1. Some of the companions of Imam Mahdi (AS) have ascertained from him that a believer (mumin) is he who sees Allah with his physical eyes (sar-ki-aankh), or the eyes of his heart or in a dream, or the person who seeks to achieve this attribute, although he may not have seen Allah in all the three modes described above. Even he is included among the mumins. The Imam asked "What is obligatory on a seeker of Allah to reach Him?" The Imam (AS) said: "It is love ('ishq)." He asked: "How does one achieve Love?" The Imam (AS) said: "By keeping the heart's attention always focused towards Allah, in such a manner that no other thing comes between (him and Allah). To achieve this, one should always be in seclusion, and should not indulge in meetings with others, neither with the friends nor with strangers; standing, sitting or lying down, eating and drinking, in every situation, one should be in the remembrance of Allah and always keep one's attention towards Allah."

2. Prophet Muhammad (SLM) has said that on a person, who engages himself in perpetual remembrance of Allah, He opens the doors of His knowledge (ma'rifat), fills his heart with the illumination of His Light and Secrets. All the veils between him and Allah are removed, so much so that he sees Allah manifest in the world.

3.Quoting Allah, Prophet Muhammad (SLM) has said: "When My remembrance and his indulgence in Me dominates My servant, I grant him pleasure and enjoyment (lazzat) in My remembrance, and when he relishes pleasure and enjoyment in My remembrance, he becomes My devotee ('ashiq), and I become his 'ashiq. And I remove all the veils between him and Me."

4. Again quoting Allah, Prophet Muhammad (SLM) has said "I peep into the heart of My servant, and (when) I find that My remembrance dominates his heart, I become his (sense of) hearing, with which he hears: I become his (sense of ) seeing (basarat), with which he sees; I become his hand, with which he grips (a thing); I become his leg, with which he walks; and when he asks Me for something, I grant him (what he asks); and when he supplicates Me, I accept his supplications."

5. Prophet Muhammad (SLM) has said quoting Allah that "If My zakirs (those who are engaged in the remembrance of Allah) knew what bounties they have missed by not being near Me, they would have laughed little and wept profoundly; if those who are near Me knew what they have missed by not having My love, they would have wept tears of blood; if those who are unmindful of Me knew what bounties they are missing by not achieving My zath (essence), they would have cut their veins."

POEM:
Demand One who is remembered; what do you want from zikr?/
This is the gist of all thinking/
Your thinking is still painful/
The real work is the same, when there is no thinking/
For forty mornings, come to My door/
Complain to me if your work is not completed.

6. Imam Mahdi (AS) has said that Allah has to be seen with physical eyes (sar-ki-aankh-se), He must be seen. He has borne evidence of the Vision of Allah, by the commandment of Allah and on behalf of Prophet Muhammad (SLM).

7. The Imam (AS) has ordained that it is an obligation (farz) on every man and woman to desire the Vision of Allah. One would not become a believer (mumin) unless he has seen Allah by physical eyes, or the eyes of the heart or in a dream. But a true seeker, who has turned the face of his heart away from all that is other than Allah, and towards Allah; always remains in the remembrance of Allah and in seclusion from the world and the people; and who has the courage to come out of his self; such a person too is included among the believers.

8. Imam Mahdi (AS) has said that belief (iman) is the zath (nature and essence) of Allah.

QUARTET:
No person can recognise Allah by his own zath (essence and nature)/
His zath can be known (One can see His zath) through His own zath/
With all the lust (nafas) and intelligence and senses/
How can you become one who knows Allah?

STANZA:
By Allah, there is no doubt in seeing Allah/
But there are four conditions for being able to see Allah/
Die before you actually die and are placed in the grave/
(You will be) resurrected and will be taken to Mahshar (the Judgement Day).

9. After that you will be called to account; your deeds will be weighed and then you will have to cross the pul sirat (the bridge over which the righteous will pass into Paradise). It is after all this, that you will came into Paradise and see Allah clearly.

STANZA:
If the bounty of that Baseer (Seer-Allah) helps/
By Allah, you will see Allah, know that this is the truth./
Seeing Allah is not difficult for anybody/
If you want Allah, give up your self (khudi)
Come to My door with sincerity one day in the morning/
Complain, if your work is not done.

QUARTET:
Place one foot on your lust (nafas), and the other in the path of the Friend;/
Whatever you see, see the Friend (in it); no need to engage in an argument;/
You did not go on His path; hence, He is not seen by you;/
Otherwise, who is there who has knocked on His door and the door did not open?

