Siraj-ul-Absar (English) - Khalifatullah Mehdi (AHS)

BISMILLAAHIR-RAHMAANIR-RAHIIM 

SIRAJ-UL-ABSAR 

(Lamp of the Sighted) 

BY 

Hazrat Bandagi Abdul Malik Sujawandi 

Alim Billah RH , 

Khalifa-e-Hazrat 

Bandagi Miyan Shah Dilawar RZ 

English Translation by 

Hazrat Mashaiq Syed Ziaullah Yadullahi Saheb RH

2 

Abbreviations 

SLM Salle Allahu Alaihi-wa-Aalihi-Sallam 

AS Alaihis Salam 

RZ Razi Allahu Anhu/Anha/Anhum 

RA Rahmatullahi Alaih 

MMP Translation of Quran by Muhammad Marmaduke 

Pickthall 

AYA “The Glorious Quran”, English Translation by 

Abdullah Yusuf Ali 

AMD Tafsirul Quran by Abdul Majid Daryabadi 

SAL Al-Quran, English translation by Dr. Syed Abdul 

Latif 

AED Arabic-English Dictionary, ed. By J. Milton 

Cowan

3 

Preface to the English Translation 

Bismillahir Bismillahir Bismillahir Rahman Rahmanir Rahman ir Rahim 

Rahim 

In the month of August 2008, team members of www.khalifatullahmehdi.info visited 

Bangalore. During this visit, they met Hazrat Syed Ziaullah Yadullahi Saheb and requested 

him to translate Siraj-ul-Absar into English to be publisheded exclusively on their website. At 

that time Hazrat Ziaullah Saheb was busy with other translations, so he promised the team 

to do the needful in the future, Allah willing. 

The team of www.khalifatullahmehdi.info continued their requests over phone regularly 

and ultimately Hazrat Ziaullah Saheb commenced the translation in July 2010. This book was 

to be his last translation. 

For the next 5-6 months Hazrat Ziaullah Saheb worked relentlessly on the translation. As 

and when he completed a few pages, he would mail them to me for compilation and safekeeping. 

His health was failing but continued the work regardless. At the time of his demise 

in December 2010, only a few pages of the translation remained to be done. 

After his demise, I completed the translation of the remaining pages and compiled the book 

into a single unit. The book was then reviewed and proof-read first by my father Hazrat Syed 

Khalilullah Saheb and subsequently by Janab Syed Mahmood Hasheer Saheb, Janab Syed 

Akber Saheb and Janab Syed Mahmood Mukarram Saheb. It was the practice with earlier 

translations of Hazrat Ziaullah Saheb, that he would consider the comments from these 

reviews and would either accept or reject them. But his departure from this world meant 

that this important responsibility fell on my shoulders. Based on the review comments from 

above mentioned people, I have finalized the book in the good faith and belief that he 

would have done the same had he been alive. Allah knows best. If you find any mistakes in 

the book, please point them out to me so that they can be corrected. 

I have also taken the liberty of adding section headings in the English translation to make it 

easy for the reader to locate topics of interest. The original book does not have these 

sections. 

It is with a mix of joy and sadness that I write this. I am happy that another translation of 

Hazrat Ziaullah Saheb is now being released into the public domain and I have been 

fortunate to be associated with this book. I am equally sad that this is his last book and the 

days of working with my mentor have come to an end. 

Along with this book, Hazrat Ziaullah Saheb has the honour of translating almost all the 

important first-generation of books of Mahdavia. May Allah reward him for this outstanding 

service to His religion and bestow him with His vision. Ameen. 

Syed Mohammed Suhael 

1 Muharram 1433 Hijri / Novemer 27, 2011 C.E. 

(email: suhaelsm@gmail.com)

4 

Publisher’s Note 

Bismillah Bismillah ir ir Rahman Rahman ir ir Rahim 

Rahim 

Date: 5 th December 2011 

One day, answering a questioner [Mir Zunoon in this instance], Imam Mahdi Mau’ood AS 

said, “Providing the proof is for Allah. Our business is only to propagate.” 

The book “Siraj-ul-Absaar” is without a speck of doubt, proof provided by Allah SWT through 

the pen of Hazrat Bandagi Miyan Abdul Malik Sujawandi Alim Billah RZ , who is a Mubashshire-Mahdi 

AS , as the Imam AS has given glad-tidings to Hazrat Shah Dilawar RZ that scholars of 

high ranks will come and bow before you. The whole episode of the event narrated a few 

pages later, makes it evident that it was the divine hand which cleans the slate of knowledge 

of the possessor of more than a dozen sciences of religion to turn him into a genuine 

unlettered person [Ummi] to bestow divine knowledge and the manifest knowledge was 

again divinely restored solely for refuting the allegations on the Khalifatullah, his teachings 

and his followers. 

We’re too humble to describe the greatness of this book, which needs no introduction. So 

much knowledge is condensed in this small rebuttal tract that innumerable translations and 

voluminous commentaries have been written on it because there is no way for any one 

translation to capture the various aspects of each refutation. And no debate or argument on 

the subject of emergence of Mahdi AS takes place satisfactorily without referring to this book 

or without its finer points being lifted from it. 

Like all his previous translations, this translation by Hazrat Syed Ziaullah Saheb RH is also is 

smooth and flowing. We’re confident that like us, other readers will also be absorbed in 

reading it and will not want to put it down without finishing it. It was this sentiment that 

fuelled our burning desire to deliver the best translation into the hands of the community. 

Do not forget that this is a translation of the Urdu text; one can only imagine the eloquence 

of the original book in Arabic language. This should and may very well inspire many to learn 

the language and relish it. 

We’re immensely grateful to Hazrat Syed Ziaullah Yadullahi Sahab RH and lack the words to 

thank him enough for accommodating our request despite his advanced age and ailments. 

He left behind him one last gift to the community and we are pleased to present his work to 

mark his first death anniversary and pay due homage. One can appreciate Hazrat Syed 

Ziaullah Yadullahi Sahab’s selfless services and dedication to the community work, briefly 

covered by Bhai Suhael in the short biography given in this book. By translating most of the 

important books of Mahdavia, he has done for English Mahdavia literature what Hazrat Syed 

Dilawer urf Gorey Miyan Mahdavi Murshid Qibla RH did for Urdu Mahdavia literature earlier. 

Mahdavis, by and large, would have been blind to literary gems of their community had it 

not been for the monumental translation works of these two selfless souls. We say Ameen 

to all the Du’a and invocations for the Maghfirat of Hazrat Syed Ziaullah Yadullahi Sahab that 

we hear, read and received in his favor. May Allah SWT place both of them in eternal bliss. 

There are two fine points to be comprehended from the Naql Mubarak quoted above – 

proof and propagation, both of which have been accomplished through the Imam AS , his 

great companions and pious ancestors, were not without Divine intervention and support. 

Our job now is to just present it and practice Mahdaviat for the proofs or teachings to have

5 

even an iota of effect on the reader as Hazrat Ali RZ has said, “That knowledge is superficial 

which is merely on the tongue. That knowledge is real which demonstrates itself in your 

practice.” 

This edition is intended for online publication only. However, if anyone wishes to print and 

distribute it (in regular book form with back-to-back cover binding) please contact Syed 

Mohammed Suhael or the Team at our respective email addresses to start the print job 

process. 

Team, 

KhalifatullahMehdi.info 

Email: Team@KhalifatullahMehdi.info

6 

A Short Biography 

of 

Hazrat Mashaiq Syed Ziaullah Yadullahi Saheb RH 

S/o Hazrat Mashaiq Syed Alam Yadullahi Saheb RH 

(November 26, 1926 – December 26, 2010) 

By 

Syed Mohammed Suhael 

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

Hazrat Mashaiq Syed Ziaullah Yadullahi Saheb was born in Channapatna, near Bangalore, in 

1926. He was the second son of Hazrat Mashaiq Moulvi Syed Alam Yadullahi Saheb and 

Bibi Asgarunnisa Saheba. His grandfather was Hazrat Syed Ibrahim Saheb Yadullahi whose 

silsala reaches Miyan Syed Zainulabideen Saheb who was the son of Miyan Syed Yadullah 

alias Badey Sha Miyan Saheb, with whom the Yadullahi family line started. Miyan Syed 

Yadullah Saheb is the eighth generation descendant of Hazrat Imam Mahdi Mau’ood Alaihis 

Salam and the 33 rd generation descendant of Hazrat Ali RZ . His elder brother was the Late 

Syed Najiullah Yadullahi, and sisters were Late Mrs.Akbarunnisa and Mrs. Rashida Bano 

Safiullah, who survives him. 

After his schooling in Channapatna, he moved to Hyderabad in 1944 and joined Nizam 

College for his B.A. It was during this period that he first tried his hand at translation by 

translating George Bernard Shaw’s ‘Political What’s What’ into Urdu. The translation was 

printed in the college magazine, Nizam-e-Adab. He completed his B.A. from Osmania 

University in 1948 and joined Mazdoor newspaper as Assistant Editor. In 1949 he returned to 

Bangalore and joined Al-Kalam newspaper. He soon joined Pasban and after working for it 

for a few years, he joined the National Sample Survey Organisation, Government of India in 

1953. After rendering government service till 1960, he resigned and returned to his career as 

journalist and reported for newspapers like Pasban and Salar. In 1980 he joined the Pakistan 

Desk of Public Opinion Trends and it was here that he honed his translation skills by 

translating Urdu articles into English for four long years. In 1984 he visited Pakistan to meet 

his brother and brother-in-law late Hazrat Syed Allahbux. This visit proved to be a landmark 

visit. 

This was the time when General Zia-ul-Haq had imposed martial law in Pakistan. There was 

no political activity of any name and many political leaders had gone underground. The 

journalistic instincts of Hazrat Ziaullah Saheb took over his personal visit and he started 

contacting and meeting political leaders. He interviewed many prominent leaders during this 

visit. On returning to India, he published the interviews in the book “Pakistan - An End 

without a Beginning’. The book proved to be a huge success. It became mandatory reading 

for Pakistan watchers and diplomats alike. The US embassy ordered 200 copies of the book. 

Such was the success of the book that it went out of stock quickly and had to be reprinted 

within a few months. 

The book won him accolades and also opened the door to his next job. In 1987, he joined the 

Pakistan Desk of UNI and contributed to newspapers like Hindustan Times, Patriot, etc. In 

1992 he retired from UNI and returned to Bangalore. 

The year 1992 presented another moment of glory in his journalistic career. The Karnataka 

Urdu Academy approached him to write a book on Urdu journalism. He accepted the

7 

challenge, but expressed his inability to buy books that he wanted to refer for this work. The 

Academy gave him a generous budget to purchase books for researching the subject. He 

wrote the book ‘Urdu Sahafat – Tarjuma wo Idarat’ and the book was published in 1994. 

This book turned out to be an iconic book on Urdu journalism in India. It soon became the 

standard textbook for M.A. Urdu course in many universities across India. Even today if you 

refer to the syllabus of M.A. Urdu of many universities you will find that this book is a 

standard reference book for scholars. The publishing of this book was the pinnacle of his 

career. It also marked the end of a successful career in journalism and it was time for him to 

start a new phase of his life. 

Thus, in 1994 he performed the obligation of Tark-e-Dunya and began using his decades of 

experience and expertise in translations to translate Mahdavia literature into English. 

His first translation was Aqida Sharifa of Bandagi Miyan Syed Khundmir RZ , which was 

published by Farah Committee, Dubai. After this he relentlessly translated many important 

books of Mahdavia. The list of books that he translated into English is as follows: 

1. Aqida Sharifa (The Sacred Belief) by Bandagi Miyan Syed Khundmir RZ . 

2. Al Qoul Al-Mahmood (An Introduction to Mahdavia Beliefs) by Allamah Syed Ali 

Yadullahi RH . 

3. Majalis-e-Khamsa (Five Sessions of Emperor Akbar’s Court) by Miyan Mustafa 

Gujarati. This is a translation of the record of debates in the court of Mughal Emperor 

Akbar. 

4. Holy Angels of High Heavens – Excerpts from Tazkira – This book contains 

translated excerpts from Tazkira by Moulana Abul Kalam Azad. 

5. Insaf Nama (Book of Equity) by Bandagi Miyan Vali RH bin Yusuf RZ . 

6. Hashia Insaf Nama (Supplement to Book of Equity) by Bandagi Miyan Vali RH bin 

Yusuf RZ . 

7. Naqliyat (Parables) by Bandagi Miyan Abdur Rashid RZ . 

8. Tauzihat (Explications) by Asadul Ulema Abu Sayeed Syed Mahmood 

Tashrifullahi RH . 

9. Shawahid-ul-Vilayet (Testimony to Sainthood) by Bandagi Miyan Syed 

Burhanuddin RH . 

10. Dogana Lailatul-Qadr by Afzal-ul-Ulema Hazrat Syed Najmuddin RH . 

11. Moulud (The First Ever Biography of Hazrat Syed Muhammad Mahdi Mau’ood 

Alaihis Salam) by Bandagi Miyan Shah Abdur Rahman RZ . 

12. Kuhl-ul-Jawahir li Arbab-e-Basair (Kohl of pearls for Lords of Insights) by Mohsine-Millat 

Allamah Syed Nusrath RH . This is the English translation of Volume 1, Parts 1 

and 2. 

13. Zouq Shouq Namaz (Desire and Delight of Namaz) by Moulana Miyan Syed 

Khundmir RH of Panagudi, Tamil Nadu. 

14. Siddiq-e-Akber (A short biography of Bandagi Meeran Syed Mahmood Sani Mahdi RZ ) 

by Hazrat Syed Ibrahim RH , Bichpadi. 

15. Siraj-ul-Absar (Lamp of the Sighted) by Bandagi Miyan Abdul Malik Sujawandi RH . 

In addition to the above, he wrote the book The Rebuttal which was a response to the 

distortions of Mahdavia faith in the book Sainthood and Revelatory Discourse by David 

Emmanuel Singh. A draft of this book was sent for review to a few learned people in the 

community. Some of them responded with comments. Hazrat Ziaullah Saheb wanted to edit 

the book based on the comments, but fate willed otherwise. He never found time to do it, as 

he was pre-occupied with the translations.

8 

Many of the above books have been printed and some are yet to be. However most of the 

above books are available at www.khalifatullahmehdi.info. 

The team which runs this website had requested Hazrat Ziaullah Saheb to translate Siraj-ul- 

Absar. They expressed a desire that since he had translated most of the first generation 

Mahdavia books, they wanted to read his translation of this book also. He was reluctant to 

work on this translation, as another translation already existed. He did not start the work for a 

long time. But the team at www.khalifatullahmehdi.info persisted with their request. 

Ultimately, giving in to their pressure, he started to work on the translation of Siraj-ul-Absar 

in June 2010. The translation proceeded at quick speed, but in early December of 2010 he fell 

down, had a shoulder injury and was bedridden. He could not continue the translation 

although he was desperate to do it. He still had a few pages of the book left to be translated, 

when the call of the Creator came. On the morning of December 26, 2010 / 19 Muharram, 

1432 Hijri, he departed from this world. Inna Lillahi wo Inna Ilaihi Rajioon – To Allah we 

belong, and to Him we shall return. 

In a period of nearly 18 years since 1992, he has rendered yeoman service to the cause of 

Mahdavia literature in the English language. The translations, which he has done, are the fruit 

of hard labour, perseverance and a dedication which is rarely seen. The reader of his books 

will hardly be aware of the efforts which went into the translation. It is easier to write a book 

than to translate it. A translator has to stay true to the meaning, which the author of the book 

intends, but yet present the matter in an easily readable way in the translated language. The 

task is made much more difficult in the translation of religious literature, especially Mahdavia 

literature which contains unique terminology and deals with subjects that have no comparable 

reference in the literature of the outside world. But Hazrat Ziaullah Saheb succeeded in 

transcending these hurdles and wrote in a language that was easily understood by all and yet 

conveyed the meaning of the original text. 

Praising the translation excellence of Hazrat Ziaullah Saheb, Hazrat Syed Ali Bartar Saheb, 

the well-known scholar of the Mahdavia community, writes in the foreword of the English 

translation of Insaf Nama: 

Insaf Nama is a sizeable book with a large number of Quranic Verses, Prophetical 

Traditions (Ahadiths) and the Imam’s narrations (Naqliyat). Its translation into 

English is a difficult job. But Ziaullah Saheb has done it in an easy-to-read style. The 

reader may feel that he is reading an English book, not a translation. His work needs 

to be praised. 

Hazrat Mashaiq Syed Yusuf Khaleel Saheb of Panagudi has written in the prologue of the 

same book: 

His style and language are simple, clear, direct, effective, to the point and easily 

intelligible for the readers. 

His translation journey was riddled with testing times as well. After he completed his 

translation of Insaf Nama, he lost his eyesight. Recounting this incident in the Translator’s 

Note of Naqliyat, he wrote: 

After I had completed the work on Insaf Nama and its proof reading was in progress, 

all of a sudden I lost my eyesight. That was an extraordinarily frustrating experience. 

In the same condition, I performed the Haj pilgrimage with the help Allah provided 

through friends. I was more disappointed when, on return and after a cataract eye 

operation, the surgeon told me that he “doubted” if I would ever be able to read and 

write again. However, I supplicated that Allah may restore my eyesight to enable me 

to continue my translation work. One day, after the prayers, when I opened my eyes, I

9 

saw the surroundings bathed in abundant light. I picked up a book at random and was 

able to read it. Allah Most High had answered my prayers in His infinite Kindness, 

Mercy and Grace. And now it was my turn to keep my promise to work for His 

religion. That too I could do with His help alone. I have faith in Him. So, I am back in 

the saddle and I propose to continue this work as long as He keeps me fit and capable 

of doing it. So help me Allah! 

And true to his promise to Allah, he spent the rest of his life translating Mahdavia literature 

until his last breath. His translations are today read by thousands of Mahdavis worldwide and 

Insha-Allah will be a reference for many generations to come.

10 

Hazrat Bandagi Miyan 

Abdul Malik Sujawandi RH 

He was a resident of Sujawand. Hence, he is known as Sujawandi. This village is not in India. 

It may be in Rum, 1 Iraq or Syria. His ancestors arrived in India from there a long time ago 

and settled in Gujarat in Western India. They were employed by the king of Gujarat. Hazrat 

Miyan Abdul Malik Sujawandi acquired many villages as his jagir [fiefdom] from the king of 

Gujarat for his erudition and ability. 

His genealogical tree is as follows: Miyan Abdul Malik, son of Miyan Abdul Majeed, son of 

Shah Abdul Malik, son of Shah Noor Muhammad, son of Shah Burhanuddin, son of Shah 

Yasin, son of Shah Noor Muhammad, son of Shah Qutbuddin, son of Shah Jalaluddin, son of 

Shah Nizam, son of Haji Mueen, son of Haji Samad, son of Khwaja Yunus, son of Khwaja 

Tahamoon Sujawandi, son of Imam Jafar Sadiq, son of Imam Muhammad Baqar, son of Syed 

Zain-al-Abedin, son of Abi Abdullah Al-Husain, son of Hazrat Amir-al-Mumineen Ali 

Murtaza Asad-ullah-il-Ghalib RZ . 

Shah Abdul Majeed had two sons: Miyan Abdul Malik Sujawandi and Miyan Abdul Ghafoor 

Sujawandi. Miyan Abdul Malik Sujawandi had learned fourteen religious sciences and he 

was well-known for his erudition. The village of Budhasan, which is to the east of Kadi in 

Gujarat, was granted to him as his jagir. When Hazrat Imam Syed Muhammad Mahdi Al- 

Mau'ood AS arrived in Gujarat, many of the great ulama, nobles, ministers, and Mashayakhin 

of tariqat performed the tasdiq [affirmation and confirmation] of the Imam AS . However, the 

performing the tasdiq by Abdul Malik depended on a proper time. 

Hazrat Imam Mahdi Al-Mau'ood AS had given the glad tidings to Bandagi Miyan Hazrat Shah 

Dilawar RZ that great ulama of the manifest and immanent religious sciences would become 

his disciples. These glad tidings were fulfilled by the arrival of Miyan Abdul Malik and 

Miyan Abdul Ghafoor as the disciples of Hazrat Shah Dilawar RZ . 

The story of Bandagi Abdul Malik Sujawandi’s tasdiq [affirmation and confirmation] of the 

Imam AS is as follows: One day Miyan Malik was going to his jagir, Budhasan, in a buggy 

[light carriage]. He happened to pass by the Daira of Hazrat Bandagi Miyan Shah Dilawar RZ . 

He saw that a few boys were collecting firewood near the Daira. Then, it was time for the 

‘Asr [late afternoon] prayers. One of the boys sounded the azan [prayer call]. All the boys 

then performed vuzoo [ablutions]. They all fell in a line and performed the namaz [ritual 

payer] in congregation [ba-jama’at]. One of the boys led the prayers and, then, the same boy 

started the bayan-e-Quran [the explanation of the Quranic Verses]. He explained some very 

important points that astonished Miyan Malik, who had neither heard nor read such tafsir of 

the Quran. He got down from his buggy, came near the boys and asked them where they 

resided. The boys showed the Daira where they were residing. Miyan Malik wondered, “If 

this is the exalted position of the children, what would be the condition of the elder residents 

of the Daira?” Then he followed the children to the Daira. When he saw Hazrat Bandagi 

Miyan Shah Dilawar RZ , he was floored and became his devotee. He touched the feet of the 

Shah RZ and offered to pay fealty to him as his disciple. Hazrat Shah Dilawar RZ said, “O 

brother! You are a learned scholar and I am an unlettered man. I pronounce qaf as kaf.” 

Miyan Malik said, “My knowledge is sacrificed on your ummiyat [condition as unlettered 

man].” Hearing this, Hazrat Shah Dilawar RZ made Miyan Malik perform the tasdiq 

1 Not the Rome of Italy.

11 

[affirmation and confirmation] of Hazrat Imam Mahdi Al-Mau'ood AS , made him his murid 

[disciple] and imparted talqin [religious instruction] to him. Then, he sent for some water, 

performed the paskhurda [sanctified leftover]. As soon as Miyan Malik drank the paskhurda 

[the sanctified leftover water], Miyan Malik forgot all his knowledge and became an 

unlettered man. He even lost the power of recognizing the alphabet. 

In the same condition, he performed the obligation of tark-e-dunya [giving up or rejecting the 

world], and joined the company of Hazrat Shah Dilawar RZ with the intention of hijrat 

[migration]. Then, he stayed in the Daira of Hazrat Shah Dilawar RZ . 

There was a person named Shaikh Ali Muttaqi in the Daira of Hazrat Shah Dilawar RZ . One 

day Hazrat Shah Dilawar RZ said, “There is no iman [Faith] for an ‘anin [impotent person].” 

Sheikh Ali, whom the non-Mahdavis call as Muttaqi [pious person] and the Mahdavis call as 

muftari [slanderer], heard this remark. He was in fact an impotent person. He felt very bad. 

He left the Daira and went away. Another reason for his flight was that he could not endure 

the hunger that was a daily routine in the Daira. Somehow he reached Makkah [now in Saudi 

Arabia]. 

There, he drafted a short tract, entitled as Ar-Rad denouncing the Mahdavis. Then, he sent it 

to Hazrat Shah Dilawar RZ . The Hazrat RZ made somebody read it and listened to it. Then, he 

asked Hazrat Bandagi Abdul Malik to rebut it. Hazrat Bandagi Abdul Malik said, “All my 

learning has vanished since I drank your paskhurda.” Hazrat Shah Dilawar RZ sent for a glass 

of water, drank a part of it and gave the remainder to Miyan Malik, who drank it. As soon as 

Miyan Malik drank it, his forgotten knowledge returned to him mysteriously in twice the 

quantity lost. All that he had forgotten revived in his mind. Miyan Malik told Hazrat Shah 

Dilawar RZ , “I will certainly write the rebuttal, but I do not have the necessary books of the 

predecessors with me at present to write the rebuttal.” Hazrat Shah Dilawar RZ said, “When 

you turn your attention to ‘alim, imam or mujtahid, his soul will present itself before you and 

produce before you the book you need. Then see the book and write the rebuttal.” Miyan 

Abdul Malik obeyed the command and wrote the rebuttal. Then, the rebuttal was sent to 

Sheikh Ali Muftari. The name of this rebuttal is Siraj-ul-Absar. 

This rebuttal is so well argued that, to this day, none among the hundreds of the great non- 

Mahdavi ulama could satisfactorily counter the book, Siraj-ul-Absar. A muqaddima [long 

introduction] of this book has been written and published. 

When during the reign of the Mughal Emperor Akbar, a debate was convened between the 

non-Mahdavi ulama and Hazrat Bandagi Miyan Sheikh Mustafa Gujarati; Miyan Sheikh 

Mubarak Nagauri [father of the two ministers of the Akbar’s Court, Abul Fazal and Faizi] 

was present. Nagauri sent a list of questions to Miyan Abdul Malik Sujawandi to further 

elucidate the details about the Mahdavia religion. Miyan Malik wrote a comprehensive reply 

to the questions and the tract is entitled, Minhaj-ut-Taqvim. This book too has won great 

accolades for its excellence and elucidations. 

Bandagi Abdul Malik Sujawandi RA was a kind hearted, right minded, tolerant and patient 

person. He had eighteen sons. After performing the tark-e-dunya obligation, he had given up 

his jagir [fiefdom]. However, his sons used to benefit by it. Miyan Malik remained in the 

company of Hazrat Shah Dilawar RZ till his last breath. He was conferred with the Khilafat 

[successor of a Godly celebrity]. After the death of Hazrat Shah Dilawar RZ , seven hundred of 

his fourteen hundred fuqara [indigent persons] remained in the company of Miyan Malik RA . 

After the death of Hazrat Shah Dilawar RZ , Miyan Malik RA returned to Gujarat and established 

his Daira at Budhasan. One day, the revenue collector of Kadi came in the Daira. He was 

very happy to hear the explanation of Quran and thought the expenditure in the Daira was

12 

great and the income was meager. He offered Budhasan as a jagir but Miyan Malik refused to 

accept it. He was going back, when the sons of Miyan Malik rushed to him and took the grant 

documents of the jagir. Miyan Malik became unhappy when he came to know of this 

incident. 

Miyan Malik RA died at Budhasan on Shawwal 24, 981 AH and is laid to eternal rest at the 

same place.

13 

Appeal 

We appeal to the musaddiqan of Hazrat Syed Muhammad of Jaunpur, Imam Mahdi Al- 

Mau'ood AS of the Last Era and the Khalifat-ur-Rahman and the Seal of the Vilayat 

[Sainthood] of Hazrat Prophet Muhammad SLM : 

Hazrat Bandagi Miyan Syed Qasim RA Mujtahid-e-Groh-e-Mahdavia has written as under: 

“Miyan Abdul Malik Sujawandi RA was a scholar of the manifest and immanent 

[religious] sciences. He has satisfactorily answered all the questions raised by Sheikh 

Ali Muttaqi. He has also solved all the doubts raised by Sheikh Mubarak RA . 2 Besides 

this, he has written such cogently argued tracts that compel everyone to perform the 

tasdiq [affirmation and confirmation] of Hazrat Imam Mahdi Al-Mau'ood AS .”—See 

Asami-e-Musaddiqin, by Hazrat Mujtahid-e-Groh-e-Mahdavia RA . 

The author of the Tarikh-e-Sulaimani writes: 

“The ancestors of Bandagi Abdul Malik Sujawandi, ‘Alim Billah, 3 were the residents 

of Sujawand. After a long time they migrated to India. In those days, Gujarat was the 

most cultured part of the country in India, nay, it was the most distinguished part in 

the whole world. The acquired ‘ilm [knowledge] has been the legacy of the members 

of the various generations of this family. The king of Gujarat 4 admired and was 

impressed by the erudition and capability of Hazrat Abdul Malik Sujawandi RA . The 

king conferred a jagir and a post upon him. His honourable genealogical tree reaches 

Hazrat Ali RZ (the fourth caliph and son-in-law of Prophet Muhammad SLM ). His father, 

Shah Abdul Majid Sujawandi RA had two sons; the first was Miyan Abdul Malik 

Sujawandi RA and the second, Miyan Abdul Ghafur Sujawandi RA . Miyan ‘Alim 

Billah RA was an expert of 14 branches of religious sciences. The fame of this 

excellence and knowledge had spread, beyond the nobles and king, to far flung areas. 

In that era, there was no scholar of his standing in the country. He was accepted and 

liked by the scholars, the nobles and the king. The village of Budhasan, which is 

about two leagues east of Kadi, was granted to him for his livelihood by the king. He 

and his brother and family and children used to reside in this village. It was then that 

Gujarat became the envy of the heavens by the arrival of the graceful feet of Hazrat 

Syed Muhammad of Jaunpur Imam Mahdi Al-Mau'ood of the Last Era Khalifat-ur- 

Rahman Khatim-e-Vilayet-e-Muhammadi SLM . And all the men of understanding 

(Oolul Albab) were benefitted and blessed with the tasdiq [affirmation and 

acceptance] of Hazrat Imam Mahdi Al-Mau'ood AS . However, the tasdiq by Hazrat 

‘Alim Billah RA depended on a proper time. Hazrat Imam Mahdi Al-Mau'ood AS had 

given the glad tidings to Hazrat Bandagi Miyan Shah Dilawar RZ 5 that great scholars 

of the manifest and immanent knowledge would become his disciples.”— See Tarikhe-Sulaimani, 

Gulshan Nahum, Chaman Suwam. 

Further, he writes: 

2 Sheikh Mubarak Nagauri RA was the father of Abul Fazal and Faizi, the two ministers of the Court of 

Mughal Emperor Akbar. The author of Tarikh-e-Sulaimani [a book of Mahdavia history] has eulogized him 

with great titles of the scholars and writes about him that he was a great elderly man and a great scholar of 

his day. He paid fealty to Hazrat Imam Mahdi Al-Mau'ood AS at his hands. —See Tarikh-e-Sulaimani, 

Gulshan Hashtum, Chaman-e-Chaharum. 

3 ‘Alim Billah means a scholar who has been granted the divine knowledge by Allah Most High. 

