1. Somebody asked Imam Syed Muhammad Mahdi al-Mau'ood (AS) to explain the purport and essence of all the divine speech (Kalamullah-Allah's Books) in one sentence. The Imam (AS) said: "I will explain the purport and essence of all the divine Books-The Old Testament, The Psalms of David, The Bible and The Quran- in one sentence, and that sentence is La ilaha illa Llah (There is no god but God-Allah).

2. The Imam (AS) said, according to a narration, that the effect of Truth (Haq) is like that of the crescent moon; it increases every day. However, the effect of un-Truth (batil) is like the full moon, it decreases till it finally disappears. Allah says in Quran: It is He Who hath sent His Apostle with Guidance and religion of Truth, to proclaim it, over all religions, even though the Pagans may detest (it).

3. Wherever the Imam (AS) moved among the mountains, forests and trees, a Voice said that this was Imam Mahdi al-Mau'ood (AS) and this was the Caliph (vice-regent) of Allah.

4. It is narrated that whenever Imam Mahdi (AS) performed his ablutions (wazu) and the drops of water fell on the ground, a sound would be heard that this Imam Mahdi al-Mau'ood (AS) was true (Haq). Bandagi Miyan Shah Nizam (RZ) told the Imam (AS) that he (the Shah (RZ)) had heard a voice from the drops of water and "I hear it." It says that this Imam Mahdi al-Mau'ood (AS) is true. In reply, the Imam (AS) said: "O Miyan Nizam (RZ), Allah has given you ears. You hear the voices."

5. It is narrated that Imam Mahdi (AS) said: "He, whose attention is fully directed towards Allah, morning and evening, in all situations, is a mumin."

6. It is narrated that Imam Mahdi (AS) said, He who remembered Allah for three pahr (nine hours), was a hypocrite; he who remembered Allah for four pahr (twelve hours) was an idolater (mushrik); and he who remembered Allah for five pahr (fifteen hours) was an imperfect mumin. He, who remembered Allah for eight pahr (twenty-four hours), was a perfect mumin. Imam Mahdi's commandment was from the commandment of Allah. Allah's commandments do not change. If this practice is not there, how can there be faith (iman) and how can there be the practice of Imam Mahdi (AS)."

7. It is narrated that Imam Mahdi (AS) called the remembrance of Allah for five pahr as abundant remembrance (zikr-e-kaseer). It had to be performed in this way: the seeker should be in zikr of Allah from early morning till a pahr and a half (that is, till four-and-a-half hours after sun-rise) and from after zuhr prayers till the 'Isha (night) prayers, so that one does not miss his day or night. The Imam (AS) called the zikr of three pahr (nine hours) as scarce (qaleel) and as the attribute (sifat) of hypocrites, as Allah has said: Verily the hypocrites attempt to deceive Allah: but He overreaches them, when they stand up for prayer grudgingly, only to be seen of men, and give to Allah but little thought. Imam Mahdi (AS) has decreed the zakir of three pahr (nine hours a day) as a hypocrite. He has called the zakir for four pahr as an idolater (mushrik), that is, he is in the remembrance of Allah for twelve hours while he devotes the remaining twelve hours to what is other than Allah. He divides his time equally between Allah and Satan. Allah has said in Quran: Yet there are men who take (for worship) others besides Allah, as equal (with Allah); they love gods other than Allah as they should love Allah, but those of Faith are overflowing in their love for Allah. The more one is loved, the more one is remembered. Prophet Muhammad (SLM) has said: "The more a thing is loved, the more it is remembered." Allah has said in Quran: When Allah, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned, behold, they are filled with joy.

8. Imam Mahdi (AS) is narrated to have said that there are four kinds of the kalima (the testification of Islamic faith): the first is La ilaha illa Llah spoken; secondly, La ilaha illa Llah known; thirdly, La ilaha illa Llah tasted; and, finally, La ilaha illa Llah occurred. The apostles and saints of Allah possess the last three ranks, that is, the Knowledge of Certainty (Ilm al-Yaqeen), believing at sight only (Ain al-Yaqeen); and, finally, absolute Certainty (Haq al-Yaqeen). Among these four kinds, the one, that is, La ilaha illa Llah spoken is the attribute of hypocrites, who do not even have the essence of Faith (iman). How can the person, who does not have even the essence of iman, escape the retribution from Allah? " But the true seeker (talib-e-sadiq), who has turned the direction of his heart away from what is other than Allah (ghair-e-Haq), and towards Allah, who is always engaged (in the remembrance of Allah), who has adapted seclusion from the world and the people, and who tries to come out of his self has been included among the Faithful.

9. Further, the Imam (AS) has said that faith (iman) is the zath (essence or nature) of Allah.

10. Imam Mahdi (AS) is narrated to have said that if the Kalima, La ilaha illa Llah stays at the heart of a person as long as it takes for a grain of green gram, if thrown, on a horn of a cow, and it makes a feeble sound, the work of that person is perfected.

11. Imam Mahdi (AS) is narrated to have said: "A house is full of cotton. A spark is thrown on the cotton and is withdrawn instantly. The spark would leave a black dot where it touched the cotton. But if (the spark of) La ilaha illa Llah stays on the heart of a mumin even for such an insignificantly short period of time, it would burn all the loves and affections of (things) other than Allah." Alas! In our long lives, it never happened that La ilaha illa Llah did not stay on our hearts even for such a short period. Always, Imam Mahdi (AS) tried to make (his followers) remain in Allah's zikr. Imam Mahdi (AS) prohibited any two of his companions from sitting together and indulging in telling even religious stories, or reciting Quran. He has said that the heart becomes heedless (by such things). Be it known that useless talk is very bad. Anything that has no hint of the religion in it is not counted as part of religion. It is useless. The word and deed that are for the Truth and lead towards the Truth, are not useless

12. Hazrat Bandagi Miyan Bhai Muhajir (RZ) narrates that Imam Mahdi (AS) came to his hujra from his house some two or three times and saw two of his companions sitting together. "What are you doing sitting here," he asked. They said: "We are telling stories (hikayat) about religion, Miranjeo (AS)." The Imam (AS) said: "Brothers! Without the zikr (remembrance of Allah), you will not reach Him."

13. Imam Mahdi (AS) used to prohibit, according to a narration, any two of his companions from sitting together and reading (or learning). He used to urge them to remember (zikr) Allah. But the Imam (AS) used to teach Bandagi Miyan Shah Nizam (RZ). Both of them would sit together and the Imam (AS) would start teaching. The Imam (AS) would recite Quran (for some time) and then he would ask the Shah (RZ) to recite it by saying, "We will listen and you read now." (Once) Miyan Nizam (RZ) said, "I do not remember. I have not even seen it." The Imam (AS) would again urge him to recite Quran. When the Shah (RZ) started reciting (the Quran), he recited the whole of the Book from memory. One of the companions tried to come near them during a session. The Imam (AS) looked at him angrily. He went away. After the session was over, the Imam (AS) summoned the concerned person and told him: "The Master (God) was teaching Quran to His slave. Had you come a step closer, you would have been burnt."

14. Imam Mahdi (AS) is narrated to have said, "Allah commands me to say that this (the following) Quranic Verse is in favour of your (the Imam's) group. Allah says: Then We have given the Book for inheritance to such of Our servants as We have chosen: but there are among them some who wrong their own souls; some who follow a middle course; and some who are by Allah's leave foremost in good deeds; that is he the Highest Grace. Imam Mahdi (AS) has said that sabiq-bil-khairat are those who have fully perished (fana-in the zath of Allah). Minhum muqtasid are those who have partially perished (neem fana) and zalim li-nafsihi have perished only a bit. Hence, one who is outside these three categories is out of my group (of followers)," said Imam Mahdi (AS).

15. Imam Mahdi (AS) is narrated to have said, "Allah, Most High, commands me to say that 'I have given the keys of Our Treasure of Faith in your hands; and We have made you the defender (nasir) of the religion (deen) of Prophet Muhammad (SLM). And I am your defender. Go and invite (everybody). Whoever accepted you is a mumin. And whoever rejected you is a kafir.' Further, Imam Mahdi (AS) said that Allah commands, 'We have granted the knowledge of the Firsts (awwaleen) and the Lasts (aakhireen), and the meaning and explanation (bayan) of Quran to you.' Further, Imam Mahdi (AS) is quoted as having said, 'If this servant comes (out) after studying and thinking about Quran and then explains it, this servant is a liar, an oppressor and one who slanders Allah. Whatever this servant says, does, recites, reads or explains the Quranic Verses, he does it as Allah has taught him. I receive fresh teachings from Allah without an intervening medium everyday. This is the situation in which this servant of Allah is. Imam Mahdi (AS) also quoted Allah as commanding him, Thereafter the responsibility is Ours to let its meaning be clear (to everyone).'" Imam Mahdi (AS) quoted Allah as saying that this Verse was in his (Imam Mahdi's favour). The Imam (AS) quoted Allah as saying: "We have made you the inheritor of Prophet Muhammad (SLM). We have granted full and complete emulation of the Prophet (SLM). Whoever recognised you, he is deemed to have recognised Me. And whoever did not recognise you, he did not recognise Me.'"

16. Imam Mahdi (AS) is quoted as having said that the sign of his confirmation (tasdiq) was that an impotent person becomes a potent man, that is, a seeker of the world became a seeker of Allah; a miser becomes a generous man, that is, a person who could not give even a dinar in charity, in the name of Allah, would give his life for the sake of Allah; an ummi (uneducated person) becomes an aalim (a learned man), that is, a person who did not know even a letter, becomes (so learned) that he would explain the meaning of Quran.

17. Imam Mahdi (AS) is quoted as having said that to affirm him was the Vision {binai) of Allah.

18. Imam Mahdi (AS) is quoted as saying that he, who saw Allah confined (muqaiyad), was an idolater (mushrik).

19. Imam Mahdi (AS) is quoted as having said in Gujarati (language) that there was no limit to the divinity and Providence (khudai) of Allah and there was no limit to the desire (talab) of his slave (banda).

20. Imam Mahdi (AS) is quoted as saying in Gujarati that the desire (talab) of the world was infidelity (kufr). The seeker of the world was an infidel (kafir). The seeker of Allah was a believer (mumin); and seeing of Allah was possible.

21. Imam Mahdi (AS) is also quoted as saying: "Why do you call him a dunyadar (a person of the world)? Why do you not call him an infidel (kafir)?"

22. Imam Mahdi (AS) is quoted as saying in Hindi: "Tum kun bhojan; ham kun piyu (meals for you; and God-the beloved- for me)."

23. Further, the Imam (AS) is quoted as saying: "Neither do we load betelnut and cloves, nor other merchandise (on our pack animals); we bring the divine speech (word of Allah-kalamullah); what taxes have we to pay?"