10. Imam Mahdi (AS) has said: "Allah has sent me particularly to explain all the Commandments relating to the Muhammad's Sainthood (Vilayat-e-Muhammadi), so that they become manifest through Mahdi.

11. Imam Mahdi (AS) quoted Allah Who said in Quran: "Thereafter the responsibility is Ours to let its meaning be clear (to everyone)" (S. 75 : 19 SAL). That is, it will be explained through Imam Mahdi (AS).

12. Malik Peer Muhammad (RZ) narrates that Imam Mahdi (AS) said: "Adam Safiullah (AS) sowed the (seed of ) wheat, Noah Najiullah (AS) watered it, Ibrahim Khaleelullah (AS) weeded it out, Moosa Kalimullah (AS) harvested the field, Esa Roohullah (AS) heaped up the grain, Muhammad Rasoolallah (SLM) pulverised the grain and baked the bread, he tasted it and kept (it) for his son. That son is Imam Mahdi (AS), who allowed it to be tasted by his migrant-companions and Bandagi Miyan Syed Khundmir (RZ)."

13. It is stated in the book, Kashful-Haqaiq, that Ahl-e-Suluk (those who want nearness to Allah) and Ahl-e-Haqaiq (people of the Divine Realities) have said that both the Muhammad's (SLM) will explain the Quran by word of mouth. The two are Prophet Muhammad (SLM) and Imam Syed Muhammad Mahdi (AS). In other words, Allah will, through the mouth of Prophet Muhammad (SLM), explain Iman (belief), Islam (submission), Ma'rifat-e-Sifati (knowledge of the divine attributes) in a large measure (aksariat) and Muhabbat-e-Ismia (Love for divine name) in a small measure (Qillat), knowledge of the zath (essence, nature), 'Ishq (Love), Haqiqat-e-Abadi (Eternal Reality), unsat (affection), and other heads, because when he achieves steadfastness in devotion to and service of Allah, he (Prophet Muhammad (SLM)) will turn to the acquisition and enjoyment of divinity. And if he does not achieve steadfastness in devotion to and service of Allah, how can one turn to the acquisition and enjoyment of divinity, because most of the people are inclined towards the economy and worldliness land forget the remembrance (zikr) of Allah.

14. And (Allah) will explain through the word of mouth of Imam Mahdi (AS) the aboundance of the Love of the name, the knowledge of the divine nature and essence, Love, Reality, Eternal Affection, seasonal unity, Islam, Iman, a small measure of the knowledge of divine attributes, because the people, who have not had the benefit of the leadership of Prophet Muhammad (SLM) and his followers (tawabi'), could be led by Imam Mahdi (AS) in the Last Era (Zamana-e-Aakher).

15. And the author of the book, Mudarik, says that the purport of the Quranic Verse: "Lo! upon Us (resteth) the putting together thereof and the reading thereof" (S. 75 : 17 MMP) is that the putting together of the Quran in the breasts (of men) and to make (them) read it is the responsibility of Allah. 'When We read it, you follow (ittiba') in reading (qirat) it; that is, you follow the orders (umur); then, it is in Our responsibility to have it explained, that is, when there are doubts (ashkal) in the meaning' (of the Quran). (Then Allah says): "Say thou: 'This is my Way: I do invite unto Allah- on evidence clear as the seeing with one's eyes, - I and whoever (he who) follows me..." (S. 12 : 108 AYA). From this, one understands that from "manittaba'anii", the purport is Imam Mahdi (AS). It is contended by some that the Arabic word, 'man' is general and it applies to the whole community (ummat) and that despite its generality, it does not apply to Imam Mahdi (AS). The answer to this contention is that 'man' is Ism-e-mausul (a grammatical term which means that it is an antecedent to the relative) and gives the meaning of 'al-lazii' (he who) and is a proper noun. And a proper noun by general agreement of opinion is specific and personal. Hence, it will not apply to others. May it be known that here the reference is to Imam Mahdi (AS), as was in respect of Prophet Muhammad (SLM) in "Shajaratim-mubaarakatin" (the blessed tree) in the Quranic Verse: "Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West..." (S. 24 : 35 MMP). The purport of the 'blessed tree' is the zath (nature, essence) of Prophet Muhammad (SLM).