4 The king of Gujarat was Sultan Mahmood Be-gadha [of two forts]. 

5 Hazrat Bandagi Miyan Shah Dilawar RZ is the fifth Caliph of Hazrat Imam Mahdi Al-Mau'ood AS .

14 

“If one were to write the details about the enmity of Sheikh Ali Muttaqi 6 against the 

Mahdavia group, it will become a voluminous book, instead of it being a concise 

account. In short, the Sheikh went from Gujarat to Bait-ullah [Makkah] because his 

machinations could not bear fruit in Gujarat. In Makkah, he obtained fatwas for the 

killing of Mahdavis and sent these fatwas to the scholars and rulers of Gujarat. He 

also wrote a tract against the Mahdavis and sent it along with the fatwas. The great 

scholar of Gujarat, Hazrat Abdul Malik Sujawandi, who is among the taba’in 

[followers] of the Companions RZ of Hazrat Imam Mahdi Al-Mau'ood AS , wrote a 

rebuttal based on the great books of the Ahl-e-Sunnat-o-Jama'at and named the book 

as Siraj-ul-Absar. A large number of people have performed the tasdiq of Hazrat 

Imam Mahdi Al-Mau'ood AS after reading this book. Among them is Hafiz Abul 

Qasim who is a contemporary and classmate of Mullah Jeevan. 7 He studied the book, 

Siraj-ul-Absar, with great care and concentration. Then he wrote the commentary of 

this book, which is long and comprehensive. This commentary is a very cogently 

argued book. Its title is Zia-al-Qulub. — See Mustatab by Hazrat Miyan Syed 

Shihabuddin Shaheed ‘Alim RA .” 

Hazrat Miyan Syed Husain ‘Alim RA , grandson of Hazrat Bandagi Miyan Syed Ali Sutun-e- 

Deen RA writes: 

“Since, Allah Most High showed Miyan ‘Alim Billah the right path to perform the 

tasdiq of Hazrat Imam Mahdi Al-Mau'ood AS , he went to Hazrat Bandagi Miyan Shah 

Dilawar RZ and requested him to perform the talqin [initiate into the order of Hazrat 

Imam Mahdi Al-Mau'ood AS ] and treat him as one of his servants. Hazrat Shah 

Dilawar RZ said, ‘You are a scholar and this servant [of Allah] is ummi [unlettered 

person]. He pronounces qul as kul.’ Miyan ‘Alim Billah RA respectfully submitted, 

‘This servant has given up his erudition and sagacity and come to you. He will follow 

what he hears from you. He has wiped clean the tablet of his heart from things other 

than Allah.’ After this, Hazrat Bandagi Miyan Shah Dilawar RZ initiated him into the 

order of the Imam AS . Hazrat Shah Dilawar RZ reminded the ‘Alim Billah RA of the glad 

tidings given by Hazrat Imam Mahdi Al-Mau'ood AS , ‘Great scholars of the manifest 

and immanent knowledge will become the disciples of Hazrat Bandagi Miyan Shah 

Dilawar RZ .’ Those glad tidings became true in case of Hazrat ‘Alim Billah RA . He 

wrote a few tracts in proof of the Mahdiat of Hazrat Imam Mahdi Al-Mau'ood AS , like 

the Siraj-ul-Absar and Siraj-ul-Millat. — See Tazkira-tus-Salihin by Miyan Syed 

Husain ‘Alim. 

The author of Tarikh-e-Sulaimani writes: 

“There were 1400 seekers of Allah Most High in the Daira of Hazrat Bandagi Miyan 

Shah Dilawar RZ . Seven hundred of them came to the Daira of Shah Abdul Karim 

Nuri RA and the remaining seven hundred went to the Daira of Hazrat ‘Alim 

Billah RA .—See Tarikh-e-Sulaimani, Gulshan Nahum, Chaman Awwal. 

Hazrat Syed Dilawar of Begum Bazaar, Hyderabad. 

28 th Jamadi al-Awwal, 1373 AH. 

6 Sheikh Ali Muttaqi was a Mahdavi earlier. However, he could not endure the rigours of faqiri [indigence] 

and hunger and deprivation and abandoned the Mahdavi religion. He then ran away to Makkah. There he 

wrote a tract criticizing the Mahdavi religion and sent it to Hazrat Shah Dilawar RZ . —See Asami 

Musaddiqin, published, Page 7. 

7 Mullah Jeevan is the author of the book, Nur-ul-Anwar, which is a famous textbook on the principles of 

Fiqh.

15 

Siraj-ul-Absar 

Table of Contents 

Preamble ............................................................................................................................. 17 

Doubts regarding Tavil ........................................................................................................ 20 

Mahdi AS will fill the earth with equity and justice................................................................ 22 

Kings of the Earth ............................................................................................................... 27 

Different Types of Ahadis ................................................................................................... 27 

On the charge that Mahdavis are misled because their beliefs are against the Traditions ...... 29 

The meaning of Bid’at......................................................................................................... 30 

Different kinds of Bid’at ..................................................................................................... 31 

Manifest deeds of Mahdavis ................................................................................................ 33 

On the charge that only the ignorant are joining the Mahdavis ............................................. 35 

On the charge that Mahdavis forbid their people from acquiring knowledge ........................ 40 

On the charge that Mahdavis consider the killing of scholars as permitted ........................... 42 

Tafsir on the basis of opinion .............................................................................................. 43 

Five kinds of Tafsir-bir-Rai ................................................................................................. 44 

Tafsir of Allegorical Quranic Verses ................................................................................... 44 

Tafsir that Proves the Depraved Religion ............................................................................ 45 

Deciding the Purport of Allah without Corroborating Argument ......................................... 46 

Interpreting with Leniency and as per One’s Desires ........................................................... 46 

Specifying Verses of Quran with Mahdi AS and his Companions RZ ....................................... 47 

Difference between Tafsir and Tavil .................................................................................... 47 

Bayan of Mahdi AS ............................................................................................................... 48 

Obligatory to accept the word of Mahdi AS and reject the word of Mujtahidin ...................... 49 

Specification of Verses of Quran by Mahdi AS is not excluded from principles of Arabic ..... 50 

Mahdi AS and his community are mentioned in the Quran ..................................................... 53 

Investigation about Mahdi AS being mentioned clearly or symbolically in the Quran?........... 56 

Specialities of Mahdi AS ....................................................................................................... 59 

Exegesis of Quran by the Sufis ............................................................................................ 63 

Sciences a Mufassir should master ...................................................................................... 65 

Divinely Bestowed Knowledge for Exegesis ....................................................................... 67 

Question about the knowledge of the Companions RZ and its response ................................. 69 

Narration from Baizavi and its response .............................................................................. 71 

Calling the Disavower of the Mahdi AS as Kafir ................................................................... 72 

Is the issue of Mahdi AS part of beliefs? ................................................................................ 73 

Is the Munkir (disavower) of Mahdi AS a Kafir? ................................................................... 74 

Reason for Takfir of a Disavower of Mahdi AS ..................................................................... 74 

Hadis-e-Ahad and Hadis-e-Mutawatir ................................................................................. 75 

Hadis of Sufiani is Ahad and not Mutawatir ........................................................................ 77 

Charge of Kufr on Mahdavis because they do not believe in the supposedly real Mahdi who is 

yet to come ......................................................................................................................... 78 

Folly of the Shaikh [Muttaqi] .............................................................................................. 79 

Belief of Mahdi AS being Free of Error ................................................................................. 81 

Response to the point that Mahdi AS should possess characteristics mentioned in all ahadis .. 81

16 

Real Shari’at is what Mahdi AS explains ............................................................................... 83 

Answer to the charge that many Mahdis will be emerge if only some Traditions are required 

for proof of Mahdiat ............................................................................................................ 85 

Example of the Mosquito .................................................................................................... 85 

Morality of Mahdi AS ............................................................................................................ 87 

High Morals are Adequate Proof of Mahdiat ....................................................................... 88 

Ambiguity of Imam Razi regarding Prophethood ................................................................ 90 

Conditions of the Community of Mahdi AS ........................................................................... 94 

Tradition of Emperor Heraclius ........................................................................................... 95 

Information given by the Prophet SLM does not give certainty about his Prophethood ........... 99 

Morals are the only thing to recognize the Prophet SLM ....................................................... 101 

Companions RZ of Mahdi AS are like the Companions RZ of the Prophets AS ........................... 102 

Proof for veracity of Mahdi AS is the same proof which is given for the veracity of the 

Prophets AS ......................................................................................................................... 103 

Traditions in Favour of Mahdi AS ....................................................................................... 103 

Mahdi AS ’s Imamat is proven even if people oppose him because Allah has made him an 

Imam ................................................................................................................................ 107 

Qualities of the Community of Mahdi AS ............................................................................ 110 

Claimants of Mahdiat ........................................................................................................ 112 

Conclusion ........................................................................................................................ 113

17 

Bismillahir Bismillahir Bismillahir Bismillahir Rahmaanir Rahmaanir Rahmaanir Rahmaanir Rahiim Rahiim Rahiim Rahiim 

Siraj-ul-Absar 

Preamble 

All praise is for Allah Most High Who held the appointment of the Imam-e-‘Adil as 

goodness for this ummat [The Muslim Community], raised his mention to 

unprecedented heights and chose him for the governance of this community. Hence, 

he has been raised to heights both in this world and in the Hereafter. I praise Him in 

the morning and evening. And I send salutations to Hazrat Prophet Muhammad SLM 

who is the leader of all the Firsts and the Lasts. He is the selected among the most 

selected [and distinguished] people and is among the loftiest descendants of Marrah, 

son of Ka’ab, son of Lui, son of Ghalib, and the pure and genuine Arab race. And (I 

send salutations) on his descendants and on his wives who are the women of rank, 

honour and dignity, and who have been mentioned in the book of Allah Most High, 

the Quran. And in whose favour the following Quranic Verse has been revealed: 

“…And Allah only wishes to remove all abomination from you, ye members of the Family 

and to make you pure and spotless.” 8 And salutations on the Companions RZ of 

Prophet SLM who are embellished with the Virtuous Manners of the Prophet SLM and 

adorned with his cherished characteristics [and salutations] most particularly on the 

Perfect Imam whose superiority has been established in the galaxies of this universe 

and whose strands of equity have been drawn across the stars of the sky. No praises 

are worthy of consideration unless their adornment is centered on the blessed zath 

[nature, essence] of the Imam AS . And no dignity can be discussed unless its 

superiority is centered on the sacred zath [nature, essence] of the Imam AS . And no 

trait of character can be mentioned unless its elucidation and beauty is centered on 

the praised zath [nature, essence] of the Imam AS . And no illuminated condition is 

considered to be worthy of grandeur unless the manifestation of its arguments 

reverts to his zath [nature, essence]. This is the Mahdi AS who had been promised to 

be sent during the Last Era. 

After the praises (for Allah Most High) and salutations (to Hazrat Prophet 

Muhammad SLM and Hazrat Imam Mahdi Al-Mau'ood AS ), be it known that when I 

saw the tract which has come from Makkah-e-Muazzamah, and is associated with 

the Sheikh who is known as Sheikh Ali Muttaqi. The title of this tract is Ar-Rad. 9 

Allah Most High may have it rejected as its name is manifest. I have decided that I 

would write the refutation or rebuttal of this tract, because I have seen at various 

places his deviation from the Truth. He has written things without any certainty and 

his sayings are without iman [Faith]. And I have given my tract the title of Siraj al- 

8 Quran, S.33: 33 AYA. 

9 Ar-Rad means rejected; turned down.

18 

Absar li-raf’al-zulm ‘an- ahl-al-Inkar [Lamp of the Sighted to remove the Veils of 

Darkness from the Eyes of the People of Denial.] 

[The initial writing of the tract, Ar-Rad is as follows:] 

He [Muttaqi] says: 

In the name of Allah, Most gracious, Most Merciful. 

All praises are for Allah Most High Who is the Lord of both the worlds and salutations for 

our leader Hazrat Prophet Muhammad SLM and his descendants and his Companions RZ . And 

after praises for Allah and encomiums for Hazrat Prophet SLM , this tract which I have titled as 

Ar-Rad is in refutation of those people who ordain and decree that Hazrat Mahdi Al- 

Mau'ood AS has come and gone. Allah Most High may bless you. There is no doubt that the 

existence of the Mahdi Al-Mau'ood AS is proved by the Traditions of Hazrat Prophet 

Muhammad SLM and by the aasar [the sayings of the Companions RZ ]. These Traditions are 

more than three hundred. And then there is a sect in the cities and towns of India that has the 

belief regarding a person who passed away about fifty years ago that he is the Promised 

Mahdi. 

We say: The critic has taken unnecessary liberties in quoting the Arabic passage. In 

other words, he has written l ^Ú 

“ í oÊ 

áæ‚ 

ÏjÃm 

(…believe that a person who 

died…). There is no need for the word o Ê . It should have been written like this: 

l ^Ú 

^’ 

í áæ‚ 

ÏjÃm 

. 

He says: And the obvious Traditions contradict it. 

We say: This saying of the critic is because of his flawed view of conditions, ranks 

and meanings of the Traditions: whether they are correct or infirm and faulty; strong 

or weak; in factual or metaphorical language. It is also because the critic has not 

taken care to consider the beliefs of the mutaqaddimin [people of the first few 

centuries of Islam] regarding clinging to Traditions [tamassuk-bil-hadees]. They have 

held that a person who does not have the status of a Mujtahid is not permitted to 

cling to the Traditions [tamassuk-bil-hadees]. Therefore it has been stated in the books 

of principles that for an ordinary person clinging to Traditions is not permitted. And 

the status of the person who presents proof but has not reached the rank of the 

mujtahid is that of an ‘ami [common man]. In the margins [Hashia] of the book 

Husami, it is mentioned under the discussion of ijma’ [consensus] that a person who 

is not a sahib-e-rai [man of opinion] and Sahib-e-ijtihad [person entitled to interpretat 

Islamic Law] is decreed to be an ordinary man. This goes to show that the person, 

who draws conclusions from the Prophetical Traditions in spite of not reaching the 

rank of a mujtahid, is, like the Sheikh [Muttaqi], ignorant about the religion of the 

pious predecessors (Salaf-us-Saliheen). 

I have myself seen eleven Prophetical Traditions in which it is said that Mahdi AS and 

Esa AS would appear together. Some of these Traditions say that Esa AS would lead the 

prayers and some of them talk of Mahdi AS leading the prayers. Despite the presence

19 

of these Traditions, Allamah Tuftazani RA has clearly stated in the book, Sharah-e- 

Maqasid, that they will not appear together and that neither would follow the other 

in ritual prayers. 

It is stated that Esa AS would follow the Mahdi or vice versa. But this is 

something that has no basis or authority. Hence, one should not trust such 

sayings. 

Hence, O Just Man! Know that the experts in the knowledge of Traditions are 

perplexed in pinpointing and ascertaining the Mahdi on a definite and certain issue 

in such a way that there remains no possibility of contradiction. They have come to 

this conclusion after a consensus that he [the Mahdi] is among the descendants of 

Bibi Fatima RZ [the daughter of Prophet Muhammad SLM ] and that he would be sent to 

help the religion. Hence, Imam Bayhaqi has written in his book, Shu’b-ul-Iman, that: 

People have differed in the matter of Mahdi AS . Hence, one group has refrained 

and assigned its knowledge to its Knower [that is, God]. This group holds the 

faith that he [Mahdi] will be among the descendants of Fatima RZ , the daughter 

of the Messenger of Allah SLM , that Allah Most High would send him into the 

world when He wills and that He will commission him to help His religion. 

O Just Man! Look at the saying of Bayhaqi that ‘one group has refrained’. This 

refrainment becomes manifest when arguments clash and where there is no 

preference for one argument over the other. Sheikh Ali Muttaqi, who has authored 

this tract, Ar-Rad, had himself written in a long tract earlier, quoting the Imams of 

Hadis [experts in the science of Prophetical Traditions], that: 

Qurtubi has stated in his Tazkira, in respect of a long story, that the statement 

that Mahdi will emerge from the Masjid-e-Aqsa has no basis. 

Hence, see O Just Man! Despite his being expert and most proficient in the science of 

Traditions, Imam Qurtubi has written in respect of the attribute of Mahdi AS and his 

emergence that this has no basis. This shows that the critics of the science of 

Traditions are puzzled in identifying the Mahdi. 

It is narrated by Ibn Manada that Ka’ab Ahbar has said that there would be twelve 

Mahdis and after that Esa Roohullah AS would descend and kill Dajjal [Anti-Christ]. 

This is quoted from the book, Sharah-Ghayat-ul-Ahkam. And then, Sheikh Najibuddin 

Abu Muhammad Waiz Dahlavi has written in his book, Madar-ul-Fuzala, that the coexistence 

of Mahdi AS and Esa AS is an issue of the Shia Mazhab [religion or school of 

thought]. If somebody has any doubt in accepting our assertion, he may refer to the 

said book. 

Further, in the same book Sheikh Najibuddin writes that Tuftazani had written in 

the book, Sharah-e-Aqaid, that Esa AS would lead the people in ritual prayers and 

Mahdi AS will follow Esa AS . However, he retracted that saying and has written in the 

book, Sharah-e-Maqasid, that:

20 

It is said that Esa AS would follow the Mahdi AS in ritual prayers or that the 

Mahdi AS will follow Esa AS in ritual prayers. This is something that has no 

sanad [authority]. And it should not be relied upon. 

Hence, in describing these differences [of opinion], our objective is to let the Just 

Man know that the identification of the Mahdi AS is not possible based on any one 

thing, because we find no substance in this subject that leads to finality and 

certainty. Then, how can anybody say that the obvious Traditions oppose our Imam 

Hazrat Syed Muhammad AS of Jaunpur? 

O brother! Know that even if the mujtahidin [jurist entitled to independent opinion or 

judgment] had explained [regarding the Mahdi], their explanation would have only 

been their presumption. And if the things they mentioned were found in Mahdi AS , 

then their ijtihad [legal reasoning] would have been accepted as correct. Otherwise, 

their error would have come to light. However, when they have not given any 

explanation on the subject [of Mahdi AS ], how can it be permissible for a muqallid 

[imitator/follower of a mujtahid] to draw conclusions from the Prophetical 

Traditions? If one were to ask, when in a given period of time there is no mujtahid, 

what are we expected to do? The reply to this would be that we would go to the 

person who is superior to all of us and act according to his opinion. Hence, it is said 

that when a new issue arises and we need to solve it, and no saying of any mujtahid 

is available, we will accept the saying of the person who is superior to others at the 

given time. 

And there is no doubt whatsoever that during the period of the Mahdi AS and his 

companions they were the most superior of all people of the period and no one else. 

Now, there remain the arguments that prove the Mahdaviat-e-maujooda [the present 

mahdaviat] in favour of the zath [essence or nature] of the person whose tasdiq 

[affirmation and confirmation] we have performed. We will deal with them shortly, 

Allah the Most High willing! 

Doubts regarding Tavil 

He [Muttaqi] says: Most often these people explain the Prophetical Traditions on the basis 

of their opinions, as they do in respect of the Quranic Verses in order to prove their objective. 

We say: We do not explain the Traditions and the Quranic Verses in accordance with 

our opinions. On the contrary, when our opponents consider themselves to be 

mujtahidin and confront us with their arguments on the basis [of their opinions] of 

the Traditions, we too assume their (mujtihidin’s) status and give a fitting, rational 

and traditionally reported reply. And if they accuse us of any prohibited matter, we 

counter their argument by explaining them in the same way. Allah willing, we will 

deal with this matter shortly.

21 

He [Muttaqi] says: The ulama know that tavil [interpretation] is acceptable only when the 

text is of a person who is free from error [kalam-e-ma’soom] and it is not possible to accept 

the manifest meaning because of its impossibility. 

We say: The critic has written these words : 

ä ßÚ 

Ù^vÛÖ] 

Ýæˆ× 

Ö ^â† 

â^¾ 

oF × Â é…^fÃÖ] 

ØÛu 

àÓÛm 

ÜÖ 

Ýç’ 

ÃÛÖ] 

Ý¡ 

ÓÖ] 

á^Ò 

] ƒ] 

Ÿ] 

ÉçŠm 

Ÿ Ømæ^jÖ] 

á] 

However, the correct text, free of presumption and interpretation, is like this 

^ â† 

â^¾ 

oF × Â äi…^fÃÖ] 

ØÛu 

àÓÛm 

ÜÖ 

Ýç’ 

ÃÛÖ] 

Ý¡ 

ÓÖ] 

á^Ò 

] ƒ] 

Ÿ] 

[except when the speech of a 

person who is free from error is such that its text cannot be interpreted in its 

manifest form]. It means that the innocent speech should not be such that it is 

interpreted as its manifest meaning. Adding the condition of Ismat [being free from 

error] to the speech is also not correct. Instead, he should have said it like this 

ä i…^fÃÖ] 

ØÛu 

àÓÛm 

ÜÖ 

änqçj× 

Ö o– 

jÏÛÖ] 

Ý¡ 

ÓÖ] 

á^Ò 

] ƒ] 

Ÿ] 

[(tavil can be done) when the text 

requires additional instruction and its manifest meaning cannot be taken] so that it 

includes the speeches of the saints [of Allah] also. This point is evident from what 

the Sheikh himself has written at the end of his tract that, “if the person concerned is 

abstinent and strictly follows the Shari'at and if his speech can be interpreted to be in 

accordance with the Shari'at, that too can be interpreted [as tavil].” 

Further, his saying à ÓÛm 

ÜÖ 

[ …it is not possible to accept the manifest meaning …] 

too is not correct. This is so because, the ulama, at some places, in reverence to the 

mazhab [religion] of the Mutaqaddimin, have allowed tavil to be done without any 

necessity. If this had not been their mazhab [religion], they would not have 

interpreted the hadees è ß‰ 

áç% 

×F $ p‚ 

Ãe 

àÚ 

èÊ¡ 

íÖ] 

[after me Khilafat (Caliphate) is for 

thirty years] as the perfect Khilafat wherein there was no dissidence and there was no 

disobedience of the MessengerSLM . This kind of Khilafat would subsist for thirty 

years. After this, it would exist at times and would not exist at other times. This 

interpretation became necessary simply because the mutaqaddimin [ancients] had 

applied the term ‘Khulafa’ [Caliphs] on some of the Abbasid Imams and Marwani 

rulers, like Umar bin Abd-ul AzizRA , even though there was no need for deviating 

from the concerned Tradition. But according to the saying of the Sheikh [Muttaqi] 

these people should have been called the lords, nobles and kings. 

And the Prophet SLM told Ammar bin Yasir RZ , ‘Soon a rebel group will kill you.’ This 

hadis has been interpreted by some ulama in a very farfetched manner. Thus it is 

written in the book, Sharah-e-Tajreed: 

The presumption would be that the rebel group would purport to mean the 

people who demanded the revenge for the blood of Usman RZ ; and this was 

the tavil despite the fact that Ali RZ had accused Muawiyah RZ and his followers 

as the rebel group. He had said, ‘Our brothers had rebelled against us.’ He 

then issued orders that were commensurate with the crime of rebellion, 

because rebels are those people who extricate themselves from the obedience 

of the Imam-e-Haq [the incontrovertible leader]. What was the need for them to

22 

resort to this deviant interpretation? And they resorted to it to avoid the use 

of the word ‘rebel’ against the Companions RZ . The word ‘rebellion’ is such 

that if applied to the Companions RZ , it would deprive them of their attribute 

of adl [justice]. Some ulama have said that the word ‘rebel’ cannot be applied 

to those companions RZ who have erred in their ijtihad [exercise of judgment]. 

Whereas Prophet Muhammad SLM has clearly defined the rebels. [Prophet 

Muhammad SLM had told Ammar bin Yasir that ‘Soon a rebel group would kill 

you’]. 

Hence, when our opponents present Traditions against us, we too interpret them in 

the best manner we can so that it is favorable before the men of justice in such a way 

that mistakes and errors are not attributed to the person who has the capability to be 

the Mahdi AS . We will deal with the arguments shortly, Allah willing. And our tavil is 

not beyond reason and possibility. 

It is reported in the Musnad of Ahmad ibn Hanbal by Abdullah ibn Haris, that: 

When returning from Suffain, I was walking along with Muawiyah and ‘Amr 

bin ‘Aas. Abdullah ibn ‘Amr told his father, “O my dear father! Did you not 

hear the Prophet SLM telling ‘Ammar, ‘Alas! O ibn Samiah! A rebel group will 

kill you.’” ‘Amr told Muawiyah, “Are you not listening to what he is saying?” 

Then Muawiyah said, “We always blame each other and you people say that 

we have killed him. He was killed by those people who had brought him with 

them.” [Upto the end of the narration]. 

O Just Man! See the interpretation of the Companions RZ ! We do not resort to such 

interpretation! 

Mahdi AS will fill the earth with equity and justice 

He [Muttaqi] says: The interpretation of these people [the Mahdavis] is like this: In this 

hadis, it has come that Mahdi will fill the earth with justice from east to west. [They say that] 

if even one person accepts the obedience of the Mahdi, the objective will be achieved, 

because insan [human being] is Alam-e-Kabir [macrocosm]. Hence, see their open 

disavowal! Which prohibited matter had the text of the hadis demanded that they needed this 

interpretation? 

We say: I have not heard this interpretation from my contemporaries. Nor have we 

heard it from our non-contemporaries. No such narrative has reached us from them. 

I do not know wherefrom did the Sheikh [Muttaqi] get wind of it. Why do we need 

this kind of an interpretation? Instead, to counter the allegation of our opponent [the 

Sheikh], there is so much ample material in the hadis that it is not easy to remember 

and list them. [That is, we have a large number of proofs. Why do we need this tavil 

(interpretation)?] Perhaps this argument has reached the Sheikh from those people 

who are neither the followers of the Mahdavis, nor are they reliable. Hence, accusing

23 

the community on the basis of the word of a person who is neither well-known as a 

just man nor as a man of piety, is not justified. 

Be it known that the objective of the Sheikh [Muttaqi] in bringing this hadis 

^ Û× 

¾ æ ] …çq 

kò× 

Ú ^ÛÒ 

Ÿ‚ 

Â æ ^_ŠÎ 

^ã× 

Ò š…Ÿ] 

ð¡ 

Ûm 

p‚ 

ãÛÖ] 

á] 

[verily the Mahdi will fill the 

earth with justice as it is filled with oppression and tyranny] here is to show that 

oppression and tyranny will be completely eradicated from the earth; and since this 

did not happen during the lifetime of that person who claimed that he was the 

MahdiAS ; hence, they say, he is not the MahdiAS . 

I say that if the meaning of the hadis is taken to be this way, then it is contrary to the 

Quran and the sahih hadis [correct Traditions]. From among them, is the saying of 

Prophet SLM that is narrated by Sawban RZ : 

The Messenger of Allah SLM said, ‘When the sword is placed in my ummat 

[community], it will not be lifted from them till the Day of Judgement.’ 

Hence, which period would it be when the entire earth will be filled purely by justice 

and equity? This is so because the fight with the sword will be between the people of 

the justice and the people of oppression and tyranny. It will be between the people 

of the Truth and the people of the non-Truth. Hence, it becomes known that 

oppression and tyranny will never be completely eliminated from the earth. 

Further, the saying of Prophet SLM is that ‘a group from my ummat will always fight 

for the Truth and will be dominant till the Day of Judgement.’ This Tradition is in 

Muslim as narrated by Jabir Ibn Abdullah RZ . 

Hence, know that the fighting by the group of the Truth gives proof that the other 

group would be that of batil [Falsehood], oppression and tyranny. Is there a greater 

oppression and tyranny than fighting with the people of the Truth? And according 

to the wording of the Tradition, this killing will continue till the Day of Judgement. 

Hence, it is evident that the filling of the earth with justice and equity completely 

eradicating oppression and tryranny is an impossibility. The person who adheres to 

the meaning of the hadis [that the Sheikh holds] is certainly ignorant. 

From these contentions is that which Imam Zahid says under the command of Allah: 

”…O Jesus! I will take thee and raise thee to Myself…” 10 : 

The Prophet SLM has informed that Esa AS will come down from the Heaven, 

even as Dajjal [Anti-Christ] will emerge and roam over the whole world. Then 

there will be famine. Work will become very difficult. [That is, the condition 

will deteriorate extremely]. And the muminin will assemble in Makkah and 

Madina. And Dajjal the accursed will reach the whole world, except Makkah 

and Madina. When he intends to enter Makkah, Esa AS will come down from 

heaven in Makkah. He will perform the morning [pre-dawn] ritual prayers 

with a few muminin [faithful] in congregation. Then he will leave along with 

10 Quran, S.3:55 AYA.

24 

the few muminin to fight Dajjal. [Here the speech of Imam Zahid comes to an 

end.] 

See, O Just Man! If at the time of the emergence of the Dajjal, had Mahdi AS been the 

king of the whole world, the Dajjal will not be the master of the horizons. And if the 

Dajjal were to become the master of the whole world and were to spread oppression 

and injustice all over the world during the lifetime of the Mahdi AS , then how can the 

earth be filled with justice and equity after eradicating the oppression and injustice? 

And which oppression would be greater than that of the Dajjal? 

Prophet Muhammad SLM has said about the Dajjal that: 

He would spread tumult and disturbance on the right side and on the left side 

[of the face of earth]! O the servants of Allah! Be steadfast on your religion! 

Hence, do justice! Allah May bless you with His Mercy! In the face of so many 

contentions, how can the meaning of the [said] hadis be as you have understood? 

And besides these contentions, there is the command of Allah Most High: 

“…And We have put enmity and spite among themselves till the Day of 

Resurrection…” 11 

Know that the existence of enmity and spite among themselves till the Day of 

Resurrection proves that they are the oppressors and perpetrators of injustice. Then 

know that the oppression with respect to its meaning of “usage of a thing 

inappropriately” is included in zulm-‘alal-ghair [oppression against others] like the 

killing or the usurpation of things over which one does not have a right, beating, 

swearing and abusing, causing injury or hurting. It also includes zulm-‘alan-nafs 

[oppression of the self] and that is infidelity and all kind of sinfulness. Hence, how 

can the eradication of the very root of all kinds of zulm [oppression] from the face of 

the earth be possible? And the hadis does not give any evidence as to which kind of 

zulm from among the various kinds of zulm is meant here. 