24. Imam Mahdi (AS) is quoted as saying: "We wear old and worn out clothes, we go in for plain and poor meals, we do not go to the houses of the rich or the un-Islamic places of worship; this is our practice (in station in journey); we look for a mosque and water."

25. The Imam (AS) has said: "Those, who are ours, will die in penury."

26. The Imam (AS) has said: "An illiterate (ummi) of this servant will triumph over the learned from among our opponents."

27. Imam Mahdi (AS) has said: "Those who are ours, will die seeing and showing the Vision of Allah."

28. Bandagi Miyan Syed Khundmir (RZ) has said: "He, who is ours, is an accepted faithful (muqbil mumin). He would be displeased at seeing an infidel or an atheist (munkir, kafir). What is the fun of his reposing faith in Imam Mahdi (AS), if he does not do even that!"

29. Imam Mahdi (AS) is quoted as saying: "The pigeon-house collapsed, the kitchen got set afire, the unfortunate cat, in its greed for fat and butter, died of burns."

30. It is narrated that some of the brothers came from Khorasan. Bandagi Miyan Syed Khundmir (RZ) asked them about Imam Mahdi (AS). They said: "O Miyan Khundmir (RZ), things are steady." Astonished. Bandagi Miyan (RZ) asked: "What is the matter. Explain it in clear terms." They said: "Formerly the Imam (AS) used to be silent and serious. Now he is cheerful and jovial. And he laughs." Bandagi Miyan (RZ) said: "It is our good fortune if we find our master jovial and laughing."

31. Imam Mahdi (AS) is narrated to have said in Gujarati language: "Understand that the person, who thinks he too is something, is nothing. The person, who thinks he is nothing, may have some love for Allah in him (or in his heart)."

32. It is narrated that when Hazrat Bandagi Miyan Syed Khundmir (RZ) came to Bhadriwali from Jalor for the first time with his daira, he stayed there for some days; some of the brothers (inmates of the daira) went to meet their relatives in the village. The relatives were conformists of Imam Mahdi (AS) and used to come with their families and stay for months in the daira. They were known for their generosity. Bandagi Miyan (RZ) did not consider them as kinsmen despite all this. He consulted Miyan Shahabuddin (RA), son of Qutbuddin, Miyan Qutbuddin, son of Yaqub, and Miyan Alauddin bin Rafi', and instructed them to bring a particular camel to a particular place and wait. Bandagi Miyan (RZ) told them: "We too will embark on a journey." His instructions were followed. Bandagi Miyan (RZ) started going to the appointed place later in the night. At the time of departure, Bandagi Miyan (RZ) gestured towards the servant- girl, Marjana. She did not get-up, as she was in front of Bibi 'Aisha (RZ) (Bandagi Miyan's wife) Bandagi Miyan (RZ) came out of the daira boundaries and continued walking. Bandagi Malik Hammad (RZ) followed Bandagi Miyan (RZ). Bandagi Miyan (RZ) was not attentive to anything. He could not even recognise the correct path (as he was in divine ecstasy). When they came near the appointed place, say a distance of about a couple of agricultural fields (khet) where the camel had been brought. The brothers with the camel thought that the news of the departure of Bandagi Miyan (RZ) had spread. As such the brothers were coming, they thought. Hence, they started to walk faster. The brothers went ahead and Bandagi Miyan (RZ) followed them. On the way, the clothes of Bandagi Miyan (RZ) got entangled in a thorny bush. Bandagi Miyan (RZ) then sat down. He started speaking about his situation. He said: "Ilahi! This slave (banda) is not capable of being a spiritual guide (murshid). It does not suit him to sit in the place of Imam Mahdi (AS) and perform the duties of a murshid like giving sanctified left-over (paskhurda) and distributing sawaiyat (shares of alms received)." Then a voice from Allah, Most High, was heard. It said: "O Syed Khundmir (RZ), you are our well liked (maqbool). We have made you capable of succeeding to the position of (Hazrat) Syed Muhammad (AS). We have given you many Robes of Honour (khal'aten). We have granted you the meaning of Quran." Bandagi Miyan (RZ) reiterated his arguments. The voice again said: "We have a lot of work to be done by you. Where are you going?" Bandagi Miyan (RZ) then woke up (from his ecstasy). He called Bandagi Malik Hammad (RZ) and asked him for directions to return to the daira. Bandagi Malik Hammad (RZ) showed the way. Malik Hammad (RZ) asked Bandagi Miyan (RZ): "I heard your voice, but whose was the other Voice?" Bandagi Miyan (RZ) said: "The other Voice was from Allah and Prophet Muhammad (SLM)." Allah be praised. Such was his humility! And such were the Robes of Honour (bestowed on Him). Such humility is not possible without leading a life in perfect obedience to Allah. Bandagi Miyan (RZ) returned to the daira, after this. After dawn, he sat down in the wooden tent of Miyan Khanjeo (RA). He summoned all those brothers whose family members had gone to the houses of their relatives outside the daira. He rebuked them and said: "For what purpose should this servant (of Allah) remain among you? You have turned your attention towards the worldly people and allowed your family members to go to the houses of their worldly relatives." He recited the following Quranic Verses: O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends. Such are wrongdoers. Allah says: Say: If your fathers and your sons, and your wives, and your tribe, and wealth ye have acquired, and merchandise for which ye fear that there will be no sale . And dwellings ye desire and 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 folks. (Allah says): Thou wilt not find folk who believe in Allah and the Last Day and 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 with Him. They are Allah's party. Lo! Is it not Allah's party who are successful? Bandagi Miyan (RZ) also recited this Verse: Your ties of kindred and your children will avail you not upon the Day of Resurrection. He will part you. Allah is seer of what ye do. There is a goodly pattern for you in Abraham and those with him when they told their folk: Lo! We are guiltless of you and all that ye worship beside Allah. We have done with you. And there hath arisen between us and you hostility and hate for ever until ye believe in Allah only-save that which Abraham promised his father (when he said): I will ask forgiveness for thee, though I own nothing for thee from Allah-our Lord In Thee we put our trust, and unto Thee we turn repentant, and unto Thee is the journeying. Bandagi Miyan Syed Khundmir (RZ) recited many more similar Quranic Verses, and rebuked in anger the particular brothers who had sent members of their families to the houses of their worldly relatives till about nine in the morning. After this, the brothers repented and said that they had committed a mistake in allowing their family-members to go to the houses of their worldly kinsmen (outside the daira). After this, the brothers summoned their family-members from the houses of the worldly kinsmen. This writer was present during the episode.

33. Hence, the inmates of the daira should not help such of those who are inclined towards their worldly relatives, residing outside the daira. If they do help such people, it would be tantamount to violating the practice (ravish) of Imam Mahdi (AS) and his companions. This will be an innovation (bid'at), as Allah has said Quran: Help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression but keep your duty to Allah…. But if they come in the way of Allah and seek the help (of the inmates of the daira), it is obligatory on them (the inmates of the daira) to help such people. Allah says in Quran, But if they seek help from you in the matter of religion then it is your duty to help (them),… Imam Mahdi (AS), Bandagi Miyan Syed Khundmir (RZ), Bandagi Miyan Shah Nemat (RZ) and other migrant-companions of the Imam (AS) were not happy at the inmates of the daira going to their kith and kin outside the daira. There are many narrations of the Imam (AS) in respect of this issue. They occurred in the cities of Kaha, Nehrvala and the village Bhadriwali. Hence, Bandagi Miyan (RZ) had severely rebuked the brethren.

34. When Bandagi Miyan Malik Ilahdad (RZ) migrated with his companions from Jalore to Nahrvala and stayed near it for some time, he warned his companions not to go to their relatives in the city of Nahrvala, and said: "If you go, do not return to my daira. Go wherever you want and stay there."

35. Imam Mahdi (AS) is narrated to have said: "A person migrates from Gujarat to Khorasan, his relatives stay back in Gujarat and the attention of his heart continues to remain directed towards his relatives in Gujarat. Such a person is among the oppressors (zalim). A group of the Imam's companions has narrated this naql (narration). Imam Mahdi (AS) has recited the following Quranic Verses in respect of them: O ye who believe choose not your fathers or your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong doers. Allah further says: …So choose not friends from them till they forsake their homes in the way of Allah; …

36. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said: "He, who reposed faith in Imam Mahdi (AS), but did not migrate with him and refrained from being in his company, is called a hypocrite by the Imam (AS).

37. In Jeddah, Imam Mahdi's companions were starved. Hunger also prevailed when Bandagi Miyan Syed Khundmir (RZ) was staying at Jival. And many were starved to death. When Bandagi Malik Ilahdad (RZ) was in Jival with his daira, many of his companions had died of starvation. In the presence of Bandagi Miyan Syed Khundmir (RZ) there was great starvation although food grains were very cheap: five seers (local measure of volume or approximately five kilograms) per dukra (local coin). Any of the seekers of Allah did not strive to earn. About 450 indigent brothers (fuqara) met their Creator with steadfastness in the name of Allah. During the same pe4riod Malik Sharfuddin (RA), son of Malik Muhammad, sent a large amount in cash and jewellery to his sister Bua Mariyam (RA) alias Bua Manna. Bandagi Miyan Malik Hammad (RZ) submitted all the money, he had received as futuh (charity), to Bandagi Miyan Syed Khundmir (RZ), who went on Haj pilgrimage. Bandagi Miyan (RZ) kept all the inmates of his daira at Sultanpur. This is a well-known fact.

38. Bandagi Miyan Syed Khundmir (RZ) embarked on his journey for Haj. Divine commandment arrived: "O Syed Khundmir Send back all the people who are with you." He obediently sent them all back. He took three persons with him to Makkah. When they reached Makkah, some of his companions were selling the provisions they had brought for their own use during their stay at Makkah at the prices prevailing there. His companions told him that things were very dear there and that they could earn good money. But Bandagi Miyan (RZ) told them: "I have come here for the Haj pilgrimage for the sake of Allah, not for trade."

39. Bandagi Malik Ilahdad (RZ) went on Haj pilgrimage. On seeing Kaaba, the Malik supplicated Allah: "O Lord of the Worlds! Malik Ilahdad is in You (tere darmian)! Please take him away." Allah, Most High, accepted his supplications.

40. According to a narration, Bandagi Miyan Syed Khundmir (RZ) told Bibi 'Aisha (RZ): "The children are young. Serve them for the sake of Allah. When they reach adolescence, treat them with greater love, rather more love, if they become ardent seekers of Allah. But, if they become seekers of (things) other than Allah (Ghair-Allah) or the world, become disgusted with them for the sake of Allah. Send them out of your house. You will be called to account if you do not treat them with disgust. Prophet Muhammad (SLM) has said: "Most perfect Faith (iman) is love or hate for the sake of Allah."