16. It is narrated that as the moment of the death was approaching, Imam Mahdi (AS) laid his head on the lap (zanu) of Miyan Syed Amin Muhammad (RZ). Bandagi Miyan Syed Khundmir (RZ) came in the august presence of the Imam (RZ). The Imam (AS) asked: "Who is it?" Bandagi Miyan Syed Khundmir (RZ) said: "This servant (banda) is Khundmir." The Imam (AS) said: "Come." When Bandagi Miyan Khundmir (RZ) came near the Imam (AS) and sat down, the Imam (AS) placed his head on the lap of Bandagi Miyan Syed Khundmir (RZ). After that, the Imam (AS) recited the Quranic Verse: "Say thou: 'This is my Way: I do invite unto Allah, - on evidence clear as seeing with one's eyes, - I and whoever (he who) follows me ....." (S. 12 : 108 AYA). The Imam (AS) translated the Verse in both Persian (language) and Gojri (dialect). Then he said: "Miyan Syed Khundmir! You can understand what this servant (of Allah) says. I cannot speak clearly. I falter slightly. 'Glory be to Allah! - and I am not of the idolaters,' (The last sentence in single quotes is part of Quranic Verse (S. 12: 108, and the English translation is by MMP) Imam Mahdi (AS) said: "Whoever sees Allah confined (muqaiyyad) is an idolator (mushrik)." In other words: he is a mushrik with shirk-e-khafi (concealed idolatory).

17. Bandagi Miyan Syed Khundmir (RZ) explained the meaning of what Imam Mahdi (AS) said by saying that many of the believers (mumineen) are idolators (mushriks), as Allah has said: "And most of them believe not in Allah except by joining others (with Him)" (S. 12 : 106 SAL).

18. Under the commandment of Allah, Imam Mahdi (AS) said that the following Quranic Verse was in favour of his group: Allah has said: "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 the highest Grace" (S. 35 : 32 AYA). This is to say, in other words, that We have given the Book (Quran) to those persons whom We have chosen from from among our servants; some of them are tyrants against their souls, that is, they may be heavenly or angelic (malakuti) to some extent, the others may be in the stage of humanity (nasuti), some of them might be following a middle course and they may be partially inclined towards omnipotence (jabarooti), some others may be out-stripping others in good deeds or they may be in divinity (lahout). Since the title of inheritance and being chosen, comes from Allah, the grace of higher ranks being bestowed by Allah is greater. They too are from among the group of Imam Mahdi (AS). Some of them are tyrants against their own souls (zalim li nafsihi), that is, they have perished themselves a little in Allah; the people of the middle course may be half-perished and some others who out-strip others in good deeds are fully perished in Allah. Of these three groups, one has the knowledge of certainty (ilm-al-yaqeen), and this is the rank of the divine (malakuti); the second group has the eye of certainty ('ain-al-yaqeen) or omnipotence (jabarooti) and the third is truth of certainty (haq-al-yaqeen) and this is the rank of divinity (lahouti). Think over it and find out which of these ranks you belong to. If the rank is divine (malakuti), it is the lowest rank of a mumin (believer). If it is jabarooti, it is a (great) blessing (ni'mat). If it is lahouti (of divinity), it is the rank of emperor of emperors (sultan-as-salatin). If one is out of these ranks, one is a nasuti (humankind); one is not nasuti, but a kafir (infidel); and there is no doubt about it.

19. And know what is being nasuti; it is forgetting Allah, and forgetting Allah is nafs-e-ammarah (ardent earthly desire). People who are of this attribute (of nasuti ), and are not desirous of being malakuti, jabarooti and lahouti, are not from (not the followers of) Imam Mahdi (AS), and they are false pretenders. They are neither from Imam Mahdi (AS) nor from the companions of the Imam (AS).

20. It is narrated that Imam Mahdi (AS) said, "There are four kinds of the Islamic testification, La ilaha illa Llah, (there is no god but Allah): (1) La ilaha illa Llah guftani (spoken); (2) La ilaha illa Llah danistani (known); (3) La ilaha illa Llah chashidani (tasted); and (4) La ilaha illa Llah shudani (occurred or being). The (last) three are the ranks of prophets and saints; and the one rank of La ilaha illa Llah guftani is that of the hypocrites (munafiqin), who do not possess even the essence of Faith (iman). Alas, a thousand times alas, on people like ourselves, who have spent all our lives, and not even once any one of the (the last three) attributes was ever manifested in us.

21. It is narrated that Imam Mahdi (AS) said that Allah, Most High, has sent this servant (banda) to call people to the path that Allah had commanded Prophet Muhammad (SLM) (to follow), as Allah has said in Quran: "Say thou: 'This is my Way: I do invite unto Allah,-on evidence clear as the seeing with one's eyes,-I and whoever (he who) follows me...." (S. 12 : 108 SAL). That is, the perfect follower who follows me.

22. And there is the Hadith (tradition) of Prophet Muhammad (SLM): "He will follow in my footsteps and will not err." That is, the perfect follower will follow the Prophet (SLM) in all his manifest and subliminal deeds.

