhere. The Traditions of Prophet MuhammadSLM relating to the
advent and mission of Imam Mahdi Mau'oodAS are in fact the exegesis of these
Quranic Verses. These Traditions alone show that the name of the person is Muhammad
and his title is Mahdi and that he would be from among the descendants of
Hazrat Bibi FatimaRZ and the names of the parents of the Mahdi would be
the same as those of the parents of the ProphetSLM himself. When these
explanations are the exegesis and conformation of the Quranic Verses, one is bound to
accept that the mention of the advent of the person in Quranic Verses relates to
Hazrat Imam MahdiAS. This is why the particularity of the Imam MahdiAS
being appointed by Allah (mamoor min-Allah) has been described specifically.
|
| This shows that the absence of the word, Mahdi, in Quran cannot be the basis of
an argument opposing (the advent of Mahdi). Otherwise, Allah may protect us, it would be
tantamount to admitting that the ahadis-e-Sahiha-o-mutawatira contradict the Quran. In short,
Mahdi is a title conferred by Prophet MuhammadSLM. Hence, it is found in the
sayings of the ProphetSLM. As such, its not being found in the Quran is beside
the point. Therefore, Hazrat Bandagi Miyan Abdur RashidRZ has said in his
foreword (to Naqliat), "And salutations may descend from the House of the Merciful (God) on
the Imam-e-Aakhir-az-Zaman, whose advent and mission was promised in Quran, and
Prophet MuhammadSLM conferred on him the title of Mahdi."
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|
|
| | Facts, commands and teachings |
| |
| It is not hidden from the students of History that in the Ninth Century (Hijra), how
little the leadership of the Muslims, whether the scholars or mystics, was performing its assigned
duties in religion, and what was their condition and activities [20]. When the leadership of the
community was so bad, there was a need for a Rightful Guide, who had the particularities of a
Vice-Regent of Allah, was Infallible and could reiterate the Lessons of Quran to manifest the
glory of the Quranic Verse, which says, "Thereafter the responsibility is Ours to let its (the Quran's) meaning be clear (to everyone),"
[21] and who could inform the sleeping and misguided
Muslims that their every act, every movement, their very life and death, everything was for
and only for Allah, the One and Most High alone, and they could come to know what was the
shortest way of Divine Love and Devotion and meeting the Beloved, that is God, and how
necessary was the strict observance of the Shariat.
|
| The Quran says, "Let there arise out of you a band of people inviting to all that is good, enjoining what is right and forbidding what is wrong:"
[22] Quran further says, "Allah will raise up others, loved of Allah and loving Him."
[23] "Needed was a group of people, which proved the veracity
of these Quranic Verses and the deeds and the principles of which manifest the Quranic observation,
"..Their most intense love is for Allah alone," [24] in such a way that it proves the Holy Prophet's
prediction that, "He (the MahdiAS) will follow in my footsteps and will not err."
|
| The perfect Omnipotence [that is, God] has proved this important need with marks that
were of the category of the clear signs and arguments. In other words, He manifested the Straight
Path through the sunshine of Syeduna Imamuna Hazrat Syed MuhammadAS of Jaunpur. Peoples'
hearts were enlightened. The inner essences shone with brilliance. The real secrets of the Divine
Knowledge ('irfan) were unveiled. People reached the highest stages of the ascension of the
believers (me'iraj-ul-muminin).
|
| The people, who affirmed and confirmed (tasdiq) the ImamAS, tested the veracity of the
ImamAS's claim on the touchstone of the principles and standards employed to prove the veracity
of the ApostlesAS. The perfect proof of the veracity of the MahdiAS, in every aspect
like his character and conduct, commandments teachings and miracles etc. is present and available.
|
| Long before the ImamAS staked his claim to Mahdiship, he was well known as the
Leader of Saints [Imam al-Awlia], as a result of his worship, religious exercises, devotion, continence
and Fear of God. Everybody acknowledged his conduct and habits. But it is a different matter that after
he staked his claim, some people reneged to the extent of the claim. This particularity too is a lucid
argument in favour of his high ranks.