Under the same Quranic Verse, it is mentioned in Madarik: 

All of them would be in disagreement with one another forever and their 

hearts will be diverse. There would be no conformity among them, nor would 

they help each other. 

And then there is the Command of Allah: 

“Had thy Lord pleased, He would have pressed all mankind to form but one 

community [ummah]. But the differences will continue among them even then, 

(because of the freedom of action vouchsafed to man). Only those deserving the Mercy 

of thy Lord will not deviate (from the straightway)—to follow which man hath been 

created…” 12 

11 Quran, S. 5:64 SAL. 

12 Quran, S. 11:118 and 119 SAL.

25 

Hence, the Quranic Verse bears witness that Allah Most High did not intend to make 

the whole mankind as one community [ummah], and, therefore, He did not make it 

one community. And the saying of Allah Most High that differences would prevail 

among them explains that no period of time will be free of differences between the 

people of the Truth and the people of Falsehood. How, then, can it be imagined that 

oppression will vanish from the face of the earth in all its kinds, denominations, 

shades and manifestations? Hence, whoever specifies a particular kind of zulm 

[oppression] without any reason for it being specific, it should be understood that 

this is his whim (or personal opinion) [and not the truth]. 

Then again, know, O Just Man that the filling the earth with justice and equity is 

stated as a simile that has been given to compare with oppression and injustice. This 

simile can be of two kinds: either it is Tashbih-fil-kaifiy’yat [simile in its state or 

condition] or it is Tashbih-fil-kamiy’yat [simile in its quantity]. If it is tashbih-filkaifiy’yat, 

it is musallam [accepted]. In other words, as there is oppression and 

injustice among the people of the earth, the Mahdi AS will be capable of establishing 

justice and equity in that part of the earth. And the hadis does not give any indication 

that he would establish justice and equity in the whole or a large part of the earth. 

However, if it is the Tashbih-fil-kamiy’yat [simile in quantity] and if it purports to 

mean those people who are filled with oppression and injustice, then it is 

unacceptable because of the contentions that we have already mentioned earlier. 

And this is a hasan 13 [good] Tradition. A command about the correctness of such a 

hadis is issued when its content is found in the person for whom it has been 

specified. The exegesis of the meaning of this hadis will not be done in such a manner 

that it contradicts the Quran or the Ahadis-e-Sahiha [Sound Traditions]. 

Thus the correct meaning and interpretation [of this hadis] can only be that Mahdi AS 

will fill some inhabitants of the earth with justice and equity. And the word ba’z 

(some) is absolute with respect to abundance or deficiency. If among the parts of the 

earth, even one part is filled with justice and equity, it would be deemed correct to 

say that the earth is filled with justice and equity. This is so because there is mulabisat 

[close relationship] between various parts of the earth, as they are adjacent to each 

other. And this interpretation is supported by what has been written in the book, 

Madarik. The command of Allah is: 

“And hath placed therein the moon as a light, and hath placed the sun as a lamp.” 14 

Under this Quranic Verse, the author of the book, Madarik, writes as under: 

In other words, [Allah] made the moon a nur [light] in the skies, even though 

it is in the sky of the earth, because there is mulabisat [close relationship] 

among the skies in the sense that they are parts. Hence, it is allowed to say as 

such, even though it [moon] is not the nur [light] for all the skies. Further, it is 

13 Hasan – It is a rank of hadis. It is below the various ranks of Sahih (sound), but above the zaeef (weak). 

14 Quran, S. 71:16 SAL.

26 

said that such-and-such a thing has happened in so and so city, even though 

what has happened is in a part of the city [and not in the whole city]. [The 

speech of the author of Madarik ends here.] 

And the following passage in praise of the attributes of Prophet SLM , from the book, 

Sharah-e-Aqaid, supports the writing of the author of the Madarik. It is as under: 

[Prophet Muhammad SLM ] made perfect a number of people in the excellences 

of knowledge and deeds and he illuminated the world with the Faith [iman] 

and righteous deeds. 

Hence, see! O Just Man! The Sharah-e-Aqaid author’s words ‘illuminated the world’ 

are like the saying ‘yamla-al-arz’ [fill the earth]. This does not mean that the whole of 

the world or a large part of the world will be illuminated. It means a part of the earth 

will be illuminated. 

If one were to count the number of the Muslims during the period of Prophet SLM , one 

would find that the number of Muslims was not even one-tenth of a million of the 

whole population of the earth, because at the time of the death of Prophet 

Muhammad SLM the number of the Muslims was one lakh twenty four thousand 

[124000], according to one narrative. Now, see how small in number Muslims were 

when compared to the entire population of the world. In this kind of speech, the 

reality [or the exact number] is not taken into consideration. But its purport is majaze-muta’araf 

[outward appearance as is known]. 

And the majaz-e-muta’araf, in this case, is that the thing that was not manifest 

becomes manifest; the thing that was not to be found becomes available. 

This interpretation is supported by what Kirmani has said in respect of the saying of 

Prophet SLM , ‘Allah will eradicate kufr [infidelity] on account of me.’ ‘Eradication of 

infidelity’ means that it will be eradicated from the towns and cities of Arabia or that 

the proof is dominant and the evidence is manifest. 

The example of this is that it is said that the market is full of wheat. It means that 

wheat is available in the market, it is visible and it is not hidden. The purport is not 

that wheat is available in abundance in every nook and corner. And similarly, it is 

not understood that wheat is available in a large quantity as compared to other food 

grains. Similarly, here too the term ‘yamla-al-arz’ [world filled with] has come. And it 

is difficult to comprehend the real meaning of the term because of the contentions 

that we have presented earlier. And the majaz is both musta’mal and muta’araf [the 

outward appearance is both known and in use]. Hence, we have to revert to the 

majaz [outward appearance] and it is that justice and equity being found and being 

manifest is in a part of the world. 

All the arguments I have advanced in respect of this hadis are only one-tenth of the 

arguments that I can advance in this respect. Hence, see the negligence of this Sheikh 

[Muttaqi], who is the tormentor of the Saints of Allah and who has come out in the 

field to wage a war against Allah. How negligent is he of the said meanings? And

27 

because of his ignorance, he is taunting a community that is earnest in reviving the 

religion of Allah like the Companions RZ of the Messenger SLM did. For us, in respect of 

the Sheikh [Muttaqi], the command of Allah Most High is sufficient: ‘And leave Me 

(alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; 

and bear with them for a little while.’ 15 

Kings of the Earth 

He [Muttaqi] says: There has come in hadis a thing that rejects the interpretation of the 

Mahdavis. And it is this: The kings of the earth are four; two of them are believers [mumin]. 

They are Zul-Qarnain and Prophet Suleiman AS . The other two are infidels [kafirs] Namrood 

[Nimrod] and Bakht Nasr. Then, the fifth would be from among my descendants and would 

be the ruler of the world. 

We say: I am astonished at how the Sheikh [Muttaqi], who is ignorant of the science 

of knowledge, has made allegations against us on the basis of this hadis when this 

hadis does not have the capacity to become proof, because none of the imams of hadis 

[experts in the science of Traditions] have held this hadis to be sahih [sound]. Even if 

these imams had certified its health, it would not have been of any use so far as the 

beliefs are concerned, because this issue of Mahdi AS is not a issue related to deeds 

that could depend on the presumptions, because presumption is enough in respect 

of deeds. Rather, this is an issue of beliefs, and it requires positiveness and certainty. 

Then how did the Sheikh [Muttaqi] say that a thing had come in the hadis that rejects 

the interpretation of the Mahdavis? If we, in accordance with the overweening pride 

of the Sheikh [Muttaqi], were to accept the interpretation of the said hadis, then we 

would say: Do you not see that there are two Traditions about the number of the 

Prophets that have been narrated. One of them says that there were 220,000 

prophets, while the other hadis gives their number as 120,000 prophets. Since, this 

does not give the benefit of exactitude and certainty, the ulama have hesitated in 

fixing the exact figure of the prophets, and said, ‘We will not confine ourselves on 

the number of the prophets.’ 

Different Types of Ahadis 

Then, know that the khabar [report or hadis] could be in three conditions: It could be a 

report the acceptance of which is obligatory. This is the report, on which the imams 

[experts] have quoted nass [categorical Quranic injunction]. Or it is the hadis the 

denial of which is obligatory and the categorical Quranic injunction has been 

produced to prove its falsehood or its weakness [za’if]. Or it could be the hadis about 

which the ulama hesitate to categorize it. Hence, the hadis that is to be known as 

correct is not a proof in the matters of beliefs. It only gives the benefit of a dominant 

presumption. Then, comes the hadis about which the ulama have hesitated. Such a 

15 Quran, S. 73:11 AYA.

28 

hadis does not give the benefit of its being correct by itself. Then, how can it be of 

benefit to the belief in other matters? 

Then, know that the text of the hadis does not enter the domain of credence, except in 

rare cases. On the other hand, the attribute of weakness or strength or a state 

between the two extremes is envisaged with reference to the attributes of the 

narrators, that is, their sense of justice and equity, zab’t [control and discipline], 

memory, etc. Or [it is judged] in respect of its credentials, like ittisal [being adjacent], 

inqita’ [separation or amputation], irsal [dispatch] and iztirab [impatience]. 

And the sahih hadis is the one, whose chain of authority is unbroken and is narrated 

by a person who is disciplined as a Just Man and he narrates it from a person who 

has similar qualities and it has remained free of irregularities and defects. It is of 

seven kinds: (1) the best and the highest is that hadis which has the consensus of 

Muslim and Bukhari; (2) Then comes the hadis, which has been narrated only by 

Bukhari; (3) Then comes the hadis that has been reported only by Muslim; (4) Then 

comes the hadis that satisfies all the conditions of both Bukhari and Muslim, even if 

both have not described it with authorities; (5) Then comes the hadis that satisfies the 

conditions of Bukhari; (6) Then comes the hadis that satisfies the conditions of Muslim; 

and finally (7) comes the hadis, which has been treated as correct by imams of hadis, 

other than Bukhari and Muslim. Hence, the hadis that has been narrated with 

grammatical patterns, like ‘said so-and-so’ or the verb or the command or [prefixed 

by] ‘narrated by’ in the ma’roof [active] tense also is treated as sound. And the hadis 

that has been narrated in a majhool [passive] tense is not considered to be sound. It 

has been described in books of principles like the Husami and others that: 

If the reporter of the hadis is well known in Fiqh and ijtihad [in the exercise of 

judgment] – like the Khulafa-e-Rashidin [the first four orthodox Caliphs of 

Islam] or the Ibadilah-e-Salasa [the three Abdullahs] 16 and Zaid ibn Sabit, 

Mu’az ibn Jabal, Abu Musa Ash’ari and Ayesha RZ and others who are wellknown 

in Fiqh and judgement –, the hadis reported by these personalities is 

treated as hujjat [incontrovertible proof] and qiyas [analogy] is abandoned. 

Hence, the Sheikh [Muttaqi] who is inclined towards devious ways and who has 

deviated from justice and equity should establish the soundness of the hadis and then 

make allegations against us. 

Whereas the fact is that this hadis is not from the Sihah 17 and a hadis similar to it has 

been narrated by Kalbi that: The kingship of the whole world will be given to none 

but three virtuous men – Suleiman, Zul-Qarnain and Abu Karb; and three infidels – 

Namrood [Nimrod], Bakht Nasr and Zahaak. This hadis is taken from the book, 

Sharah-e-Shifa. Hence, this hadis requires that the masters of the world should be six, 

16 The three Abdullahs are: Abdullah ibn Masud, Abdullah ibn ‘Abbas and Abdullah ibn Umar RZ . 

17 Sihah-e-Sittah are the six famous Sunni collections of the sayings of the Holy Prophet SLM , made by 

Bukhari, Muslim, Tirmizhi, Abu Dawood, Nasai, and Ibn Majah.

29 

excluding the Mahdi AS . The people who argue on the basis of such Traditions and 

sayings are those who are devoid of knowledge and learning. 

He [Muttaqi] says: And all their other interpretations will be analogous to these 

interpretations. 

We say: O scandal-monger Sheikh! May Allah accept your repentance! You have 

scandalized us in respect of these interpretations as you had done in respect of other 

interpretations earlier. 

On the charge that Mahdavis are misled because their beliefs 

are against the Traditions 

He [Muttaqi] says: From this belief these people [the Mahdavis] have become bid’ati 

[innovators] and gumrah [misled], because they have beliefs which are against the clear and 

open meanings of the Traditions. 

We say: We do not accept this contention that our beliefs are against the clear and 

open meanings of the Traditions. On the contrary our belief is as per the ranks of the 

Traditions and we do not do tamassuk [clinging] to the Traditions, because the salaf 

[first few generations after the Prophet SLM ] have decreed that the ‘aami [common 

man] is not allowed to do tamassuk [clinging] to the Traditions [that is, the common 

men are not allowed to draw conclusions or commands on issues directly from the 

Traditions]. But this prejudiced Sheikh [Muttaqi] has done tamassuk from the 

Traditions [that is, he has drawn conclusions and commands directly from the 

Traditions] in violation of the beliefs of the salaf and has thus become a bid’ati 

[innovator] and gumrah [astray] himself, because he placed every tradition that has 

come in favour of the Mahdi AS on par with the mutawatir ahadis [the Traditions with 

continuity or constancy] by giving them the benefit of firmness and certainty. He did 

not distinguish between the ranks of the Traditions nor on the ranks of their 

narrators. He has himself said in the last part of his tract as follows: 

In short, the Mahdi AS will not be proved to be true unless he manifests all those 

Traditions that have come in his favour, because, if the Mahdi is ascertained after 

some Traditions are found in him, then there would be no use mentioning the other 

Traditions. [Here ends the passage of the Sheikh (Muttaqi).] 

O Just Man! See the ignorance and ineptitude of the Sheikh [Muttaqi], how he has 

jumbled up the sahih [sound], hasan [good] and za’if [weak] Traditions, which are 

conflicting and clashing with each other, and has tried to give the benefit of firmness 

and certainty to them like the Traditions with constancy. This is sheer bid’at 

[innovation] and gumrahi [depravity]. The charge he is making against us is 

reverting back to him. He has fallen into the very thing he was running away from.

30 

The meaning of Bid’at 

He [Muttaqi] says: When the matter pertaining to the bid’at [innovation] of these people is 

under discussion, I felt it appropriate to explain the meaning and kinds of bid’at, so that it 

becomes known what kind of bid’at these people [the Mahdavis] indulge in. In shari’at, all 

those things which were not present during the period of the Messenger of Allah SLM and were 

introduced later are termed as bid’at. They are of two kinds: hasana [good] and qabiha [bad]. 

Hence, Sheikh Imam, whose imamate is universally accepted and whose title is Sultan-al- 

Ulama Abu Muhammad Abdul Aziz bin Abdus Salam has written at the end of his book, 

Qavaid-al-Aqaid, that the kinds of bid’at are: Wajibat [obligation], muharramat [forbidden], 

mandubat [recommended] and makroohat [disapproved things though not unlawful] and 

mubahat [permissible]. 

And he has given the procedure for segregating as follows: The bid’at should be juxtaposed 

with Shari'at laws; if it falls under the rules of wajoob [obligation], it is wajibah [obligatory]. 

If it falls under the rules of tahrim [forbidden], it is muhramah [forbidden]. If it comes under 

the rules of mandubat [recommended], it is mandoobah [recommended]. If it comes under 

the rules of makroohah, it is makroohah [disapproved but not unlawful]. And finally, if it 

comes under the rules of mubah [permissible], it is mubahah [permissible]. 

There are many examples of the bid’at-e-wajibah [obligatory]. One among them is the 

learning of the science of nah’v [syntax]. This is obligatory because the protection of Shari'at 

is obligatory; and this protects Shari'at. And the thing that helps complete the obligation, it is 

obligatory. And among them are the ghara’ib [rarities] of the Quran and the Sunnat. It also 

includes the compilation of the principles of Fiqh; criticism and cross-checking and the 

issues of the correct performance of various actions in ritual prayers; the discussion of the 

sahih [correct] and saqim [faulty]. Further, the rules of the Shari’at prove that the protections 

in matters that exceed the fixed things in Shari'at are a farz-e-kifayah. 18 

There are many examples of the bid’at-e-muhramah [forbidden]. Among them are the 

religions or the schools of thought of the Qadriyah, Jabriyah, Marjiyah and Mujassimah 

sects. To contradict the religions of these sects is bid’at-e-wajibah [obligatory]. 

There are many examples of the bid’at-e-mandoobah [recommended], like the construction 

of the caravan, serai and schools. In the earlier times these things were not seen as being 

constructed. And among the many bid’aat-e-mandoobah are the performance of the taravih 

[special night prayers in the month of Ramazan] and discussing the minute details of the 

tasawwuf [mysticism] and talking about the jadal [contentions and fighting], etc. Among 

them are also the issues of convening the Majalis-e-Mujadilah [congregations for arguing 

various issues], provided the objective of these congregations is to invoke the pleasure of 

Allah Most High. 

The examples of Bid’at-e-Makroohah are the decoration of the mosques, beautification of the 

Holy Quran, and others. 

Some of the examples of the bid’at-e-Mubahah are the shaking of hands by the musallis 

[performers of daily ritual prayers] after the pre-dawn and Asr prayers, eating of tasty meals, 

drinking of beverages, wearing of good dresses and residences, wrapping shawls and chadors 

and garments with loose sleeves, etc. Some of the ulama have disapproved some of these 

things that they are the bidaat-e-makroohah. Some others hold that these are the Sunnats that 

18 Farz-e-Kifayah is a general obligation, whose performance by an adequate number absolves all; adequate 

obligation.

31 

were in practice during the era of Prophet SLM and later too. [Here, the speech of the Sheikh 

(Muttaqi) comes to an end.] 

We say: Let it not be hidden that bid’at is an amr-e-ghamiz [ambiguous matter]. All 

the bid’aat have not been affirmed by the ulama. They have differed [in their 

opinions] on whether they are the Sunnat [the practice of the Prophet SLM ] or the 

bid’aat [innovations]. 

Different kinds of Bid’at 

He [Muttaqi] says: Imam Shafei RA has said that there are two kinds of the newly created 

things [Bid’at]. One of them is the bid’at that violates the Book of Allah Most High [Quran], 

or it violates the Sunnat [the practice of the Prophet SLM ] or the aasar [the sayings or deeds of 

the Companions RZ ] or the ijma’ [consensus]. This is the bid’at-e-zalalat [deviation from the 

right path]. 

The other bid’at [innovation] is the bid’at-e-khair [good innovation]. This bid’at is free from 

the violation of all the four sources of the Shari’at that is, the Quran, the Sunnat, the Aasar 

and the Ijma’. This innovation is not blame-worthy. And it is said in the book, Nihayah, that 

anything that is new is bid’at. The purport is to say that anything that violates the principles 

of Shari'at and is not in consonance with the Sunnat is a bid’at. The word ‘bid’at’ is usually 

used for disapproving something. Hence, know, may Allah may make you fortunate that the 

bid’at of the Mahdavis is certainly the most unlawful evil. 

We say: Whatever the Sheikh [Muttaqi] has said, he has said out of sheer prejudice 

and hostility. The person who does justice and considers the issues [in their proper 

perspective], Allah Most High will shower mercy on him. See how he [the Sheikh 

Muttaqi] has accused us of the most severe bid’at-e-muharramah [unlawful 

innovation]! This allegation is proved against only those people who abandon the 

sunnat-e-sahiha [the correct practice of the Prophet SLM ], in which, there is no scope of 

interpretation or use of majaz [metaphorical language] and no other Sunnat 

[Prophet SLM ’s practice] is violated. The Traditions that have come on this subject are 

ahad [Traditions transmitted by only one narrator in each link of the chain]. They do 

not give the benefit of finality and certainty. Besides, some of the Traditions 

contradict some other Traditions. And there is scope in them for interpretation and 

use of metaphorical language. Therefore, in this subject the constancy alone is 

worthy of inclusion and the only conclusion from such Traditions is the existence of 

the Mahdi AS . It is for this reason that Bayhaqi 19 has said that the people have differed 

in the matter of Mahdi AS and one group of people have hesitated and have left the 

knowledge about him to its knower [Allah]. They hold the belief that he [Mahdi AS ] is 

among the descendants of Fatima RZ , the daughter of Prophet Muhammad SLM . And 

none has finally and with certainty identified the Mahdi AS since in this matter there 

is no particular clue that can definitely identify him, except this Sheikh-e-palid [the 

19 His full name is Ahmad Ibn Husayn al-Baihaqi. His famous book is Kitab as-Sunan al-Kubra.

32 

defiled Sheikh (Muttaqi)], who has said that the Mahdi AS cannot be proved unless he 

possesses all those attributes that have been described in all the Traditions. 

He [Muttaqi] says: Because, the command of the Shari'at are of two kinds; one is the 

principles or the etiqadiyat [beliefs] and, two, the furoo [the manifest deeds]. The bid’at of 

the beliefs is more serious than the bid’at of the deeds. Only the person who is an expert in 

the Prophetical Traditions, particularly those that are in respect of Mahdi AS , can identify the 

bid’at of the beliefs. 

We say: I am astonished at the words of this disoriented Sheikh [Muttaqi], because at 

times he talks as a sane and wise man and says that bid’at-fil-eitqad is known only by 

a person who is an expert in the Prophetical Traditions. And at times, he talks like a 

lunatic and says that the person should be an expert especially in the Traditions that 

have come with respect to the Mahdi AS , because, according to him, the bid’at-fil-usul 

purports to mean the beliefs. Then, which are the vitiated beliefs which we learn 

from the Traditions that have come in respect of the emergence of the Mahdi AS ? All 

the sects of Islam argue on the basis of the Book of Allah [Quran] and the Sunnat, 

and call each other as bid’ati [innovators] and gumrah [misled]. Now [the question is] 

among these sects which bid’at is evident in order to charge them on the basis of 

those Traditions which have appeared in favour of the Mahdi AS ? If you look at the 

afore-quoted passages, the baladat [stupidity] of the Sheikh [Muttaqi] will become 

obvious. 

He [Muttaqi] says: It is for this reason [it is said] that fighting against a bid’ati [innovator] is 

superior to fighting against a kafir [infidel], because a kafir is identified by his bodily 

appearance and dress that he is a kafir. Hence, the Muslim does not go near him, nor does he 

accept his opinions and contentions. As for the bid’ati: He remains in the garb of the 

Muslims and the righteous. Hence, he is recognized only by the person who has a profound 

knowledge of Kitab [Quran] and Sunnat. 

We say: The saying of the critic is like the illat [illness] of his saying, ‘The bid’at of the 

beliefs is more serious than the bid’at of the deeds’. His objective is to say that the 

bid’at of the Mahdavis is the bid’at of the beliefs. Hence, waging a jihad against 

Mahdavis is superior to waging a jihad against kafirs, because these Mahdavis hold 

the belief that a person who is not the Mahdi is Mahdi AS . I am astonished at the 

Sheikh [Muttaqi] that he has, without any rhyme or reason, just on the basis of his 

own enmity and injustice [towards us], and for the simple reason of our belief, he 

holds that our killing is permissible and justified. Even if it is accepted that there is 

flaw in our belief, on the basis of the vast differences of opinion among the 

predecessors and others, and on the basis of uncertainity in interpretation and 

metaphorical language, and because there is no mujtahid to whom we could revert 

[for guidance], even then in ambiguous matters we do not consider that any Muslim 

who has erred in his judgment is liable to be killed, because this supposed error is 

like the mistake of a person who cannot find the direction of Qibla [Makkah] on an

33 

intensely cloudy day and on the basis of the testimony of his heart selects a direction 

and performs his ritual prayers in the selected direction. 

If one were to argue as to how this supposed error could be like the error of the 

person who has erred in finding the direction of the Qibla because his error is the 

result of the absence of a person who could have guided him in finding the correct 

direction of the Qibla. Now in the matter we are discussing, there are many 

Traditions which describe the attributes of Mahdi AS . Then, how can this mistake be 

like the error in finding the direction of the Qibla? 

I say that this has been repeated many times that of these Traditions, some are very 

weak and some Traditions contradict some other Traditions, because they are equal 

in their weakness and strength; some Traditions are such that the attributes 

described in them are found in the zath [person] in whom we have reposed Faith. 

And in this subject [of Mahdi AS ], there is not even one Tradition which gives the 

benefit of finality and certainty, because the Traditions are decreed as ahad 

[Traditions transmitted by only one narrator in each link of the chain]. This is so 

because, even if ahad Traditions are sahih, such Traditions can only strengthen the zan 

[presumption], and a presumption does not give the benefit of belief, as has been 

stated in the books of usul [principles]. Hence, this is doubtful, 20 because the 

necessary information is not available from the Traditions. Therefore it is like the 

error in identifying the direction of the Qibla. The purpose of the Sheikh [Muttaqi] 

would be that it is permissible, rather excellent, to kill the disavower of the real 

Mahdi AS , because he [the Sheikh] has associated him with going astray and of 

leading the community astray, or has treated the killing as justifiable. Read the 

record of your deeds, O Sheikh! Your ‘self’ is enough in giving evidence against you. 

Manifest deeds of Mahdavis 

He [Muttaqi] says: And it is for this reason that you see that the ignorant and the common 

people have reposed faith in this innovative group, because they see the manifest deeds of the 

people of this group, like the daily ritual prayers, fasting and seclusion from the common 

people. 

We say: Allah may bless him who has said that even a liar tells the truth once in a 

while. The Sheikh [Muttaqi] has told a truth [for a change] in praise of our 

predecessors that they possessed laudable morality and graceful character, which 

was the fruit of the tasdiq [affirmation and confirmation] of Mahdi Al-Mau'ood AS . 

The attribute of the tasdiq of the Prophets AS [of the yore] too is the same. Hence, it is 

written in the book, Sharah-e-Aqaid, that Prophet Muhammad SLM had perfected the 

nobility of character to its pinnacle. He also made many people perfect in matters of 

beliefs and deeds. He had illuminated the world with faith and virtuous deeds. 

Hence, Raghib has said that there are two signs for every Prophet AS : One of them is 

20 This means the identification of the Mahdi AS .

34 

of wisdom which is recognized by the people of baseerat [insight], for instance, they 

display anwar-e-raiqa [glow of pure radiance] and Akhlaq-e-Karimah [bountiful 

disposition]. They possess the manifest knowledge in such a manner that their 

speech becomes authentic and sahib-e-hujjat [worthy of being treated as proof]. Their 

explanations bring satisfaction to their listeners. These circumstances are such that in 

their presence, no man of insight would demand a miracle, except those who are 

prejudiced. Since most people suffer from spiritual ailments, hence when we see 

someone who can cure the spiritual ailments and make people perfect, then we 

know that he is a skillful and expert physician and a true prophet. The other sign is 

the miracle. The demand for it is essential for one who cannot comprehend the 

difference between the divine word and the word of man. 

And you know that all these attributes were achieved by our people after 

performing the tasdiq of Mahdi Al-Mau'ood AS . And which ailment is bigger or more 

serious than the love for the world and its people? And which sifat-e-karimah 

[generous attribute] is greater and more preferable than giving up and rejecting the 

world and its people? This lone attribute of giving up the world and its people is 

equal to all the good attributes. And our people have achieved the noble attribute of 

rejecting the world and its people through the tasdiq [affirmation] of Mahdi Al- 

Mau'ood AS . The Sheikh [Muttaqi] himself has given evidence about this. However, a 

blind person cannot see! The Sheikh has associated the people who have reposed 

faith in Hazrat Imam Mahdi Al-Mau'ood AS with ignorance. This is similar to the 

opponents of Islam associating the companions of Prophet SLM with ignorance and 

saying, ‘They say: “Shall we believe as the fools believe?”’ 21 And Allah may bless the poet 

who had said: 

I find the goodness in a noble person to be praiseworthy 

The same goodness becomes a sin among the mean 

The person whose mouth is bitter, is an ailing person 

Because of it, even the sweet water tastes bitter [to him], 

As the rain water is like a pearl in the oyster shell 

And it is the poison in the mouth of a snake. 

He [Muttaqi] says: The ignorant and the common people do not know that the manifest 

deeds [of these Mahdavis] are related to their immanent deeds which are the beliefs and 

principles. When the beliefs are correct, their manifest deeds too will be correct. When the 

beliefs get mixed up with bid’aat [innovations] the manifest deeds too will become null and 

void. Hence, it is said in Traditions that Allah Most High will not accept the ritual prayers 

[Namaz] or the fasting of a bid’ati [innovator] or his sadaqa [charity], or Haj or umrah [offseasonal 

pilgrimage to Makkah], jihad, repentance, justice, fidyah [ransom]; and he is pulled 

out of Islam as the hair comes out of the kneaded flour. This tradition has been narrated by 

Huzayfah RZ in the book, Ibn Majah that Allah Most High would not accept the deed of a 

person who is a bid’ati unless he gives up his bid’at [innovation]. This Tradition has been 

narrated in Ibn Majah with correct authorities. And Ibn ‘Asim RZ too has narrated it in his 

book, Sunan, on the authority of Ibn ‘Abbas RZ . Further, Allah Most High has barred the 

21 Quran, S.2:13 AYA

35 

repentance of every bid’ati. This Tradition has been narrated by Ibn Fil and Tabarani in his 

book, Ausat, and Bayhaqi. Further, there are those Traditions that have been narrated in this 

matter, as narrated by Anas bin Malik RZ . 

We say: The purport of the Sheikh [Muttaqi] in quoting these Traditions is to show 

that because of their innovation of accepting a person who is not Mahdi AS as 

Mahdi AS, their deeds are abrogated. And as stated earlier, it is impossible to prove 

that we are practicing bid’at in a matter which is ambiguous. Then how can bid’at be 

proved against us, when Mahdi himself is the adjudicator to distinguish between 

sunnat and bid’at, when there are differences of opinion concerning them, because 

this is from the particularities of Mahdi AS . We will further deal with this matter in 

our discourse about the proofs of Mahdi AS on the occasion of the Sheikh’s [Muttaqi] 

example of the mosquito. 