41. Imam Mahdi (AS) is narrated to have said: "One, who has a slave-girl or a slave in his house, does not need a spiritual guide (murshid)."

42. There was an uproar in the house of Bandagi Miyan Syed Salamullah (RZ) (Imam Mahdi's brother-in-law). A slave-girl was being beaten. Bandagi Miyan Shah Nemat (RZ) intervened to prevent the beating. There were some unsavoury verbal exchanges between the two. The incident was brought to the notice of the Imam (AS), who said: "Faith (iman) is impossible for one, who has a slave or slave-girl in his house." Eighty slaves were released in the daira on that day.

43. Somebody is narrated to have told Bandagi Miyan Syed Khundmir (RZ): "The bravery and manliness of the indigent (fuqara) are great." Bandagi Miyan (RZ) said: "These fuqara are weak. They have compromised with Allah. They have given up themselves to Allah for His pleasure. Your bravery is great. You fight Allah, His messenger and His angels. And you have accepted His retribution and the punishment of Hell. Your bravery is great."

44. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said: "A person's foot is in the stirrup all his life. The horse is on the move. If that person wins Faith (iman) at least at the time of his death, he has done no labour. He got his iman free!"

45. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said: "There should be a door reaching the skies from the earth. A person's eye was moving around the door. But he won his Faith (iman) at the time of his death. He got his iman free; he did no work for it all through his life."

46. Someone is narrated to have asked Bandagi Miyan Syed Khundmir (RZ): "How does a person know if his deeds accepted or rejected (by Allah)?" Bandagi Miyan (RZ) said: "The (good) deeds, that are seen, are rejected. The good deed, that is not seen, is accepted."

47. On another occasion, Bandagi Miyan (RZ) was asked the same question. Bandagi Miyan (RZ) said: "The deeds, if seen even once in a whole lifetime, are (deemed) rejected. No deed will be deemed accepted without (the doer) perishing (in Allah). The doer must perish. If the doer persists in his deed, that deed is deemed to be seen. The seeker of Allah must attain perishing (fana in Allah). That is the core of the issue."

48. Someone is narrated to have told Bandagi Miyan Syed Khundmir (RZ): "These servants of Allah, who live in the daira, are people of (great) courage." Bandagi Miyan (RZ) said: "What courage do they have? The world is small. They have given it up. The Aakhirat (Hereafter) is abundant. Hence, they have taken to the Hereafter. Your courage is lofty. Allah has praised the Paradise very much and condemned the Hell in His Book (the Quran). You have turned your face away from the Paradise. You have taken to the world, which is perishable (fani). The Hereafter is better and imperishable. You have given it up. Hence, your courage is loftier. The courage of a person, who does not demand much and demands less, is great."

49. Imam Mahdi (AS) is narrated to have said: "The existence of the life of the world itself is kufr, in other words, living with life. That is called life (hasti) and self (khudi). Riches (mal), children and progeny and other things are called the wealth of the life of the world in Quran. Hence, the person, who is engrossed in his wives, children, buildings, cultivable lands, eatables and other things, is a kafir." Imam Mahdi (AS) has also said, that "the person who is desirous of the wealth of the world, or goes to the houses of such people or has affection for them, is not from us, he is to from Prophet Muhammad (SLM) and not from Allah."

50. Imam Mahdi (AS) is narrated to have said: "The person who is waiting for charity (futuh) is not a mutawakkil (one who trusts in Allah)."

51. Imam Mahdi (AS) is narrated to have said: "If the opponents of the religion of the Imam (AS) or seeking Allah, trouble you and you are made to suffer, know that Allah has remembered you and that you are from this servant (banda) of Allah. And when you start receiving futuh in abundance, think that Allah has forgotten you and that you are not from me."

52. Imam Mahdi (AS) is narrated to have said: "If a person tells a man trusting in Allah (mutawakkil), that 'Allah has sent 1.25 hundred thousand gold coins to you. Please wait for an hour. I will bring it to you.' If the mutawakkil waits for the futuh, he is not a mutawakkil."

53. It is narrated that Nizam-ul-Mulk came to the daira of Miyan Malikji (RZ) at the time of prayers. The brothers of the daira were sitting on the prayer mat. One of them got up and spread a sheet of cloth for Nizam-ul-Mulk to say his prayers in the rear lines (saf). Nizam-ul-Mulk said his prayers on that sheet of cloth. When Miyan Malikji (RZ) heard about the episode, he expelled the brother from his daira. Miyan Malikji (RZ) said: "A person should direct the attention of his heart and his zath (nature and essence) towards Allah like a muezzin (one who gives the prayer-call at a mosque) directs his attention towards Allah, and nothing else. That person should direct his attention towards Allah. If he does so, his work is perfected."

54. It is narrated that Miyan Shah Nizam (RZ) was engaged in remembrance (zikr) of Allah outside the daira. He felt hungry and started eating grass. Other brothers asked: "what did you eat?" He replied: "Hunger was satisfied. One passes through the world under all circumstances."

55. Miyan Yusuf (RZ) was in dire indigence. He had a piece of cloth (lungi) to cover the lower part of his body. Instead of a turban, he had a rope (tied around his scalp). He used to eat the leaves of trees to satisfy hunger. His legs were injured. He was squatting. He asked Imam Mahdi (AS): "When is the time (you had predicted that) there would be a great trying and difficult time for the Mahdavis." Imam Mahdi (AS) said: "This is that time (of difficulty). But your nature is profound. You did not feel it."

56. Bandagi Miyan Syed Khundmir (RZ) is narrated to have asked Imam Mahdi (AS), "It appears there are only two Musalmans in the whole world." Imam Mahdi (AS) asked: "What is this that you are saying?" Bandagi Miyan (RZ) then said: "Yes, Miranjeo (AS), It is like that!" Afterwards the Imam (AS) asked: "Where did you get this information?" Bandagi Miyan (RZ) said: "From you, Miranjeo (AS)." The Imam (AS) asked: "Who are the two?" Bandagi Miyan (RZ): "One is Muhammad (SLM), the messenger of Allah, and the other is Muhammad Mahdi (AS)." At this, Imam Mahdi (AS) said, "Yes, It is like that. The head of some of the apostles became Musalman. Some became Musalman up to their chest. Some others became Musalman up to their navel. Yet others became Musalman up to the one side (pehlu) of their body. Others were Musalman up to both sides of their body. But only these two, Muhammad (SLM) and Mahdi (AS) were perfect Musalman from tip to toe."

57. Malik Peer Muhammad (RZ) quotes Imam Mahdi (AS) as saying: "Adam Safiullah (AS) sowed wheat. Noah Najiullah (AS) irrigated (the fields). Ibrahim Khaleelullah (AS) weeded them. Musa Kaleemullah (AS) harvested. Esa Roohullah (AS) heaped the grain. Muhammad Rasoolullah (SLM) pulverised the grain and baked the bread. He tasted it and kept it for his son. That son is Imam Mahdi (AS). Imam Mahdi (AS) tasted it and made his migrant-companions and Bandagi Miyan Syed Khundmir (RZ) to taste it."

58. Imam Mahdi (AS) is narrated to have said: "One time was the Emperor of the Night (Sultan-al-Lail), and another was the Emperor of the Day (Sultan-an-Nahar)." Imam Mahdi (AS) has said: "The person, who wastes these two occasions, is not a faqir of the religion (deen)." Hence, it is learnt from the commandments of Allah, Prophet Muhammad (SLM) and Imam Mahdi (AS) that there is no salvation (falah) in the Hereafter without the remembrance (zikr) of Allah. Allah says: "…And remember Allah much, that ye may be successful Hence the person who does not disperse in the land and does not demand the Vision of Allah and does not remember Allah much, verily he does not achieve salvation from Allah's retribution. Hence, any two persons sitting together in one place after every prayer (namaz) and indulging in useless talk violates the Quranic injunctions and commandments of Prophet Muhammad (SLM) and Imam Mahdi (AS)."

59. Imam Mahdi (AS) is narrated to have said: "When a believer (mumin) commits a sin, his faith (iman) deserts him. When he repents his sin, his iman returns to him, because iman is of two kinds. One is that which has been created with Prophet Muhammad's light. This iman recedes. The other kind of iman is that of Quran and murshid (spiritual guide). This iman does not recede. There are two lights (nur). If both are there, one can traverse the path. If there is only one light, one cannot traverse the path. For instance, if there is the eye and there is no sun or if there is sun but no eye, what would one see? Both lights are needed so that one achieves one's objective."

60. It is narrated that during the life of Imam Mahdi (AS), if anybody were to give anything to any of the inmates of the daira, one would come to the Imam (AS) and complain: "Miranjeo (AS), robbery is taking place." Imam Mahdi (AS) would say: "You have assigned your zath to Allah. Allah looks after you. You should have told them (those who gave futuh-charity), that they should give it in the hands of this servant (the Imam (AS)) if they wanted to give anything to the inmates of the daira. This servant would feed them (the fuqara). These are the people drunk in the Love of Allah (mastan-e-Khuda)." He (the Imam (AS)) himself would prepare the food to feed (the fuqara)."

61. Somebody is narrated to have asked Bandagi Malik Ilahdad (RZ): "What is a fence (barh)?" The Malik (RZ) said: "The border where thorns are set (to prevent trespassing)." Again he asked, "If somebody dies at the fence, would he be a mumin (believer)?" The Malik (RZ_ said: "He would be a real believer (haqiqi mumin)."

62. It is narrated that an old woman came to the daira of Bandagi Malik Ilahdad (RZ) for collecting alms and died at the fence. When it was reported to the Malik (RZ), he asked whether a larger part of her body was inside the fence or outside. He was told that the larger part of the woman's body was inside the fence. Malik Ilahdad (RZ) said Allah had forgiven her. He further said that Allah had offered her the position of the great saint Hazrat Rabe'ah Basari (RA). She rejects it and says: "I have died at the fence of the daira. This is too small a position for me. I deserve a better position,"

63. It is narrated that Bandagi Miyan Shah Dilawar (RZ) had kept a leather bag (mushk) at his house. He used to supply water to the houses of the handicapped (ma'zoor) at night.

64. Imam Mahdi (AS) is narrated to have said that the person, who eats onions and garlic, should join the last line (saf) during prayers (namaz). Then, after a pause, he added: "Why do you eat things, which necessitate sitting in the last line (saf)."

65. Imam Mahdi (AS) is narrated to have stayed at a place for some days. The walls of the houses of the inmates of the daira had not been built. The brothers told him that, if permitted, they would erect the walls. The Imam (AS) said: "(Life) goes on in all circumstances. All these are brothers and all these women are their sisters. If their glances were cast on them (sisters), they would lower their eyes. That is good for them. If they intently look at the women, Allah would ask them why they resorted to perfidy."