|
| There are three kinds of worship (ibadat): of the body, of the money and of the heart. The
jurists (fuqaha) have split hairs in respect of the precepts of bodily and monetary worship. But they
have done precious little in respect of the worship that emanates from the heart. A large number of
the sufis have discussed the finer points of the Tariqat. Some others were so absorbed in their
exercises that led them to the violations of the Shariat. Some of the people of the worldly lust
got an opportunity to deliberately violate the Shariat in pretending to observe the rituals of
Tariqat. They excessively indulged in the innovations and prohibited actions.
|
| Look at the ImamAS when the war between Rai Dalpat and Sultan Husain Sharqi was going on,
the sword in the ImamAS's hand powered with divine strength fell on Rai Dalpat cutting through his
breast and his heart sprang out of his chest. The ImamAS saw the image of the idol, the Rai used
to worship, on his heart. The mind is the place of the imagination and the heart is the place of affirmation
(tasdiq). This was the perfection of the Rai's devotion for the idol that its imagination and its affirmation
were so great that the image formed on the heart. What is the wonder if the eyes, which were endowed with
the strength and ability to see the subtle and other things beyond the grasp of the senses, saw this too!
|
| The ImamAS entered the divine ecstasy (on deliberating) that "If this is the effect of
the falsehood (batil), what would be the effect of the (divine) Truth.2 The ImamAS was immersed in
divine ecstasy. The concurring parables show that the ecstasy lasted for twelve years. The ImamAS
ate nothing during the first seven years. At the prayer call or at the time of the ritual daily prayers, the
ImamAS would regain enough consciousness to say his prayers. Even during this period, the
ImamAS did not violate the Shariat. Once when he regained the consciousness, his wife respectfully
told him that he had not eaten anything for a long time. The ImamAS replied, "Do not worry! This
servant gets his nourishment regularly."
|
| In Isharaat, Sheikh-ar-Rais Bu Ali ibn-e-Sina (Avicenna) writes: "If you hear the news that a
mystic devotee ('arif) has withheld his habitual food (qoot) for an extraordinarily long period, treat it as
true. This fact is well known and is relied upon in physics and natural sciences that when people become
immersed in the acquisition of new information, their customary means become extinct. These means, which are
very laudable, do not breakup and the constitution does not need them. Such a person, who has this attribute,
can go without food for a long time. But if somebody does not have such an attribute, but is in a different
state (halat), he would die if he refrains from taking his food for even a tenth of such a period. But one who
has these laudable attributes does not become even weak. His strength will continue to subsist."
|
| Imam Fakhruddin RaziRA has adopted this view (mazhab) in his book, Sharah-e-Isharaat.
Sheikh Shihabuddin Ishraqi has also said this: "When the magazine of the heart of the 'arif becomes full of
the divine information and angelic Realities, he does not need any food." Ishraqin [25] and others too have said
similar things. There are many similar Traditions too. (It may be mentioned here that)
Prophet MuhammadSLM used to fast continuously (saum-e-visal). Seeing him doing it, some of his
companions too started fasting for days together continuously. The ProphetSLM used to dissuade them
and told the companions: "Who is like me among you? When I spend my night, my Lord makes me eat and drink." [26]
|
| In short, even during the period of his divine ecstasy, Imam MahdiAS did not violate the
Shariat. Let alone the violation of the Shariat, he did not even miss his namaz (the ritual prayers, performed
five times a day). The particularity of following the injunctions of Shariat too is the proof of his
perfection in sainthood.
|
| The ImamAS imparted the teaching of Tariqat and Ma'arifat in such a manner that, at no
time and in any state or condition, there was any scope for polytheism (shirk). He made the observance of
Shariat obligatory and, thus, foreclosed all chances of deceit and fraud.
|
Imam MahdiAS said about the saints of the yore "Our brothers avoided the nearest route
and followed a circuitous route, but they achieved their objective, because they were sincere in their desire
and their objective was Allah." His companions asked, "Miranji! Which is the nearest route and which is the
circuitous route?" The ImamAS said, "Why did they not become bey-ikhtiar (without authority) in the
path of Allah in accordance with Shariat although this was the nearest way. Why did they fast for their whole
life with their power and authority? Why did they give up permitted and lawful things? Why did they hang
themselves, head down, in wells? Why did they fix the time span of twelve years and fasted during that period?
Allah had not ordered any such thing. Why did they not follow the Quranic Injunction, "..For him who resteth his dependence on Allah, He will be All Sufficient"?