Then again, let it be known that the Traditions pertaining to the harshness and 

severity on the people of bid’at sound the death knell for the deeds of munkirin 

[disavowers], because when Mahdi AS has been proved and affirmed, how can the 

deeds of the disavowers of Mahdi AS not be decreed as void and wasted, as these 

people have reached a high station of gumrahi [going astray] because they accuse the 

Mahdi AS and his Companions of going astray and leading people astray. May Allah 

have Mercy on some of our brothers who hesitate in declaring the disavowers of 

Mahdi AS as infidels! 

On the charge that only the ignorant are joining the 

Mahdavis 

He [Muttaqi] says: Our saying “that the manifest deeds [of these Mahdavis] which are furoo 

(branches) are related to their immanent deeds which are the beliefs and principles” is not 

understood by commoners and the ignorant. But if the same meaning is explained along with 

an example that is perceptible to him, he can easily understand and will accept it. The 

example is this: 

The science of construction is of two kinds: usool [principles] and furoo [branches]. The 

knowledge of the principles is known to the expert engineers. That is, determining the 

foundation to be straight, or its being tilted; and there are some nuances which are known 

only to the engineers. And the knowledge of the furoo [brances] is known to the construction 

labourer. He knows how to place one stone on another stone. He also knows that his daily 

wages are just a few dirhams. The wages or the remuneration of the engineers is based on 

their depth of knowledge of the rules of construction. They are appointed to a post by the 

kings and wealthy people. The reason for this is that the knowledge of construction is a 

manifest deed and this deed is related to the immanent knowledge with respect to the 

soundness or faultiness of the building, which is possessed only by the engineers. The 

ordinary and ignorant people are not aware of these issues. And they are deceived by the 

manifest deeds of these people [the Mahdavis] and are ensnared by them. 

We say: I am astonished at the deception of the Sheikh [Muttaqi] that he has tried to 

sow doubts in the minds of people who are unaware about this group that all the

36 

people of this group [the Mahdavis] are ordinary and ignorant. The reality, however, 

is not as he says. Rather, some of the Mahdavi ulama are like the prophets of the Bani 

Israel [Children of Israel]. They have themselves rejected and given up the world 

and they invite the ordinary people to reject and give up the world. They trust in 

Allah Most High in all conditions and in all frightening situations, they assign all 

their work to Allah Most High. Their manifest knowledge is profound and they excel 

in the immanent knowledge and receive kashf [divine unveiling]. Many among them 

are unlettered and common people too, as the companions of Prophets AS have been 

in every era. Hence, it has come in verses of the Holy Quran: 

“He it is Who hath sent among the unlettered ones a messenger of their own to recite 

unto them His revelations and to make them grow, and to teach them the Scripture 

and Wisdom, though heretofore they were indeed in error manifest.” 22 

“But the Chiefs of the Unbelievers among his People said: ‘We see (in) thee nothing 

but a man like ourselves: nor do we see that any follow thee but the meanest among 

us, in judgment immature: nor do we see in you (all) any merit above us: in fact we 

think you are liars.” 23 

“They said: ‘Shall we believe in thee when it is the meanest that follow thee?’” 24 

The saying of Heraclius when he was answering Abu Sufyan supports this. He says, 

‘I asked you whether the nobles amongst the people had followed Prophet SLM or the 

weakest among them; you said that the weakest among them had followed Hazrat 

Muhammad SLM . In fact such people are the only ones who follow the prophets.’ 

Further, the saying of Ibn Mas’ood RZ also supports this contention. He said, 

‘In our day, the people who recite Quran are few and people who understand 

Quran [or people who act in accordance with Quran] are many. The letters of 

Quran are neglected [that is, they do not properly pronounce the letters from 

their makharij [proper outlets of sounds], but its limits are protected.They 

protect the limits of Quran and they neglect the letters of Quran. The beggars 

are few and the people who give [charity] are many. They perform long ritual 

prayers and shorten the khutbah [sermon]. People begin their deeds before 

their desires. However, a time will come when the people who recite the 

Quran will be more, and those who understand it [and act accordingly] will 

be few. The letters of the Quran will be protected and its limits will be broken. 

Beggars will be more and those who give [charity] will be few. They will give 

long sermons and hurry in saying their ritual prayers. They will act according 

to the desires of their baser self before their deeds. 

This is how it is stated in Sharah-us-Sunnah in the chapter “Transformation of the 

people and departure of the pious”. 

22 Quran, S. 62:2 MMP. 

23 Quran, S. 11:27 AYA. 

24 Quran, S. 26:111 AYA.

37 

Further, Ali Karamallahu Wajhu RZ in response to Huzayfah RZ or Ibn Mas’ood RZ had 

given a fatwa [opinion] on an issue based on his independent judgement [ijtihad] 

after deliberating for two months. An Arab tendered evidence on this fatwa, saying, 

‘I have heard the Messenger of Allah SLM saying exactly like this.’ Huzayfah RZ or Ibn 

Mas’ood RZ expressed their pleasure on hearing the evidence of the Arab. Then Ali RZ 

told Huzayfah RZ or Ibn Mas’ood RZ , ‘Why are you pleased with the saying of a person 

who urinates at his heels?’ This is stated in the book At-Tahqeeq, which is the sharah 

of Husami. 

Hence, it is known 25 that the followers of the Prophets AS were unlettered and 

common people. Therefore opponents like the Sheikh [Muttaqi] have maligned 

them. Therefore, Mahdi AS and his community are followers of the Prophets AS . (As 

opponents had maligned the Prophets AS and their Companions RZ , so have opponents 

maligned Mahdi AS and his Companions RZ .) Hence, we do not take notice of the 

allegations made by the disavowers against Mahdi AS and his Companions RZ . 

Further, know that the objective of the Sheikh is to frighten the people away from 

socialising with the community of the Imam AS and to get them to shun the 

community. And he ought to do this very thing, in accordance with the command of 

Allah Most High: 

“Their intention is to extinguish Allah’s Light (by blowing) with their mouths but 

Allah will complete (the revelation of) His Light, even though the unbelievers may 

detest (it).” 26 

It has been stated in the book, Futuhat-e-Makkiah, in favour of Mahdi AS that: 

When the Mahdi AS emerges, there would be no enemies of his other than the 

fuqaha [Muslim jurists], because their leadership would not remain. When the 

Mahdi AS would issue commands against their mazhab [religious thought] they 

would think that he is misled, because their belief would be that the era of 

ijtihad had expired and that after their mujtahid imams none would reach the 

rank of a mujtahid. (Further, their belief would be that the person who 

emerges with the claim of the ma’rifat-e-Ilahi (intimate knowledge of Allah 

Most High) and ilham-e-Rabbani (divine inspiration) would, in their opinion, 

be a lunatic and a fasid-al-khayal (man of vitiated thinking). Hence, they would 

25 Hence, it is known that the followers of the Prophets AS were unlettered and common people. They were not 

people who read and write. Hence, the Companions RZ of Prophet SLM like Huzayfah RZ or Ibn Mas’ood RZ 

became happy at the narration of an unlettered Companion RZ . An adage in Arab is that if there is one who 

does not know reading and writing, they repeat the saying of Hazrat Ali RZ . The intention is not to ridicule 

anybody. It is just a joke. And the joke that is in accordance with facts is permitted. Hence, it is narrated in 

the book, Bustan al-Fiqh, that one day Hazrat Prophet SLM arrived at the house of Hazrat Bibi ‘Aishah RZ . 

There was an old woman sitting in front of ‘Aishah RZ . Hazrat Prophet SLM said, “O ‘Aishah! Old woman will 

not enter Paradise.” Hearing this, the old woman started lamenting. Then the Prophet SLM said, “The men of 

paradise will be young men (without beards). Among them, there would be no old woman.” The old woman 

became happy. The Prophet SLM and ‘A’ishah RZ both started smiling. This kind of a joke is permitted.— 

Quoted from the book, Sharah-e-Siraj al-Absar, compiled by Muhammad Qasim RA . 

26 Quran, S. 61:8 AYA.

38 

not pay any attention to him.) If he did not have the sword [of miracles] in his 

hand, the fuqaha would have issued the fatwa of killing him. If he were a 

wealthy man and had great power in his hands, they would have become his 

obedient people in their greed of his wealth. 

Further, Sheikh Izzuddin Abdur Razzaq Kashani has written in his book, Tafsir-e- 

Taveelat, under the Divine Command: 

“Those who disbelieve among the People of Scripture and the idolaters could not have 

left off (erring) till the clear proof came unto them, A messenger from Allah, reading 

purified pages, containing correct scriptures. Nor were the People of the Scripture 

divided until after the clear proof came unto them.” 27 

that, “they are veiled from the path that led to the religion and the truth like 

the People of the Book, or they are veiled from the truth itself like the 

mushrikin [idolators]. And the mushrikin were not those who would break 

away from their polytheism, until there came a bayyina [clear proof; one with 

indisputable evidence], who guided them to reach the matloob [the object of 

one’s love—God]. This is so because various groups of the Jews, the 

Christians and the polytheists, who had, under the influence of their carnal 

desires, gone astray and who were hostile to each other; and every group 

claimed that it was on the true path and invited others to join its path and 

denounced the faith of the others as false. Despite all this, they used to remain 

united on the point that they would not give up their faith, until the prophet 

who was promised in the Torah and Bible appeared. Hence, they said, they 

would follow the promised prophet, and remaining on the one Kalimah 

[creed], would reach a consensus on the tareeq-e-Haq [the right path].” 

“In exactly the same way, different people of the religion [the people of the 

seventy-two sects of Muslims] are behaving like the above-mentioned 

intolerant people. They are waiting for the emergence of the Mahdi AS in the 

Aakhir Zamana [the Last Era]. They promise that they would follow the 

Mahdi AS on the consensus of one kalimah [creed]. I do not think that the 

condition of these people of the seventy-two sects [of the Muslims] is any 

different from the groups of the Jews, the Christians and the polytheists 

described in the previous paragraph. They presumed that they would follow 

the Mahdi AS when he emerged and Allah Most High might save them from 

the mischief of opposing the Mahdi AS . Hence, Allah Most High mentioned 

their utterances and explained that the hostility and severe discord and 

arrogance of these people was exposed after the emergence of Mahdi-e- 

Mau’ood who came with the bayyina [indisputable evidence] [that is, the 

Vilayat (Sainthood)]. This is so because not just each sect but every person 

thinks that the Mahdi would be according to his desire and would uphold his 

opinion to be true. His pretense is because he has camouflaged his false faith 

27 Quran, S. 98:1-4 MMP.

39 

and belief as the true religion, and so he is veiled himself from the true 

religion of Allah. So, when the Mahdi AS appears in a condition that is not in 

accordance with his presumed thoughts, his infidelity and hostility would 

grow; his malice and enmity will aggravate.” [The statement of Sheikh 

Izzuddin Abdur Razzaq Kashani comes to an end here.] 

And Abu Abdullah Husain ibn Ali RZ narrates that he said: 

“If Mahdi AS were to establish himself, people would essentially oppose him, 

because Mahdi AS would revert to them in a condition that he would be a 

young man while these people would be thinking that he would be an old 

man.” 

This is what is written in the book, Iqd-ud-Durar. Further, in the book Mazhar, the 

Sharah of Masabih, it is written that: 

“Mahdi AS would be a Mard-e-Aziz [Mighty Man]; only ‘arifin [people with 

intimate mystic knowledge of God] will recognize him.” 

The purpose of quoting these sayings is to show that the opposition of the people is 

proof in itself of the tasdiq [affirmation] of Mahdi AS . 

Further, the saying of Waraqah bin Nowfal, that has been narrated in the Book of 

Traditions, Bukhari, too supports us. When the Prophet SLM asked, ‘Would these 

people expel me?’ Waraqah said, ‘Yes. Whenever someone staked a claim like the 

one you did then he earned the enmity of others.’ This narrative proves that the 

people’s enmity against the Prophets AS is a Sunnat-e-Jariah [continuing practice]. 

Since the Mahdi AS is the follower of the Prophet SLM in establishing the religion, as the 

Prophet SLM has himself said that ‘He [the Mahdi AS ] will re-establish the religion in the 

Aakhri Zamana [Last Era] as I had established in the beginning period.’ Hence, 

Mahdi AS gave the call towards the same religion that all the Prophets AS had brought. 

He invited the people unto the religion and made the call of being the Mahdi AS , who 

was sent by Allah similar to how the Prophets AS invited people to the religion and 

their call of being sent by Allah Most High as Prophets AS . However, if one were to 

say that the Mahdi AS did not bring a new religion from Allah Most High but he 

invited the people unto the religion of the Prophet SLM , I would in reply say that most 

of the Prophets AS were like that. Even they did not bring any new religion, but their 

call was for the establishment of the Deen-e-Qadim [the old religion of Allah Most 

High], like the Prophets AS among the Children of Israel had invited people to follow 

the teaching of the Torah. Hence, the enmity of the people is the result of 

establishing the religion and inviting the people towards it, as Allah Most High has 

said:

40 

“…Is it ever so, that, when cometh unto you a messenger (from Allah) with that 

which ye yourself desire not, ye grew arrogant, and some ye disbelieve and some ye 

slay?” 28 

On the charge that Mahdavis forbid their people from 

acquiring knowledge 

He [Muttaqi] says: These people [the Mahdavis] forbid their companions from learning ilm 

[knowledge] and think this ignorance to be an excellence. They argue on the basis of their 

hamaqat [ineptitude] that Hazrat Prophet Muhammad SLM was ummi [unlettered]. See their 

ignorance! They compare their ignorance with the ilm [knowledge] that was bestowed by 

Allah Most High as the Ilm-e-Ladunni [divinely inspired knowledge.] Allah Most High may 

ruin them and terminate their relics. 

We say: O Just Man! See the enmity and hostility of the Sheikh [Muttaqi]; how he 

has camouflaged the virtues [tawakkul (Trust in Allah), indifference towards the 

people] of our companions who were like the As’hab-e-Suffah [People of the Bench] as 

their evil. With respect to people like the Sheikh [Muttaqi], Allah Most High has 

said: 

“…And a crier in between them crieth: The Curse of Allah is on the evil-doers. Who 

debar (men) from the path of Allah and have it crooked, and who are disbelievers in 

the Last Day.” 29 

Further, Allah Most High says: 

“Those who work against God and His Apostle—it is they who shall be of the most 

humiliated.” 30 

Further, know that our Companions RZ do not prevent or prohibit anybody to learn. 

On the contrary among them are scholars who are expert in the manifest sciences, 

who have acquired their ilm [knowledge] from reputed and accomplished teachers 

and their immanent ilm from their [spiritual] exercises, perpetual remembrance of 

Allah Most High, seclusion from the people and by their constant companionship 

with their murshidin-sadiqin [truthful preceptors]. All this they have achieved in 

accordance with the saying of Hazrat Prophet SLM who has said: 

“Whoever sincerely and genuinely worships Allah for forty days, the 

fountains of wisdom will flow from his heart and his tongue will wax 

eloquent.” 

However, the Mahdavi ulama [scholars] instruct the people to develop the desire for 

Allah Most High and to give up the desire of things other than Allah Most High. 

They also command that people should disassociate their batin [immanence] from 

28 Quran, S. 2:87 MMP. 

29 Quran, S.7:44 and 45 MMP. 

30 Quran, S. 58:20 SAL.

41 

both the worlds—the Here and the Hereafter. Where Allah Most High intends to 

grant good for any person, that person gives up the world and remains in the 

company of the murshidin-sadiqin [the truthful preceptors]. His preoccupation is to 

remain in the activities described above. Then, within a very few days he acquires all 

those things that others cannot achieve in years. This is the result of the tasdiq 

[affirmation and confirmation] of Mahdi AS and the sincerity of the immanence [of the 

seekers of Allah]. 

Hence, these people [the Mahdavis] do not need to achieve the sciences that are 

achieved by formal lessons and teachings in schools, because among them [the 

performers of perpetual remembrance of Allah Most High] are such people who 

have, by their efforts, achieved the manifest sciences. If they need any information 

about the issues concerning the Fiqh [Islamic Law], they ask their companions who 

are experts in those manifest sciences. This has been the practice of those people who 

are engaged in the deeds of the heart, like zikr [remembrance of Allah Most High], 

fikr [thinking], muraqabah [meditation], and tavajjoh il-Allah [attention directed 

towards Allah Most High]. They did all they could do in immanent matters. They 

adopted an easy-going attitude in the manifest matters. They achieved perfection in 

the matters of principles of religion [did research in the commands relating to daily 

ritual prayers—namaz, rozah (fasting), halal [legitimate] and haram [unlawful; 

forbidden]. All these are indispensable. Then there is the saying of Sheikh-ash- 

Shuyookh Shihabuddin RA , which is narrated in the book, Awarif, supporting this. It is 

this: 

It is narrated in hadis [Tradition] (that Prophet SLM said), ‘The excellence of the 

‘alim [scholar] over the ‘abid [worshipper] is like my excellence over my 

ummat [Muslim community].’ Here, it is not the knowledge about the sale, 

purchase, marriage, divorce, and ‘itaq [manumission or freeing of slaves] that 

is being referred to. What is referred to here is the knowledge conferred by 

Allah Most High and strengthening of the certainty of that inspired 

knowledge. Sometimes a slave of Allah becomes an ‘alim bi-Allah [a learned 

man on whom Allah Most High confers the divinely inspired knowledge], but 

he does not know what is farz-e-kifayah [a general obligation whose 

performance by an adequate number absolves all; adequate obligation]. The 

Companions RZ of the Messenger of Allah SLM knew more about the realities and 

the intimate knowledge of Allah Most High than the ulama [scholars] of the 

taba’een [followers of the Companions RZ ]. And among the scholars of taba’een 

[the followers of the Companions RZ ], there were people who were stronger 

than their compatriots. They were pious and had the competence to issue 

fatwas [religious edicts] and command over the manifest knowledge. May 

Allah Most High be pleased with them all!’ 

Further, it is also written in the book, Awarif, that:

42 

The minds of these ulama-e-zahiri [scholars of the manifest knowledge of the 

religion] had been filled with the minor points. They were engaged fully in 

them. And due to this engagement with minor points they were separated 

from the comprehensive knowledge. 

And the minds of the ulama-e-zahidin [the scholars among the mystic hermits] 

acquired the knowledge of the minor points to the extent of the principles of 

religion and the basics from the Shari'at and then turned their attention 

towards Allah Most High and became fully absorbed in His talab [desire]. 

On the charge that Mahdavis consider the killing of scholars 

as permitted 

He [Muttaqi] says: It is for this reason that these people [the Mahdavis] consider the killing 

of the ulama [religious scholars] as jaiz [allowed or permitted]. And they prefer their killing 

to the killing of the kafirs [infidels]. May Allah kill them! 

We say: Allah’s curse is on the Sheikh [Muttaqi] who has scandalized the sincere 

servants of Allah Most High! We do not consider the killing of the ulama as 

absolutely allowed or permissible as the Sheikh [Muttaqi] has said. On the contrary, 

what we say is: If on the basis of our belief, someone like the Sheikh [Muttaqi], 

concludes that our killing is allowed or permitted, then the killing of such a person 

becomes allowed or permitted. Otherwise, not! And the opinion that lends 

justification to this is the saying of the Sheikh [Muttaqi] himself that: ‘The jihad 

against the bid’atis [innovators] is superior to the jihad against the kafirs [infidels].’ 

But then the condition of the munkir [disavower] is worse than a bid’ati [innovator], 

particularly those who consider the killing of our brothers as permitted. 

He [Muttaqi] says: Their [the Mahdavis’] treating as allowed or permissible the killing of 

our ulama [that is, the non-Mahdavi scholars] is the proof of their jahl [ignorance] and zalalat 

[going astray]. This is also sufficient to prove that they are incapable of proving their false 

faith. 

We say: We have proved our claim in the same manner as the ulama have proved the 

Unity [Oneness] of Allah Most High and the Prophethood of the Prophets AS . In other 

words, we have proved our claim by rational arguments and through our [superior] 

character and behaviour. Hence, we will advance the necessary arguments when we 

deal with the Sheikh’s example of the mosquito. However, the person who has 

covered his eyes with veils of enmity and hostility will not be able to see. Allah Most 

High says: 

“Say—For Allah’s is the final argument—Had He willed He could indeed have 

guided all of you.” 31 

“This is the Book; in it is guidance, sure, without doubt, to those who fear Allah.” 32 

31 Quran, S. 6:149 MMP.

43 

That is, in reality, [guidance is] for the people of equity and for those who repose 

Faith, and not for those who disavow and are hostile. 

Tafsir on the basis of opinion 

He [Muttaqi] says: Then among their evils is the writing of commentaries [exegesis] of 

Qur’an on the basis of their opinion. Hence, it has been reported that a person, who writes the 

commentaries in this manner, has committed a blunder, even if his commentary or exegesis is 

correct. 

We say: The speech of the Sheikh [Muttaqi] is mixed with the voice of the animals. It 

is not even comparable to the speech of the ordinary people. The question of it being 

akin to the speech of the eloquent people does not arise. Look at the ð ^Ê 

. What 

relation does this ð ^Ê 

of … çÊ 

have with its preceeding phrase? The right phrase 

would have been … æ ‚ Î äÞŸ 

ˆñ^q 

† nÆ 

ÔÖ] 

ƒ æ p] 

† Ö^e 

á] 

†? ÏÖ] 

Üâ† 

nŠËi 

. We have ignored other 

such sentences previously. 

The Sheikh [Muttaqi] has made the allegation that we comment on the Quran on the 

basis of our opinion. This is one of his slanders against us, because our reliable 

brethren read the various tafasir [exegeses] and they explain them in accordance with 

the Arabic grammar. If any of their sayings is not found in one tafsir [exegesis] it will 

certainly be found in another tafsir. I have not heard any of their sayings, which is 

against the categorically proven beliefs. 

The conditions that the Sheikh [Muttaqi] has subsequently mentioned are not 

essential. The reasons for this will be dealt shortly, Allah willing. And which 

prohibited matter can be blamed on the person who is an ‘alim [scholar] of 

lexicography, and knows the background of the revelation of a Quranic Verse; even 

if he does not know some of the things that the Sheikh [Muttaqi] has mentioned in 

his later passages. 

From the point of view of eloquence, the Verse that holds the highest rank in Quran 

is as follows: 

†ö Úû Ÿ* ] oø –ô Îöæø 

ð^Ûø 

Öû] 

˜ø 

nûÆô 

æø oû Ãô ×ôÎû 

]* 

àø nûÛô 

Öô^¿$ 

Ö] 

Ýô çû Ïø ×ûÖ( 

]÷ ‚ Ãû eö Øø nûÎô 

æø 

ð^Ûø 

‰ø 

p( 

^møæø 

Õô 

ôçrö 

Öû] 

o×øÂø 

ð^Úø 

oû Ãô ×øeû 

] 

lû 

šö 

çø jø‰û 

] æø 

…û ]* ^mø 

Øø nûÎô 

æø 

And this is so because this verse has such fine points which the experts in the science 

of fasahat [eloquence] and balaghat [rhetoric] have failed [to explain], so much so, that 

even the disavowers have asserted that this is not the speech of a human being, but it 

32 Quran, S. 2:2 AYA. 

33 Quran, S. 11:44 MMP. The meaning of verse is: “And it was said: O earth! Swallow thy water and O sky! 

Be cleared of the clouds! And the water was made to subside. And the commandment was fulfilled. And it 

(the ship) came to rest upon (the mount) Al-Judi and it was said: A far removal of the wrong doing folk!” - 

AYA 

33

44 

is the kalam [speech] of Allah Most High. Most of the commentators [of Quran] have 

explained this verse without going into the details of the relevant points. Hence, if 

somebody explains the Quranic Verses in the following manner – ‘yaaa-arzub-la-‘ii 

maaa-‘aki’ [‘O earth! Swallow up thy water]; ‘wa yaa-samaaa-‘u ‘aqli-ii [O sky! Cease 

pouring’]; that is hold back your water and stop raining; ‘wa giizal-maa-‘u [and the 

flood abated]; wa quzi-yal-‘amru [and the destruction of the community of Nuh AS was 

completed]; wasta-wat ‘alal Juu-diyyi [and the ark settled down on the Judi] – then, 

which prohibited matter can he be accused of?’ 34 

Then I will explain the difference between the tavil-e-masmu’ [the permissible 

interpretation] and the tafsir-e-mamnu’ [the prohibited exegesis], Insha-Allah.” 

Five kinds of Tafsir-bir-Rai 

He [Muttaqi] says: This Hadis has been narrated with credits and authority by Abu Daud, 

Tirmizi and Nasai 35 . There is another Hadis on this matter which says that ‘The person who 

explains the Quran without the [necessary] knowledge should search for his place in the 

Hell.’ This Hadis has been reported in Abu Daud as narrated by Ibn ‘Abbas. And Sheikh 

Jalaluddin Suyuti RH has said in ‘Al-Itqan fi Uloom-il-Quran’, copying from the writing of 

Ibn-e-Naqib that there are five sayings about Tafsir-bir-Rai [exegesis on the basis of one’s 

opinion]: (1) writing the tafsir without the knowledge of those uloom [fields or branches of 

knowledge] which should be known for writing the tafsir [exegesis]. 36 (2) The writing of 

Tafsir of the mutashabihat [allegorical Quranic Verses] the meaning of which is known only 

to Allah Most High. (3) The writing of the tafsir that proves the fasid mazhab [corrupt 

religion] to be correct in a manner that places the depraved religion as the core and subjugates 

the tafsir to it; and making the tafsir to conform to such perverted religion in whichever way 

possible, even if such a way is weak. (4) To say, without a valid argument, that certainly the 

purport of Allah is this. (5) To write the tafsir with lenient interpretation and under the 

influence of one’s carnal desires. All these kinds [of tafsir] are found in this group [of 

Mahdavis]. 

We say: The Sheikh’s saying that all these kinds of tafsir are found in this group [of 

Mahdavis] is a slander against us [Mahdavis], because none of these five kinds of 

tafsir is found among us. And we will refute the allegations about every kind of the 

above mentioned tafsirs. We have already answered the allegation about the first 

kind under the saying of the Sheikh “Then among their evils is their writing the 

commentaries [exegesis] on the basis of their opinions." 37 We would not repeat it. 

Tafsir of Allegorical Quranic Verses 

The answer to the second kind [about the allegorical Quranic Verses] is as follows: 

We do not do the tafsir of the allegorical Quranic Verses. Neither do we do the tafsir 

34 Judi is the name of the mountain on which the ark finally settled. 

35 Abu Daud as-Sijistani, Muhammad ibn Isa at-Tirmizi and Ahmad bin Shu’ayb an-Nasai are the three of the 

eight Imams of Prophetical Traditions of the ninth Century AD. 

36 Writing of Tafsir without the knowledge of these branches of knowledge is not allowed or permitted. 

37 Refer Page 30

45 

of yad [hand] as the ‘organs [of the body].’ Nor do we prove in the tafsir of wajh 

[face], the face which includes the eyes, nose, ears, tongue and lips. Similarly, we do 

not do the tafsir of istava [to sit firmly on] as istiqrar [residing] (as sitting on the arsh 

[Empyrean]). Rather, with regards to Mutashabihat [allegorical verses] our creed is 

the same as that of the salaf 38 . That is, we repose faith in mutashabihat [allegorical 

Quranic Verses] and we do not engage in the details of their conditions. Allah Most 

High may void the deeds of the Sheikh for he has slandered us by alleging that we 

do the tafsir of the mutashabihat [the allegorical Quranic Verses]. In fact, the ulama-ekhalaf 

39 have done the tafsir [in the past] of the mutashabihat [allegorical Quranic 

Verses] by interpreting various words. They have done the tafsir of yad [hand] as the 

divine omnipotence; they have interpreted wajh [face] as the zath [essence, nature] 

and istava as istila [hegemony, intention]. Hence, this is what we found in the various 

tafsirs [exegeses]. Therfore the charge of interpreting on the basis of one’s own 

opinion, the ambiguous Quranic Verses, the meanings of which nobody other than 

Allah Most High knows, is a charge on the ulama-e-khalaf of the Ahl-e-Sunnat-o- 

Jama'at. 

Tafsir that Proves the Depraved Religion 

The answer to the third kind of exegesis — according to the Sheikh [Muttaqi], “the 

writing of the tafsir that proves the fasid mazhab [depraved religion] to be correct in a 

manner that places the depraved religion as the core entity and subjugates the tafsir 

to it; and making the tafsir to conform to such perverted religion in whichever way 

possible, even if such a way is weak” — is that this too is a slander against the 

Mahdavi group, because our religion does not depend on our opinion, so that we 

could make the religion as we like it and then make the tafsir conform to it in a 

manner we like. On the other hand, Mahdi AS has asserted that the Quran is the real 

basis of the religion. Hence, the commands [and interdictions] from among the 

various schools of thought of the religion that are in conformity with the Quran, are 

correct and good; and what is not in conformity with the Quran is not correct, 

according to the commands of Mahdi AS . This is the mansab [position] of Mahdi AS , as 

there is a Hadis, wherein the Prophet SLM has said, ‘Mahdi AS will establish the religion 

in the Last Era, as I have established it in the First Era.’ 

And it is narrated by Jaafar RZ that the Prophet SLM was asked, ‘When Mahdi appears, 

what would be his sirat [biography]?’ The Prophet SLM said that he would be on the 

same sirat as that of the Prophet SLM . He would demolish the innovations of those 

times as the Prophet SLM had demolished the untruths [of his time]. We will, Allah 

willing, deal with this issue in detail presently. 

38 See next footnote for meaning of Salaf. 

39 Khalaf means one who comes after or successor. Salaf-as-Salihin purports to mean the Companions RZ of 

the Prophet SLM , their successors and the followers of the successors. And those who followed them are the 

Khalaf.