23. Hence, Imam Mahdi (AS) has said: "I follow in the footsteps of Prophet Muhammad (SLM)." As Imam Mahdi (AS) had openly declared at Farah in Khorasan in front of a huge gathering: "Allah asks: 'O Syed Muhammad! Have you seen Allah through the eye of your heart?" The Imam (AS) said: 'Yes, I have seen.' Again Allah asked: 'O Syed Muhammad! Have you seen Allah through the eyes of your head?' The Imam (AS) said: 'Yes, I have seen.' Then Allah again asked: 'Have you seen Allah completely through each and every hair?' The Imam (AS) replied: 'Yes, I have seen.' Imam Mahdi (AS) further said: 'See, Prophet Muhammad (SLM) is standing here; he is witness (to all this),' " After this, some of the people of Khorasan said: "This one witness is enough." In other words, Maulana Dervish (RZ) said (this).

24. And Imam Mahdi (AS) called himself Mahdi-al-Mau'ood (AS) in the sense (i'tibar) that the zath (essence, nature) of Imam Mahdi (AS) had become La ilaha illa Llah. that is, he had become a perfect mirror of the emulation of Prophet Muhammad (SLM). He called his community (to follow him) on this (basis). And verily, Prophet Muhammad (SLM) and Imam Mahdi (AS) invited (people) to this path, which Allah, Most High, had commanded Prophet Muhammad (SLM) to follow.

25. It is narrated that Imam Mahdi (AS) had described the eminence (buzurgi) of the companions (RZ) of Prophet Muhammad (SLM) that they were the leaders of the religion (deen) and the (esteemed) companions (RZ) of the Prophet (SLM; and that none else was equal to them, even if he were most perfect. But they were not like that in respect of the Vision of Allah, as the Seal of the Saints (Khatam-al-Aulia). This is so because only these two persons had perfectly carried the burden of trust (bar-e-amanat). One of them was the Seal of the Prophets (SLM) and the other was the Seal of the Saints (AS). Hence, one who is a devotee of Prophet Muhammad (SLM) and the Imam (AS), should, by virtue of this attribute, see Allah or be a true seeker (talib-e-sadiq) every moment of the day and night. And if one has not seen Allah and does not possess (an ardent) desire (of divine vision), he is not deemed to follow the customs of Imam Mahdi (AS) (Mahdi ki aan se na hoga). He would be a pretender (mudda'i) and a great liar. Hence, tell him to throw dust on his head and recite this Quranic Verse day and night: "And he who has been blind here (to Truth), shall be blind in the Hereafter and far away from the right path" (S. 17 : 72 SAL).

26. It is narrated that when Imam Mahdi (AS) was camping in the city of Thatta (in Sindh, now in Pakistan), the monarch (of that place) was among the opponents and hostile to the Imam (AS); he wanted to deploy his army (against the Imam (AS)). There was a soldier who was a seeker of Allah in the Imam's (AS) daira. He was alert and had achieved partial Vision of Allah too. When he heard about the deployment of the army, he was scared. He began to say: "They are so few, but they say they are going to fight the royal forces. How can they fight?" He ran away as the night fell. When the Imam heard about this, he said: "Even that blind person is good who is steadfast in the face of a calamity."

27. Bandagi Miyan Syed Khundmir (RZ) has said that Divine Realities cannot be explained; whatever is explained is all Shariat. Prophet Muhammad (SLM) has said: "Shariat is my sayings; Tariqat is my deeds; and Haqiqat is my situation, circumstances and condition (ahwal)."

28. Further, it is narrated that the mullahs said that Syed Muhammad (Mahdi AS) explains the Divine Realities and this would bring grief to the king. After this, Imam Mahdi (AS) said: "You will be burnt if I were explain Divine Realities. I only explain the Shariat of Prophet Muhammad (SLM). Divine Realities cannot be explained." Prophet Muhammad (SLM) has said: "Betraying the secrets of divinity (rabubiat) is kufr (infidelity)."

29. It is narrated that, giving an example, Imam Mahdi (AS) said, when a person wants to marry or that his marriage should take place, he calls for a go-between (mashshata) and develops friendship with her. Later, the marriage ceremonies begin, the bride comes and she is unveiled (jalwa). So far there is need for the go-between. And both know what happens. Allah says: "By the star when it goes down. Your companion (the Prophet) has not gone astray, nor has he erred (in the life-time). And he speaks not of his own desire. It is but a Revelation Revealed. One of mighty powers has taught it to him. One of mighty make. Then he stood straight; While he was on the uppermost horizon. Thereafter he drew nigh then he let himself down. Till he was two bows' length off or yet nearer. Thus He Revealed to His bondman whatever He Revealed. The heart lied not in what he saw. Will you then dispute with him concerning what he saw? And assuredly he saw him at another descent. nigh unto the lote-tree at the boundary. Nigh thereto is the Garden of Abode. When that covered the lote-tree which covered it. The eye did not wander, nor did it turn aside. Assuredly he beheld of the greatest signs of his Lord" (S. 53 : 1 to 18 AMD).