66. One of the brothers is narrated to have told Imam Mahdi (AS) that Miyan Yusuf (RZ) used to go out of the daira. Imam Mahdi (AS) said: "Ask Miyan Yusuf (RZ) not to go outside the daira and remain in seclusion (gosha-nashini)." The Imam (AS) told Miyan Yusuf (RZ): "Under all circumstances, achieve Allah." Yes, the murshid (spiritual guide) was a seer (bina) and a perfect physician; he would see the patient and prescribe the remedy that suited the patient. To the beginner and to the accomplished.

67. Bandagi Malik Ilahdad (RZ) is narrated to have told Bandagi Miyan Syed Khundmir (RZ): "Teach your children knowledge." Bandagi Miyan (RZ) said: "It is enough if the knowledge of prayers (namaz) is properly taught. The beginner, who learns much, becomes deprived of (divine) Love. He also becomes a miser and a rejected (mardood). However, excess of knowledge does not harm an accomplished person (muntahi).

68. It is narrated that Imam Mahdi (AS) was in divine ecstasy for twelve years in the first instance. For the first seven years, he was so engrossed that he knew nothing of this world. But he would perform his obligatory prayers five times a day without fail. Allah's commandment arrived: "O Syed Muhammad! Even a small particle of the Divinity that is bestowed on you, were bestowed on a prophet, sent by Us, or a perfect saint, that prophet or saint would not raise his head. We make you perform Our obligations. There is our objective in doing this for the future." In the remaining five years of divine ecstasy, the Imam (AS) would remain in ecstasy intermittently. In these five years, he is said to have consumed seventeen seers (local measure of volume, approximately equal to five kilograms) of food grains.

69. Bandagi Miyan Shah Dilawar (RZ) would set up a small space to sit just behind the hujra (room) of Imam Mahdi (AS). He would sit there for about an hour. Then he would go away. The divine illumination (nur) used to be so strong that he could not bear it and continue to sit there. Three years were spent that way. After that, the Shah (RZ) acquired the strength to assimilate the Imam's ecstasy and achieved the strength to sit (continuously) behind the Imam's hujra.

70. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said that seven thoughts (khatar) came to his mind in the previous twenty years. But the flames of the divine luminosity (nur) of Allah would nab such thoughts (khatar) like the hawk, which nabs the animals.

71. The inmates of the daira are narrated to have told Bandagi Miyan Shah Nemat (RZ): "New people have come to the daira. Please make your sermons and explanations of Quran a little mild." The Shah (RZ) replied: "This servant's beard has grown grey in the company of Imam Mahdi (AS). And you are trying to teach me now. If the seeker of the world comes to me, in one blow the matter is finished. If he (the new comer) stays, it is his good fortune. If he goes away, it is good-riddance. This servant (banda) will not make himself subservient to the wishes of the worldly people. People do not like the Truth (Haq). But the duty of this servant is to tell the Truth."

72. Imam Mahdi (AS) is narrated to have said: "Do not sit under a malamat tree (a tree from which a white fluid drips if cut or broken). If somebody sits under it and somebody else rebukes him, the person rebuking would incur a loss. You too will incur a loss. Avoid such work."

73. Somebody is narrated to have asked Imam Mahdi (AS), "What is the thing that works as a veil between Allah and His servant?" The Imam (AS) held a piece of bread in his hand and said: "This bread is the veil between Allah and His servant."

74. Imam Mahdi (AS) is narrated to have said: "This servant can keep (with him) a thousand seekers of Allah, but he cannot keep one seeker of the world."

75. Imam Mahdi (AS) is narrated to have said: "If a person performs religious exercises, worshipping for a period of forty days, suffers hunger, keeps himself naked (for want of clothes), but his objective is worldly (achievements), his appointed place is the Fire of Hell for ever. And he will enter Hell, despite all his exercises and his worship, under this commandment of Allah, Who says: "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 Fire. All that they contrive here in vain and (all) that they are wont to do is fruitless.

76. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said: "A kafir's punishment will be less, if he dies early. If he lives longer, his kufr will be more: punishment too will be more.

77. Some migrant-companions are narrated to have told Imam Mahdi (AS): "We will remain near your mausoleum after you." The Imam (AS) said: "Open my grave and see. If I (my body) am there (in the grave), I am not the Mahdi. As long as our aim and scope (that is, the Vision of Allah) remains among you. This servant will be among you, wherever you are."

78. It is narrated that there was an aalim (learned man) in a city. He was pious. He did not ask the people to do good deeds. He did not prevent them from bad deeds. On the contrary, he permitted them to work feeble (zaif) deeds. He started supplicating when the time of his death approached. A voice from Heaven told him: "We have forgiven all your sins. But We will not forgive the sins people have committed by going astray on the basis of your advice. We will throw you into the Hell on the Day of Resurrection.

79. Imam Mahdi (AS) is narrated to have said: "Allah does good of the mumin either way: whether he died (a natural) death or is killed by his enemy. Or, after starting on the path of Allah, whether he dies soon, or lives for a longer life: there is good for him either way."

80. Somebody is narrated to have told Imam Mahdi (AS): "This person has much mal (wealth) with him." The Imam (AS) told him: "See. If he makes an effort (to increase it) or not. If he makes no effort, his wealth decreases. Even if he has a well full of gold, it is bound to become empty. If he makes an effort (to earn), his well of gold will remain full."

81. The attributes of Paradise and Hell are among the people. He, whose greed is in abundance, is of Hell. He, who is contented, is of Paradise.

82. A saint died. Another saint asked him in a dream: "How did you fare with Allah?" The first saint said: "Allah told me: 'We gave you salvation because of your one good deed. That is, you did not mix the Truth with un-Truth (batil).'"

83. It is narrated that a saint did not eat anything for sixteen days. He was sitting on the bank (of a pond or river). A second saint came to him and asked: "What do you see?" The first saint said: "I am (trying to) differentiate between knowledge (ilm) and certainty (yaqeen). If certainty is stronger, I will not drink (water). But if knowledge becomes stronger, I will drink." The second saint said: "Your work is great." Then a divine Voice asked: "Do you want strength or should I give you food?" Suddenly, the first saint found strength in his zath (essence or nature).

84. It is narrated that the as-hab-e-Suffa (People of the Bench at the Prophet's Mosque at Madina) became weak due to hunger. But they did not seek anything from the people. They said: "As we do not seek from the people we do not seek from the Creator too." Its meaning is that if they seek help from the people, it is like complaining against the Friend (God) in front of those who are other than Allah; they do not seek help from Allah, too, because the self (nafas) is the enemy. And seeking help from the Friend to appease the enemy is not proper.

85. It is narrated that a saint died. Another saint asked him in a dream, " How did you fare with Allah?" He said, "I was brought into the audience of Allah. Allah said, "On that day, someone told you, 'Drink this water for the sake of Allah.' You were fasting. But you drank it in deference to the magnificence of My name. We accepted your deed. We have granted salvation to you."

86. Hazrat Miyan Syed Khundmir (RZ) is narrated to have said that Imam Mahdi's one zath (nature, essence) was mutawakkil (trusting in Allah) and "We eat the charity (sadaqa) of Imam Mahdi (AS). He also said, "We were kafirs (infidels) during the life of Imam Mahdi (AS). Now, as a charity (sadaqa) of the Imam (AS), we have become Muslims." In other words, the stars become invisible in the presence of the sun. They become visible after the sunsets.

87. It is narrated that Hazrat Bandagi Miyan Syed Khundmir (RZ) would stand up when he saw any migrant-companion of Imam Mahdi (AS) coming. His wife suggested, "Why do you stand up? Give them something, so that they become happy." He said, "They have seen the ocean (that is, the personality of Imam Mahdi (AS))." In other words, he said, "We are just a (small) well."

88. Bandagi Miyan Syed Khundmir (RZ) has said, "There has come about a great change between the times of the Imam (AS) and our times; if a dead body was brought before the Imam (AS), and the Imam (AS) looked at the body, Allah would have forgiven that person and granted salvation to him. In our times, if the person was brought before us, he had to repent and die before us. And then Allah would forgive him."

89. Bandagi Miyan Shah Nizam (RZ) is narrated to have said, "When a person takes to the desire of Allah with courage, it (the path of Allah) becomes very easy for him. But for one, who has no courage, it becomes very difficult."

90. Imam Azam (RA) is narrated to have said, "If two years of my life had not been spent {in subliminal sair (journey)} Numan would have been destroyed.

91. Imam Azam (RA) asked Allah, "Has any of my deeds been accepted by You or not?" Allah said, "The king had come to meet you. You were writing a book. A fly from My creation was sitting on the nib of your pen drinking ink. You allowed it to drink ink. You did not hurry to meet the king. We accepted that deed of yours. We have granted salvation (najat) to you.

92. Hazrat Ali (RZ) is narrated to have said, "I saw Prophet Muhammad (SLM) in my dream. He was saying, 'O Ali, with the help of Allah, robes of Love are being prepared for you every moment.' I asked, 'What robes?' The Prophet (SLM) said, 'Allah has made you wear five robes (of Honour): the robe of Love, the robe of Knowledge (ma'rifa), the robe of knowing Allah's Unity (tauheed), the robe of Iman (faith), and the robe of Islam (submission).

93. Prophet Muhammad (SLM) had advised Hazrat Bilal (RZ) as the last will and testament (wasiyat) that "a rich man does not reach Allah as easily as a poor man reaches Him."

94. Imam Mahdi (AS) has said that being shy in the desire of the Vision of Allah is a persistent veil (hijab) between Allah and His servant (banda).

95. It is narrated that Sultan-al-Arifeen Bayazid BistamiRA took stock of his own humility and told himself, "If you are a man, get yourself hanged like Mansur Hallaj (RA), If you are a woman, become a Rabea Basari (RA). But you are neither. You are but an eunuch." One day, he put on a scarf (damani) over his head, a bracelet on his wrist, decorated his eye-lids with mascara, took a tambourine in his hand and stood among a group of eunuchs in the marketplace. His disciples (muridan) came running to him and asked, "What is all this?" Bayazid said, "We have not done justice to our zath (nature, essence) in recognising Allah. We are neither men nor women. But we are eunuchs. Hence, we are standing among them." This is how the Sultan-al-Arifeen has seen humility in his zath.

96. Somebody asked Hazrat Ibrahim Adham (RA): "What did you get after leaving Balkh?" "We have found Allah," he said and added, "The least is that mountains move from their place." He made a gesture and mountains started moving.