46 

Deciding the Purport of Allah without Corroborating 

Argument 

And the answer to the Sheikh’s fourth kind of exegesis—saying that “the purport of 

Allah Most High is like this, without any corroborating argument”—is that we do 

not issue any command in this manner. On the other hand, the zath-e-muqaddas [the 

holy person] whom we accept as the Mahdi Al-Mau'ood AS has said that certain 

Quranic Verses are in his favour or in favour of his group [that is, Mahdavis]. This is 

among his distinctive features because, as his knowledge about he being the Mahdi 

Al-Mau'ood AS is categorical and absolute, so also his knowledge that some of the 

Quranic Verses are in his favour or in favour of his group too is categorical and 

absolute. When we have performed the tasdiq [affirmation and confirmation] that he 

is Mahdi Al-Mau'ood AS on the basis of the very proofs, which makes the tasdiq of the 

Prophets AS , compulsory [and we will go into the details, Allah willing, of this 

presently], then what proof is more authentic and reliable than the word of Mahdi AS ? 

Interpreting with Leniency and as per One’s Desires 

However, the reply to fifth kind of exegesis, according to the Sheikh [Muttaqi]—that 

is, “doing the tafsir on the basis of the matters interpreted with leniency and one’s 

carnal desires”—is that we do not do any tafsir in this manner. On the other hand, 

this issue is one of the issues that have already been dealt. It is not correct to 

enumerate here as another issue. 

O my brother! I have stayed in the company of the Companions RZ of Mahdi AS and 

have heard their bayan [explanation of Quran]. Hence, I have seen many of the 

listeners crying and weeping on hearing the bayan. 40 Many of them were lamenting 

with their heads bowed down in humility and fear of God! There were many whose 

faces were changing colour! And many who had fallen unconscious! And many who 

were shivering! And many who were so impressed by the bayan that their body hair 

used to stand up while the birds of their thought flew in the gardens of the meanings 

and secrets of the Holy Quran! They found the gardens full of their cherished fruits. 

No tree in these gardens was cut. There was no let or hindrance. Whenever the 

horses of their thought were let loose in the fields of the treasures of the meaning of 

the Holy Quran, they found the fields free, open and unconcealed. O my brother! 

After having seen this open and obvious matter, who would demand oratorical 

eloquence from them? 

40 The author has described the glory of the bayan of Quran by the Companions RZ of Hazrat Imam Mahdi Al- 

Mau'ood AS . This shows the exaltation of the bayan, full of the intimate knowledge of God, of the noorani 

zath [the luminous essence] of the Companions RZ of Hazrat Imam Mahdi Al-Mau'ood AS . They were so close 

to God. Their nearness to God and the depth of their bayan are the result of their tasdiq of Hazrat Imam 

Mahdi Al-Mau'ood AS . It appears that the author [Hazrat Bandagi Abdul Malik Sujawandi RA , ‘Alim Billah] 

has seen this rare incident with great solemnity. Hence, he has addressed the critic as Ya Akhi [O Brother!].

47 

Specifying Verses of Quran with Mahdi AS and his 

Companions RZ 

He [Muttaqi] says: These people especially reserve the divine command of Allah for Mahdi 

and his companions: 

“Say: This is my way; I call (men) to God resting my stand on firm conviction—I and 

he who follows me. And glory to God! I am not of those who set up peers for God,” 41 

We say: The Sheikh has written this incorrectly. There is no mention of ‘and his 

Companions’. Here the Arabic word ‘man’ (he) [in the above verse] purports to mean 

the zath of Mahdi AS , and not the companions of Mahdi AS . This is a narrative that is 

proved with constancy [tawatur]. 

He [Muttaqi] says: About the divine saying: 

“…soon will Allah produce a people whom He will love as they will love Him…” 42 

They say that its purport is Imam Mahdi Al-Mau’ood AS and his Companions. 

We say: I do not know whether this horrible passage is really that of the Sheikh 

[Muttaqi] or it is the tas’heef [mistake of the copier or the calligrapher], because the 

correction of the passage is not possible in any manner. [The Sheikh says] 

ä e^v‘ 

] æ çÂçÛÖ] 

p‚ 

ãÛÖ] 

Üa 

äÞçfvm 

æ Ü`fvm 

ÝçÏe 

ä×# 

Ö] 

oi^m 

ÍçŠÊ 

oF Ö^Ãi 

äÖçÎ 

oÊ 

æ. 

The correct 

phrase should have been oF Ö^Ãi 

äÖøçÎæ 

, with nasab (zabar on the letter lam) so that this 

qual becomes ma’toof (dependant) upon the first qual which is the maf’ool (object) of 

áF ç’ 

ím 

(these people specify). That is Ù çÏÖ] 

] „ â æ ÙçÏÖ] 

ÔÖƒF 

áç’ 

ím 

æ (The people 

specify that saying and this saying). Or it can be stated this way, 

ä e^v‘ 

] æ p‚ 

ãÛÖ] 

Üâ 

îÖ] 

ä×# 

Ö] 

oi^m 

ÍçŠÊ 

oF Ö^Ãi 

äÖçÎ 

oÊ 

áçÖçÏm 

æ . 

And the mention of the Mahdi in the tafsir of this community is not done by our 

[Mahdavi] Companions RZ of their own accord. But it is narrated with constancy from 

Mahdi AS that the purport of ‘this community’, whose arrival is promised, is the 

community of the Mahdi AS , and no one else. 

And this is among the peculiarities of Mahdi AS , after the Prophet SLM . We will deal 

with it presently, Allah willing. 

Difference between Tafsir and Tavil 

Hence, now I begin to discuss the difference between the tavil-e-mubah [permissible 

or lawful interpretation] and tafsir-e-muharram [forbidden exegesis]. I say that from 

amongst the common meanings of the ‘Mawwal’ 43 , is that meaning which has 

41 Quran, S. 12:108 SAL and AYA. 

42 Quran, S. 5:54 AYA. 

43 The object of tavil [interpretation] i.e., the thing which is interpreted.

48 

preference with a predominant opinion. Mawwal is derived from aal or yaul. And aal 

is used for the person who returns. When you return something and turn it around, 

you say awlatahu. It means: I have returned and turned it around. Thus when you 

reflect upon the usage of a word, and you turn it towards a certain meaning, then 

truly you are doing tavil towards that meaning of the word. And this opinion, in the 

end, is the possible result. Allah has said: 

“Do they wait to see the [tavil] results (of evil activity) on the day when the [tavil] 

results of what they were warned against will manifest themselves?” 44 

In other words, they see only its tavil or its consequences. 

And the meaning of mufassar [made clear] is that the purport of the statement that 

has come from the mutakallim [person who makes the statement] is so clear from the 

words themselves, that there is no scope for tavil [interpretation] or takhsis 

[specialization]. That is why it is called mufassar [made clear] because it is open, 

without a doubt and visible. And this word is derived from the Arabic expression 

asfar-us-subh [unveiling of the morning]. When the morning becomes bright and 

there is no element of doubt in it, then the Arabs call it asfar-us-subh. And this is a 

derivative from asfarat al-maratu ‘an wajhiha. This is said when a woman removes the 

veil from her face. Hence, this word is a transposition of the word tafsir [exegesis]. 

And this is the meaning of the saying of the Prophet SLM that, ‘the person who does 

the tafsir on the basis of his own opinion should search his place in hell.’ In other 

words, if a person does ijtihad [legal reasoning] and on the basis of his own opinion 

and interpretation issues the command that this is the real purport of Allah Most 

High, then the above threat is held open for him. 

Hence, the difference between tafsir and tavil, which we have mentioned earlier, is 

discussed in the books of Usul [principles], like Manar and others. Our brothers [that 

is, the Mahdavis] do not do the tafsir in this manner. Hence we do not fall under the 

injunction that ‘he who did the tafsir of the Quran on the basis of his own opinion 

should search his place in the hell’. 

Bayan of Mahdi AS 

Now turning to Mahdi Al-Mau'ood AS ’s bayan: it is not as per his opinion and 

interpretation for it to have the likelihood of being right or wrong, because the rank 

of Mahdiat [the station of being the Mahdi AS ] is above ijtihad. This is by virtue of the 

saying of the Prophet SLM in favour of Mahdi AS , that ‘he [Mahdi AS ] would follow in my 

footsteps and will not err’. And further, on the basis of the saying of the Prophet SLM 

that he [Mahdi AS ] will establish the religion in the Last Era as he [the Prophet SLM ] had 

established it in the First Era. We will present all the remaining arguments shortly. 

It is impossible for a person to establish the religion in the Last Era in the same way 

as the Prophet SLM had established it in the First Era without posessing the mushahida- 

44 Quran, S. 7:53 SAL.

49 

e-ruhani [spiritual vision of divinity] to inquire from Allah and His Prophet SLM . This 

is because the person who is subservient to such conjectural differences which result 

from the tavil [interpretation] of the Quranic Verses and the Prophetical Traditions, 

and selecting some of them while rejecting some others, it cannot be said about him 

that he had established the religion in the same way as the Prophet SLM had 

established it in the First Era. The reason for this is that the Prophet SLM is subject to 

certainty while the other person would be subject to his conjecture, and 

consequently he would not be free from error. The difference between certainty and 

conjecture is like the difference between the heaven and the earth. Allah Most High 

says: 

“Most of them follow naught but conjecture. Assuredly conjecture can by no means 

take the place of truth. Lo! Allah is Aware of what they do.” 45 

And the bayan [explanation of Quran] of Mahdi AS comes from the command of Allah 

[amrullah] and His teachings. Hence, if it is asked on this occasion as to what is the 

meaning of the command of Allah, because the command of Allah is specific to the 

Prophets AS and Mahdi AS is not a Prophet, because the door of the Prophethood has 

already been closed and a curtain has been hanged to cover it [Prophethood]. 

The reply to this is that we do not accept that the command of Allah does not come 

to anybody other than the Prophets AS . Do you not see that when Khizr AS took leave 

of Musa AS , he replied to all the matters on which Musa AS was not patient and said, 

“…I did it not on my own accord…” 46 It is obvious that the meaning is that ‘I did not do 

this on my own but on the command of Allah Most High.’ And some of the 

narratives prove that Khizr AS is a vali [saint] among the Saints of Allah. Hence, the 

expression ‘amrullah’ [command of Allah] is being applied to a saint by the Holy 

Quran. Then, how could it not apply to Mahdi AS ? It has been stated in some of the 

Prophetic Traditions that Jibrail AS [Gabriel] will be in front of Mahdi AS and Mikail AS 

[Michael] would be behind him. 

Obligatory to accept the word of Mahdi AS and reject the word 

of Mujtahidin 

In short, after it is determined that he is the Mahdi AS , whatever is confirmed to have 

been said by Mahdi AS is essentially a hujjat [incontrovertible proof] and it is 

obligatory on everyone to accept it. It is also obligatory to eschew all the sayings of 

the mujtahidin that go against the sayings of the Mahdi AS , because if we assume the 

co-existence of the Mahdi AS and the four mujtahid Imams RH , the situation will present 

two alternatives: either he will be subservient to the mujtahidin or the mujtahidin will 

be subservient to him. The Mahdi AS becoming subservient to the mujtahidin is 

inconceivable, because Mahdi AS is protected from erring because he is the Vice- 

45 Quran, S. 10:37 MMP. 

46 Quran, S. 18:82 AYA.

50 

Regent of Allah, he is the khalifa of the Messenger of Allah SLM , his mission is to invite 

the people unto Allah and obedience to him is obligatory for every person. The 

mujtahid is not like this. Hence, his [the Mahdi AS ] being a matbu’ [one to whom others 

are subservient] is proved. When the Mahdi AS is proved on the basis of those 

arguments with which the Prophets AS are proved, then his sayings are in themselves 

evidence for us, irrespective of whether the sayings of scholars match his sayings or 

not, because that [the saying] in itself is hujjat [incontrovertible proof]. No argument 

is required to support the hujjat nor is it in need of any further proof. Hence, Abu 

Shukoor Salimi RH has discussed in his book, Tamheed: 

Because they [Prophets AS ] are the hujjat [incontrovertible proof] of Allah Most 

High for the people. And no further proof is produced to prove something 

that is already proven. Nor is it in need of any further proof. [Here ends the 

statement of Abu Shukoor Salami]. 

Specification of Verses of Quran by Mahdi AS is not excluded 

from principles of Arabic 

Then, know O Just Man! That the Mahdi AS making the two Quranic Verses specific to 

himself and his community [It is on these that the critic (Sheikh Muttaqi) has raised 

his objection] is not excluded from the principles of Arabic grammar because the 

common is sometimes taken as special. It is stated in the book, Bazdooi, that: 

The Arabic word ‘man’ (who; the one who; those who; whoever) possesses the 

probability of both the common and the special [meaning]. And in the Sharahe-Mutavassit 

of Kafiah, which is known in our cities as Vafiah, it is written that 

‘man’ (who) and ‘ma’ (what) are used for singular, doublet [tasniyah], plural, 

and male and female genders. [Here ends the statement of Bazdooi]. 

In summary, there is need for a system for takhsis [specificity], which proves the 

specificity like the command of Allah Most High: “’Afa-many-yakhluqu ka-mallaa 

yakhluq…” 47 , the purport of ‘many-yakhluqu’ (the one who creates) is Haq-Vahda-hoo 

[God Alone], because creation by anyone other than Him is impossible. Hence, in the 

command of Allah, ‘’ana wa man ittaba’anii’ (‘…I and the one who follows me…’ 48 ), the 

arrangement of the words indicate that the ‘man’ (the one who) is specific because it 

forms a conjunction with the personal pronoun which is present in ‘aduu’ [I invite]. 

Then the meaning of this Verse is this: ‘I invite unto Allah on baseerat [vision] and the 

one who follows me will also invite people unto Allah on baseerat [vision].’ This ‘atf 

[conjunction] demands that the d’avat [invitation] of the tabe’ [follower] and the 

matboo’ [one who is followed] should be one and the same. Otherwise, there will be 

47 Quran, S. 16:17. The meaning of the quoted words is: ‘Shall He then who createth and he who cannot 

create anything be given the same regard?” 

48 Quran S. 12:108. The meaning of the complete verse is: Say: "This is my way: I invite unto Allah, upon 

vision — I and the one who follows me. Glory to Allah! And never will I join gods with Allah!"

51 

discord between the two calls or invitations. 49 The harmony in a conjunction is 

among the virtues of a joined sentence. 

Further, it is known that inviting [the people unto Allah] was obligatory for the 

Prophet SLM . Similarly, it should be an obligation on his follower. Hence, the tabe’ 

[follower] on whom the inviting of the people of the ummat towards Allah is 

obligatory cannot be anybody other than the zath of the Mahdi Al-Mau'ood AS , 

because the Mahdi AS is sent only with this mission. Hence, the saying of the 

Prophet SLM is: ‘How can my ummat be annihilated when I am at its beginning, Esa AS 

is at its end and Mahdi AS from among my descendants is in the middle.’ Hence, as 

the Prophet SLM and Esa AS are inviters towards Allah Most High, so also the Mahdi AS 

is the inviter towards Allah. And It is so particularly because the command of Allah 

‘man ittaba’anii’ [the one who follows me] is absolute. And in perfect emulation one 

would turn towards the fard-e-kamil [the Perfect individual]. In this particular 

situation, the perfect individual is the Mahdi AS only, because the Mahdi AS is the Seal 

of the Vilayat [Sainthood] of our Prophet SLM . And what I have mentioned is possible, 

probable and likely. But the irrefutable argument in this matter is the saying of 

Mahdi AS , the acceptance of which is obligatory on us by the same evidence on which 

it becomes obligatory to accept the saying of the Prophets AS and that [the evidence] is 

his character. Besides, Allah Most High is the One [God] who inspires the good 

[deeds]. 

Further, in the Word of Allah Most High; ‘…fa-sawfa ya’-tillaahu bi-qawminy-yuhibbhum 

wa yuhib’-buunahuu…’ 50 Mahdi Al-Mau'ood AS has specified the word qawm 

for his community. This is not improbable on the basis of ‘aql-o-naql [rationality or 

narration]. Hence, we will deal with it. 

Imam Baghawi 51 has written in his book of Tafsir, Ma’alim-at-Tanzil, under the divine 

saying: ‘O ye who believe! Look to your own selves.’ 52 That: 

49 

It is proved by the Holy Quran that the Tabe’ and the Matbu’ are one. Hazrat Bandagi Miyan Shah 

Burhan RA , author of Shawahid Al-Vilayat, writes that: 

“Hence, Know O Musaddiq! The positions of Vilayat [Sainthood] and Nubuvvat [Prophethood] are the 

attributes of Hazrat Prophet Muhammad SLM . Vilayat is his immanent attribute and Nubuvvat is his exoteric 

attribute, as Hazrat Bandagi Miyan Syed Khundmir RZ has said that Prophethood is the manifestation of the 

Prophet SLM while Vilayat is his immanence. Hence, know O Musaddiq! That Allah Most High has 

terminated Prophethood with the Seal of Prophethood. And He terminates Vilayat with the Seal of 

Sainthood. And Muhammad SLM and Mahdi AS are equal [to each other] by the irrefutable arguments in 

Shari'at, Tariqat and Haqiqat. It is for this reason that the Mahdi AS is called the Seal of Sainthood, nazir 

[equal] of the Prophet and his perfect follower. Hazrat Bandagi Miyan Syed Khundmir RZ has said in his 

book, Ba’az al-‘Aayaat, quoting Hazrat Prophet Muhammad SLM who has said that ‘In every ummat there is 

one like its prophet and the misl [equal] can be only he who is like the prophet of that ummat in the view 

Allah Most High. Hence, when the follower gets the rank of the prophet, it is necessary that he becomes a 

Khalifatullah [Vice-Regent of Allah]. And in the ummat of the Seal of Prophethood too there would be his 

equal, and that equal is the Mahdi Al-Mau'ood AS . [Here ends of statement of Hazrat Shah Burhan RA .]— 

From Shawahid Al-Vilayat. 

50 

Quran, S. 5:54 SAL. Transliteration. It means; “Allah will bring a people whom He loveth and who love 

Him…” [Translation by MMP.] 

51 

His full name is Husayn bin Mahmud al-Farra’ al-Baghawi. 

52 

Quran, S. 5:105 SAL.

52 

Some of the [Quranic] Verses are such that their interpretation has occurred 

even before they were revealed. The interpretation of some other Verses has 

occurred during the period of Prophet Muhammad SLM . The interpretation of 

some other Verses has occurred sometime after the Prophet SLM . And some 

Verses are such that their interpretation will occur in the Aakhir Zamana [Last 

Era] (Here ends the statement of the Ma’alim-at-Tanzil). 

Now I say that the interpretation of this Verse has occurred at the time of the 

emergence of Mahdi AS . Hence, if it is said that the mufassirin [commentators of 

Quran] have explained that the purport of the qawm [community] is the community 

of Ansar [helpers of Madina] or Abu Bakr RZ [Siddiq] and his community, or Salman 

Farsi RZ and his community. Its reply is that this is not so, because Allah Most High 

says ‘fa-sawfa ya’-tillaahu bi-qawm’ [Allah will bring a people whom He loveth and who love 

Him…]. However, the Ansar, Abu Bakr RZ and his community and Salman Farsi RZ and 

his community, were already present during the period of the Prophet SLM . And the 

Arabic word ‘sawf’ indicates that the advent of the qawm [community] will be in the 

distant future. Then how is it possible for that qawm to be present during the period 

of the Prophet SLM ? 

The statement of Hasan Basari supports the meaning we have expressed. He has said 

that Allah Most High knew that a qawm will renege on its commitment to Islam after 

the demise of the Prophet SLM . Hence, He has announced that He will bring a qawm. 

That qawm will be friends with Allah and Allah Most High will be the friend of that 

qawm. Same is what the Ma’alim-at-Tanzil too has said under this Quranic Verse. This 

shows that the emergence of the expected qawm will occur after the demise of the 

Prophet SLM . And the purport of this qawm is not the Ansar, or Abu Bakr RZ and his 

community or Salman Farsi RZ and his qawm, as has been mentioned earlier by some 

commentators. 

This is also supported by the saying of Qazi Shihabuddin who has said in his tafsir, 

Bahr-e-Mawwaj, that: 

It is narrated that after the irtidad [the revolt of apostates], two thousand 

people of the Nakh’ee Tribe and three thousand people of the Kundi Tribe, 

and three thousand from various [miscellaneous] other tribes came into the 

Religion of Islam and became sincere muminin [believers]. ‘Fa-sawfa ya’-tillaahu 

bi-qawm’ [Allah will bring a people whom He loveth and who love Him…]’ purports 

this group and this revelation has come in reference to them. 

Some say that that the Prophet SLM was asked who these people were. The 

Prophet SLM said that they were the Ansar [Helpers]. Some others say that the 

Prophet SLM gestured towards Salman Farsi RZ and bestowed this glory to his 

Qawm. Then, he [the Prophet SLM ] said, ‘Even if Iman [Faith] were hung on the 

surayya [Pleiades], some men of Faris [Iran, Persia] will achieve it.’ Yet some 

others have said that this Verse is in the shan [glory] of Abu Bakr RZ , who 

fought and killed murtidin [apostates—people who had rebelled and refused

53 

to pay zakat—poor-due] with a large army. 53 He made such an arrangement for 

the killing and did not stop and was not bothered by the blame of the 

blamers. He did not compromise with them, and said, “By God! Even if they 

[people who opposed the killing] shackle me to prevent me from fighting, I 

will continue the killing [the rebels].” Then he hurried to fight the jihad [holy 

war] with them. And by Allah’s help and will, he was successful. Some 

among the rebels were killed while others converted to Muslims. 

However, the above-mentioned Quranic Verse, wherein the promise to bring 

a qawm [community] is stated to happen in the future, is difficult to relate to 

Abu Bakr RZ , the Ansar [Helpers] or Salman Farsi RZ , who were present at the 

time of the revelation of the Verse. However, by the Verse: ‘Fa-sawfa ya’tillaahu 

bi-qawm’ [Allah will bring a people whom He loveth and who love Him…]’ 

purports to bring the new community in the future. If the purport is not to 

bring or create the community in the future, it will create ambiguity, difficulty 

and complications. [Here ends the statement of the book, Bahr-e-Mawwaj]. 

Mahdi AS and his community are mentioned in the Quran 

In the book, Tafsir-e-Naishapuri, it has been [clearly] stated that: 

“Probably the purport is the community of Mahdi AS .” 

Then, know, O Wise man! The correct meaning of this Quranic Verse is the one that 

has been stated by Mahdi AS . And Allah Most High has given the news of the 

community of Mahdi AS at many places in His Book [Quran]. Among the many 

Quranic Verses [that have given the news] is the following one: 

53 The Muslims residing in the outskirts of the city of Madina refused to pay zakat [poor-due] and ushr [tithe] 

after hearing the news of the demise of Hazrat Prophet Muhammad SLM . They also revolted against most of 

the commands of Shari'at. Hazrat Prophet Muhammad SLM had, while on his death bed, sent a contingent of 

the army under the leadership of Osama bin Zaid to the frontiers of Syria. The contingent had gone about 

ten leagues from Madina and had stopped there because the health of Hazrat Prophet SLM was deteriorating. 

When the death of Hazrat Prophet SLM occurred, the people of the villages around Madina had refused to pay 

the poor-due. Hazrat Abu Bakr RZ , the first Caliph of Islam, ordered that the rebels be attacked. Hazrat 

Umar RZ and all the Companions RZ of Hazrat Prophet SLM opposed the orders of Hazrat Abu Bakr RZ . Their 

argument was that the rebels were Muslims and had only refused to pay the poor-due and how could they 

be killed for not paying the poor-due? Hazrat Abu Bakr RZ said, “If you do not cooperate with me [in 

fighting the rebels], I will fight alone against them till my last breath. Even if you tie my hands and feet, I 

will not stop [fighting them].” Hazrat Umar RZ asked, “What is your argument in continuing to fight against 

them [those who had refused to pay the poor-due], despite the saying of the Prophet SLM that I have been 

commanded to fight the people until they accept that God is one and that I am His Messenger. If one did 

this, he would save his life and property from me, except by a right.” Hence, Hazrat Abu Bakr RZ said, “By 

God! I will fight with that person who differentiates between namaz [ritual daily prayers] and zakat [poordue], 

because zakat is the right of the maal [property]. And the Prophet SLM has said that by suppressing [or 

misappropriating] somebody’s right, their maal [property] and khoon [blood] would not be safe.” Hazrat 

Umar RZ says, “By God! I had seen that Allah Most High had guided [Hazrat] Abu Bakr RZ to fight. And this 

matter is certainly haq [Truth].” Up to the end.—[Excerpted from the book, Mojez-Numa Mutavassit 

Quran-e-Sharif, printed at Latifi Press, Delhi.]

54 

“As well as (to confer all these benefits upon) others of them, who have not already 

joined them…” 54 

In this Verse, the purport of the word ‘Aakhariina’ [others of them] is the community 

of Mahdi AS . 

Along with this is the command of Allah Most High: 

“A number of them will be from among the earliest believers, And a smaller numbers 

will be from among the later believers…” 55 

This command also supports the same meaning. The saying of Imam Baghawi in his 

book, Ma’alim-at-Tanzil, under this Quranic Verse, which is as follows: 

“One group of ulama, that is, Abu’l Aa’liah Mujahid ‘Ata’ bin Abi Riyah and 

Zahhak, are of the opinion that both the groups mentioned in this Quranic 

Verse are from the ummat [community] [of Prophet SLM ] and ‘Sullatum-minal- 

‘awwaliin’ [a number of them…] are the early people of this ummat 

[community], and the purport of ‘qaliilum-minal-‘aa-khiriin’ [a small 

number…] are those people who will be born in the aakhri zamana [Last Era]. 

(They are the group of Mahdi AS ). 

In the tafsir [exegesis] of the Quranic Verse, ‘A number of them will be from the earliest 

believers, And a smaller number will be from among the later believers’, it is narrated by 

Ibn ‘Abbas that Prophet Muhammad SLM had said, ‘Both these groups are from my 

ummat.’ Hence, the group that has been promised to be brought is the group of 

Mahdi AS . 

If it is asked wherefrom is this matter understood that the promised qawm, which is 

mentioned in the two Quranic Verses 56 is the community of the Mahdi AS ? It is 

probable that there could be any other community from the Ummah of the Prophet AS 

whose emergence is awaited. What is the reason for specifying this community to be 

that of Mahdi AS ? 

The reply to this question is this: Allah Most High may grant you barkat [blessings in 

abundance]. Do justice! Do not resort to crookedness! When we have proved that a 

qawm would emerge after the Prophet SLM , then it should be seen that besides the 

qawm of Mahdi AS , is there any other qawm whose coming is mentioned in the Quran, 

when the Mahdi AS and his group possess certain specific qualities which are not 

found in others? And it is these specific qualities which increase the preference for 

choosing them. Then, what reason do we have to reject this qawm, that performs 

karamaat [wonderworks], and look for others? 

54 Quran, S. 62:3 AYA. 

55 Quran, S. 56:13-14 SAL. 

56 Quran, S. 5:54 and S. 56: 13 and 14. “Fa-sawfa ya’-tillaahu bi-qawminy-yu-hi-bbuhum wa yuhibbuunahuu…” 

and “Sallatum-minal-‘awwaliin, Wa qaliilum-minal-‘aakhiriin.” Meaning “Nay! God will 

raise up others, loved of God and loving Him…” and “A number of them will be from among the earliest 

believers, And a smaller number will be from among the later believers…” —English transliteration and 

translation from Al-Qur’an rendered into English by Syed Abdul Latif.

55 

If it is said that it is possible that the said qawm could be purported community of 

Esa AS [Jesus Christ], then what is the reason to reject the qawm of Esa AS and to prefer 

the qawm of Imam Mahdi AS ? The reply to this question is that your argument could 

of course be correct with respect to aql [rationality]. But the naql [narratives or 

traditions] rejects it. This is so, because the Prophet SLM has informed [us] that the 

qawm of Mahdi AS would come before that of Esa AS . He has said that Masih 

[Messiah—Jesus Christ] would meet the various aqwam [communities] of the 

[Muslim] ummat that could be like you or better than you in strengthening the 

religion. This has been mentioned by Ibn Jarjan RA in his book, Irshad, with relevant 

authorities, as narrated by Ali Sayeed ibn Marzooq Kindi upto RasoolAllah SLM . 

Similarly, Imam Qurtubi has narrated it in Tazkirah. Further, it is narrated in Hadis in 

Sihah. 57 Anas bin Sam’an narrates in the story of Dajjal [Antichrist], ‘Then a 

community whom Allah will protect from the fitnah [mischief] of Dajjal will come to 

Esa AS . He will wipe his hand over their faces and will talk to them in accordance 

with their ranks and grades. (Up to the end of the Tradition). 

Hence, if it is asked, how is it understood that the qawm, which will come to Esa AS , 

whom he would caress their faces with his hands and would talk to them in 

accordance with their ranks and grades and that Esa AS will find them to be emulating 

the Companions RZ of the Prophet SLM , is the qawm of Mahdi AS . Rather, it is possible 

that it could be some other qawm too. 

The answer to this question is that, the matter is not how the questioner has 

assumed, because the Prophet SLM has said: 

‘How can the ummat [community] be destroyed, when I am at its initial part, and 

Esa AS is in its final [or last] part, and Mahdi AS from my descendants is in the middle 

part?’ 

And Razin RA has added the following words in the Hadis [Tradition]: ‘And there 

would be a long period between Mahdi AS and Esa AS and during this intervening 

period there would be a crooked group. 58 Neither this group is from me nor am I 

from it.’ 

Hence, the Hadis with its connotation proves that the advent of the Mahdi AS would 

be before that of Esa AS . Now the situation presents two alternatives with respect to 

the people who will be protected from the mischief of the Dajjal. They will either be 

from the people who have performed the tasdiq [affirmation] of Mahdi AS or they 

would be from the ones who have rejected the Mahdi AS . The second alternative is 

batil [void]. Hence, the first alternative will prevail. 