30. And he was immersed in the ocean of the Zath (essence. nature), and there remained nothing by way of his deeds, nor of his ability to see or hear, nor to understand. Allah, Most High, caused to clothe him with the Light (noor) of His Hearing and Sight. Then he saw the Truth by the Light of Truth, he heard with the Hearing of the Truth. Then he thought he had met. Neither he came nearer nor went farther, because the field of Magnificence is free from the defects of nearness and distance.

31. Imam Mahdi (AS) joined his two fingers with each other and said that "Muhammad (SLM) and Allah joined like this." Allah has said: "Thereafter he drew nigh then he let himself down. Till he was two bows' length off or yet nearer" (S. 53 : 8 and 9 AMD). And Imam Mahdi (AS) too became like that. It cannot be spoken about.

32. It is narrated that Imam Mahdi (AS) often suffered from cold. Hence, he used to have braziers with hot coals placed both in front and near the back of his body. Someone asked: "Teacher! Should the lover ('ashiq) have this attribute that he should be (having the feeling of) burning (jalan) in the fire of love always." In reply to him, Imam Mahdi (AS) said: "When the bride comes to salute and salutes, they always say in reply 'Be calm and fortunate,' that is, be a suhagan (a wife loved by her living husband) always."

33. Some people asked Imam Mahdi (AS): "How is it that every moment you laugh and cry or weep?" Imam Mahdi (AS) said: "When the lover and the beloved are close to each other, there would be blandishments and coxings (naz-bazi)." "This is called jhankaat in Gojri dialect," the Imam (AS) said. This is as Allah has said: "Thereafter hse drew nigh..." (S. 53 : 8 AMD). From the pleasure of the excitement of (divine) secrets, he laughed and wept, and danced and enjoyed from acquiring the knowledge of the (divine) secrets and kept them hidden from others.

QUARTET:
I became your zath (essence) and you became my zath/
I became the body (tan) and you became the soul (jan)/
So that nobody says afterwards/
That I am different and you are different.

34.It is narrated from Tamhidat 'Ain-al-Quzzat that " till he was two bows' length off or yet nearer. Thus He Revealed to His bondman whatever He Revealed" (S. 58 : 8 to 10 AMD). What do you know what was Revealed? When the lover takes the beloved in his arms, does he not become unconsious? "...and Moses fell down swooning..." (S. 7 : 143 SAL). This is how it is interpreted.

35. Further, Prophet Muhammad (SLM) has, according to a tradition, said that "When on the night of Mi'raj (midnight journey of the Prophet (SLM) to the seven Heavens), I reached (Divine) Audience (dargah) of Allah and then I reached the place of Nearness to Him, He Revealed what He Revealed to this bondman and He placed His hand on my shoulder. I felt the coldness of the fingers of His hand."

36. Bandagi Miyan Khundmir (RZ) narrates what he had heard many times. He said: "One day I was with Imam Mahdi (AS) and respectfully said: 'It appears that there are only two Musalmans in the whole of the world.' Imam Mahdi (AS) said: 'Syed Khundmir! What is this that you are saying?' At that Bandagi Miyan Syed Khundmir (RZ) said: 'Miranjeo (AS)! It is like that.' Imam Mahdi (AS) then asked: 'Where from did you come to know this?' Bandagi Miyan (RZ) then said: 'From Miranji (AS).' 'Who are those two persons,' asked the Imam (AS). Bandagi Miyan (RZ) replied: 'One is Muhammad (SLM). the Messenger of Allah (SLM), and the other is Muhammad Mahdi (AS), the Purport (murad) of Allah.' Imam Mahdi (AS) (finally) said: 'Yes. It is like that. The head of some Prophets (AS) was Musalman, some were Musalman upto their navel, some upto their right side and some upto both their sides were Musalaman; but these two persons alone were Musalman from top to toe.'

37. It is narrated that a mullah argued that the Vision of Allah in this world was not lawful (ja'iz). Imam Mahdi (AS) then said: "Some people have treated it as lawful, is it not?" The mullah said: "Yes." After that Imam Mahdi (AS) said: We adapt the religion of the seers (baseer), you adapt that of the blind."