97. Someone is narrated to have asked Hazrat Ibrahim Adham (RA), "Why is it that when we supplicate Allah, He does not answer our supplications?" Hazrat Adham (RA) said, "Because you know Allah, but you do not obey Him. You know the Apostle of Allah, but you do not follow his traditions (sunnat). You recite Quran, but you do not act in accordance with is injunctions. You consume the bounties (nemat) of Allah, but you are not grateful to Him. Allah has kept decorated Paradise for His obedient slaves, but you do not desire and demand it. He has lit the Fir of Hell with bridles of fire for the sinners, but you do not abstain from sins. You know that Satan is an enemy, but you are not hostile to Him. You know that death is certain, but you do not find a remedy. You bury your parents and children, but you do not take a warning from that. You do not avoid your own faults, but you are busy in looking for the faults of others. How can Allah answer the prayers of such people?"

98. It is narrated that a person came to Hazrat Ibrahim Adham (RA) and said, "O Shaikh, I have oppressed my zath very much. Advise me so that I follow it. Hazrat Ibrahim (RA) said, "If you accept (what I say), adopt six habits from me. Whatever you do after that, you will incur no loss. First, do not eat the food provided by Allah, if you sin." The questioner said, "It is He who gives food. Where else should I eat from?" Ibrahim (RA) said, "It is not proper that you eat food provided by Allah and sin." Ibrahim said, "Secondly, when you want to sin, go away from the country of Allah." The questioner said, "The whole universe is His, where should I go?" Ibrahim Adham (RA) said, "It is not proper that you live in His country and sin there." "Thirdly," Hazrat Ibrahim (RA) said, "Find and select a place where Allah does not see you." The questioner said, "Allah knows all the secrets." Ibrahim (RA) said, "It is not proper that you sin in front of Allah." "Fourthly," Ibrahim (RA) said, "When the Angel of Death comes, ask him to give you time to repent." The questioner said, "How can I do that?" Ibrahim (RA) said, "When you do not have the power to control the Angel of Death, you should repent (perform tauba) now itself." "Fifthly," said Ibrahim (RA), "When the angels, Munkir and Nakir, come, you send them away." The questioner said, "I cannot do that either." Ibrahim (RA) said, "Be ready with your answers." "Sixthly," said Ibrahim (RA), "Tomorrow, when Allah commands that sinners should be taken to the Hell, you say that you will not go to Hell. Is all this true or false?" The questioner said, "Whatever you have said is true. I repent." After that, the questioner died.

99. Somebody is narrated to have asked Shaikh Abdullah Ansari (RA), "How should be a faqir (indigent)." Ansari (RA) said, "Like the (finely powered) mud with water sprinkled over it. It neither soils the back of the foot, nor it aches the palm of the foot. A faqir should be like that."

100. Sirri Saqti (RA) is narrated to have said, "The person, who has achieved these eight positions can give religious instructions (talqeen) and make disciples (murideen): Firstly, the position of tauba (repentance); secondly, the position of zuhd (devotion); thirdly, the position of raza (contentment); fourthly, the position of abid (devout); fifthly, the position of sabirs (patience); sixthly, the position of shakirs (grateful); seventhly, the position of muhib (friend) and eighthly, the position of arif (pious man). This is so because Adam (AS) was taib (penitent), Noah (AS) was shakir, Ibrahim (AS) was muhib (friend); Ismail (AS) was razi (content); Ayub (AS) was sabir (patient); Esa (AS) was zahid (devoted); and Muhammad (SLM) was arif (pious)."

101. Hazrat Yahya Ma'az Razi (RA) is narrated to have said: " I have studied four thousand books and adapted four points: firstly, I told my nafas (self): 'O my self, if you can worship Allah, worship Him; otherwise, do not eat his food. Secondly, O my self, avoid what Allah has prohibited; otherwise, go away from His country. Thirdly, O my self, be content with what reaches you as allowed by fate; otherwise; demand another God. Fourthly, O my self, if you intend to sin, create a place first before sinning, so that Allah does not see you."

102. It is narrated that Hazrat Musa (AS) (Moses) told Allah, "O Allah! How good would it have been if there were four things and there were not four things?" Allah asked, "What are the four things that should have been there and what are the four things that should not have been there?" Musa (AS) said, "How good would it have been if Paradise had been there and Hell was not there? Secondly, how good would it have been if there were life and no death? Thirdly, how good would it have been if there were health and no sickness? And fourthly, how good would it have been if all the people were well-fed and none was hungry?" Allah said, "O Musa! If there were only Paradise and no Hell, nobody would have feared Me. If there were only life and no death, nobody would have recognised Me. Had there been only health and no sickness, nobody would have remembered Me. If all the people were well-fed and nobody was hungry, nobody would have been grateful to Me."

103. Somebody is narrated to have asked Hazrat Ibrahim Adham (RA) to take something that he had brought. Sultan Ibrahim (RA) said, "I have taken an oath not to take anything from the hands of a muhtaj (needy)." The questioner said, "There is much more for me." Sultan Ibrahim (RA) asked, "Is there some other thing you need?" The questioner said, "Yes. I have need." Sultan Ibrahim (RA) said, "One who is needy is a muhtaj. I will not take anything (from your hand)."

104. It is narrated that somebody told Bibi Rabea (RA), "You are in trouble. Ask your devotees to give you something." The Bibi said, "No need." He said, "Ask Allah." The Bibi again said. "I have taken an oath not to ask for anything worldly from Allah. Hence, I do not like anything, nor do I take anything."

105. It is narrated that on one night angels arrived at Baitul-Muqaddas (the temple at Jerusalem). Talking among them, they said there is hardly an abid (worshipper) whose worship reaches Allah. Something would be given if such a person were there. One of the angels said, "Ibrahim's worship was such but for the last forty days, (even) his worship does not reach Allah." Ibrahim (RA) was sitting there. He got up because he had eaten a bunch of dates of doubtful purity. That was why his worship had ceased to reach Allah. Immediately, he went to the place where he had purchased the dates. He sought forgiveness (of the people concerned) there and returned. Allah then accepted his worship. .

106. It is narrated that the mullahs again asked, "How can we discuss anything with you? You are not confined (muqaiyad) to any religion (school of thought of any of the four Imams of Islam). Whatever the answer you give, is based absolutely on Quran. And we do not understand Quran. We are the followers of the religion of Imam Azam (RA)." After this, Imam Mahdi (AS) said, "Even though I am not confined to any school of thought, my religion is the Book of Allah (Quran) and the emulation of Prophet Muhammad (SLM). Then again, the Imam (AS) said, "You too adapt the same religion. And then tell me how a person who abandons the religion of Imam Azam (RA), and acts against it, is to be treated?" After this, Imam Mahdi (AS) said, "What do these ignorant (nadan) people know the meaning of religion? The meaning of religion is the raftar (conduct) of Imam Azam (RA), and not his guftar (sayings). And the sunnat of Prophet Muhammad (SLM) is the deeds of the Prophet (SLM) and not his guftar (sayings)." Imam Mahdi (AS) said, "We are on the religion of Allah and His Apostle Muhammad (SLM). Religions are two. One is the religion of Allah and the other is the religion of Satan. The people of the religion of Allah desire Allah. And the people of the religion of Satan see and desire the world." Then again he said, "What do these ignorant people know the meaning of religion."

107. Somebody is narrated to have asked Imam Mahdi (AS), what one should do if one was not patient enough to bear hunger. The Imam (AS) said, "Let him go and earn a taka (local coin) or two. But if he earns a taka one day, he would be tempted to earn more the next day." He again said, "Shariat permits earning and trade. But the intention of the person indulging in earning and trade should be to continue to remain capable of worshipping, performing religious acts and abstaining from interdictions. But he should not become a victim of greed and defalcation." He also said, "If the earner does not have this as his objective, he would be tempted to become proud and begin to amass abundance of wealth. He would fully engage himself in profiteering and eating. But if he does not engage in earning and is fully engages himself in learning the knowledge of Shariat, uzlat and khilwat (seclusion), and the objective of all this is the achievement of worldliness, his abode (in the Hereafter) would certainly be Hell for ever."

108. Somebody is narrated to have asked Imam Mahdi (AS), "How is earning?" The Imam (AS) said, "First, the kasib (earner) should be a mumin (believer)," Then again the questioner asked, "Should one become a mumin and then engage in kasab (earning)?" The Imam (AS) said, "Maybe, the person, who is already in the position of apostles of Allah, may observe the limits of kasab (earning)." The questioner asked, "What are the limits of kasab?" The Imam (AS) said, "First, the kasib should trust Allah and should not focus his sights on earning. Secondly, he should say his prayers five times a day in jamaat (congregation). Thirdly, he should always be engaged in zikr (remembrance of Allah). Fourthly, he should not be greedy. He should be content with little food and enough clothing to cover the private parts of the body. Fifthly, he should fully pay ushr (tithe), that is, one-tenth of the income as charity in the way of Allah. Sixthly, He should remain in the company of the seekers of Allah. Seventhly, he should always reproach himself. Eighthly, he should always protect the two occasions everyday, that is, from the morning prayers to sunrise and from 'Asr (late afternoon) prayers to sunset. Ninthly, he is not permitted to do any work after azan (prayer call). Such work is haram (prohibited). If he does any work, any earnings from such work would be haram (prohibited). Tenthly, he should not lie by word of mouth. He should follow whatever has come in the Quran by way of command and avoid all interdictions. Allah says in Quran: Indeed those who believe not in Allah and His apostles and say, "We believe in some and believe not in some and desire to take a middle,-These, these are the unbelievers in reality and for the unbelievers, We have prepared a humiliating chastisement. If the kasib can guard the limits, described above, Allah will make him perform tark-e-dunya and grant him His deedar (vision). If he violates these limits, it is impossible for him to continue to remain a mumin (believer)."

109. It is narrated that Imam Mahdi (AS) explained the tenets of the religion in the following terms: "First tark-e-dunya (renunciation of the world); secondly, gosha-nashini (seclusion); thirdly, Zikr-e-dawam (perpetual remembrance of Allah); fourthly, talab-e-Khuda (desire for Allah); fifthly, tawakkal tamam (total dependence on and trust in Allah); and sixthly, munkir-e-Mahdi ko kafir jan-na (to know that a person who refutes Imam Mahdi (AS), is an infidel)." The Imam (AS) said, "These are the principal tenets of the religion. All others are faro (issues relating to deeds in Fiqh).

110. It is narrated that a person came and asked Khwaja Junaid (RA), "How can we take to the path of Allah?" Junaid (RA) said; "Throw away all your mal (wealth or money) in water." The person went to the bank of a river (or water body) and started throwing a rupee each time. Junaid (RA) asked, "Why did you not throw all the money at one go." Accounting is proper in the marketplace, but it is not proper to resort to any unclean act like accounting with the zath (nature, essence) of Allah." Junaid (RA) also said, "If a person's hal (condition) is not in accordance with Quran and Allah's Apostle, in the beginning, his end too would not be useful." If a person's beginning is in accordance with Quran and Allah's Apostle, his end too will be ba-murad (as desired).