If it is said that [in the Quran] at one place, the word qawm [community] has been 

used, while in another place, the word aqwam [communities] has been used. How 

57 Sihah are the six famous Sunni collections of Holy Prophet’s Traditions made by Bukhari, Muslim, Tirmizi, 

Abu Daud, Nasai and Ibn Majah. 

58 Terha ﺎهﮍﮃﭨ crooked.

56 

can there be any conformity and consonance between the two? The reply to this is: In 

reality, the qawm is one single unit. However, since there are many places and many 

tribes, the word aqwam is used due to their number. 

Investigation about Mahdi AS being mentioned clearly or 

symbolically in the Quran? 

He (Muttaqi) says: Despite this, nobody has said that there is a clear or symbolic mention of 

the Mahdi in the Holy Quran. 

We say: If the purport of the Sheikh [Muttaqi] is that the ulama of the past have not 

given the proof of existence of the Mahdi AS from the Holy Quran, because none has 

quoted Prophet Muhammad SLM as saying that a particular Quranic Verse is in favour 

of Mahdi AS , then it is correct. 

However, the possibility of explanation remains. It does not disappear because it has 

not been explained in the previous eras. This is because, despite not obtaining any 

narration from the Prophet SLM regarding some Quranic Verses, the ulama [scholars] 

have extracted commands from these Verses. And they have proved [the validity of] 

those commands through those verses. Hence, it is mentioned in the books of 

principles of Fiqh [Islamic Code of Law] that the Messenger of Allah SLM departed 

from this world without clearly explaining the details of the riba [usury]. Therefore, 

for the matters, which he has not clearly explained, the possibility of explanation still 

persists. It will not fade away only because the ulama [scholars] of the past have not 

explained them. The delay in explaining an issue is allowed until the need for 

explanation arises. This has been clarified by Imam Nawawi in his book, Sharah-e- 

Muslim, in respect of Osama killing a person who on being pursued had recited: La 

ilaha illa Llah [There is no god but Allah]. That clarification is as follows: 

The Prophet SLM did not make it obligatory upon Osama qisas [capital 

punishment], kaffarah [expiation] or diyat. Hence, the argument for the 

annulment of these three alternatives is made. However, the kaffarah 

[expiation] is obligatory on the person [who kills by mistake] and qisas [capital 

punishment] is annulled on the basis of doubt. This is so because the killer 

[Osama] had presumed the killed person to be a kafir [infidel] or he had 

assumed that the recitation of the Kalimah [the Islamic Creed—La Ilaha illa 

Llah] in the given circumstances did not make him a Muslim. On the 

obligation of diyat [blood money], there are two sayings of Imam Shafei RA and 

the ulama have accepted either one of these sayings. The answer to the lack of 

mention of the kaffarah is, that kaffarah [expiation] is not immediate; it can be 

given after a delay. And to delay the explanation of a matter until the need 

arises is permissible as per the scholars of the fundamental principles of 

Islamic Jurisprudence. [The saying of Imam Nawawi ends here.]

And what has been stated in the book, Tawale’, 59 too supports this view. 

57 

The Jews say: Either there would be an explanation in the shariat of Musa AS 

which would make it clear that Musa AS ’s shari’at would be annulled in the 

future or there would be no mention of it. If it was explained, it would have 

been well-known with constancy in that shari’at, like the real religion of 

Musa AS is well-known and is mutawatir [constant]. Hence, if there is mention 

about its perpetuity in the shari’at of Musa AS , then its annulment would be 

impossible. If the point that proves the perpetuity of the shari'at is not there, 

then his shari'at would not be repeated (the shari'at of Musa AS would not have 

been constantly applicable to the Prophets AS of the Bani Israel). Hence, the 

commands of this shari’at would not have been obligatory more than once. 

We [the author of Tawale’] would answer this point by saying that there exists 

in the shari’at of MusaAS the proof which points towards it annulment. 

However, it was not repeatedly narrated because the need for narrating it did 

not occur many times, as the need for narrating the original religion had 

occured. Or, on the face of it, it supports the contention that it would persist 

forever, but this is not absolute, because its annulment is not mumtana’ 

[prohibited or impossible]. 

Hence, see, O Just Man! The saying of Tawale’ ä × ÏÞ 

oF Ö] 

oÂ] 

æ ‚ Ö] 

† Ê] 

çjm 

ÜÖ 

[the need for 

narrating it did not occur many times] indicates that the lack of narration of it is 

possible, because the reasons for it were not needed often. The matter we are now 

discussing is similar. 

And this is supported by the saying of Sheikh Abu Shukoor Salami in his book, 

Tamhid, under the discussion about vision of angels. He says: 

Some of the fuqaha [Muslim Jurists] have hesitated because there is no nass 

[categorical statement] in the matter of the angels. And prohibition is also not 

allowed when there is no proof. Hence, there should be hesitation on the 

matter. 

Hence, see, O Just Man! See the saying of Salami that, ‘prohibition is also not 

allowed when there is no proof’. Therefore prohibiting without the proof of 

prohibition is itself prohibited. 

If the purport of the Sheikh [Muttaqi] is that lack of proof about the existence of 

Mahdi AS in the Quran is irrefutable, then we do not accept it, because the finality is 

achieved by a clear statement [nass] from the Book of Allah [Quran] or the Khabar-e- 

Mutawatir [Tradition with constancy] of the Prophet SLM or the ijma’ [consensus] of the 

ummat [Muslim community]. And from among these things, none is present. Hence, 

how can finality be achieved in future regarding the lack of proof about existence of 

Mahdi AS in the Quran? On the other hand, there is not even a Khabar-e-Wahid 

59 

Its Arabic spelling is .ﻊ�ا��

58 

[solitary Tradition of Prophet Muhammad SLM ] or a narrative from the Companions RZ 

[of Prophet SLM ] that there is no Verse in favour of Mahdi AS . Similarly, there is no 

narrative in this respect even from the mujtahidin [Muslim Jurists entitled to 

independent judgment]. 

Hence, if one were to say that how a thing that has not been proved in the past can 

be proved in our times, the reply to this question is that it will be proved by the 

bayan [speech] of Mahdi AS after his zath [the person] is proved as the Mahdi al- 

Mau'ood AS , because he is the ‘alim-e-Rabbani [scholar on whom the divine knowledge 

is bestowed]. The secrets of the Book of Allah that have not been revealed to 

anybody after the Prophet SLM have been revealed to him [Mahdi AS ]. We will shortly 

submit the [relevant] arguments in this respect. 

The same is the case with Esa AS . Thus, with respect to the Book of Allah, the 

explanation and certainty of Esa AS and Mahdi AS is final and binding, there is no 

doubt about this. This is because the final command that they would issue could 

either be based on their presumption or ijtihad [interpretation of the Islamic Law] or 

opinion. Or it could be based on the basis of the command of Allah Most High or by 

kashf-e-yaqini [convincing divine unveiling] or the ilham-e-Rabbani [divine 

inspiration]. 

If you accept the first proposition, you would be deemed to attribute certain things 

to both these eminent personalities that should lawfully not be attributed to them. 

This is so for the simple reason that calling a matter that is zanni [presumed] as qata’i 

[categorically imperative] is kufr [infidelity], because it is tantamount to giving 

evidence against Allah Most High. A presumption gives the benefit only of a 

presumption. 

If you accept the second proposition, the objective is achieved. Then, if you say that 

the divinely inspired commands cannot give the benefit of being imperative because 

the ulama [scholars] have already proved that ilham [divine inspiration] is not a 

hujjat-e-qaviah [strong argument or proof] (because the comparison of ilham is 

possibile only with other similar type of ilham). 

The reply to this is that the ilham [divine inspiration] and kashf [divine unveiling] of 

one who is not Mahdi AS or Esa AS does not give the benefit of absolute finality because 

such a person is not definitely ma’soom [sinless or free from error] or mahfuz 

[protected from error]. However, the ilham and kashf of Esa AS and Mahdi AS is absolute 

and imperative, because both of them have been commissioned to invite people unto 

Allah Most High. Hence, it is necessary that they should have the correct knowledge 

of the beliefs and deeds from Allah Most High. But Esa AS issuing commands on the 

basis of ilham and kashf is obvious and manifest, because when Esa AS descends he 

will not be a person who receives wahi [divine revelation]. Jibrail AS [Gabriel] too will 

not be sent to him. Esa AS will issue his commands on the controversial issues of the 

Muslim ummat [community] on the basis of his ilham and kashf [divine inspiration 

and unveiling]. He will not be subservient to the mazahib [schools of religious

59 

thought] of the four Imams. On the contrary, he would abolish them, because this 

matter is among his specialties. Similar is the case of Mahdi AS who is protected from 

committing errors [or sinless] on the basis of the arguments and proofs that we have 

already mentioned. 

In short, the proof of the existence of Mahdi AS from the Book of Allah is liable to be 

awaited till it is explained, in case it has not been explained by anybody. Hence, all 

the sayings of Mahdi AS that are proved to have been issued by him are the final and 

absolute arguments or proofs. They cannot be compared with the presumptive 

arguments on the basis of the dalil [argument or proof] which we have already 

mentioned in the discussion about Mahdi AS joining the mujtahidin [Muslim Jurists 

entitled to independent judgment]. The specialties that have come in favour of 

Mahdi AS also guide us in this matter. 

Specialities of Mahdi AS 

Besides these is the narrative in which the Mahdi AS was mentioned before Husain RZ , 

son of Ali RZ . Husain RZ is quoted as saying, ‘If I were to get Mahdi AS , I would have 

served him all my life.’ The Sheikh [Muttaqi] has quoted this narrative in his risala 

[tract]. Similarly, it is mentioned in the book, Iqd-ud-Durar also. Apart from these 

specialties, there is the saying of Prophet SLM , which is narrated by Ali RZ . He said, ‘I 

asked, O Messenger of Allah! Is Mahdi from us or from other than us?’ Prophet SLM 

said, ‘He is from us. Allah Most High will conclude the religion with him as He had 

initiated it from us.’ [up to the end of the Tradition]. A group of huffaz [people who 

have memorized the Quran or Traditions] have narrated this hadis [Tradition] in 

their books with sanad [authorities]. Besides these, Abul Qasim Tabarani, Abu Na’im 

Asfahani, Abdur Rahim bin Hatim, Abu Abdullah Na’im bin Hammad and others 

have also narrated this Tradition. 

See, O Just Man! The person whose Zath is the concluder of the religion, how can 

such a person not ascertain [issues and commands] with Allah Most High and His 

Messenger? Hence, it is known from this Tradition that everything that Mahdi AS says 

or does or the thing he decrees as lawful or haram [unlawful or prohibited] is the true 

religion of Muhammad SLM . The whole mankind is bound to repose iman [Faith] in his 

sayings. 

And among the specialties is what is narrated by Ka’ab Ahbar. He said, ‘Without 

doubt, I find Mahdi AS written in the books of the Prophets AS of the yore. There is no 

oppression or defect in his commands.’ This Tradition has been narrated with 

authorities by Imam Abu Amr Muqri in his book Sunan and this Tradition has been 

narrated with authorities by Hafiz Abdullah Na’im bin Hammad. Hence, see, O Just 

Man! When Mahdi AS is mentioned in the books of the previous Prophets AS , on the 

basis of rational argument, there is all the more reason that he must also have been 

mentioned in our Book (Quran), as Mahdi AS has explained. Among the specialties is

60 

what Salim Amsal 60 has said. He said, ‘I have heard Abu Ja’far Muhammad bin Ali RZ 

as saying that Musa AS has seen in the Sifr-e-Awwal [the first book of Torah], the rank 

and grade that were given to the Qayam-Aal-e-Muhammad (Mahdi AS ).’ He told Allah 

Most High, ‘O Allah! You make me the Qayam-Aal-e-Muhammad.’ Then he was told, 

‘He would be from the descendants of Ahmad AS [that is, Prophet Muhammad SLM ].’ 

Hence, he saw in the Sifr-e-Sani [second book]. There too he found a similar thing. 

Then he said the same [as he had said before]. Then he was given the same reply. 

Then he saw in the Sifr-e-Salis [third book]. It was the same here too. Then he said 

the same. Then he was given the same reply. This has been narrated in the third 

chapter of the book, Iqd-ud-Durar. 

Hence, see, O Just Man! How could the explanation of a person who has been 

mentioned in the three books in the Torah essentially not be final and absolute? It 

has been mentioned in the book, Awarif, as narrated by Ibn Mas’ood RZ , ‘For every 

Verse [in the Quran] there is a qaum [people] that will know its meaning shortly.’ 

The author of the book, Zawarif, which is the Sharah of Awarif, Maulana Ali Peero has 

said that it is understood by the saying of Ibn Mas’ood RZ that some of the meanings 

of the Holy Quran that did not occur in the minds of the Companions RZ of the 

Prophet SLM , will occur in the minds of the Mashayakhin [saintly guides], particularly 

the Companions RZ of Mahdi AS . 

Hence, see, O Just Man! And ponder over the saying of Ibn Mas’ood RZ . In the past 

there was no explanation about the mention of the Mahdi AS in the Quran. Can this be 

taken as an argument that there would be no such explanation in the future also, 

especially when the people giving the explanation are Mahdi AS and his 

Companions RZ ? From the quotation of the Zawarif, it is understood that the 

explanation of the Companions RZ of Imam AS would be such that it would not be 

found in the past. Then, how could the explanation about Mahdi AS be found in the 

past? (When the rank and grade of the explanation of the Companions RZ of Mahdi AS 

is manifest from the saying of Ibn Mas’ood RZ ,) Their explanation cannot be treated as 

the tafsir bir-Rai (exegesis of the Quran on the basis of the commentator’s opinion). 

Hence, the one who reproaches has become the reproached, the one who curses has 

become the accursed, the one who drives has become driven…! 

And Sheikh Abdur Razzaq Kashi too in his tafsir, Tavilat-e-Quran, mentioned that the 

explanation of Quran will be done only by Mahdi AS as it should be done and none 

other can do it. Hence, he has specified that ‘Alif-Laaam-Miiim’ as a qasam [oath] and 

its reply is mahzoof [dropped]. The dropped reply is this: ‘Verily, I will explain this 

Book [the Quran that was revealed to Muhammad SLM ] which was promised through 

the tongues of the Prophets AS of the past in their books. And in their books, it is 

written that the Quran will be with Mahdi AS in the Last Era. And no one, other than 

Mahdi AS , will know the real explanation of the Quran as it should [be known and 

60 The Arabic spelling is ��ﻣا�ﻟﺎﺳ

61 

understood]. Esa AS has stated that, ‘We bring to you the words, and Farqalit 

[Paraclete] will bring you the meaning thereof in the Last Era.’ 

Sheikh Abdur Razzaq has understood the term Farqalit used by Esa AS to be the zath 

of Muhammad Mahdi AS , although others have understood it as purporting to mean 

Prophet Muhammad SLM . However, the truth is what Sheikh Abdur Razzaq has said, 

because the saying of Esa AS is, ‘We bring to you the tanzil [revelation or words].’ This 

purports to mean all the Prophets AS to whom the divine books were revealed, as 

Prophet SLM has stated, ‘We are the group of the Prophets AS . We are neither the heirs 

of anybody nor anybody could be our heir.’ 

Hence, see, O Just Man! Without proof, how can it be said with certainty that the 

existence of Mahdi AS is not present in the Quran when the absence of an explanation 

in the past does not preclude the possibility of its explanation in the future? On the 

other hand, the explanation will be awaited till it comes from Mahdi AS whose 

mention is found in the books of the Prophets AS , as has been revealed in the sayings 

of Ka’ab Ahbar, Ja’far Sadiq and Sheikh Abdur Razzaq. 

This is supported by the saying of Kirmani which he has made under this saying of 

Ali RZ , which Ali RZ had said in reply to a question by Abu Juhaifa. The question is 

this: ‘Do you have anything that the Quran does not have?’ Another time he said, 

‘That which is not with the people.’ Then Ali RZ said, ‘Oath on the zath Who split the 

grain and created the soul in it. There is nothing with us that is not in the Quran [We 

have only what is in the Quran], except for the comprehension of His Book which is 

bestowed by Allah and that which is in this sahifa [tract]. [That sahifa was handed 

over by the Prophet SLM to Ali RZ and there were some commands.] Abu Juhaifa says, ‘I 

asked, what is there in the sahifa?’ Then he said, ‘It has information about blood 

money and the freeing of a prisoner; and that a Muslim should not be killed in place 

of a kafir [infidel].’ Kirmani says: Hence, it can be said that, it is mentioned in the 

chapter on ‘Haram [sanctuary] of Madina’ that it is stated in the sahifa that, ‘for 

Madina also [like Makkah Mukarramah] the haram is upto so-and-so place so if a 

person perpetrates an incident or shelters the perpetrator, Allah’s curse will be upon 

him.’ [Here ends the statement of the Sahifa.] Despite this being present in the sahifa, 

Ali RZ was content to describe only three issues and did not explain the fourth issue 

that was in the sahifa. This necessitates a contradiction. In reply to this complication, 

Kirmani says that not mentioning the presence of a thing does not mean that it does 

not exist. Hence, there is no contradiction [Here ends the statement of Kirmani]. 

The saying of Ali RZ is to be found in the 28 th part of the thirty parts of Bukhari, in the 

Chapter Aaqila. 

Hence, see, O Just Man! Look at Kirmani’s saying that, not making an explanation of 

the thing that is there in the Sahifa does not mean that it does not exist, for the simple 

reason that the explanation was not made [either way]. And this is supported by the 

statement made in the Tamhid of Abu Shakoor in favour of the vision of angels. Abu 

Shakoor has said that some fuqaha [Muslim Jurists entitled to independent judgment]

62 

have hesitated in this matter, because there is no categorical command about the 

vision of the angels. And denying it too is not allowed, because there is no proof of 

even that. Hence, one is bound to hesitate in this matter. Hence, if it is said that the 

explanation of Quran is not permitted in any way other than sama’at [listening][of 

traditions], because the commentator may not be protected from the misfortune of 

doing the exegesis on the basis of one’s own opinion; the reply to this is that we do 

not accept this contention that it is not permitted even if the explanation of the 

commentator is in accordance with the principles of tafseer and the words of the 

Quran support it; rather, till the Day of Judgment, the deducing of the meaning of 

the Quran will remain entrusted to the commentators who have the rank of 

extracting commands from the Quran. We will give all the detailed arguments about 

this shortly. 

In addition to all these arguments, is the narrative in the Bukhari Sharif, as narrated 

by Abu Juhaifa, who has said, ‘I had asked Ali RZ , is there any book with you?’ He 

replied, ‘I have no book other than the Book of Allah and the comprehension that is 

given to a Muslim man.’ Kirmani has explained this Hadis by saying that there is a 

guidance in this saying of Ali RZ that a person of understanding is permitted to 

extract certain things from the text of Quran, in accordance with his comprehension, 

that have not been extracted by the earlier commentators. However, this permission 

is subject to the condition that such extractions should be in accordance with the 

principles of Shari'at. This has been narrated from the Bukhari Sharif, Chapter Kitabul-Ilm. 

Besides all these arguments, is the saying of the Prophet SLM that the person, who was 

present in the company of the Prophet SLM and heard it, should convey this Hadis 

[Tradition] to those who are absent because those who are absent may comprehend 

it better than those who were present. Kirmani has mentioned in the first part in the 

chapter of ‘Some people to whom knowledge is conveyed comprehend it better than 

those who hear it’, that it is obligatory on an ‘alim [scholar] to convey the ilm 

[knowledge] to the people to whom it has not reached and to explain it to the people 

who have not understood it. And it is a promise that Allah Most High has extracted 

from the ulama that they would “…make it known and clear to mankind, and not to hide 

it…” 61 . And in it is also the matter that verily there will come in the Last Era, those 

people who will be given the knowledge and understanding that was not bestowed 

to the people before them. But this will be among a very few people because the 

term rubba [some] was coined for taqlil [minimizing]. 

And besides all these arguments is the one that the author of Ta’aliq, has said in the 

introduction of his book: 

‘Since all knowledge is the bestowal of Allah Most High and, in particular, 

special gifts, it is not impossible that people from later periods of time are 

given more than what is given to earlier people’. 

61 Quran, S. 3:187 AYA

63 

And among all the arguments is the one that Imam Hujjat-ul-Islam Abu Hamid 

Muhammad Ghazali RA has said in his book, Ihya ul-Uloom, that decreeing a speech as 

haram [prohibited] without hearing about it is taboo. The reason for this [prohibition] 

is because we have not heard anything from Prophet Muhammad SLM on some of the 

Quranic Verses and there is so much disagreement amongst the Companions RZ and 

the people of the later periods that a consensus is impossible and hearing from the 

Prophet SLM on all matters too is impossible. And the akhbar-o-aasar [Prophet’s 

Traditions] argue in favour of their expanse in meaning. The Prophet SLM said in 

favour of Ibn Abbas RZ , ‘O Allah! Make him a faqeeh [Muslim Jurist] in religion and 

confer on him the knowledge of tavil [interpretation of Quranic Verses].’ If tavil was 

based on hearing [that is, it was not permitted beyond stating what was listened], 

then there was no reason for specifying [of Ibn Abbas RZ by the Prophet SLM ]. Allah 

Most High says, “…those among them who are able to think out the matter would have 

known it…” 62 And said Abu Darda RZ , ‘A person does not become a faqih [Muslim 

Jurist] unless he is able to explain many perspectives of the Quran.’ And Ali RZ has 

said, ‘If I wanted I would have written the exegesis of the Surat Fatiha which would 

be enough to load seventy camels.’ Ibn Mas’ood RZ has said, ‘When a person intends 

the knowledge of the Firsts and the Lasts, he should choose the Quran.’ Some of the 

ulama have said that every Quranic Verse has sixty meanings. And what remains 

without being understood is in addition [to the sixty meanings]. They have also said 

that the last part of the Quran is comprised of 77,200 sciences, because every kalma 

[word] has a manifest and an immanent meaning and a beginning and end. And 

there are signs and indications about all sciences. And for a person who thinks, 

every matter that appears to be difficult to him, there are hints in the Holy Quran 

about it. 

From among all these is the one that has been mentioned in Zawarif in the 

explanation of the saying of Ibn Mas’ood RZ , ‘There is no [Quranic] Verse, except for it 

there is a community, which will learn the meaning of the Verse.’ This statement of 

Ibn Mas’ood RZ incites every seeker who is a man of courage that his courage should 

not cease on the matters that are listened to, but clear the place in his heart for the 

matters that are heard so that he understands the nuances of the meaning thereof, 

the meaning that even the Companions RZ too had not comprehended. In fear of 

improper length [of this discourse], I have abridged some of the arguments and for 

the wise Just Man only one word is enough to understand. 

Exegesis of Quran by the Sufis 

He [Muttaqi] says: It is said in Itqan that the tafsir [exegesis] of the Quran by Sufia is not 

tafsir at all. And Ibn Salah has said in his Fatawa, ‘I have obtained this point from Imam 

Hasan Wahidi who is a commentator of Quran. He told me that Abu Abdur Rahman Salami 

has written “Haqaiq-ut-Tafsir” [the realities of the exegesis]. If his belief is that the realities 

he wrote is a tafsir [exegesis], then he has become a kafir [infidel].’ 

62 Quran, S. 4:83 MMP.

64 

We say: This saying of Imam Wahidi [that he had called Abu Abdur Rahman as kafir 

[infidel] for his belief that his tafsir was the realities] is not correct, because the 

realities that Abu Abdur Rahman has written can be called a tafsir. There is no 

objection to calling it a tafsir, because it is clear that there are exoteric and esoteric 

meanings of Quran. And there are nine esoteric meanings of the immanence of 

Quran. Hence, the term tafsir is applicable to each one of the nine esoteric meanings. 

Then what happened to Wahidi that he treated Abu Abdur Rahman like this? Abu 

Abdur Rahman has used the sayings of great saints like Abu Yazid Bistami, Junaid 

Baghdadi and Sheikh Shibli in his tafsir. These sayings have illuminated the ummat 

[community] of Muhammad SLM in its desire for Allah as a dark night is illuminated 

by the stars. One is astonished how Sheikh Wahidi, despite his knowledge that Abu 

Abdur Rahman is among the [eminent] Saints of Allah Most High, could use the 

term kaj 63 for him. This is despite the fact that Abu Abdur Rahman has written very 

few things of his own accord. If an ambiguity arises from such exegesis, the same 

ambiguity would be true for the exegeses of other commentators also because at 

some places [in the Quran] most of the exegists have given commentary just like 

Abu Abdur Rahman. Under the Quranic Verse, ‘Yet of mankind are some who take unto 

themselves (objects of worship which they set as) rivals to Allah, loving them with a love like 

(that which is the due) of Allah (only) - those who believe are stauncher in their love for 

Allah…, 64 Qazi Baizavi has written that andad [objects of worship which they set up 

as rivals to Allah] are the idols and also said that they are the sardars [chiefs] of the 

infidels and the infidels were obedient to their chiefs as Allah has said: ‘(On the day) 

when those who were followed disown those who followed (them)…’ 65 And perhaps the 

purport of andad could be something other than the above mentioned two meanings 

and that is the thing which keeps them away from the remembrance of Allah Most 

High. And this meaning of Baizavi is similar to the meaning of Abu Abdur Rahman. 

That which is written in Tafsir-e-Madarik under the Quranic Verse: ‘…Give them such a 

deed if ye know any good in them,’ 66 is so similar to the statement of Abu Abdur 

Rahman that it is almost exactly the same. See the Tafsir-e-Madarik if you have any 

doubt. 

He [Muttaqi] says: And it is for this meaning [that the explanation of the Sufia does not 

have the rank of Tafsir], that some of the ulama [scholars] have criticized it. The statement of 

the Sufia is as follows: Under Allah’s saying, ‘And remember thy Lord when thou 

forgettest, 67 the Sufia explain the meaning of nasiita [‘forgettest’] as [nasiita nafsika] ‘you 

forget your zath [essence, nature].’ And before the said Verse, is the Verse which says, 

‘Never say in any matter, I will surely do it tomorrow,’ 68 On the other hand say, ‘I will do it 

63 Here the author has used the word ‘mu’wajj’ [crooked] or ‘kaj’ (in Urdu) �آ instead of ‘kufr’. This shows 

that the seekers of Allah know the eminence of the seekers of Allah. How can the seekers of the world 

know the eminence of the seekers of Allah? Here, Sheikh Muftari has slandered Hazrat Seal of Saints AS [or 

Imam Mahdi AS ] and his Companions RZ . 

64 Quran, S. 2: 165 MMP. 

65 Quran, S. 2: 166 AYA. 

66 Quran, S. 24: 33 AYA. 

67 Quran, S. 18: 24 MMP. 

68 Quran, S. 18: 23 SAL.

65 

God willing. [Then remember your Lord’s will or pleasure].’ Apart from this, there are many 

places in Quran where the ulama have taken objection. And the commentator of the Quran 

needs to master fifteen uloom [sciences]. 

We say: The Sheikh’s Arabic quotation is much below the standard of correct 

language and idiom and it does not give the fullest meaning that he intended to 

convey, because it is devoid of the relative pronoun. On the other hand, the passage 

written eloquently is ^ Û× 

Â † Â èŠÛì 

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ÃÖ] 

àÚ† 

ŠËÛÖ] 

änÖ] 

t^jvm 

^Ú 

æ . 

Sciences a Mufassir should master 

He [Muttaqi] says: The fifteen sciences are as follows: 1. Lexicon; 2. Grammer; 3. 

Morphology; 4. Derivation; 5, 6 and 7. Meaning, Explanation and Science of rhetoric; 8. 

Recitation of Quran; 9. Principles of Religion; 10. Principles of Fiqh [Islamic Law] or 

commands, interdictions, story [Tradition], abridged, clear or manifest, common and special, 

absolute or confined, strong, ambiguous, manifest, mawwul, reality, outward appearance, 

obvious and allusion or metaphorical; 11. Reasons for the revelation of Quran; 12. Annulling 

and Annulled; 13. Fiqh [Islamic Law]; 14. The Traditions that explain the abridged and 

ambiguous matters [or verses]. 

We say: A commentator of Quran need not know all the sciences that the Sheikh 

[Muttaqi] has mentioned. The commentator needs to know some of these sciences 

and the mujtahid [Muslim Jurist] needs to know some others of them, because the 

mujtahid has to extract the commands and explain the Shari'at. However, the mufassir 

[commentator] does not have the responsibility of extracting the commands from the 

verses of the Quran. Hence, he does not need to know all those sciences. The 

commentator needs to know [or master] some of these sciences, like grammer, 

morphology, lexicon, explanation and the shan-e-nuzool [circumstances of the 

revelation of a Quranic verse]. Hence, these sciences are found necessary for 

commentary. Most of the commentators, while writing the commentary, have not 

explained these sciences, which the Sheikh [Muttaqi] has presented as a condition for 

writing the commentaries of Quran. The argument for not needing all the sciences 

that he has enumerated, is that Faqih Abul Lais Samarqandi has written in his book, 

Bustan, that the Quran was revealed for the people as a hujjat [clear proof]. Hence, if 

the commentary of Quran was not permissible, then the Quran would not have been 

a hujjat for the people. When such is the case, it is permissible for any person who 

knew the lexicon and the circumstances of the revelation to write the tafsir of the 

Quran. But for the person who has not mastered the circumstances of the revelation 

of the verses of the Quran and the lexicon, it is not permitted to write the 

commentaries. However, he can say or write what he has heard, as a story and not as 

a tafsir. In these circumstances, there is no fear for him. If such a commentator knows 

that his tafsir is confined to what he has listened, and he wants to extract a command 

or commands from a verse of the Quran, for him also there is no fear.