[27] Why did they not observe the fasting of Trust in Allah
(Tawakkul)? They should have become bey-ikhtiar (without authority). [28].
COUPLETS:
"We used to hear, 'I am the
Truth' or 'I am the Pure,' / But here the teaching was of becoming the servant or slave;/ Oh! If it came, it
came to the indigents of him, / To become the image of a perished existence." [29]
|
| Bey-ikhtiari (without authority) covers very delicate issues or precepts, which one can learn
exhaustively during the company of the murshid (preceptor). The demands of the nafs can be divided in three
kinds. With Iblis (Satan) aiding and abetting, the power of demand increases. They are: 1) for the survival
of life and health, the demand of good food and drinks; 2) for pleasure and comfort, the demand of a good
house, better apparel and better household effects; and 3) for procreation, the demand of the opposite sex
(marriage). But these demands should come as a humble request from an obedient, not as a command to be obeyed.
The intellect of a believer (mumin) considers the demands in the light of the injunctions of Allah and His
Apostle and it will sanction a demand on the basis of the appropriate quantum and reasonable time. Otherwise,
it will reject it, even if one has to undergo a lot of difficulties. Making one's authority subservient to the
commandments of Allah is bey-ikhtiari. It is for this reason that Imam MahdiAS once said, "One is
lucky by becoming bey-ikhtiar."
|
| If the people, who suspect monkery (rahbaniat) among the Mahdavis, deliberate and scrutinize every
part of the teachings of Imam MahdiAS with an accurately right-mindedness, they will come to know
how carefully the Mahdavis have followed the Shariat even in critical situations. "There is no monkery in
Islam." If one wants to know the correct emulation of this adage and with it the method of leading the life of
the apostles, companions and others, who seek perfection, one could find all this in the teachings of the
ImamAS.
|
| In short, the principles and teachings of the Mahdavis mirror the loftiest teachings of Islam. And
no other sect of the Muslims will be found so perfect in the emulation of the eminent (ulama or leaders) of
the Ahl-e-Sunnat. Our principles of Hadis, Fiqh and other usual precepts are the same as the accepted
principles (musallamat) of the Imams and eminent (people) of the Ahl-e-Sunnat. For instance, the ziarat is
performed on the fourth day of the death of a person, while among other sects of Muslims it is done on the
third day. A perusal of the Hadis that authorizes this ziarat shows that the method adopted by the Mahdavis
tends to be very careful. Let us look at the text of the Hadis, which says, "Prophet MuhammadSLM
had fixed only three days for the mourning of the relatives other than the husband. And the (female)
companions observed the three-day norm meticulously. When the brother of Hazrat Zainab bint-e-HajashRZ
died, she (probably) applied perfume on the fourth day of the death, but she said, "I did not need the perfume.
But I had heard the ProphetSLM delivering the sermon from the minbar (pulpit) that no Muslim woman
should mourn the death of anybody, other than her husband, for more than three days. Hence, I obeyed the
command of the ProphetSLM." When the mother of Hazrat Um-e-HabibaRZ died, the daughter
rubbed perfumes on her cheeks and said, "I did not need this. I only wanted to obey the commands of the ProphetSLM" [30]
|
| It is obvious from these Traditions that ordinarily three days would not be complete if the ziarat
were performed on the third day. Hence, among the Mahdavis, three days would be of the mourning and ziarat is
performed on the fourth day. Beetle-leaves, some sweets (like batasay) and perfumed oil are distributed to
mark the end of the mourning. (This is a kind of oil in which some powdered sweet-smelling herbs are mixed,
and this is called sondha.) However, there is some difference in this practice among some murshids.
|
| In short, our divine practices (haqqaniat), which are in perfect consonance with the Quran and
Sunnat of ProphetSLM, need to be carefully examined. The principles and beliefs of the
Ahl-e-Sunnat too should be carefully studied. For this, as the study goes back in time, it would become
increasingly important. The writings of the recent ulama and the books available now will not successfully
help in determining the real accepted principles of the Ahl-e-Sunnat. Further, a look on the principles
and accepted precepts of the eminent Sufis of the Ahl-e-Sunnat too is necessary, because our school of
thought (mazhab) provides guidance towards the highest teachings of Islam, which pertain to the desire,
and divine Love for Allah and their concomitances.