111. It is narrated that a companion feasted Prophet Muhammad (SLM). The Prophet (SLM) asked, "What should I supplicate in your favour?" The companion said, "Please supplicate the thing which would be many times better for me in the Hereafter than my present condition." The Prophet (SLM) supplicated Allah, "Give him faqiri (indigence) so that he does not feast me again."

112. Hazrat Bandagi Miyan Larh Shah (RZ) said, "There is an hour's comfort in marrying a woman. You have taken so much trouble for this? Life would go on in any condition."

113. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said, "Whoever comes to us after hijrat (migration) in these days or in future to the daira and stays here, is from among the people whose souls have been approved in the audience of Imam Mahdi (AS). They are not persuaded by our explanation of Quran for their tarke-dunya (renunciation of the world) or tasdiq (affirmation or confirmation of Imam Mahdi (AS))."

114. Somebody is narrated to have told Bandagi Miyan Shah Dilawar (RZ) that Nizam-ul-Mulk greatly respected (the fuqara), offered 40 to 50 huns (local coins) and that he would spend seventy hundred to one hundred huns if he convened a majlis (congregation)." Shah Dilawar (RZ) said, "Allah knows and sends what is halal-e-tayab (chastely permitted) to His servants. He does not send what is haram (prohibited) to His servants. The haram goes to the haram places.

115. It is narrated that a person came in the presence of Imam Mahdi (AS). In his mind, he desired that the Imam (AS) would offer me kharbuza (muskmelon or watermelon) to me, if the Imam (AS) were true. When the Imam (AS) saw that person, he said, "Allah has not sent us to offer kharbuza to you. We are subject to the commands of Allah. We do and say what Allah commands us to do and say, as Allah says n Quran, "I follow what is sent to me as wahi (divine inspiration."

116. It is narrated that Imam Mahdi (AS) often used to say, "Ikhtiar (will, authority) is shum (unlucky). Become Be-ikhtiar (without control or authority)." His companions asked, "How can we become be-ikhtiar?" The Imam (AS) said, "Do good deeds by your authority. See. Taufiq (divine guidance) is from Allah. Become be-ikhtiar."

117. It is narrated that a vali (saint) told one of his brothers in faith that haqiqi (real) fast was sometimes the maarifat (gnosis) of Allah. Sometimes, it becomes muztarr (desperate). The meanings of saum-e-haqiqi (real fasting) are both concealed and manifest. This is saum-e-majazi (manifest fasting) and it is called fana (perishing). The brother asked, "What is fana?" The vali said, "Fana is that there is nothing with the fasting person. These ordinary people have become blind. Having forgotten the desire for Allah, they have fallen in the habit of performing namaz and roza (prayers and fasting). They do not come out of the well of forgetfulness and are following things other than Allah, with the result that they are in the dissension of the lust (nafsani tafriqa). They are in two situations in these fasts. Their word and deed are not for Allah. The manifest fasting is certainly not divine (rahmani). And there is no baqa (everlastingness) in their hunger and thirst."

118. It is narrated that when Prophet Muhammad (SLM) died, and the body was about to be bathed, Satan's voice came. It said, "Muhammad (SLM) is clean. Do not give it the funeral bath." The companions kept quiet. Said Hazrat Aba Bakr Siddiq (RZ), "This is the voice of Satan." The Prophet's (SLM) body was bathed. Again Satan's voice came, "We have robed Prophet Muhammad's (SLM) body with the robes of Prophethood. Do not clothe him with any other dress." Again Hazrat Aba Bakr (RZ) said after hearing the voice, "This is the voice of Satan. It is not the voice of Allah." Then the body of the Prophet (SLM) was shrouded. During the life of the Prophet (SLM), Satan could not play his tricks. He tried to play mischief when the Prophet (SLM) was no more. Arifs (learned men) recognised the accursed (Satan). He became sorrowful.

119. It is narrated that the children of Bibi Fatima (RZ) were hungry. Prophet Muhammad (SLM) supplicated Allah. Allah sent meals for the children from Paradise. Satan came in the garb of a faqir (mendicant) and asked for food. Hearing his voice, the Prophet (SLM) said, "This is the voice of Satan. Do not give him anything. These meals have come from Paradise."

120. It is narrated that Satan came to Hazrat Esa (AS) and told him, "Say, La ilaha illa Llah." Esa (AS) said, "That is true. But I will not say at your bidding. I have not obeyed the world at anytime. Satan said, "This is the name of Allah. I will make you obey (me)." But the Prophet of Allah (Esa (AS)) was an arif (learned person). How could he obey Satan? The accursed Satan went away sorrowing.

121. Hazrat Ali (RZ) (son-in-law and cousin of Prophet Muhammad (SLM)) was going on his way. Satan accosted him. He was in the garb of a shaikh. He told Hazrat Ali (RZ), "O Ali! The jamaat (congregational) prayers are over." Hazrat Ali (RZ) returned and said his prayers alone. The enemy is always looking for an opportunity to deceive man. Hence, Allah has commanded, "And say. 'O my Lord! I betake me to Thee against the promptings of satins: And I betake me to Thee, O my Lord! Lest they have access to me.

122. Prophet Muhammad (SLM) has said, "We had gone on the night of Meiraj. We saw a group of people sitting under the Empyrean in muraqabah. We saluted them thrice. The group did not respond with saluttations. I said enviously. 'Whose qaum (group) is this?' Allah replied, 'O Muhammad! This is (the qaum of) your descendent. His name is Mahdi Mau'ood. He will come towards the end of your time. This is his group sitting here. This is your ummah with Us.' Prophet Muhammad (SLM) heard this and was very happy that such was the esteemed position of his ummah with Allah. Hence, the Prophet (SLM) supplicated, "O Allah! Take care of them and help them against the hostility of those who are inimical to them. And raise their ranks."

123. Sultan Bayazid Bistami (RA) went to Kaabatullah (the holy mosque at Makkah). He sat down at Maqam-e-Mahmood and supplicated, "O Lord of the Worlds! Please grant me your Vision (deedar)." A (divine) Voice said, "We have granted you Our Vision." Bayazid (RA) thought over it whether this voice was Rahmani (of Allah) or Satanic. He thought over it again, "How could Satan be in Kaabatullah?" He recognised that it was the voice of Satan. Bayazid (RA) continued his supplications, " I have become old and weak. The clothes do not remain clean. I have no strength to say my prayers and worship. So, please forgive me the prayers." Again Satan said from Kaabatullah, "We have forgiven you Our worship." Bayazid (RA) reiterated his supplications. Again the same voice of Satan was heard. This happened thrice. Again Bayazid (RA) recognised the voice, and said, "(Allah's) command has come to our Prophet (SLM), 'And continue to serve the Lord till what is certain (death) comes to thee.'" Bayazid (RA) said, "O Great God! Our Prophet (SLM) was not exempted from his prayers, how could I be exempted from worship? But this voice is that of Satan. Bayazid (RA) said, "La Haula wa la Quwwata illa billah" (There is no power to hold a man from sinning or any to make him do good deeds except the Grace of Allah)." He then gave the wall a blow with his 'Asa (staff). After this the voice of Satan was not heard. But the divine Voice was heard. It said, "O Bayazid! We have given you the title, Sultan-al-Arifeen. And We have granted our deedar (Vision) to you."

124. It is narrated that Bibi Aisha (RZ) once told Prophet Muhammad (SLM), "Every time JibrailAS (Gabriel) comes, he conveys Allah's salutations to Hazrat Khadija (RZ) (the first wife of Prophet (SLM)). He never brings salutations to me." The Prophet (SLM) said, "Khadija (RZ) accepted me when none else had accepted me as Prophet. You have accepted me now when everybody accepts me as such. That is why Jibrail (AS) conveys Allah's salutations to Bibi Khadija (RZ). And Jibrail (AS) sometimes conveys Allah's greetings to you too."

125. Imam Mahdi (AS) is narrated to have said, "These ill-mannered people should not cut the branch (of a tree) on which they were sitting."

126. Imam Mahdi (AS) is narrated to have said, "Our journey is in the skies, earth, Empyrean and the Seat. Human being is an 'aalam-e-Akbar (a great world)." In other words, the existence and meaning of human being is a great world (of its own).

127. Imam Mahdi (AS) is narrated to have said, "Allah, Most High, has sent this servant when deen (religion) was being exploited for worldly purposes (i.e., for amassing worldly wealth). Namaz (prayers), roza (fasting), haj (pilgrimage to Makkah), reciting of Quran, azan (prayer call), qazawat (justice) and good deeds were all exploited for worldly gains. Nobody ever did anything for the sake of Allah. After this, Allah, Most High, sent this banda (servant) into the world. Then this servant commanded the people to do their deeds for the sake of Allah. The people believed me. But the mumins affirmed and confirmed me (tasdiq)."

128. Imam Mahdi (AS) is narrated to have said, Quran is Ishq Nama (The Book of Love) and a sign of Haj-je-Akbar (The Great Pilgrimage)." The people asked, "What is that sign?" Imam Mahdi (AS) said, "The head remains on the body. But the heart is devoted and sacrificed (to Allah). Then this sacrifice is with the life (jan). He, who met the beloved (Allah), would not return. But he, who returned, came back from the middle of the path. Become the guest of Allah from azal (Sempiternity) to abad (eternity), because the taqwa (piety) of the heart is from Allah, the Glorious. The person, who values and respects the signs of Allah, becomes the cause of the fear of Allah (among the people). This is not divulging of a secret. But it is the disclosure of a large portion of iman (faith, belief). It is the Kaaba (Mecca) of the azal and abad and it is not fana (perishing).

129. Imam Mahdi (AS) is narrated to have said, "The nature of some of the aulia (saints or friends of Allah) is like that of the scorpions and snakes, because if someone tries to hurt or trouble them, they immediately bite such people. Some saints were such that they would curse those that troubled them. But the apostles and perfect saints were like the fish. When somebody troubles the fish, it moves away and does not trouble the person who troubles it. Similarly, the apostles and perfect saints endure the trouble. They even forgive and seek the salvation of those who trouble them."

130. Imam Mahdi (AS) has said the sharaf (dignity) of iman (faith) is such that it is illuminated in the heart of human beings. When the banda (servant of Allah) commits a sin his faith recedes. Allah says, They who believe and have not tarnished their faith with wrongdoing-for them is peace; and it is they who are on the right path.

131. Allah, Most High, sent wahi (divine inspiration) to Prophet DawoodAS (David), "O Dawood, I have made six things dependent on six other things. People demand them in other things. How can they get them? I have kept hikmat (wisdom) in hunger. People demand it in a belly-full of food. I have kept rahat (comfort) in Paradise; they demand it in the world. I have kept izzat (respect) in remaining awake during night and prayers (shab-bedari), but people demand it at the doorstep of the kings. I have kept rifat (exaltation) in inkisar (humility); people demand it in pride. I have kept tawangari (wealth) in qinaat (contentment), people demand it in abundance of mal (goods). I have kept the acceptance of prayers or supplications in luqma-e-halal (legitimately acquired morsel of food), people demand it in luqma-e-haram (illegitimately acquired morsel). Then, how can they get what they demand?"