66 

Hence, know, O Just Man! Our brothers [who have given up the world and become 

the seekers of Allah Most High] do not comment on the Quran on the basis of their 

thinking. Rather, they study the exegeses [written by others] and they take only 

those points from these exegeses that are excellent, in accordance with the command 

of Prophet Muhammad SLM , who said, ‘The Quran is the treasure of many facets, take 

only the best from among them.’ Since our brothers have turned their faces away 

from the world and turned them towards Allah Most High, sometimes a point is 

revealed in their pure hearts that is not found in the exegeses. From among their 

explanation is the command of Allah Most High, ‘O Messenger! Proclaim the (message) 

which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled 

and proclaimed His mission...’ 69 . Its meaning is understood as ‘The thing you have 

conveyed would be deemed that you had not publicized it if you did not practice it 

yourself.’ The reason for this meaning is that the preaching of a message is of two 

kinds: one is oral, that the preacher simply says through his tongue, and the other is 

expounded by action or deed of his limbs. The point [to be noted here] is that it is 

obligatory on the muballigh [preacher] to practice the message he conveys, so that 

the oral preaching of the preacher should have definite effect on the people 

preached. Hence, it is said that the zaban-e-hal [practical conveyance of message] is 

more effective than the zaban-e-maqal [oral word]. If the muballigh [preacher] does not 

practice what he preaches, he becomes disgraced in the eyes of the people he 

preaches. They dislike him. Hence, the preacher by word of mouth is ineffective. 

Hence, he is not fit to be called a preacher. 

Apart from this is the explanation of the command of Allah Most High, ‘Say: Short is 

the enjoyment of this world: the Hereafter is the best for those who do right…’ 70 Its meaning 

has been given as ‘for the person who keeps his zath [essence, nature] away from the 

little wealth of the world.’ Hence, it is obligatory on the seeker of the Hereafter that 

he abstains from his desires, which pollute the purity and cleanliness of the heart. 

Allah Most High says, ‘As for that Abode of the Hereafter we assign it unto those who seek 

not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil).’ 71 

The meaning of this Quranic Verse is given as ‘wickedness and rising [in revolt] are 

both mentioned in the Quranic Verse; the abode of the Hereafter is given to those 

who abstain from both these [evils].’ Apart from their explanation, is the command 

of Allah Most High, ‘Every soul shall have a taste of death: and We test you by evil and by 

good by way of trial. To Us must ye return.’ 72 Fitna [trial] is testing. Shar [evil] is the 

world. And khair [virtue] is the Hereafter. As the world and its ne’maten [good things 

of life; divine blessings] are a trial for the people from Allah Most High and sadiq 

[true or sincere] is the person whose heart is not involved in the love of the world. So 

much so that he saves his heart from the love of the world and comes out of it; 

similarly, the ne’maten of the Hereafter are the testing (examination) for the sadiqin 

69 Quran, S. 5: 67 AYA. 

70 Quran, S, 4: 77 AYA. 

71 Quran, S. 28: 83 MMP. 

72 Quran, S. 21: 35 AYA.

67 

[true, sincere people]. Hence the sadiqin too, should not show respect or inclination 

towards them, because this respect or inclination will be a veil for the visal [meeting, 

union with God] of matlub-e-haqiqi [real objective] as has been said about the matlube-majazi 

[worldly objective]: 

[Couplet] 

I have left to the people, their religion and their world 

For being engaged in Your remembrance, O my religion, O my world! 

Hence, see, O Just Man! Which prohibited matter have our brothers adopted and 

which unlawful matter have they accepted? Can it be called the exegesis on the basis 

of one’s opinion, even if this explanation is not found in the exegeses of the past, 

despite the fact that the commentators are the Companions RZ of Mahdi AS and the 

tabayeen [followers of Companions]? They are of lofty ranks and grades that the 

predecessors of the past did not excel them. Nor did the Saints of Allah of the later 

period have reached such ranks of excellence. Hence, Pure is the Zath that has kept 

the Companions RZ of Mahdi AS and the tabayeen away from the excessive useless 

conversations [and He guided them to remain in His remembrance]. He also gave 

them the ease and comfort of mo’ainah [inspection or seeing] and mushahada 

[observation of divinity] and thus made them carefree and indifferent to the anguish 

of excessive argument. 

Divinely Bestowed Knowledge for Exegesis 

He [Muttaqi] says: The fifteenth science that is among the science for the exegesis is the 

divinely bestowed Knowledge. It is a kind of knowledge that Allah Most High bestows on 

him who works in accordance with his knowledge. Hence, it is stated in the hadis that the 

person who acts in accordance with his knowledge is made the heir to a knowledge that he 

does not know. 

We say: The lone fazilat [mastery] of this divinely bestowed knowledge is enough to 

support the things that the Sheikh [Muttaqi] has enumerated earlier for the 

lawfulness of the exegesis, because the person who is among the ones who are 

endowed with the bestowed knowledge will not do a thing that angers Allah Most 

High. And the matter that angers Allah Most High is the exegesis on the basis of 

one’s own opinion. Even if a person has done the exegesis despite his ignorance of 

the sciences that the Sheikh [Muttaqi] has enumerated, it is because Allah Most High 

protects such people from falling into error and he inspires them on the path of 

correctness. Hence, Allah Most High may keep some of our brothers unharmed and 

steadfast on the truth in this world and in the Hereafter, because they knew some 

things and practised what they knew, their practice made them the inheritors of the 

unknown sciences. The evidence of our explanation is given by their obvious 

condition.

68 

He [Muttaqi] says: If a person has learned these sciences and practiced according to them, 

then Allah Most High bestows on him the ilm-e-ladunni [divinely inspired knowledge or the 

bestowed knowledge]. 

We say: It is astonishing that Sheikh [Muttaqi] has exaggerated in his apostasy, and 

said that, ‘the person who has learned these sciences…’ [up to the end]. The 

astonishment is because the Sheikh has mentioned some of the sciences for the 

purity and cleanliness of the immanence. Nobody else has laid down the condition 

of learning these sciences. The cleanliness that makes Allah Most High bestow the 

ilm-e-ladunni is granted to the special people of Allah Most High. Hence, Sheik-ash- 

Shuyookh Sheikh Shihabuddin RA has written in his book, Awarif, and I have 

mentioned this before. It is that sometimes, the servant of Allah becomes ‘Alim Billah 

and becomes the Man of Certainty but he does not have the knowledge of the Farz-e- 

Kifaya. Hence, what is the use of the ilm-ul-ishtiqaq [etymology], syntax, lexicon, badi’ 

[science of rhetorical devices], qira’at [recitation of Quran] etc. for a seeker of the 

Truth. He needs the knowledge that enables him to correctly perform namaz and 

roza. A seeker of Truth who is a faqir [one who has performed the obligation of 

giving up the world—Tark-e-Dunya] need not know the knowledge of zakat [poordue] 

and haj [pilgrimage to Makkah]. Similarly he need not know the detailed 

knowledge of marriage, divorce, ila, Khula’ and zihar [various kinds of divorce], if he 

is unmarried and without a wife. On the contrary, learning these sciences, which the 

Sheikh [Muttaqi] has mentioned precludes the achieving of the ilm-e-ladunni. 

Hence, Imam Ghazali has said about the science of Fiqh, in his book Ihya ul-Uloom 

that the science of Fiqh is of course the science of religion, but it hardens the heart if 

one is engaged in reading it all the time. It also removes the fear of God from one’s 

heart. Hence, this characteristic is seen in the people who have become the people of 

Fiqh. 

Hence, ponder, O Just Man! Always engaging oneself in reading the science of Fiqh, 

which is a science of religion, renders hardness to the heart then what do you think 

about being engrossed in sciences other than Fiqh? Whatever I have mentioned are 

the sayings of the saints of Allah, who had received the Ilm-e-Ladunni [the 

knowledge bestowed by Allah Most High to His Friends (Awliya)]. According to a 

saying of the Prophet SLM , if a person engages himself continuously for forty days in 

pure remembrance of Allah then fountains of wisdom overflow from his heart and 

tongue. The books of the Awliya-Allah are full of their sayings. 

Among the sayings is the one mentioned in the book, Awarif, in the matter of the 

person who reads or recites the Holy Quran. Such a reader of the Quran should not 

confine his comprehension to the emulation of the mazhab that he follows. Then the 

reader gets the barkat [bounty] of the Book of Allah with the manifestation of its 

secrets. And that barkat [bounty or abundance] is proved for the sacred zawath 

[personlities] of the people of wisdom. And that barkat is achieved by these nufoos

69 

[souls] through remembrance [of Allah]. (Here ends the statement of the Sheikh-ash- 

Shuyookh RA ). 

He [Muttaqi] says: And he, who has done the tafsir [exegesis] of the Quran without the 

above-mentioned sciences, is deemed to have done it on the basis of his own opinion. 

We say: The answer to the issue of the exegesis on the basis of one’s own opinions 

has already been given many times and we do not repeat it. 

Question about the knowledge of the Companions RZ and its 

response 

He [Muttaqi] says: The language of the Companions RZ of the Prophet SLM and their followers 

was Arabic and for this reason they had by nature achieved the sciences of the Arabic 

Language, not by the benefit of their teachers, and also not by the usual processes of learning. 

And the uloom-e-ukhravi [the sciences of the Hereafter] was known to them from the 

Prophet SLM . This has been mentioned in the book, Itqan. The author of Itqan has copied from 

Allamah Tuftazani RA , who has written in his Sharah that the mulhid [heretics] have been 

named as Batiniah [Carmathian sect of the Shi’ites] on the basis of their claim that the clear 

commands of the Quran and Traditions [of the Prophet SLM ] are not based on their manifest 

meaning but they have an immanent meaning, which is known only to the person who has 

been bestowed the inspired knowledge, by Allah Most High. The purpose of this claim of the 

heretics is the total negation of the Shari'at. However, the mazhab [belief] of some 

muhaqqiqin [research philosophers] is that there are clear manifest meanings for nusoos 

[categorical Quranic commands], despite the fact that there are hidden hints about the 

immanent nuances, which are revealed to the arbab-e-suluk [people of the mystic initiation]. 

The consonance between the immanent nuances of the clear Quranic commands and their 

manifest meanings are possible. Hence, that revelation of the minute points is because of the 

Iman [Faith] and pure Irfan [intimate knowledge of God and highest form of mystical 

experiences]. 

We say: That the Sheikh [Muttaqi] has referred to the Itqan for this narrative is proof 

that he is unaware of the Sharah-e-Aqaid, because this narrative is as evident as 

sunlight in the book, Sharah-e-Aqaid. Had he read this book, he would never have 

referred to the book, Itqan. Hence, the Sheikh’s mentioning of this narrative from the 

book, Itqan, is proof of his Adm-e-Itqan [total absence of perfection], in the knowledge 

of those books that are current among the ulama as the Quran is current among the 

children. 

Then again, know, O Just Man! Allamah Tuftazani RA has clarified that the nuances are 

revealed to the people of the mystic initiation and said that these revelations are 

because of their perfect Iman [Faith] and pure Irfan [intimate knowledge of God]. 

And you, O Sheikh! You know, because you have lived [for some time] with our 

brothers, that our brothers are those who seek the proximity and nearness of Allah 

Most High; they fight their nafs [self, concupiscence], they perform religious and 

spiritual exercises, they assign their own work to the will of Allah Most High and 

they are happy with the pleasure of Allah, making themselves devoid of the love of

70 

the world and keeping themselves aloof and away from their own and other people. 

They also live in loneliness and seclusion for the remembrance of Allah and lay 

down their lives in the path of Allah and they help and benefit others. Hence, all 

these virtues of our brothers are manifest and are well known to the people. And 

nobody knows their hidden conditions and what has been kept concealed for them: 

that is, the vision of God in this world, [which is] the eternal coolness of the eyes 

[that is, the cherished desire of the heart]. That is the reward for their good deeds. 

They are the leaders of those who follow them [in time]; they judge the opinions of 

those who have gone before them. They explain the Quran and their commentary of 

it is the best. 

The author of the tafsir entitled Tabsir-ar-Rahman, Maulana Ali Peero has, in the 

Sharah of his book Awarif, known as Zawarif, quoted the saying of Ibn Mas’ood RZ that 

‘There is no verse, but there is a community for a verse, and the community would 

shortly know the meaning of that verse.’ Under this saying, he said: 

The saying of Ibn Masood RZ incites every man of courage, so that his courage 

is not confined to what he has listened to. And that he should clear the place 

in his heart where the saying reaches, so that he understands what he has 

heard, that is, the nuances of the meanings that were not understood even by 

the Companions RZ , despite their extreme purity and their hearts being free of 

things other than Allah Most High and their being the source and 

fountainhead of the asceticism and continence. May Allah Most High be 

pleased with them all! 

The Sufi that has both the attributes, that is, his heart being free of the things 

other than Allah Most High and giving up the world, gets the information 

about the meaning of every Quranic Verse that is opposed to the thinking and 

comprehension of common man. On the other hand, he achieves a new 

meaning from the Quran every time he reads it. This is for the simple reason 

that whenever he is given the comprehension of the new thing, a new good 

deed is born and this new deed becomes the cause of the purity of his 

comprehension. And this is because the nur [divine light] reaches from the 

manifestation to his immanence. Then, he acts in accordance with his second 

comprehension, with the result that this second purity begets a new 

comprehension. And this chain of events continues. These deeds that are born 

one after another are not the deeds of the qalib [mould], because there is a 

fixed limit by the manifest Shara’ [divine law]. On the other hand, these are 

the deeds of the heart, which are as good as known. They are as 

comprehensible as the others. Thus it happens like this: the reasons for the 

comprehension are not dependent and the deeds of the heart are known, 

because they are a clean anecdote as they are the deeds or motives or 

intentions; in other words they are the intentions or the beliefs. They are also 

the flattery or the lamenting of the soul in the presence of the Almighty. It

71 

also learns the etiquette of the heart in the presence of the soul, which is 

latent, and then becomes munawwar [illuminated]. And from these matters, 

every matter becomes the cause of a new inspiration. Hence, for that Sufi a 

large number of sciences get accumulated and it is also expected that the 

knowledge of one person is different from that of the other. Hence, under 

these circumstances, how can the reasons be limited? [Here ends Maulana Ali 

Peero’s saying]. 

Under the command of Allah Most High, ‘And such of your slaves as seek a writing (of 

emancipation), write it for them if ye are aware of aught of good in them, and bestow upon 

them of the wealth of Allah which He hath bestowed upon you,’ 73 it is stated in Madarik that 

if the other servant of Allah Most High is the khudawand-e-ishrat [Lord of pleasure]; 

then he is the ‘confidant’ of the court of the Almighty. He meets the people to test 

them. He sees them admonishingly and commands them to rekindle their sense of 

honour. He is the successor of the Prophet SLM . He commands like the command of 

Allah Most High. He takes [things] for the sake of Allah Most High and he spends in 

the path of Allah Most High. He understands from Allah Most High and he speaks 

to Allah Most High. 

Oath in the name of Allah Most High! The Companions RZ of Mahdi AS were endowed 

with the attributes, which have been mentioned in the Madarik. Allah Most High has 

sealed the heart of the Sheikh [Muttaqi]. He has made him deaf. He [God] has 

blinded his [the Sheikh’s] eyes. He [the Sheikh] lived in the company of the 

Companions RZ of Mahdi AS at one time. However, he [the Sheikh] did not achieve the 

thing that the other Companions RZ were divinely bestowed upon. He did not come 

to know that their bayan [explanation of Quran] was perfect Iman [Faith] and pure 

Irfan [intimate knowledge of God], as has been stated by Allamah Tuftazani RA . 

Narration from Baizavi and its response 

He [Muttaqi] says: And its [the saying of Allamah Tuftazani RA 

î Ö] 

ànÏÏvÛÖ] 

˜Ãe 

änÖ] 

gâ„ 

m ^Ú^Ú] 

æ ] nazir [precedent] is the command of Allah Most High, 

‘The recompense for an injury [evil] is an injury [evil] equal thereto (in degree): but if a 

person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not 

those who do wrong.’ 74 Baizavi has said that the second sayya’ah [evil deed] is named as 

sayya’ah because there is alliteration between the first sayya’ah and the second sayya’ah or it 

could be because the second sayya’ah takes revenge on one who behaves in an evil manner. 

And the Sufis RZ have acquiesced to the manifest meaning of the Verse and then taken the 

hint. They have said that the path of tariqat [mystic way of life] is that the sinner is rewarded 

with jaza [blessings] along with an evil, which is appropriate to his sin. So, the salik [seeker] 

should forgive the evil-doer. He should not compensate with an evil deed. Ponder over these 

things so that the difference between the Batiniah sect and the Sufis becomes obvious. 

73 Quran, S. 24: 33 MMP. 

74 Quran, S. 42: 40 AYA.

72 

We say: May Allah Most High give right guidance to the Sheikh [Muttaqi] for he has 

produced arguments from the conditions of the Sufis so that the conditions of our 

brothers could be compared with the conditions of the Sufis, because our deduction 

or drawing conclusion is similar to the Sufis. Then again know, O Just Man! The 

ulama-e-zahir [the scholars of the manifest knowledge] have tried to decree that the 

Sufis are the misguided people and they have spared no effort to brand them as 

ignorant, even after the scholars of the manifest knowledge had realized the 

difference between the Batiniah sect and the Sufis. Like the saying of Wahidi 

regarding Abu Abdur Rahman even though he has quoted only the most eminent 

Sufis in his tafseer. Hence Sheikh [Muttaqi] accusing our brothers of infidelity and 

innovation is like the scholars of the manifest knowledge accusing the Sufis of 

gumrahi [being misguided] and bidat [innovation], etc. 

Under the command of Allah Most High, ‘They take their priests and their anchorites to 

be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet 

they were commanded to worship but One Allah: there is no god but He.’ 75 the Tafsir-e- 

‘Arais says that Junaid Baghdadi RA has said that when Allah Most High intends to do 

neki [goodness, virtue] with the Murid-e-Aakhirat [the disciple of the Hereafter], He 

gives right guidance to him to remain in the company of the Sufis, and protects him 

from the company of the qaris [readers or reciters, who do not act upon what they 

preach]. If the be-‘amal ulama [scholars who do not perform deeds according to their 

knowledge] are engaged in their work and in accumulating the goods and chattels of 

the world, in vexing and provoking the friends of Allah Most High, in trying to 

disgrace them, even then their misfortune was enough to disgrace them, more 

particularly when they taunt the truthful people and the ‘arifin [those who have the 

intimate knowledge of God]. [Here ends the quotation from Junaid Baghdadi RA in 

the book, Tafsir-e-‘Arais.] 

Calling the Disavower of the Mahdi AS as Kafir 

He [Muttaqi] says: And one of the evils of these Mahdavis is that every Mahdavi has the 

belief that the person who disavowed the ‘dead person’ [Imam Mahdi Mau’ood AS ] became a 

kafir [infidel]; and on the basis of this belief of theirs, they call the Muslims as kafirs. Since 

they unreasonably call the Muslims as kafirs, they themselves become kafirs [infidels]. This 

is so because none has said that the disavower of the Mahdi AS is a kafir. 

We say: It is not known whether the last horrid passage of the Sheikh [Muttaqi] is 

written by him or it is the distortion of the calligrapher. Rather, the passage that 

completes the objective is this: † ËÓÖ] 

äffŠe 

‚ u] 

ØÏm 

ÜÖ 

p‚ 

ãÛÖ] 

…^ÓÞ] 

áŸ 

[This is so because 

not even one has said that the disavowal of MahdiAS is the cause of infidelity.] Or it 

could have been said, å † ËÓe 

‚ u] 

ØÏm 

ÜÖ 

p‚ 

ãÛÖ] 

† ÓßÚ 

áŸ 

[This is so because nobody 

acquiesces that the disavower of the MahdiAS becomes an infidel.] 

75 Quran, S. 9: 31 AYA.

73 

Then, one is astonished why the Sheikh [Muttaqi] overlooked the fatwa of the muftis 

of Makkah, which he himself has quoted as an argument in his previous long tract. 

In this fatwa he has happily and contentedly accepted the contention that the 

disavower of Mahdi AS is a kafir [infidel]. And the infidelity charge against the 

disavower is the fatwa of the muftis of Makkah. Hence, the Muftis of Makkah have 

written that: 

But this group of Mahdavis is calling a person from among the Muslims as 

kafir who has opposed their wrong belief, that is: ‘One who accepts is mumin 

and the one who disavows is kafir.’ If, by this, the purport of the Mahdavis is 

that, in accordance with their belief, the Muslims are on na-haq [unjust or 

untruth], and that they are expelled from Islam, then the Mahdavis have 

become murtid [apostate]. Allah Most High may protect them. However, the 

decree about the person who disavowed the Mahdi AS : Verily, the Prophet SLM 

has given the news of infidelity for the person who has disavowed Mahdi AS . 

[Here the fatwa ends. The person who has given the fatwa is Yahya bin 

Muhammad Hanbali]. 

The thing which is even more astonishing is what the Sheikh says a few lines later in 

this tract while calling us as kafirs because of our disavowal of that Mahdi (who 

according to him will emerge later) in whom, as per his opinion, will be found all the 

signs. In his opinion, our acceptance of this Mahdi is a testament of the rejection of 

their (Sheik’s and his brothers’) Mahdi, who they think will manifest all the 

supposed signs. Hence, it is clear that the allegations he is making against us are 

reverting to him. He has fallen into the thing which he had run away from! The 

point to be noted in this is that Allah Most High has brought the truth on the tongue 

of the Sheikh and has placed the accussation back on him from his own saying. Had 

it not been this, it is does not behove the glory of a wise man that his first word was 

nullified by the last part of his saying without a considerable distance between them! 

It is like the Arab woman who spun the thread for half a day and later in the day she 

destroyed the spun thread with all her strength! 

Is the issue of Mahdi AS part of beliefs? 

He [Muttaqi] says: But the issue of Mahdi AS has not been discussed in the books of beliefs, 

despite the mention of those things whose disavowal renders a person kafir, like the 

chastisement in the grave, the affirmation of the pulsirat [straight bridge] 76 and others. 

We say: This statement of the Sheikh [Muttaqi] is like his reference of Itqan for issue 

of Sharah-e-Aqaid. It bears witness to his lack of study of the well known books. Had 

he studied the books, he would never have said what he said, because the issue of 

Mahdi AS is mentioned in lengthy and detailed books, like Sharah-e-Maqasid and 

76 Pul-sirat is the extremely narrow bridge over which the righteous pass into Paradise, according to the 

Muslim beliefs. This bridge is the only pathway to the Paradise.—Urdu English Dictionaries.

74 

others. “However, the emergence of Mahdi AS is narrated by Abdullah Ibn 

Mas’ood RZ .” And this statement is mentioned in the book, Sharah-e-Maqasid, along 

with a detailed description. Similarly, it is mentioned in the book, Sharah-e-Aqaid 

also, under the topic of Esa AS in dealing with the conditions and signs of the 

Doomsday. Allah Most High may destroy those people who repose faith and beliefs 

in such a Sheikh who is devoid of the manifest religious sciences and immanent 

inspirations. 

Is the Munkir (disavower) of Mahdi AS a Kafir? 

He [Muttaqi] says: Hence, if it is said that the hadis [Prophetical Tradition] says ‘He who 

disavows the Mahdi AS is a kafir’ then it is evident that the munkir [disavower] of Mahdi AS is 

kafir [infidel]… 

We say: Jabir bin Ibn Abdullah has narrated this hadis [Tradition] and Imam Abu 

Bakr Al-Askaf has reported in the book, Fawaid-al-Akhbar, in these words: ‘He who 

disavows the emergence of Mahdi AS , verily, he has committed kufr [infidelity] on 

what had been revealed on the Prophet SLM .’ 

Know, O Just Man! The meaning of the words of the Tradition is suggesting that the 

emergence of the Mahdi AS is included in those things that were revealed to the 

Prophet SLM , that is, in Quran. And Imam Abul Qasim Suhaili has copied this hadis in 

his book, Sharah-e-Siyar. Similarly, it is also narrated in the book, Fasl-ul-Khitab. 

Reason for Takfir of a Disavower of Mahdi AS 

He [Muttaqi] says: … the reply to this is that the Tradition about the disavowal is a weak 

ahad 77 Tradition and gives only the benefit of presumption. Hence, its disavower’s kufr 

[infidelity] is not certain under this Tradition. 

We say: This issue can be unveiled only by Mahdi AS whose disavowing this hadis 

mentions. If the Mahdi AS decrees kufr on his disavower, that would be the [correct] 

belief. And if he does not decree, then that would be the [correct] belief. When we 

research the issue of the disavower’s kufr, we find that there are many arguments 

that support the infidelity of the disavower. The reason is that the Mahdi AS is the 

khalifa of the Messenger of Allah; he is the one who revives the religion of the 

Messenger of Allah, according to the proven consensus of the Muslim Ummah 

[community] from the day of the Prophet SLM to our day. 

It is said in the book, Nawadir, that the person who has not accepted, one who invites 

people to follow the Shara’, on the basis of contempt, becomes a kafir. Here, the 

person who invites people to follow the Shara’ is the Qazi [judge] or the Muhtasib 

[censor]. When the disavowal of the judge or the censor on the basis of contempt is 

kufr, the disavowal of the Mahdi AS is kufr for a better reason. [One may ask the 

77 Ahad are the Traditions transmitted by only one narrator in each link of the chain, though its core text is not 

disputed.

75 

disavowal of the judge or the censor was on the basis of contempt: is the basis, here 

contempt too?] Yes. Here too, it is contempt on account of not performing the tasdiq 

[affirmation and confirmation] of the Mahdi AS and attributing falsehood and wrong 

claim to the Mahdi AS is tantamount to insulting him. 

Hadis-e-Ahad and Hadis-e-Mutawatir 

Then, know, O Just Man! The disavowing of a thing that is proved by the ahad 

Traditions is tantamount to not being certain that the hadis [Tradition] has emanated 

from the Prophet SLM . This is so because even if the ahad Tradition is sahih [sound], it 

gives only the benefit of presumption. And the person who denies a thing that is 

proved by a hadis-e-mutawatir [the tradition with repeated continuity] his being a 

kafir is proved by a Prophetical Tradition and it is certain and there is no doubt about 

it. Because of the large number of the narrators, certainity is achieved and the doubt 

is erased. Hence a thing which is proved by ahad-e-zanni [solitary traditions which 

give the benefit of presumptions] becomes certain without a doubt after the fact 

predicted by the Tradition comes into existence. Hence, the rise of the sun from the 

west is proved by a hadis-e-ahad [Tradition narrated by only one narrator]. In the 

exegesis of the command of Allah Most High, ‘In the day when one of the portents from 

thy Lord cometh,’ 78 it is stated that when the sun rises from the west and the people 

see it, the presumption will vanish and certainty will be achieved. At that time, the 

disavowal or the doubt about this ahad Tradition of the Prophet SLM will not persist in 

the heart [or mind] of the mumin [believer]. Similar is the case of the hadis-e-ahad in 

the matter of Mahdi AS . [The doubt about the hadis-e-ahad will persist till the 

emergence of Mahdi AS . After his advent, the doubt will vanish and the matter 

becomes certain.] 

And what has Imam Ghazali RA said in the fourth chapter of his book, Ihya-ul-Uloom, 

about the dangers of Munazarah [dialectical speech or controversy], supports this 

view about the hadis-e-ahad becoming correct after the manifestation of the predicted 

event. The Prophet SLM has said that when the people learn the sciences and give up 

deeds, express love with their speech and nurture hatred and enmity in their hearts, 

and terminate relations with their near and dear ones, Allah Most High will curse 

them, make them deaf and blind. This Tradition is narrated by Hasan bin Ali RZ and 

verily, this Tradition is proved to be sahih by mushahidah [observation]. (Here ends 

the statement of Imam Ghazali RA ). 

Hence, see, O Just Man! The saying of Imam Ghazali RA that, “this Tradition is proved 

to be sahih by mushahidah [observation]”, means that the hadis of the Prophet SLM 

became sahih [sound] among the ulama by the manifestation of the predicted event. 

And what Kirmani has said in the Sharah-e-Bukhari, under what Umar RZ had told his 

son Abdullah RZ , is close to the matter mentioned above. (Umar RZ had told his son 

Abdullah RZ that) ‘If Sa’ad bin Abi Waqas RZ narrates any hadis from the Prophet SLM , do 

78 Quran, S. 6:158 MMP.

76 

not ask any questions of him.’ Kirmani has said that sometimes the hadis-e-ahad is 

systematically surrounded by circumstances, and such hadis gives the benefit of 

certainty. Under those conditions, there remains no need for raising questions. And 

this saying of Umar RZ is in the first part of the thirty parts of Bukhari, about the 

chapter on mas’h [wiping] of the mauzah [socks or footwear]. 

And among the arguments of takfir [decreeing kufr] is the saying of the Sheikh 

[Muttaqi] at the end of his tract and that is: ‘In short, the Mahdi AS cannot be proved 

unless all those Traditions, which are narrated about him [Mahdi AS ] are found in 

him.’ And the Tradition, ‘He, who denies the Mahdi AS , verily became a kafir,’ is also 

among those Traditions that have been narrated about the Mahdi AS . And if the 

Mahdi AS does not decree the command of takfir against his disavower, then as per the 

condition put by the Sheikh [Muttaqi], the Mahdi AS ’s Mahdiat does not stand proved, 

because the command of the Mahdi AS will not be in conformity with the hadis. Thus it 

is astonishing at the Sheikh’s lunacy and lack of adequate knowledge of the science 

of Hadis and Usul [principles] for he has issued his command only on this hadis [‘He 

who denies the Mahdi AS , verily became a kafir,’] that it is weak and does not give the 

benefit of finality and correctness, despite the fact that most of the ahadis about 

Mahdi AS are ahad and do not give the benefit of their being final and certain. Yes! (It 

is the answer to the question of its taqdir. The question is whether anything has been 

narrated with constancy in the subject of Mahdi AS ?) The ahadis-e-ahad about the 

existence 79 of Mahdi AS , despite not having proof of finality, have achieved tawatur 

[constancy], because the narrators themselves have reached the limit of tawatur. 

Because the narrators of the ahadis-e-ahad are in a large number, their number makes 

it impossible that all of them are saying things that are false. Their large number is 

perpetual to this day. Hence, the beginning of this khabar [Tradition] is like its end 

and its end is like its beginning. All the Traditions that have been reported about the 

emergence of the Mahdi AS are unanimous and consistent, except in the matter of 

signs and attributes. This is so because a large group of people from each of the 

Islamic sects has narrated it. 

