There are two sections in this chapter and we will deal with each separately, Allah willing.

1. We seek Allah's protection from the evils of our own deeds and the mischief of our lust. There is none who can misguide anyone who is guided by Allah and there is nobody who will be guided to the right path, if Allah misguides him. We bear witness to the fact that there is no (worshipped-deity) ma'bud other than the only God- the Only One-; He has no partners. And we seek blessings of Allah and send our salutations to our leader, Prophet Muhammad (SLM), who is the leader of all the apostles and prophets. May Allah shower His Mercy on him, his descendants, helpers (ansar) and migrants (muhajireen). And we seek Allah's blessings on the one who is the most esteemed and who is singled out for the guidance of Islam and our salvation, and whose sacred name is (Syed) Muhammad (SLM) and whose title is Mahdi Mujtaba, Seal of the Vilayat (Sainthood) of Muhammad Mustafa, Peace be on him. He is the Master of Vilayat-e- Muqaiyada, which ended with him. He is the Mahdi Aakhir az-Zaman (AS), whose divine mission (ba'sat) had been promised.

2. Miran Syed Muhammad, Mahdi al-Mau'ood (AS), has, in obedience to the mandate of Allah, offered the following Verse from the Quran in proof of his mahdi-ship: "Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness from Him reciteth it, and before it the Book of Moses, an example and a mercy?..." (S.11: 17 MMP)

3. Be it known that the Arabic word "man" in "man kana" refers to (Imam) Mahdi (AS), and "Bayyi-na" stands for Prophet Muhammad's Sainthood (SLM) (Vilayat-e-Muhammadia SLM). This has been interpreted by the sayings of Prophet Muhammad (SLM), who said: "I am from the Divine Light (nur) and Mumineen (the faithful) are from my light". And he (the Imam) follows (the Bayyi-na) a witness. And in support thereof is the Quran, which was sent down by Allah. In other words, the Book of Allah bears witness to the fact that he is the Seal of Muhammad's Sainthood and he is the Mahdi who was promised to be sent in the Aakhir Zamana, the last era. And before that is the Book of Moses, which is the leader (Imam) and mercy. In other words, the Book of Moses, that is, the Torah, precedes the Quran. Torah was the leader (imam) which was followed by Banu Israil (the Children of Israel). It was mercy for them. That means that before the Quran, the Torah too bore witness to it as the Book of Moses bore witness to our Prophet Muhammad. All of them repose faith in it... Quran and Torah, all repose faith in him. 'Repose faith' here, means that they confirm him and conform to him.

4. Imam Mahdi (AS) has this proof with him, and Quran bears witness in his favour and the followers of Mahdi (Qaum-e-Mahdi AS) are such that Allah praises them in Quran in a manner that no other qaum has been praised in similar terms. Allah says: "Allah will bring a people whom He loveth and who love Him,..." (S. 5: 54 MMP) These words bear witness to the veracity of Imam Mahdi (AS) and it conforms to the qaum of Imam Mahdi (AS). Then, no other evidence is needed.

5. There are many other signs of Imam Mahdi (AS). But, for the execution of an order, the evidence of two witnesses is enough. But, in respect of Imam Mahdi (AS), hundreds of thousands of mumineen bear witness-mumineen whose word and deed, whose word and knowledge and whose knowledge and evidence corroborate.

6. When Imam Mahdi (AS) is haq (true) and all these people bear witness to the veracity of his claim, it becomes obligatory on all others to accept his call. Despite all this, if they continue to refuse to repose faith in Imam Mahdi (AS), their final abode is Hell. Allah says: ".... Whoso disbelieveth therein of the clans (or sects), the fire is his appointed place..." (S. 11: 17 MMP (In other words, whoso disbelieveth in Imam Mahdi, his final abode is Hell.) For, it is on Imam Mahdi (AS) that Muhammad's (SLM) Sainthood terminates.