|
| A misunderstanding often occurs that Hanafiah alone are included among the group of the
Ahl-e-Sunnat: "All the four Imams [of Mazahib] are truthful [bar-haq]. Among us, there is no need
to be bound by any one. Imam. Hazrat MahdiAS has ordered us to work according to the
excellence ['aliyat]. He himself worked on the principle of excellence, and our community follows
this meticulously. Hence, the precepts regarding worship (ibadaat-o-diniyat) are in conformity with
one Imam or the other. But more often, our practice is in conformity with the Hazrat Imam Azam Abu HanifaRA.
This makes it obvious that examining our principles, beliefs, precepts and practices on the touchstone
of the precepts of any one Imam does not suffice. Further, this too should be kept in sight that the
Mahdavis call themselves Ahl-e-Sunnat. And whenever we talk of our conformity with the Ahl-e-Sunnat,
it purports to mean the eminent people of the era of Nubuvat of the Khair-al-Qurun [31] or those Imams
and saints and their follower Sufis and scholars of the true religion who preceded Imam MahdiAS,
because ProphetSLM has said, "(the path), which I and my companions traverse."
|
| In fact, the claim of Imam MahdiAS was, "If somebody wants to know our veracity,
he should compare our state and deeds with the Book of Allah (Quran) and the practice (Sunnat) of
ProphetSLM." Further, the ImamAS said, "Our religion is the Book of Allah and
the emulation of ProphetSLM." Hence, it is imperative that our principles and beliefs
should be in accordance with the Quran and the Sunnat.
|
| There is no harm if any of our precept is in consonance with none of the Imams [of mazhabs]
and others, when there is conformity with the Book [Quran] and Sunnat. Generally, the eye falls on the
fact that we have such and such a belief about Hazrat Syed MuhammadAS of Jaunpur, but
what really needs to be seen is the infirmities ('illat), if any, in our beliefs. Since the zath of
Hazrat Syed MuhammadAS of Jaunpur is the Mahdi Al-Mau'ood, we are bound by the same
beliefs that would be related to Mahdi al-Mau'ood. And a more important point is that by accepting
Hazrat Syed MuhammadAS as Imam Mahdi al-Mau'ood our conformity with the Book and Sunnat
has not been adversely affected. The people from among the contemporary ulama and Mashayakheen,
who swore fealty to the ImamAS, also strongly felt this specialty of his. Allamah
Muntajibuddin JunairyRZ has written a book in Arabic proving the veracity of the claim
of Hazrat Syed MuhammadAS of Jaunpur to be Mahdi. Its title is Makhzan-ud-Dalail (The
Treasury of Arguments). We would like to reproduce a small piece from its preface here. This shows
that the ulama had not overlooked the importance of the Book and Sunnat. The said piece states,
"I thought of a short and comprehensive compilation so that a satisfactory solution could be
found to the difficulties in their hearts caused by their being misguided. This compilation
guides the prudent to a straight path (Sirat-e-Mustaqim), the life of the other world and religion.
Hence, I started writing this book after supplicating with humility and in a state of lamenting.
I also supplicate the Generous Bestower Most High [God] to make me remain in conformity with the
Ahl-e-Sunnat-wal-Jamaat and keep my heart steadfast on every word that comes from my mouth or pen
and what Allah wills. He is powerful to answer my prayers to the fullest."
|
| The truth is that Imam MahdiAS presented the Book and Sunnat of Prophet MuhammadSLM
in proving the veracity of his claim of being the Mahdi with a challenge. Even today, centuries later, the
Mahdavis are able to present the veracity of their Mahdaviat by proving their conformity with the Book and
Sunnat of the ProphetSLM. The Mahdavis have not compiled their separate books on Hadis, Fiqh
and Kalam. Hence, the bases of their argument are the same books, which the eminent writers of the
Ahl-e-Sunnat have compiled and which are reliable among them.
|
| Since we consider Hazrat Syed MuhammadAS of Jaunpur, by virtue of his being the
Mahdi-e-Mau'ood, Khalifatullah, Masoom-anil-Khata, as the final argument, we believe that every order
of the ImamAS is in conformity of the Book and Sunnat and, in the utmost glory of that
belief we accept it without demanding any further argument or proof.