38. In the tract, Muhabbat-Nama Ilahi, it is narrated that Prophet Muhammad (SLM) emerged or came out from his house to go to the cave of Hira for the remembrance (zikr) of Allah. A man met him on way and said: "Salam Alaika, ya Rasoolallah (SLM)." The Prophet (SLM) said, "Alaik-as-salam," and asked who he was. The person said: "I am I and you are you." And he vanished. A little later, he came again after changing his countenance, and said: "As-salam Alaika, Aye Rasoolallah (SLM), Aye Habiballah (SLM), Aye Khatam-an-nabiyeen (SLM) and Aye Syed-al-mursaleen (SLM)." The Prophet (SLM) replied: "Alaik-as-salam, who are you?" The person said: "I am the master of Empyrean and the Seat; I am the leader of the army. I am the Lord (Rab)." He vanished again. Further up the path, another person appeared and said: "Salam to you, O Allah-waley (SLM) and Aye Rasoolallah (SLM) and I am the Friend of Allah and you too are the friend of Allah." Prophet Muhammad (SLM) asked: "Are you the Lord (Rab)?" He said: "I am the Lord. And you are the Messenger of Allah (SLM) and you are the friend of Allah (SLM)." He asked: "What is the meaning of dawat?" Prophet Muhammad (SLM) said: "To reach the people (khalq) to the Truth (haq)." The person said: "What do you say behind the veil? Say like that. Repeat. To treat khalq as haq." Saying this, the person vanished. Prophet Muhammad (SLM) arrived at the cave of Hira. And he saw Allah with all the Creation, Empyrean and the Seat and other things. And then he looked at himself and understood that whatever was in him had manifested itself. Prophet Muhammad (SLM) said: "When one desired a thing and strived for it, one got it." Said Prophet Muhammad (SLM): "When one knocked at the door and insisted, one entered."

39. It is narrated that Imam Mahdi (AS) called giving up of one's existence as a good deed ('amal-e-saleh).

40. A dervish was asked while he was in the throes of death, if he had any desire (which could be fulfilled), so that it could be brought. He said: "(I want) Non-existence ('adm), for which there is no existence, so that you come to know that this existence itself is the mischief (fasad)."

41. Prophet Muhammad (SLM) has said: "Die before you (actually) die." 42. Prophet Muhammad has said: "There is a time with Allah for me, in which neither an angel, however close he might be to Allah, nor a prophet can join us, because the Vilayat (Sainthood) of the Prophet is superior to his Nubuvat (Prophethood)." There is a secret in this that in the Sainthood, that is, Vilayat Li ma' Allah, will not have Nubuvat. There will be Vilayat alone. This is excerpted from the tract, Jam-e-Jahan.

43. O friend! The attribute of Nubuvat is manifest. It used to manifest the countenance. And all the thousands of prophets, who came, had manifested the countenance and the manifestation of countenance has come to an end. And now there is Vilayat which manifests (divine) Realities. The Seal of this Vilayat is called Sahib-e-Zaman (AS) (Lord of the Time). He is a Vali and he is the Khatam-e-Vali (AS). When he appears, the Vilayat is manifested. And (divine) Realities will be publicly known and the countenance (that is, Nubuvat) becomes concealed.

44. It has been stated in the book Mirat-al-Arifeen, that Nubuvat is a part of Vilayat. Prophet Muhammad (SLM) has said that, "I recognise those communities, which are in my rank before Allah: they are neither prophets nor martyrs, but prophets and martyrs will envy them."

45. It is also stated in Mirat-al-Arifeen that some people have said that Vilayat is superior to Nubuvat.
46. We have heard this narration from Bandagi Miyan Syed Khundmir (RZ), Miyan Ni'mat (RZ), Miyan Dilawar (RZ) and many migrant-companions (RZ) of Imam Mahdi (AS) that Imam Mahdi (AS) had said the perfection (intiha) of all the prophets (was) the beginning of Mustafa (Prophet Muhammad (SLM)), the perfection of the Seal of Prophethood (was) the beginning of the Seal of Sainthood of Prophet Muhammad (SLM).

47. And further we (the author) have heard from Bandagi Miyan Syed Khundmir (RZ) and many migrant-companions of Imam Mahdi (AS), that the Imam was the follower (tabe') of Prophet Muhammad (SLM) in Shariat and that he would be followed (matbu,) in meaning.

48. And it is narrated that all the prophets are the climax (muntahi) and Prophet Muhammad (SLM) and Imam Mahdi (AS) (Muradullah) are beginners (mubtadi).