7. Whoever reposes faith in the prophethood (nubuvat) of Prophet Muhammad (SLM) and does not repose similar faith in his sainthood (vilayat), he would be a kafir (infidel), as the Jews and the Christians became kafirs (infidels) by refuting the prophethood (nubuvat) of Prophet Muhammad (SLM). This is so because the externality (zahir) of Prophet Muhammad (SLM) was his prophethood (nubuvat) while his internality (or immanence, i.e., batin) was his vilayat (sainthood). The refuting of Prophet Muhammad (SLM) in any of his manifestations-his internality or his externality-is kufr (infidelity), and for a person who refutes Muhammad (SLM), the only promise is that of the Hell.

8. Hence, my dear friends, accept and confirm Syed Muhammad Mahdi (AS), may be, you will be successful. He, who has refuted Muhammad Mahdi (AS), verily he has refuted Muhammad (SLM), the Prophet.

9. Prophet Muhammad (SLM) has said much in respect of Imam Mahdi (AS). He said: "How can my ummah (Community) perish, when I am at its beginning, Esa (Jesus) is at its end and between us is Mahdi (AS), from among my descendants."

10. If some one were to say: "I repose faith in Mahdi but not in this Mahdi (AS) (i.e., Imam Syed Muhammad of Jaunpur), it is like someone saying during the life of Prophet Muhammad (SLM), that he reposed faith (iman) in Prophet Muhammad (SLM) but not in this Muhammad (SLM) (son of Abdullah of Makkah), that is, it is like saying: "I do not accept this Muhammad (SLM) as the Apostle of Allah (SLM)."

11. The kafirs (infidels) did not repose faith in Prophet Muhammad Mustafa (SLM) because whatever he said or did was in obedience to the mandate of Allah. In other words, every word and deed of Prophet Muhammad (SLM) was in obedience to the divine revelations (wahi) from Allah. Allah has said: "Nor doth he speak of (his own) desire. It is naught save inspiration that is inspired...." (S. 53: 3 and 4; MMP) or "It (the Quran) is nothing else than a revelation revealed to him," (SAL).

12. Whatever Prophet Muhammad (SLM) said or did in accordance with divine revelation (wahi), used to be against the wishes of the people because they were so overpowered by their carnal arrogance that they did not consider anyone to be their equal; they were pleased with their bookish knowledge and remained a prey to their deceptiveness. The people of lust and greed always acted that way. Allah says: "For, when their apostles had come to them with clear proofs (of their mission) they had boasted of their own knowledge (of magic): but that (the impending result of their evil deeds) at which they had scoffed did encompass them eventually." (S. 40: 83; SAL)

13. And they used to say that ummiyan (illitrates-sarcastically referring to Prophet Muhammad (SLM)) were not capable of such a position. They had become ignorant due to their envy and obstinacy, even though they thought they were learned. In this way, they had refuted their own Book and their own Prophet.

14. It is narrated that Malik bin Zaif was a Jew from among the people of the Book. He used to debate and dispute (mujadilah) with Prophet Muhammad (SLM). Prophet Muhammad (SLM) asked him if he had not seen in the Torah that verily Allah was hostile to a fat scholar (aalim). He replied in the affirmative. Prophet Muhammad (SLM) told him: "You are the fat scholar." The Jew became angry and said that Allah had not sent down anything on any man.

15. Their refutation of a person who brought tidings from Allah was just because these people did not like to come out of the habit of following the customs of their ancestors to follow Allah's apostles.

16. Allah says: "And (O Prophet!) never did We send any warner before thee anywhere, who was not told by the opulent among his people, 'we found our fathers following a certain way and we are simply guided by their foot-steps." (S. 43: 23; SAL)

17. However, Allah has given the information about the sayings of the opulent and their leaders (in His book), but the leaders and notables of the opulent who were ostentatious and powerful, condescended to mischief, hostility, denial and murder of the apostles.

18. Allah has said: "And even so We set up in every town great ones as sinners (It is the influential leaders of a city who start violent opposition to the messengers of God) that they may plot therein (i.e., against God's religion); and (i.e., whereas in fact) they plot not save against themselves (i.e., they cause their own undoing) and they do not perceive." (S. 6: 123 AMD)

19. My friend! Ponder over this: When Imam Mahdi (AS) is following the path of Prophet Muhammad (SLM) and other prophets, it is obvious that the leaders and notables among the worshippers (devotees) of worldliness would oppose and be hostile to Imam Mahdi (AS). And this is one more argument in favour of the veracity of the Imam.