132. Allah commanded Prophet Dawood (AS), "When I send some trouble to someone of My slaves, in his possessions or among his children, or in his body, if he bears with patience, this deed of his is accepted on the Day of Resurrection. Allah will set up a meezan (balance) or expand his record of deeds for him." Allah sent wahi (divine inspiration) to Prophet Dawood (AS), "O Dawood, Do you know what My maarifat (gnosis) is?" DawoodAS said, "No." Allah said, "O Dawood! The life of the heart is in beholding (mushahida) Me (that is, in My Vision)." Allah says, Allah will test you by means of a river. He who drinketh of it is not of me. But he, who shall not drink of it, excepting him who of necessity takes but a handful, is indeed of me. Imam Mahdi (AS) has taken world to be the purport (murad) of the river. And he said, "Many people have been annihilated for the world. They opted for a little. They were too greedy. They desired too much of mal (wealth). They neglected the remembrance (zikr) of Allah. And thus they were killed.

133. A faqir (indigent) asked Imam Mahdi (AS), "What should a seeker of Allah do if he was in iztirar (total distress or helplessness)?" The Imam (AS) said, "Let him die." Again he was asked, "What should he do, if there was more distress?" again the Imam (AS) said," Let him die." The question was again repeated. The Imam (AS) repeated his answer. The Imam (AS) did not permit kasab (earning) or going to anybody with one's needs. Further, the Imam (AS) said, "The faqir (indigent), who goes to the house of the worldly people, is not from us. He is not from Prophet Muhammad (SLM) and he is not from Allah."

134. Imam Mahdi (AS) is narrated to have said, "The person who is in need of a seer (a unit of volume, approximately equal to a kilogram) of bajra (a millet) will not be a mumin (believer)."

135. Imam Mahdi (AS) went to Kaabah (in Makkah). There was great iztirar (distress). The companions of the Imam (AS) had become weak. Miyan Syed Salamullah (RZ) went out in the bazaar. He saw that the Sheriff of Makkah was standing there. He went to the Sheriff and said, "The seekers (of Allah) are in iztirar (distress). Do you have anything as the haq (right) of Allah for them?" The Sheriff took out a few coins from his bag (purse) and gave him in the name of Allah. Miyan Salamullah (RZ) presented the money to the Imam (AS) and said, "Miranjeo! Allah has sent some gold." Imam Mahdi (AS) said, " Have you collected some jiziyah (tax collected in Muslim countries from non-Muslims for their protection) from the Sheriff of Makkah? He, who is muztarr (in great distress), may eat out of it." Miyan Salamullah (RZ) wanted the Imam (AS) too should eat something out of it. But the Imam (AS) said, "This banda (servant) of Allah is not in iztirar (distress) Miyan Salamullah (RZ) tried very hard, but the Imam (AS) said, "I trust in Allah and eat what Allah sends me. Miyan Salamullah (RZ) said, "This too is sent by Allah." The Imam (AS) said, 'This is not called 'What is sent by Allah.' You had gone and brought it." Imam Mahdi (AS) did not eat it although he was starving for 28 days. After that when Allah sent something, the Imam (AS) ate a little of what was halal-e-tayab (chastely permitted)."

136. It is narrated that Sultan Ibrahim Adham (RA) ate grass for twenty days. He did not eat anything by way of normal food.

137. A murshid (preceptor) told his murid (disciple), "Light the stove." The murid went to the murshid after lighting the stove (tannur), and said, " I have lighted the stove." The murshid was in a (divine) trance. He said, "Go and sit on the stove." The murid did as he was told. But he was safe and sound. When the trance of the murshid was over, he remembered his murid and found him safe on the stove. The disciple was true to his preceptor.

138. It is narrated that Imam Mahdi (AS) went to Kaaba. There was great iztirar (distress) in Jeddah City. The Qazi of Jaunpur too was there. The Qazi told the Imam (AS), "Khundkar! You are in great distress. Go to the Sheriff and ask him to give you something." The Imam (AS) said, "There is no need." The Qazi insisted that it was necessary. The Imam (AS) retorted, "For us, Allah is necessary. O Qazi, you know what is necessary. Nothing other than Allah is necessary because all things perish. Allah, Most High, alone is baqi (imperishable). Hence, Search and seek Allah."

139. A person asked Khwaja Junaid (RA), "How can I reach Allah?" Junaid (RA) said, "Give up the world. Oppose your desires and your lust. Do these two things. You will soon reach Allah."

140. It is narrated that a person came to live in the company of Imam Mahdi (AS). He stayed in the company of the Imam (AS) till the demise of the Imam (AS). He said, "I remained in the company of the Imam (AS). I thought that the Imam (AS) would become the king of the whole world. We too would get some world (that is, worldly wealth)." But after the death of the Imam (AS), he came back to Bandagi Miyan Syed Khundmir (RZ) and achieved his objective.

141. Imam Mahdi (AS) is narrated to have said, "Futuh (charity) is in the right of the fuqara (indigents). The people who struggle for food or have ta'iyun (fixed periodical income) should not eat out of what is in the right of faqirs (the indigents), because futuh is in the right of the fuqara. People other than the fuqara should not demand a share in what is their right. However, if the murshid gives them a share, because they live in the daira, they should take it as the right of the neighbours.

142. Bandagi Miyan Shah Nemat (RZ) has said that a carrion-eater converted to Islam. One day he went to his relatives. He sat with them for about an hour or so. Then he got up to go. His relatives said, "Eat something in our house before going away." He said, "I am a Musalman. How can I eat anything in your house?' His relatives told him, "Take some flour from us. Purchase a new utensil from a potter. Cook your meal." He baked the bread and sat down for the meal. The bread was dry. There was no curry. He asked his relatives, "Do you have any curry?" They said, "You know what curry we have. We have the murdar (prohibited meat) curry. He said, bring some shorba (curry)." They brought it." He ate the bread with that curry. And rejoined the carrion-eaters.

143. Imam Muhammad Ghazali (RA) is reported to have said that there were seven veils for the deedar (vision) of Allah: (1) bread; (2) pride (or khud-bini or seeing the self); (3) wisdom; (4) ilm (knowledge); (5) sharm (bashfulness); (6) ibadat (worship), (7) jahl (ignorance). As long as the seeker does not perform zikr (remembrance of Allah) in the company of the murshid (preceptor), the veils will not be lifted.

144. Imam Muhammad Ghazali (RA) is narrated to have said, "A person has the courage to eat good food, wear good clothes and indulge in useless other things. If that person, who has three attributes, greets you with as-salam alaikum (Peace be on you), do not reply to him with an Alaikum-as-salam. If such a person dies, do not supplicate for his salvation."

145. Khwaja Hasan (RA) Basari has said that Satan has been given the qudrat (power) to appear as nur (divine luminosity). The person, who does not get tauifiq (divine guidance), cannot differentiate between the divine and satanic nur (luminosity). Satan can deceive such a person. Under such circumstances, one should recite, "La haula wa la quwwata illa billah." If it is the divine luminosity, it will not fade. But if it is satanic luminosity, it will not last.

146. It is narrated that one day this accursed Satan was going on his way with a bridle in his hand. Sultan Bayazid BistamiRA chanced to see him. He asked, "Where are you going?" Satan said, "I am taking this bridle to put it in the mouth of the khud-binan (proud) to rein them in." The Sultan asked, "Have ever come towards me?" Satan said, "Thousands like you are grazing in my flock." Under such circumstances, Allah's inayat (bounty) alone is needed. Often the work of the religion is difficult. The path is narrow, the night is dark and the horse is lame. Alas, the murshid (preceptor) of the divine guidance. Alas! O reformer. Dastagir (protector). There is no way out except the inayat (bounty) of Allah. O Friend! The people (khalq) have heard the name of Iblis (Satan) but they do not know how proud he is. He does not care for anybody. Neither for an apostle nor for a saint. In prayers (namaz), we supplicate Allah to protect us from the mischief of the accursed and stoned Satan. Satan keeps pride in his head and is the leader of the proud. Allah has spoken about Satan in Quran. Allah quotes Satan as saying, Me Thou hast created from fire and him of mere clay." That is his pride. But friend, Satan wakes up the slaves of Allah to say their prayers (namaz).

147. It is narrated that Khwaja Hasan (RA) Basari was sleeping at subh-e-sadiq (the true morning). Satan came, woke him up and said, "Get up, so that you do not miss your takbir-e-ula (first magnification with the imam of the prayer congregation). The KhwajaRA said, "To spoil the ibadat (prayers, worship) is your objective. What is this that you are waking me up for prayers?" Satan replied, "Once you missed the takbir-e-ula. To propitiate the lapse you cried and lamented so much that Allah, Most high, granted to you the divine reward of ten thousand first magnifications (takbir-e-ula). If you miss your takbir-e-ula again today, you will lament so much that Allah will again grant you the divine rewards of ten thousand takbir-e-ula. That is why I woke you up today, so that you get the divine rewards of only one takbir-e-ula."

148. Imam Mahdi (AS) started on his journey from the city of Jalor towards Khorasan. Imam Mahdi (AS) enjoined his companions not to take anything to eat from the agricultural lands of the people in the country of the Muslims. But when they crossed the borders of the Muslim country and entered the non-Muslim country. Imam Mahdi (AS) said, "If anybody is too hungry, he may bring something from the fields to satisfy his hunger as these people are harabi (belligerent)." This shows that the Imam (AS) was considerate towards the reciters of the kalima (the Islamic testification of faith: La ilaha illa Llah).

149. Bandagi Miyan Syed Khundmir (RZ) has said, "We should not desire for any favour from the ahl-e-nafas (people of the lust) as this pulls us towards things other than Allah. To break this ilaqa (connection) will take time.

150. Imam Mahdi (AS) is narrated to have said, "Do not demand from Allah anything other than Allah. (That means demand Allah alone from Allah.) If you must demand anything, demand it from Allah. If you want salt, desire it from Allah. If you want water, desire it from Allah. If you want firewood, seek it from Allah. Seek anything from Allah; do not ask for it from the people. If you must ask for anything, ask for it from Allah."

151. Imam Mahdi (AS) has said, "A tarik-e-dunya is sitting in his hujra (room) and hears the footsteps, and a thought occurs to him that "This person will bring something to give me." Such a person (tarik-e-dunya) is not entitled to be called a mutawakkil (one who trusts in Allah).