49. The author of the book, Fusus-al-Hikam (Shaikh Akbar Muhiyuddin Ibn Arabi (RA)), has said that if Imam Mahdi (AS) by command, is the follower of Shariat of the Seal of Prophets, this attribute does not lessen his ranks. And there is no controversy over this statement of ours, because he ( the Seal of Sainthood) is followed (matbu') in Vilayat.

50. Miyan Ilahdad Hameed (RZ) narrates that Prophet Muhammad (SLM) had a stroll (sair) in Vilayat during the last three years (of his life). And it is during this period that the following Quranic Verses were revealed (to the Prophet SLM): "And remember thy Lord within thyself, morn and evening, in awe and humility; and if thou art to mutter anything in praise of Allah, do it) in subdued tone and be not unheadful of Him" (S. 7 : 205 SAL). "Invoke your Lord in lowliness and in silence. Verily, He loveth not those who do not observe proprieties. Do not, after the restoration of order in the land (resulting from the Quranic call for an ordered life), do anything to disturb it and call upon Him in fear and hope; indeed the mercy of Allah is always close to those who do good" (S. 7 L 55 and 56 SAL). "... And remember thy Lord when thou forgettest..." (S. 18 : 25 MMP). And many similar Quranic Verses were revealed to Prophet Muhammad (SLM) in the last three years (of his life), when he had the stroll (sair) in Vilayat.

51. And it is narrated that we (the author) have heard from Bandagi Miyan Syed Khundmir (RZ) (that is, Bandagi Miyan has said ) that he had one day asked Imam Mahdi (AS) who had said: " Allah, Most High, has sent us because the commandments that pertain to Sainthood (Vilayat) had to be clearly and openly explained through Imam Mahdi (AS)." Imam Mahdi (AS) quoted the Quranic Verse: "Thereafter the responsibility is Ours to let its meaning be clear (to everyone)" (S. 75 : 19 SAL). And the Imam said that this would be done through the word of mouth of Imam Mahdi (AS) who, according to divine Revelations, clearly explains the Quran (mubin-e-Quran), (after) being instructed by Rahman (Allah). Allah says in Chapter 55, Ar-Rahman of Quran : "Ar-Rahman Hath afforded the knowledge of the Quran, Hath created man: Afforded him the power of speech" (S. 5 : 1 to 4 SAL). The verse means that Allah taught the knowledge of Quran to Prophet Muhammad (SLM). Allah created man (Imam Mahdi (AS)) and He taught him to explain the Quran, that is, Rahman who created you and brought you up; and He instructed you to acquire the knowledge of things which you did not have, that is, He gave you the knowledge (taleem) of Quran and Faith (iman); and in this same way, He made the Imam the inheritor of Prophet Muhammad (SLM) and He made him explain the meaning of (divine) Reality (haqiqat), the Islamic Law (Shariat) and the Beatitude (Rizwan)*, that is, he (the Imam) has the knowledge to explain their meanings. Allah says: " And when we read it, follow thou the reading; Then lo! upon Us (resteth) the explanation thereof." 1 This is so because Prophet Muhammad (SLM) did not need the explanation (bayan) because he was himself an Arab, and the listeners too were Arabs. Imam Mahdi (AS) was a non-Arab ('ajami) and all his companions too were 'ajami. Hence, in the book, Futuhat-e-Makki, it is stated in respect of Imam Mahdi (AS) and his companions that they are all 'ajami and that there is no Arab among them, but they will not speak without Arabic, that is, without Quran. It was the time of the manifetation of the Vilayat (Sainthood), and its deeds (amal) are (based) on (divine) Reality, because the manifest Shariat is that very same, but in those days the Reality would be scarce.
* The Supreme Paradise, that of Allah, "the meeting with my Lord (Allah), is none other than the Rizwan."- Muhammad by Martin Lings, New Delhi, 1983, page 328. Allah says in Quran: "Allah hath promised to Believers, men and women, Gardens under which rivers flow, to dwell therein, and beautiful mansions in the Gardens of everlasting bliss. But the greatest bliss is the Pleasure (Rizwan) of Allah, that is the supreme felicity." 5

52. Prophet Muhammad (SLM) has said. "Verily, the religion (dean) began in a state when it was poor (gharib), and soon it will revert to the situation, that it was in in the beginning." Hence, this glad tidings for the poor.