20. It is stated in the book, Futuhat-e-Makkiah, that when Imam Mahdi (AS) emerges, people openly hostile to him would be particularly the fuqaha (Islamic jurists) because their sources of power and pelf would not survive.

21. It is also stated in respect of the companions of Imam Mahdi (AS) that they would strictly follow in the footsteps of the companions of Prophet Muhammad (SLM) and they would prove truthful to the covenants made with Allah; they would be the people of Ajm (non-Arab lands); none among them would be an Arab; but they would speak in Arabic idiom (relying on the sayings of Allah and Prophet Muhammad (SLM)). And there would be their protector who would not be one of their kinds; he would not ever be disobedient to Allah; he would be superior and more trust-worthy among the ministers and others loyal to Imam Mahdi (AS). Verily, Mahdi (AS) would be the final argument (hujjat) and his is the category of apostles-the category in which there would be commonness (musharikat). Allah has said on behalf of Prophet (Muhammad (SLM)) "...I call (men) to Allah resting upon an insight-I, and whoso follows me..." (S.12: 108; AMD, MMP and SAL) (Here, baseerath has been translated as 'insight'. It should have been 'seeing'). Allah has given this information through his apostle (Prophet Muhammad (SLM)) that Imam Mahdi (AS) is his (perfect) follower, that he (Prophet Muhammad (SLM)) is innocent (masoom) in his call unto Allah and that his follower (Imam Mahdi (AS)) too is innocent because he (Imam Mahdi (AS)) follows (immaculately) in his (Prophet Muhammad's) footsteps.

22. The Hadith also testifies the same fact in respect of Imam Mahdi (AS). Prophet Muhammad (SLM) has said that "Imam Mahdi (AS) will follow in my foot-steps and will not err." And the question of the innocence in the call to men unto Allah has been raised by all the saints. (They have said that) even if Imam Mahdi (AS) were to become angry, it would be for the sake of Allah, in contrast with others who become angry for opposition to their carnal desires and motives.

23. Hence, it is impossible that such habits and virtues would be there in anybody who is not just and fair. A despot and an oppressor will not be able to reach such (high) standards (of behaviour).

24. And Imam Mahdi (AS) does not know the science of deduction and analogy (qias) for giving orders in accordance with it but he knows it so that he could avoid ordering in accordance with it. Hence, Imam Mahdi (AS) will not issue a commandment or order, except what Allah conveys to him (or puts in his mind or heart) through the angel, to strengthen what Allah has placed (in the heart or mind of the Imam). And this is the real Shariat of Prophet Muhammad (SLM).

25. So much so, that if Prophet Muhammad (SLM) had been alive and a commandment issued by Imam Mahdi (AS) were to be placed before him (the Prophet SLM), he (the Prophet SLM) would have given the same order as issued by Imam Mahdi (AS). This shows that a commandment of Imam Mahdi (AS) is exactly the same as the Shariat of Prophet Muhammad (SLM).

26. Hence, when such teachings are with Imam Mahdi (AS) (which Allah has granted to him), it is not permitted for him (Imam Mahdi (AS)) to act on analogy by deduction, (inspite of the divine teachings). That is why Prophet Muhammad (SLM) has said that 'Imam Mahdi (AS) will follow in my foot-steps and will not err.'

27. We, therefore, come to know that Imam Mahdi (AS) is the follower of Prophet Muhammad (SLM) and not the one who brings a new Shariat (code of laws). By this, we also know that Imam Mahdi (AS) is free from erring. The expression 'innocent in ordering' means that he (Imam Mahdi (AS)) will remain protected from erring. Verily, this is the statement of Prophet Muhammad (SLM) and there can be no mistake in it. Because the attribute of Prophet Muhammad (SLM) is that he would not speak out of his own desire and he is intuition incarnate (sarapa wahi). He has also said that the knowledge given to Imam Mahdi (AS), will not be given to anybody among the as-hab-e-rusoom (people of the common rituals). The as-hab-e-rusoom will never achieve this eminence because they have learnt the knowledge to achieve eminence among the servants of Allah, in love of the power and pelf of the government, to gain supremacy over the slaves of Allah and to make common people indigent. They will neither succeed nor does anybody else from among them will.