152. Imam Mahdi (AS) has said, "There is one thing called halal (permitted) in Shariat and there is another thing called halal-e-tayab (chastely permitted). What is permitted in Shariat is halal. But halal-e-tayab is that which comes unexpected and without an effort. At that very moment one's thoughts are directed towards Allah. And one does not need to account for halal-e-tayab (before Allah on the Doomsday.)."

153. There was a brother in the company of Prophet Muhammad (SLM). He expected the Prophet (SLM) to become the king of (all territory from) east to west. One day a Quranic Verse was revealed. In it Allah has said, "This day have I completed for you your religion and thus have filled up the measure of My favour on you…" That person lamented a lot on that day. The Prophet (SLM) came to know of this. In reality the Prophet (SLM) knew that Allah, Most High, had made him the badshsh (sovereign) of the east and the west. (It means that) the Prophet (SLM) has illuminated the deen (religion) all over the world. The purport is this and not that the Prophet (SLM) would go about seeking the world or its sins and wickedness.

154. It is narrated that Bandagi Miran Syed Mahmood (RZ) used to call a congregation once a week or a fortnight to draw a mahzar (document). He used to say during the proceedings of the congregation, "Expel us from the daira, if you see anything opposed to (the practice of) Imam Mahdi (AS) in our zath (behaviour, nature or essence)."

155. Bandagi Miyan Syed Khundmir (RZ) and Bandagi Miyan Shah Nemat (RZ) used to say; "We would hold accountable on the Day of Resurrection a person who sees anything in us opposed to Imam Mahdi (AS) and does not warn us about or lapses here (in this world)."

156. Imam Mahdi (AS) is narrated to have said, "When you intend to buy a mud pot on payment of money, you repeatedly strike it to find how it sounds. If the sound is good and proper and the pot appears to be good too, you buy it. Otherwise, you reject it. You claim to be a seeker of Allah, how can you be let off without testing you?"

157. It is narrated that the companions of Prophet Muhammad (SLM) were starving. Each of them had tied a stone on his stomach. Somebody wanted to know the condition of others. The Prophet (SLM) lifted the front part of his garment and showed his stomach and said, "I have two stones on my stomach, lest you think that your friend (the Prophet (SLM)) had eaten." At that time, this Verse of Quran was revealed, Think ye that ye will enter Paradise while ye have yet to prove before Allah, which of you has struggled hard in His cause and has endured steadfastly (incidental trials)?" Now murshideen (preceptors) too should do likewise.

158. Hazrat Miyan Bhai Muhajir (RZ) narrates that Imam Mahdi (AS) said, "If a person remained in the company of the Imam (AS) for as short a period it takes to dust his footwear, all his past sins would be forgiven."

159. When a bird was flying and saying, "Tuhein, tuhein," Miyan Bhai Muhajir (RZ) said, "That is Mahdi (AS), That is Mahdi (AS)."

160. Imam Mahdi (AS) is narrated to have said, "One nazar (look) of this servant (of Allah) is better than the accepted ibadat (worship) of a thousand years." Such people convert mud into gold by their mere look. Is it possible that they would throw a glance at us too."

161. Imam Mahdi (AS) is narrated to have said that the person, who migrated and came in the morning in the way of Allah, is the murshid (preceptor) of the person who came at the time of Asr (late afternoon prayers) after migrating. This is so because the man, who came late in the afternoon, came after seeing the man who came in the morning. Hence, he, who came first, is the murshid of the one who came later.

162. Imam Mahdi (AS) is narrated to have said, "Rectification takes place before this banda (servant of Allah). Allah commands, "O Syed Muhammad! The person, who is correct in front of you, is accepted at Our dargah (door). And, he who is not correct in front of you, is mardood (rejected) before Allah."

163. Imam Mahdi (AS) is narrated to have said, "He, who trusts on bread, is not a mutawakkil (one who trusts in Allah), because Allah has already given a promise about bread. Allah says in Quran, There is nothing that moveth, the nourishment of which does not depend on Allah… This is a promise by Allah. If you have iman (faith) on the promise of Allah, you are a mumin (believer); otherwise, you are a kafir (infidel). If somebody promises that he would host you as his guest today, you trust him and remain hungry and eat nothing. But this is Allah's promise, and He is sadiq-al-wa'd (always true to His promise).

164. Imam Mahdi (AS) is narrated to have said, "Tawakkal (trust in Allah) is that you should trust in the zath (essence, nature) of Allah and that you should be in the talab (desire) of achieving (the nearness) of Allah?" Hence, one should not have greed for food from a rich man and extend hospitality to him.

165. It is narrated that during the reign of Caliph Aba Bakr (RZ), a companion of Prophet Muhammad (SLM) came lamenting to the Caliph and said, "O our Caliph! During the life of the Prophet (SLM), I found a lone young woman in the prime of her youth, laden with fabulous jewellery at night. The whole night, I kept watch on her, and, in the morning, I reached her to her house. Now the thought occurs to me why I did not rob her of her jewellery." After listening to his story, Hazrat Aba Bakr (RZ) too lamented and said, "Those were the days of the Prophet (SLM), O brother, when such thoughts did not occur to you. But these are our days and such evil thoughts do occur to you."

166. It is narrated that Imam Mahdi (AS), Bandagi Miran Syed Mahmood (RZ), Bandagi Miyan Syed Khundmir (RZ), Bandagi Miyan Shah Nemat (RZ), Bandagi Miyan Shah Nizam (RZ) and Bandagi Miyan Shah Dilawar (RZ) did not go to the house of anybody for feasting or seeing any ailing person, or to condole with anybody. BuT they did go to the houses of the fuqara (indigents) inside the daira.

167. It is narrated that a companion of Prophet Muhammad (SLM) died during the life of the Prophet (SLM). A dirham (local coin) was found in the clothes of the deceased. The Prophet (SLM) was informed of it. The Prophet (SLM) ordered that the deceased be branded with the coin. The orders were carried out.

168. It is narrated that when Bibi Ilahdati (RZ) (wife of Imam Mahdi (AS)) died, a piece of gold was found in her clothes. Imam Mahdi (AS) was informed of it. The Imam (AS) said, "Heat the piece of gold and brand her (body)." Miyan Salamullah (RZ) (brother of the Bibi) was supervising the digging of the grave. When he heard about the Imam's orders for branding the Bibi (RZ), he came running to the Imam (AS) and said, "This banda (servant of Allah) knows for certain that this piece of gold belongs to Bibi Fatima (RZ) (daughter of Imam Mahdi (AS)) and not to Bibi Ilahdati (RZ) (wife of the Imam (AS))." Then, the Imam (AS) said, "Give it to whom it belongs." The piece of gold was given to Bibi Fatima (RZ).

169. It is narrated that the pyjama of Bandagi Miran Syed Mahmood (RZ) was torn. Miyan Baban (RZ) who had been assigned the job of distributing the sawaiyat (equal distribution of the futuh or charity among the indigent) and ushr (tithe) got a pyjama stitched and brought it to Bandagi Miran (RZ), who asked, "Where did you get the pyjama from?" Miyan Baban (RZ) said that he had purchased it from the money of the ushr. Bandagi Miran (RZ) became angry and said, "It is not proper for me to wear this pyjama, because it is the right of the muztarr (people who are in dire need)."

170. It is narrated that Allah had sent some grapes to Imam Mahdi (AS). Miyan Syed Salamullah (RZ) took a bunch of grapes and gave it to Miyan Syed Hameed (RZ) (son of the Imam (AS)). The Imam (AS) told Miyan Salamullah (RZ), "Why did you give to the child what was in the right of the fuqara (the indigents)." The Imam's (AS) companions said, "We have forgiven." The Imam (AS) said, "Ask for everybody's forgiveness."

171. It is narrated that Imam Mahdi (AS) stayed for some days at Mando (the capital of Malwa. A hujra (room) was constructed and a cloth or mat was spread over it as shade. Somebody came to meet the Imam (AS). He sat under the shade and offered something to the Imam (AS). After he went away, the Imam (AS) got up and said, "Remove this hujra from here. This place is not good. First, a thing of the world has come here." The hujra was shifted from that spot.

172. Somebody is narrated to have asked Imam Mahdi (AS), "I will read something, if permitted." The Imam (AS) said, "Had you learnt something, you would not have accepted this banda (servant of Allah) as the Imam Mahdi."

173. Hazrat Esa (AS) (Jesus Christ) has said, "I am not powerless in bringing back to life a dead person. But I am powerless to cure a fool of his foolishness or make a fool understand his folly. A fool is one who is engaged in learning for a short period."

174. Imam Mahdi (AS) is narrated to have said, "Necessary knowledge is required for the correct performance of the rituals of the religion of Allah's Apostle, like namaz, (prayers), roza (fasting) and others".

175. Imam Mahdi (AS) is narrated to have said, "The nur (luminosity) of iman (faith) is sufficient to understand the meaning of Quran, when it is being explained."

176. It is narrated that Allah, Most High, had given Imam Mahdi (AS) zahiri ilm (manifest knowledge) in a large measure that the scholars of the manifest knowledge had given him the title Asad-al-Ulama (Lion among the Learned).

177. It is narrated that after staking his claim to be Imam Mahdi, the Imam (AS) pleaded with Allah, "O Allah! You have given me so much of ilm-e-batini (subliminal knowledge) after I staked my claim to being Mahdi. What was the need of the ilm-e-zahir (manifest knowledge) that You granted me before the claim?" Allah replied, "We first granted you ilm-e-zahir for the hujjat (convincing) of the khalq (people), so that even the ulama-e-zahir (the scholars of the manifest knowledge) become mulzam (confuted, or that they are wrong)."

178. Imam Mahdi (AS) is narrated to have said, "Allah, Most High, grants ilm-e-ladunni (divinely inspired knowledge) to an ummi (illiterate person). Or He makes an artificial ummi and then grants that person ilm-e-ladunni."

179. The Imam (AS) is further narrated to have said, "The takhta (board or writing surface) of the heart of an ummi is clean. No impression is there on it. Whatever such a person hears gets recorded on his heart."

180. Imam Mahdi (AS) is narrated to have said, "The heart of the person, who sees too much of siahi (ink) becomes black."

181. The Imam (AS) is narrated t have said, "The person, who reads much, becomes zalil (disgraced). Such a person also demands the world. But if he does not demand the world, he becomes proud." Then the Imam (AS) said, "Do as this banda (servant of Allah) tells you. Remember Allah so that you achieve the binai (vision) Allah, Most High."

182. Imam Mahdi (AS) is narrated to have said, "Remember Allah in abundance (zikr-e-kaseer)." Bandagi Miran Syed Mahmood (RZ) asked, "What was the tartib (order) in which the Imam (AS) asked (his companions) to perform zikr. The companions said, "In this order: One should remain in his hujra (room), engaged in zikr from very early in the morning to one-and-a-half pahr (up to