|
In the present circumstances, a study of the criticism against the 'precept of the Mahdaviat'
and the 'Mahdavia Religion' shows that the sources of most of the critics are the thoughts of Ibn Khaldun
regarding the advent of Mahdi. The reason why people who dare to criticize the Mahdavia Religion is their
study of a book, Hadiya-e-Mahdavia by Zaman Khan Shahjahanpuri. We have already dealt with the point of
view of Ibn Khaldun in the foregoing pages and that is enough. The answers to Hadiya-e-Mahdavia too have
been given. Khatm-ul-Huda, Subl-us-Sawa by Maulana Syed Shah Muhammad SahibRA, which was
completed in 1289 AH and was published from Bangalore in 1291 AH. A copy of it is available in the
Hyderabad State Library (Kutub-Khana-e-Asafia, Hyderabad---Kalam, Urdu, No. 806). Kohl-al-Jawahar was
written by Hazrat Maulana Syed Nusrat SahibRA and was completed in 1290 AH. One of its volumes
has already been published recently [32]. The author of Hadiya-e-Mahdavia, who died in 1292 AD, had read both
these books. Besides, the tracts of Hazrat Maulana Syed EsaRA alias Alam Miyan too were
published in those days. Further, we have briefly discussed some of the criticisms of Hadiya-e-Mahdavia
too in Tauzihat. This will unveil the truth. Apart from this, the attitude of the author of
Hadiya-e-Mahdavia is of satire, criticism, derision, making false allegations, defaming and using harsh
and uncivilized expressions etc., with the result any man of reason comes to the conclusion that, though
the book contains some references from the books of the Mahdavis, it is not reliable, because hostility
and malice is obvious from the style of the author. Hence, the writing of the hostile authors cannot
be used to allege any person or group of persons without going into the details of the veracity of
their writings. The people, who overlook this accepted principle or whose intention is to make
allegations for the sake of making allegations, take advantage of this book, Hadiya-e-Mahdavia,
or any other books based on it. But this is against the principles of justice and fair play.
One of the principles of argument is that one uses the accepted facts, data and bases of the
opponent to prove one's point. But this does not make it imperative that one should accept
all the accepted principles of the arguer. Hence, we have used some of the passages of the
non-Mahdavi writers and in some places we have quoted a few couplets from the poems of Iqbal,
a famous scholar, thinker and poet of the modern age, because he has used and admitted to have
used the thoughts and words from Quran and those from the masnavi of Maulana RumRA. Couplets:
Do not get entangled in my verses, / If you are a seeker in the path of certainty. /
My writings are in your eye, / (but) in my eyes is the Quran, the manifest.
I have lived for a long time among the western scholars. I was very inquisitive. I did not
find a single person who was of an eminent stature spiritually [In other words, the westerners
are devoid of spirituality.] — Maulana Rum.
We are accustomed to the perceived and the buyers at the beach. But Rumi is an ocean full of
tumult, upheaval and mysteries. —Iqbal.
If you cannot find the companionship of a murshid [preceptor], Make Pir-e-Rumi your murshid
[that is, study the Mathnavi of Maulana Rum]. Maybe, you will get the passion and heart
burning needed [for the understanding of the spirituality].
|
| Whoever achieves the benefits from the sayings of the Quran, Hadis and the
saints, his own sayings will conform to the Mahdavia Religion. In short, there are
many precedents of this principle in the books pertaining to the proof.
Imam MahdiAS has himself repeated many dohey [couplets]. To use the
writings of the Ulama and scholars, who are reliable and accepted among the
non-Mahdavis, is an attractive proposition and should certainly be thought over.
|
| The passage in Tauzihat, related to a parable follows the text of that parable with its number
[33]. We have tried to the extent possible to explain every precept with clarity.
However, sincere and respected scholars can draw our attention to any matters, which need
revision. We will happily welcome such sincere efforts and will make necessary amends at
the time of publishing the next edition. The non-Mahdavis, who have some real doubts and
want to get them clarified, too may contact us. We will address their queries and will try
to solve their difficulties as far as is possible.
|
| As we have stated earlier also, we could not explicate all the parables in this
book; otherwise, the book would have become voluminous and printing and publishing it would
have become difficult and the work of printing would not have been satisfactorily completed.