53. Further, Prophet Muhammad (SLM) has said: "My community (ummah) is like rain. It is not known whether its first part is good or its last," as Allah has said: "...This Quran hath been revealed to me by inspiration, that I may warn you and he too whom it reaches..."2 In this Verse the Arabic term, 'mam-balag' refers to Imam Mahdi (AS). The Verse actually purports to mean that " I should frighten you by (the warnings of) Quran, and he, who will come after me, that is Imam Mahdi (AS) too will frighten you by it. Imam Mahdi (AS) is from among my descendants and who will be in my rank."

54. Bandagi Miyan Syed Khundmir (RZ) has said that when one is assigned the (job or responsibility) of explaining the Quran and guidance (hidayat), (one should) look into the commentaries (tafseer) to see what various commentators have said. When Bandagi Miyan used to explain Quran, there used to be at hand some of the Quranic Commentaries. Every commentator had said something or the other. (When the various commentaries were read to him, Bandagi Miyan used to say: 'He has commented rightly' or 'no, it is wrong'. Later, the commentaries would be closed). Bandagi Miyan used to close his eyes for a few moments and after opening them, he would explain the Quranic Verses solving difficulties, if any. The true meaning would be understood by the brothers. On occasions, he would keep his eyes closed for quite some time and would say nothing; or he would say that the meaning comes to the mind, but it would not be honesty to explain those meanings without having heard them from the Imam. And be assured that none among the companions of Imam Mahdi (AS) would give the explanation of the Quranic Verses in this manner, that is, without hearing the meaning from Imam Mahdi (AS).

55. This is an incident that occurred in Khanbel. The migrant-companions of Imam Mahdi (AS), including Bandagi Miyan Syed Khundmir (RZ), Miyan Nizam (RZ), Miyan Ni'mat (RZ), Miyan Malikjeo (RZ), Miyan Dilawar (RZ), Miyan Yusuf (RZ), Miyan Salamullah (RZ), Miyan Shaikh Muhammad (RZ), Manikjeo Khwaja (RZ), Miyan Khund Malik (RZ), Miyan Bhai Muhajir (RZ), Miyan Hyder (RZ), Miyan Sa'dullah (RZ), Miyan Ibrahim Sindhi (RZ), Miyan Malik Muhammad (RZ), Miyan Husain Nagauri (RZ), and many others were present. In addition to them, there were hundreds of seekers of Allah. After the afternoon (Zuhr) prayers, Bandagi Miyan Syed Khundmir (RZ) asked the Imam's migrant-companions to explain the meaning of Quran. Then Bandagi Miyan got up. Later, after the late afternoon (Asr) prayers, they were asking each other to explain the Quran. All kept quiet. None came forward to explain. After this, Bandagi Miyan Syed Khundmir (RZ) closed his eyes and kept them closed for a long time. Opening his eyes, Bandagi Miyan said: "It came to my mind that who was I to explain the Quran among the assembly of the migrant-companions (RZ) of Imam Mahdi (AS). As that thought occurred, Prophet Muhammad (SLM) gave the Quran in my hand and said: 'O Syed Khundmir! You explain the Quran.'" After that, Bandagi Miyan Syed Khundmir (RZ) explained the Quran in that same congregation. Allah says: "And among mankind is he who disputeth concerning Allah without knowledge or guidance or a Scripture giving light turning away in pride to beguile (men) from the way of Allah..." 1 And then (he explained the Verse): "(Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) of Allah-And give glad tidings to believers!" (S. 9 : 112 MMP). Bandagi Miyan Syed Khundmir (RZ) said that the person, who has these six attributes, can enjoin the right and forbid the wrong. Hence, the person, who enjoins others to do something, which he himself does not practice, will come under this denunciation; Allah has said: "O faithful! why you say what you do not act?" (S. 61 : 2 AMD). Secondly, (Allah says): "... Nothing will avail ye until ye uphold the Torah and Evangel (Injil)...." (S. 5 : 68 SAL). Thirdly Allah says: "Will you enjoin righteousness upon others and neglect (to practice) it yourself? And yet ye profess to follow the Book! Can ye not understand this much?" (S. 2 : 44 SAL). A learned man (aalim) is he who also practises (aamil): otherwise, he would be included in the nineteenth group and flames would emit from their mouths; the angels would ask: "O Allah, who are these people?" Allah will reply: "These are those people who used to enjoin others to do righteous deeds but they did not practice what they enjoined others. Today, this is their punishment."

56. It is narrated that the sermon (wa'z) of an aalim who does not practise according to his knowledge, would slip from the hearts of the people as drops of rain slip over a rock.

57. It is also narrated that the habit of the elderly respected people (buzurgan) was to write down and memorise what they intended to explain (bayan). Others say that they used to transmit from the Truth (Allah-Haq) to the people (khalq).

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