28. And the condition of the fuqaha-e-waqt (the contemporary jurists) is the same. They desire Government services like those of the judges, accountants and teachers et cetra. Now, coming to the eminent people (like mashayakheen), their nature is that they sit in large assemblies of the nearby people. They look at people with lowered eyes (surreptitiously), as if they are very humble and unpretentious; they move their lips so that the on-lookers think that they (the mashayakheen) are in remembrance of Allah; there is a strange coquetry in the way they talk, and their carnal arrogance dominates their life (nafas). But their hearts would be like those of wolves. Allah's looks are not directed towards them. (The nature of these so-called) eminent people is that they are the companions of the Devil. Allah does not need them. Their attire would be the skin of a wolf. Their mouths (talk) are sweet but their hearts are perfidious.

29. When Imam Mahdi (AS) appears, the fuqaha (Muslim jurists) alone will particularly oppose him. Prophet Muhammad (SLM) has said that Imam Mahdi (AS) would be like the Noah's Ark; he, who boarded it, was saved and he, who failed to enter it, was drowned. This is so because their power and pelf of government service would be confounded and their fame would fade-out. Nobody would call them an aalim (scholar, learned man).

30. The existence of Imam Mahdi (AS) would extinguish the opposition to the (divine) commandments. Had there been no sword in his hand, the fuqaha (jurists) would have issued an edict (fatwa) to slay him. And when he were to issue his commandments against their religion, they would think he had gone astray, because their belief would be that the time for ijtehad (interpretation and re-interpretation of the scriptures) was long past. Further, they would believe that nobody had the good fortune of reaching the eminence of a mujtahid (religious director) after their Imams. And whoever were to claim the knowledge of Allah in accordance with the Shariat would be treated by them as lunatic and nobody would pay heed to him. But if such a man were to be wealthy or a monarch, these fuqaha would become loyal to him in their eagerness and lust for his wealth or in fear of his monarchical power.

31. The scholars of the past have treated the ahadith and rivayat (narrations) in respect of Imam Mahdi (AS) as being in the category of tawatur (constancy). It has been stated in Qartabi: "And the traditions of Prophet Muhammad (SLM), which are in abundance, have reached the category of constancy." And where there is conflict between ahadith, the ulema of the yore have reconciled them by saying that the coming of Imam Mahdi (AS) is inevitable and the contradiction is only in the signs of Imam Mahdi (AS).

32. Imam Baihaqi (RA) has said in his book, Sho'ab al-Iman, that people have disputed the issue in respect of Imam Mahdi (AS). Finally, one group has paused in hesitation and assigned it to a scholar. This group believes that Imam Mahdi (AS) would be from the descendants of Hazrat Fatima (RZ), daughter of Prophet Muhammad (SLM), and he would come during the last era (aakhir zamana).

33. Allama Tuftazani (RA) has said in his book, Sharah-e-Maqasid, that the belief of the scholars is that Mahdi Imam Aadil (AS) would be among the descendants of Hazrat Fathima (RZ) and Allah will send him whenever He liked. He would send him to help (nusrat) His religion (Islam).

34. It is reported by Abdullah bin 'Ata (RZ) that he asked Abu Jafar bin Muhammad (RA): "What would be the way of life of Imam Mahdi (AS) when he is born?" In reply, Abu Jafar (RA) said that he would demolish the innovations (bid'at) of the period before him, as Prophet Muhammad (SLM) had done. He (Imam Mahdi (AS)) would revive Islam ab initio.

35. It is reported by Hazrat Ali (RZ) bin Abi Talib that Imam Mahdi (AS) will not leave any innovation (bid'at) without demolishing it, and will not leave any sunnat (Prophet Muhammad's practise) without restoring it. In Aqd-ad-darar also, the same has been stated.

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