Hence, we have compiled a particular portion of the explications of the parables. Allah willing,
soon the complete explications too would be in the hands of the community.
Wa ma taufiqi illa Billahil ali-al-Azeem.
|
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|
| | Footnotes |
|
| |
| 1 |
It means unnatural signs. It is a term used for any wonder works wrought on
behalf of a Prophet or apostle before he assumes the Prophetic office.
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| 2 |
Quran, S. 53: 3 and 4 MMP.
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| 3 |
Abu Nayeem is the non-Arabic pronunciation while the Arabic pronunciation is
Abu Nu'aim.
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| 4 |
Or a perfect personification of the humankind.
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| 5 |
Al-Mizan, Vol. 1, Section 29.
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| 6 |
Haithami [died 974 AH\1567 AD] author of
Al-Qaul-al-Mukhtasar fi Alamaat al Mahdi al-Muntazir.
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| 7 |
Chapter, Bab-as-Sa'at.
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| 8 |
Its meaning is the conditions for the Doomsday.
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| 9 |
Makatib Imam GhazaliRA, page 13, Karachi.
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| 10 |
Hadisul-Aziz is a rare tradition that is related by only two lines
of narrators.
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| 11 |
The hadis says, "Al-'Amalu bin-Niyaat."
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| 12 |
The full name of the book is Mirqat al-Mafateeh Sharah Mishkat al-Masabeeh
by Mullah Ali Qari (d. 1014 AH).
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| 13 |
This book too is a commentary of Mishkat.
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| 14 |
Imamukum Minkum means, "Your imam [leader] will be from among you."
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| 15 |
Fa-mkum minkum means, "Will lead you among you."
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| 16 |
Ashi-'at-ul-Luma'at, vol. 4, p. 235
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| 17 |
Makhzan-ad-Dalail.
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| 18 |
Sharah-e-Maqasid, Vol. 2, p. 308
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| 19 |
These Quranic Verses can be seen in parables 2, 3, 5, 231, 232 and 234.
Further, the explanations of these Verses are given in the EXPLICATIONS section of
this book in their appropriate places.
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| 20 |
See Tazkira by Abul Kalam Azad. Also Holy Angels of High Heavens, the
English translation of excerpts from Tazkira.
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| 21 |
Quran, S. 75: 19 SAL.
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| 22 |
Quran, S. 3: 104 AYA.
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| 23 |
Quran, S. 5: 54 SAL.
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| 24 |
Quran, S. 2: 165 SAL.
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| 25 |
They are a set of learned hermits who can impart education to their pupils
from a distance by means of kashf (purification of heart from evil by austerity
and devotion). Ishraqin are the 'Illuminists'’ or the adherents of 'Illuminism'
[mysticism derived from Plato's Neoplatonism. Shaikh Shihabuddin Suhrawardi has
written a book, Hikmat al-Ashraq.
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| 26 |
Seerat-un-NabiSLM, Sulaiman Nadvi, Vol. 4, page 123.
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| 27 |
Quran, S. 65: 3 SAL.
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| 28 |
Shawahid-al-Vilayat, page 64.
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| 29 |
Hazrat Al-Ma'yiRA.
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| 30 |
Abu Dawood, Kitab-ut-Talaq, excerpted from Uswah-e-Sahaba, Abdus Salam Nadvi, Part 1.
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| 31 |
Khair-al-Qurun means the period between ten to 120 years after the
demise of ProphetSLM; it also means the companions of the ProphetSLM,
and their companions; Allah may be pleased with them all.
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| 32 |
The Urdu book, Naqliat Miyan Abdur Rashid and Tauzihat, which is
now being translated into English, was published in 1369 AH. The first volume of
Kohl-al-Jawahar was first printed in 1368 AH (1949 AD) and reprinted recently.
Its second volume was printed in 1379 AH (1957 AD). Its third volume is a manuscript
and yet to be published. --- Syed Ziaullah, translator. September 9, 2003.
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| 33 |
In this English Version of Tauzihat, the text of the parables
is given in translation for the ready reference of the reader.
—Fakir Syed Ziaullah Yadullahi, the translator.
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