He [Muttaqi] says: Certainly the Tradition (‘He, who falsifies the Mahdi AS , verily became a 

kafir’) argues in favour of the belief in a Mahdi; it does not argue in favour of the belief in a 

specific Mahdi. 

We say: It would have been better if he had said &m‚ vÖ] 

áŸ 

with lam jar’ah so that it 

could be the reason for his saying å‚ u^q 

† ËÓe 

Ýˆrm 

¡ Ê or he could have 

said & m‚ 

vÖ] 

á] 

ÄÚ 

. 

I say that the Sheikh’s statement à nÃÛÖ] 

p‚ 

ãÛÖ] 

Ÿ [and not a specific Mahdi] is 

meaningless. The reason is that the obligation of belief in a Mahdi commands that 

one should believe in the Mahdi al-Mau'oodAS , who has actually been proved. And it 

79 The Sheikh [Muttaqi] has written after praises of God and Prophet SLM , ‘There is no doubt that the existence 

of the Mahdi AS is proved by the ahadis, that are more than three hundred in number.—See Sheikh’s first 

saying.

77 

does not mean that one says that ’one who disavows the Mahdi AS is a kafir [infidel]’ 

and then say, ‘Whoever is Mahdi, I will believe in him; but I do not believe in this 

Mahdi because of the doubts that occur to me.’ If this belief is enough for him, then 

he is like the person, who says that: ‘I believe that the Seal of the Messengers SLM will 

come during the Last Era. But I do not hold the belief that Muhammad is the Seal of 

the Messengers SLM .’ 

Hadis of Sufiani is Ahad and not Mutawatir 

He [Muttaqi] says: If it is accepted that the disavower of the Mahdi is a kafir, then the 

Mahdi, whose disavower is an infidel and whose acceptance is obligatory should conform to 

the Ahadis and signs that have been narrated for him. However, this person [who has staked 

the claim] does not possess most of the authentic signs which are particularly related to the 

Mahdi and are stated in well known Traditions. For example The Sufiani will be present 

during the era of the Mahdi and the Mahdi will come with Esa AS on the soil of Palestine to 

kill Dajjal, and there are other signs. 

We say: The scholars of science of Traditions in their authentic books have not 

ascertained the soundness [sahih] of the Sufiani Tradition. Since they have not 

clarified whether this Tradition is sahih or mawdu [sound or fabricated] therefore it 

cannot be determined whether it is sahih or mawdu [sound or fabricated]. Rather one 

would hesitate because of the silence of the scholars of the science of Traditions. This 

point has been stated in the principles of Traditions. Hence, the Tradition, which one 

is obliged to accept as sound, is not considered as a hujjat [final proof] in respect of 

dogmatic beliefs. This is so because such a Tradition does not give the benefit of 

finality and certainty, as the Sheikh [Muttaqi] has mentioned earlier in his saying in 

answer to some other point, that the Khabar Ahaad 80 gives only the benefit of 

presumption, despite its being sound. In our reply, we say the same thing as the 

saying of the Sheikh [Muttaqi]. The Tradition whose soundness the Imams have 

hesitated on, does not give the benefit of its own correctness, then, how can it give 

the benefit of the correctness of the belief for others? [If the confirmation of a given 

Tradition is lacking, it cannot give the benefit of finality and certainty, and it cannot 

be taken as a proof in the matters of beliefs]. Then, how can the Tradition about 

which the authorities have remained silent be taken as reliable? Because the 

Tradition, which does not give benefit of its own correctness, how can it give the 

benefit of the correctness of the belief of others? Hence, I have already mentioned 

this point clearly. 

Hence, the Traditions of this kind, about which the authorities have hesitated, will 

not be decreed as correct, until they actually occur. Thus, if later when the fact 

predicted in such a Tradition 81 comes to happen and is manifested, it would be 

understood that the Tradition was pronounced by the Prophet SLM . Otherwise, when 

80 Khabar Ahad is the Tradition transmitted by only one narrator in each link of the chain. 

81 In other words, the matters mentioned in the Tradition are treated as correct after these matters have come 

to happen and are manifested.

78 

these matters do not come to happen and are not manifested, the Tradition 

concerned would be treated as fabricated. Hence, how can such Traditions be 

presented against the person concerned whose claim is proved by those things with 

which the claim of Prophets AS is proved? That is, their character and behavior. I will 

deal with these matters shortly, Allah willing, when discussing the Sheik’s [Muttaqi] 

example of the mosquito. We have already dealt with the issue of Mahdi AS appearing 

along with Esa AS and we do not reiterate it here. 

The Sheikh’s saying about the matter of the Bab-e-Lud [Gate of Lud], on the soil of 

Palestine, is just a hint about the Tradition, which is narrated in Qurtubi. This is a 

very weak Tradition. Hence, Imam Bayhaqi 82 has said in the book, Shu’b-al-Iman that 

the consensus of the ulama is on the unambiguous belief. Then again, know that 

bringing the Sufiani Tradition among the Traditions issued by the Prophet SLM is 

proof of the ignorance of the Sheikh [Muttaqi], because this Tradition is not among 

the Traditions issued by the Prophet SLM . And the argument is on the point that the 

Traditions about the attributes of Mahdi AS do not specify any particular attribute of 

the Imam AS . Some of the ulama have hesitated about these Traditions, as Bayhaqi has 

mentioned in his book, Shu’b-al-Iman. I have already dealt with this matter earlier. 

If the Traditions had been issued in specifying the attributes of the Mahdi AS , there 

was no need for the ulama to hesitate. However, the ignorance about the Traditions 

and the suspicion about such ignorance is not justified against the authorities who 

examine the quality of the Traditions. 

Charge of Kufr on Mahdavis because they do not believe in 

the supposedly real Mahdi who is yet to come 

He [Muttaqi] says: Hence, his disavowal becomes necessary, because it is necessary to 

believe in that person who will possess all the signs. Under these circumstances, their kufr 

[infidelity] is the result of their belief in the Mahdiat of a person, which makes it necessary 

for them to disavow the Mahdiat of the Mahdi who would possess all those signs. 

We say: Verily, it has been mentioned earlier that this saying of the Sheikh [Muttaqi] 

contradicts his earlier saying in his discussion about the disavower of the Mahdi AS 

not becoming a kafir. That saying of the Sheikh is this: ‘…they themselves become 

kafirs [infidels]. This is so because none has said that the disavower of the Mahdi AS is 

a kafir.’ And the Sheikh [Muttaqi] has become a kafir under his own saying because 

he has made the charge of kufr against us, just on the basis of our tasdiq [affirmation 

and confirmation] of our Mahdi AS . His contention is that our tasdiq of our Mahdi AS is 

tantamount to the denial of his supposed Mahdi that he expects in the future. [This is 

so because his charge of kufr against us is without a justification of the Shari'at.] 

82 His full name is Ahmad ibn al-Husayn al-Bayhaqi RH .

79 

Hence, you [the reader] think over it, so that contradiction between the two sayings 

of the Sheikh becomes obvious to you. 

He [Muttaqi] says: And among the follies of the Mahdavis is that they mention some of the 

Traditions that have no reality [significance] in the opinion of the Sarrafan-e-Hadis [experts 

of Traditions] and in their imagination they compare these Traditions with the correct 

Traditions that have come through various manners. And it is not a hidden fact that the 

comparison is done only between those Traditions that are equal in the matter of their 

strength and weakness. The comparison does not take place between the Traditions that are 

mashur [well-known], mutawatir [repeatedly constant], and mustafiz [favoured] Traditions, 

which have been proved in various manners and some of those Traditions are mat’oon 

[blame-worthy] Traditions that are not considered to be Prophetical Traditions. 

We say: I have found that in the saying of the Sheikh [Muttaqi], ^ ãnÊ 

áçÃ_ÛÖ] 

the 

feminine pronoun â ^ turns to the alif and lam of áçÃ_ÛÖ] and this is not correct. On 

the other hand, the pronoun should be masculine. I do not know whether it is the 

mistake of the calligrapher or of the Sheikh. It could well be the mistake of the 

Sheikh, because the last [part of the] saying proves the point that I have mentioned 

with reference to the Arabic syntax. And the saying is ¡ ‘ ] äÖ 

lçf$ 

Ÿ p„ 

Ö] 

. Then know 

that this is the folly of the Sheikh [Muttaqi] that he has accused us of folly. Hence, 

there has been no discussion between us and the Sarrafan-e-Hadis [Hadis experts] at 

any time. If there had been a discussion, we would have advanced our contentions 

about those Traditions, which do not exist in the view of the Sarrafan-e-Hadis. This is 

another one of the malicious accusations of the Sheikh against us [the Mahdavis]. 

One can understand from the sayings of the Sheikh that the Sheikh claims to be a 

Sarraf-e-Hadis [Hadis expert]. However, the Sheikh’s folly and his lack of proficiency 

in the science of the Prophetical Traditions are obvious and are being witnessed, 

where he has said, ‘In short, the MahdiAS will not be proved unless all those 

attributes that have come in the Traditions are not found in him.’ We will shortly 

deal with this matter. 

I swear by Allah! Even a person, who has an iota of understanding of the Traditions, 

will not pass an order the like of which the Sheikh has passed. The question of an 

expert in the science of the Traditions passing an order like that of the Sheikh does 

not arise at all. 

Folly of the Shaikh [Muttaqi] 

The Sheikh [Muttaqi] has accused us of himaqat [folly]. It is like a Gujarati parable, 

which is uttered as a proverb. It is like this: A Dakhani [south Indian] was talking 

with a Gujarati. The Dakhani told the Gujarati, “How strange is the language you 

speak in your everyday life [of Gujarati language] where you utter a word, and then 

dropping the first letter of the word you add an ‘em’ [or mim] in its place and utter it 

again? Instead of saying ‘roti’, you say ‘roti moti’; for ‘pani’ you say ‘pani mani’; and 

for ‘talwar’ you say ‘talwar marwar’.” The Gujarati in order to free himself of this

80 

defect replied that ’Such utterances are used by people who are bazaari mazaari [or 

traders]’. Hence, by saying ‘bazaari mazaari’, the Gujarati confessed his defect in his 

effort to deny his defect. 

Similarly, the Sheikh [Muttaqi] has associated us with himaqat and arrogated himself 

to the title of Sarraf-e-Hadis. Despite this, he talks like a havan’naq 83 [fool, simpleton]. 

Hence, the Sheikh’s sayings are not hidden from the people of wisdom. 

He [Muttaqi] says: Despite verification and contentions, it becomes necessary that the 

obligation of belief is discarded by both sides. Then, how can the claim of the Mahdavis 

about the belief of Mahdiat be accepted as obligatory? This is nothing but their ignorance. 

We say: Even if, according to the rule laid down by the Sheikh [Muttaqi], 

inconsistency is accepted, the acceptance of claim of the claimant becomes obligatory 

on the basis of the akhlaq [morality or ethics] of the claimant. This is so because the 

akhlaq prove the miracles of the Prophets AS and the evidence of their Nubuvvat 

[Prophethood] is provided by the witnesses. Had there been no akhlaq, the miracles 

and the evidence of the witnesses would not have been proved. This is so, because if 

we compare the Prophet who performs miracles with a sorcerer who creates 

extraordinary imagery, and each of them claims to be a prophet, how can we 

differentiate between the two and accept one as the Prophet and disavow the other 

as a sorcerer? Ordinarily, it is not possible to differentiate between the two, except by 

their akhlaq. Hence, if the akhlaq of the person are like the akhlaq of the Prophets of the 

past, then it becomes obligatory to accept him as a Prophet. Otherwise, he would not 

be accepted as a Prophet. Hence, the correctness of the miracle depends on the akhlaq 

of the claimant. Similarly, the evidence of the witness is rejected, unless the witness 

is just and a person of good and likeable akhlaq, in which case, he is accepted [as a 

good and reliable witness]. Hence, the factor that decides the acceptance of the 

evidence too, is the akhlaq of the witness. A detailed discussion about the matter will 

follow while dealing with the Sheikh’s example of the mosquito. 

He [Muttaqi] says: Among the matters besides their ignorance, is the breaking of the ijma’ 

[consensus]. 

We say: Allah Most High may increase lunacy in the treasure of the Sheikh! How he 

spends his lunacy without any fear of its being spent! Allah Most High says: ‘On 

account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will 

hem in only the authors thereof.’ 84 

83 Havan’naq is a person who talks like a lunatic at times and like a wise person at other times. 

84 Quran, S. 35: 43 AYA.

81 

Belief of Mahdi AS being Free of Error 

He [Muttaqi] says: Their ‘breaking the ijma’’ is that they hold the belief of the ‘ismat [being 

free from sin] in favour of a vali. Hence, they [the Mahdavis] do not allow any mistake or 

zillat [ignominy] for a Vali. 

We say: The Sheikh [Muttaqi] is aware that we [Mahdavis] believe that, except the 

Mahdi AS , a mutlaq vali [ordinary saint] does commit mistakes. However, the Sheikh 

has tried to confine the Mahdi AS as an ordinary saint. This manifests his enmity and 

hostility. However, we do not think it to be lawful for the Mahdi AS to commit 

mistakes in his ma’loomat [information] which is achieved from Allah Most High, 

because the position and rank of being the Mahdi AS keeps him free from error. This is 

so, because if we make it lawful for the Mahdi AS to err in his ma’loomat, it becomes 

lawful for the Mahdi AS to commit mistakes in his knowing that he is the Mahdi AS . In 

those circumstances, it would not become obligatory for the people to repose iman 

[Faith] in him as Mahdi AS . The benefit of his being commissioned [by God] to invite 

the people unto Allah Most High will perish. Then the Imam AS becomes a person 

who bears a burden that he is not obliged to bear. And this is not allowed for the 

Mahdi AS [because the Mahdi AS is the Khalifatullah (Vice-Regent of Allah) and 

Hujjatullah (proof of Allah Most High)]. Whatever I have so far written are the 

rational arguments. However, I will submit the traditional arguments on the matter 

shortly, Allah willing. 

He [Muttaqi] says: It is not like what the Mahdavis believe. On the other hand, the vali 

[saint, friend of Allah] is mahfooz [protected from sin]. In other words, it is possible that a 

vali may commit an error. However, a vali will not insist on [committing] the error. And 

despite this, there will be no change [for the worse] in his ranks. Hence, it is said that a vali is 

a vali, even if he becomes subject to a sharyi had [penalty for transgressing the limits of 

Shari'at] and is punished for it. [This will not expel him from his vilayat (the rank of a saint)] 

unless he transgresses the limits of fisq [sinfulness] by insisting on and repeating [the sin 

perpetually]. This cancels the manifest rank of the vilayat. 

We say: Our brothers hold this kind of belief in favour of the non-Mahdi [vali or 

saint]. 

Response to the point that Mahdi AS should possess 

characteristics mentioned in all ahadis 

He [Muttaqi] says: In short, the Mahdi will not be proved, unless he possesses all those 

attributes that have come in the Traditions about him. 

We say: I have already mentioned the mischief of this statement of the Sheikh 

[Muttaqi] many times. Hence, I will not repeat it. Allah Most High may have mercy 

on him who did justice and observed the waywardness of the Sheikh who has 

disobeyed the mazhab [creed] of the authorities of the Principles and the muhaddisin

82 

[experts in the science of the Prophet’s Traditions] and has applied the condition that 

all Traditions must be found in the Mahdi, despite the fact that the Traditions differ 

from one another like day and night. 

Hence, see, O Just Man! This is the condition of the person who has claimed to be 

among the sarrafan-e-hadis [experts of Hadis]. What would be the condition of the 

people who are not among the claimants of sarrafan-e-hadis, and yet argue on the 

basis of the Traditions to prove their disavowal? Woe to the Sheikh [Muttaqi] and his 

brothers! 

He [Muttaqi] says: [This is so] because if the Mahdi is proved by some of the Traditions, 

there would be no use of the mention of other Traditions. 

We say: The contention of the Sheikh indicates that he does not know the principles, 

arguments and interpretations of Traditions by the mujtahidin [Islamic jurists entitled 

to independent judgment]. Further, he does not even know that the Traditions, the 

mujtahidin hold to be strong, are classified as asl fil-bab [fundamental in this subject] 

and they ignore the Traditions that they consider to be za’if [weak] and contradict the 

strong Traditions. 

If the Sheikh were to see the ahadis-e-Sihah that deal with raising the hands [during 

the ritual prayers] with justice and equity, he will find more than ten Traditions. In 

spite of this, these Traditions are abandoned by the Hanafis. Similarly, if he sees the 

Quranic Verses and the Prophetical Traditions, which deal with the iman [Faith] 

increasing and decreasing, he would find that they are innumerable. In spite of this, 

they are subjected to tavil [interpretation] by the Hanafis. In the same manner, those 

Traditions that deal with scarcity of water for cleanliness [for ablutions] are 

abandoned by the Hanafis. In the matter of estimating the amount of water for 

cleanliness using the ten by ten [10x10] [yards] method there is no authority near all 

the muhaddisin [experts in the science of Prophetical Traditions] that could be relied 

upon. Hence, Faqa’iy Sharah-e-Masabih and other books mention it. Despite this, that 

is the mazhab [creed] of the Hanafis. It is astonishing that the Sheikh and those of his 

ilk, know that in all the matters of religion like divorce, poor-due, le’an [mutual 

cursing (by a couple in a court of law in a case of adultery)], Khula’ [divorce obtained 

by the wife], su’lam [advance payment in a sale agreement], hi’bah [gift], riza’ [foster 

relationship], atuqa [freeing the slave], taharat [cleanliness], najasat [impurity], ightisal 

[washing, bathing], and other matters, there are Traditions pertaining to them. 

However, the mujtahidin [jurists entitled to independent judgment] have not been 

able to draw conclusions because there are controversial issues in them. Hence, they 

have drawn conclusions where they thought that a given Tradition was preferable in 

the matter of its correctness. Thus they have decreed only such Ahadith as sound 

and correct. Besides these Traditions, they either abandoned the other Traditions, or 

they interpreted them. And in the matters of the religion, there is no subject in which 

they arrived at a consensus and did not disagree.

83 

If the mujtahidin had pondered in fixing the signs of the Mahdi AS , they would have 

certainly differed from one another because of the contradictions in the Traditions, 

as they have disputed in all the other matters of the religion. Hence, how can a wise 

person imagine that all the Traditions that have come in respect of Mahdi will be 

found in him? This is a thing that the intellect refuses to accept. Please think over it 

because it is obvious. 

He [Muttaqi] says: Verily, Tirmizi has mentioned in his book, Shama’il, that the Prophet 

Muhammad SLM used to protect his zuban [tongue] [that is, he did not speak without an 

objective]. He used to speak only when there was an objective. 

We say: The purpose of the Sheikh [Muttaqi] in bringing the saying of Tirmizi is to 

support his contention, “if the Mahdi is proved by some of the Traditions, there 

would be no use of the mention of other Traditions”. In other words, the Prophet SLM 

did not say anything without an objective. Hence, if [some of the attributes 

mentioned in the] Traditions are not found in the Mahdi AS then he is not the Mahdi. 

And if inspite of some [of the attributes mentioned in the] Traditions being found 

and some other Traditions are not found; if in these circumstances, the Mahdi AS is 

accepted, then it becomes imperative that the Prophet SLM said something without an 

objective and as such, it becomes unlawful. In this respect, I say that the reply to this 

contention has already been given. We do not reiterate it. How can the nation 

prosper, whose [imaginary] grinding hand-mill is running on the strength of people 

like the Sheikh [Muttaqi]? 

Real Shari’at is what Mahdi AS explains 

He [Muttaqi] says: If somebody stakes a claim of being the Mahdi AS his claim should be 

juxtaposed with the ahadis and the Shari'at and examined. If it is in consonance with them 

[Traditions and Shari'at], the claim should be accepted and its tasdiq [affirmation and 

confirmation] should be performed; otherwise, it should not be affirmed and confirmed. If the 

claimant is pious, a strict follower of the Shari'at and his sayings are capable of being 

interpreted and can be set right in accordance with the Shari'at, his sayings will be interpreted 

and it will be set right in accordance with the Shari'at, in good faith in favour of the muminin 

[believers]. 

We say: Verily, we found the claim of our matbu’ [leader—Imam Mahdi al- 

Mau’ood AS ] to be perfectly in consonance with the Shari'at of Prophet 

Muhammad SLM ; moreover, we found him to be one who issues commands as the 

commander of Shari'at-e-Ijtihadi [Interpretative Islamic Code of Law] and one who 

also explains it, because this point is among the conditions that validate him as the 

Mahdi AS . This is so, because Mahdi AS and Esa AS will repeal some of the commands of 

the interpretative Islamic Code of Law. If they do not do this [repeal some of the 

commands of interpretative Islamic Code of Law], and follow the commands of the 

mujtahidin, the claims of both the celebrities will become suspicious. Hence, both of 

them will not be the muqallid [conformists, followers, and disciples] of the mujtahidin.

84 

He [Muttaqi] says: If the claimant does not accept the interpretation of the Shari'at, then 

rejecting the claimant and disavowing his claim and following the Shari'at will become 

obligatory. But interpreting the Shari'at on any issue violating the ijma’ [consensus], and 

turning it in accordance with one’s own claim, affirming it as the reality, and making the 

Shari'at subservient to one’s own opinion is sheer apostasy. Allah Most High may protect us 

from this heresy. 

We say: What the Sheikh [Muttaqi] has said is correct in respect of all the awliya 

[saints]. [Every word and deed of the saints of Allah Most High must be seen in 

accordance with the Shari'at.] However, with respect to Imam Mahdi al-Mau'ood AS , 

when his being the Mahdi AS is proved, it is not lawful for anybody to juxtapose any 

proven saying of the Imam AS with the Shara’-Ijtihadi [interpretative Islamic Code of 

Law] and accepting it if in consonance, otherwise, rejecting it. On the contrary, the 

real Shari'at is what the Imam AS explained. The good tavil [interpretation] is that 

which the Mahdi AS has decreed as good and the bad tavil [interpretation] is that 

which the Imam AS decrees to be bad. This is so, because the controversies that exist 

among the mujtahidin cannot be brought to consensus. Hence, it is necessary that the 

Mahdi AS issues commands regarding some controversial matters as correct and some 

other controversial matters as incorrect. 

The example of this controversy is this: In the view of Imam Abu Hanifa RA intending 

the manifest and reality from one and the same word is not correct. But it is correct 

in the view of Imam Shafei RA . Similarly giving preference to the confined over the 

absolute is not correct, except under certain conditions, in the view of Imam Abu 

Hanifa RA , whereas it is correct without any condition in the view of Imam Shafei RA . 

Similarly, the generality of the manifest is correct in the view of Imam Abu Hanifa RA 

and it is not correct in the view of Imam Shafei RA . Using this analogy for all the 

differences among the A’imma-e-Mujtahideen, is it permissible for every follower of 

each of the four mazahib to examine and compare the saying of Mahdi AS and accept it 

if it is in consonance with the thing of his own mazhab [creed], otherwise, reject it? [It 

is not like this.] Rather it is obligatory on all the followers of all the mazahibs [creeds] 

to accept the sayings of Mahdi AS and reject the sayings of all the imams of the four 

mazahibs. This is so because Mahdi AS is the final argument [hujjat] of Allah Most 

High, like the Prophets, on all the people. And no other argument is valid over the 

final argument of Allah Most High. 

And our explanation is supported by the thing that Abu Shukoor Salami has 

mentioned in his book, Tamhid, in the matter about crossing the pul-sirat. 85 

This affair [of crossing the pul-sirat] will be for the believers and infidels, and 

not for the Prophets AS and Messengers AS . This is so, because entering the hell 

and crossing the pul-sirat is necessary for common muminin and is related to 

[divine] rewards, accountability, weight and the record of deeds. They are 

necessary for all the muminin [believers]. They are not necessary for the 

85 Pul-sirat is the extremely narrow bridge providing the only approach to Paradise; or Paradise Pathway.

85 

Prophets AS and the Messengers AS of Allah Most High. The reason is that all 

these things that have been mentioned are for the manifestation of good and 

evil and for giving the reward for the good or punishment for the evil [deeds]. 

And the Prophets AS are born free and undefiled of these evils because they are 

the proof of Allah Most High for the people. And no hujjat [argument or 

proof] is advanced over the hujjat [argument or proof] of Allah Most High. 

Nor is it in need of any argument or proof! [Here ends his (Abu Shukoor 

Salami’s) statement]. 

Answer to the charge that many Mahdis will be emerge if 

only some Traditions are required for proof of Mahdiat 

He [Muttaqi] says: If the Mahdi is proved by only some of the Traditions, then the Mahdiat 

of every person will be proved for one in whom some of the Traditions will be found. Hence, 

many Mahdis would be found in one and the same period and, similarly, many Esa AS and 

Dajjal too will be found. 

We say: One is astonished at the short-sightedness of the Sheikh [Muttaqi]. If some 

of the signs [described in the Traditions] are found, how does it become necessary 

for many Mahdis to be gathered together [at the same time]? This is so because, along 

with the proof of Mahdiat, the Mahdi has to necessarily invite the people unto Allah 

Most High with the divine teachings, his good akhlaq [virtues and morality], and he 

should remain constantly and consciously insistent on his claim to being the Mahdi 

until his death. And Allah Most High does not want to give a wrong-doer and a liar 

the position of a virtuous and likeable person, and leave him in that exalted position 

till his death. Further, He will not leave the signs of such an imposter alive after his 

death. 

Hence, the Prophet SLM said when he was close to his demise, ‘Verily I had intended 

to send word to Abu Bakr RZ and his son and make a declaration that the aspirants 

are desirous, or the gossipers are gossiping. Hence, I said that Allah Most High 

would never permit and the believers will not allow that, in the presence of Abu 

Bakr RZ , some other person becomes the Khalifa [Caliph].’ Similar is the case in the 

matter of the discussion about Mahdiat. 

If in any person, some of the signs of the Mahdi AS are found, and in reality he is not 

the Mahdi AS , Allah Most High does not want to fulfill his desire and He does not 

allow his claim to continue. 

Example of the Mosquito 

He [Muttaqi] says: I did not find any example for this group of Mahdavis other than this 

one. A person caught hold of a mosquito and tied a thin thread on one of its legs. Then, 

holding the mosquito in his hand, went to another person, and said, ‘Is there someone who 

will buy an elephant from me.’ The other man said, ‘How much does it cost?’ He named the

86 

price. The other person said, ‘Bring the elephant so that I can buy it.’ He opened his palm and 

said, ‘This is the elephant.’ Hence, the other person [the intending buyer] was astonished at 

the folly of this person who had offered the elephant for sale, and said, ‘How do you call a 

mosquito an elephant?’ Then he said, ‘Did you not see its trunk?’ 

Hence, the example of the group of the Mahdavis is like the man of the mosquito. Simply on 

the basis of their knowledge that he [Syed Muhammad AS ] is among the descendants of the 

Messenger of Allah Most High and his name is Muhammad, they became the believers that 

he is the Mahdi AS . Allah may protect us from their ignorance. 

We say: The Sheikh [Muttaqi] has told the truth! He could not find another example 

because of his blindness! His truth is like the truth of a blind person, who said that 

he had never seen the sun and its light! This is so because he has exposed his own 

condition through his own words. Similar is the case of the person, on whose heart, 

ears and eyes Allah Most High has placed the veil of blindness. His thinking 

becomes confused like that of the blind she-camel in a dark night. Hence, Allah Most 

High has told the story of people such as the Sheikh [Muttaqi]: He says: ‘And when 

they saw them they said: Lo! These have gone astray.’ 86 In other words, the infidels and 

the hypocrites say about the muminin [believers] that they have been misled. But 

when the believers go into the Paradise, the infidels and the hypocrites will say 

wistfully and repentantly [in the Hereafter], ‘…What has happened to us that we see not 

men whom we used to number among the bad ones? "Did we treat them (as such) in ridicule, 

or have (our) eyes failed to perceive them?’ 87 The infidels had called the believers as 

having gone astray. However, the believers were the perfect ones. 

However, the saying of the Sheikh [Muttaqi] that – ‘simply on the basis of their 

knowledge that he [Syed Muhammad AS ] is among the descendants of the Messenger 

of Allah Most High and his name is Muhammad, they became the believers that he 

is the Mahdi AS . Allah may protect us from their ignorance,’ – is the negligence of the 

Sheikh because the thing which makes the reposing of Faith in Mahdi al-Mau'ood AS 

as obligatory is the same thing that made the reposing of Faith in the Prophets as 

obligatory. And this thing is their akhlaq [virtues and morality], because akhlaq alone 

are the foundation of reposing Faith in the Prophets AS . Hence, we too repose our 

Faith on the basis of the akhlaq of Mahdi AS as the people of insight and discernment 

had reposed their Faith in the Prophethood of Prophet Muhammad SLM . This is so, 

because we have found some Traditions that are proved in the zath [personality] of 

Mahdi AS . We also found some Traditions that did not have the rank of being the 

[correct] beliefs and proper arguments in the matter of Mahdi AS . Further, we found 

some of the sayings of the ulama [scholars] contradicting each other, so much so that 

some of the ulama have remained silent on the conditions of identifying the Mahdi AS . 

86 Quran, S. 83: 32 MMP. 

87 Quran, S. 38: 62-63 AYA

87 

Morality of Mahdi AS 

Now I will present the arguments about the akhlaq [morality] of the claimant [Imam 

Mahdi AS ] which are worthy of being presented. From among the various arguments 

is the one, which has been mentioned in the book, Sharah-e-Aqaid, in respect of the 

argument about nubuvvat [Prophethood]. 

And the people of vision have argued on two counts about the Prophethood. 

First, the condition and the situation just before the dawat [call, invitation], 

during the period of the call and then after the completion of the call is taken 

into account. And then the great akhlaq [morality] of Prophet Muhammad SLM 

and his sage-like commands, his proceeding towards a place where great 

wrestlers were poised for a confrontation with him, his Trust in Allah Most 

High in every adverse situation, and his straightforwardness was such that 

even his bitterest enemies who tried their best in their efforts to be hostile and 

taunt him, could not find enough room to find fault with him. Hence, verily 

the intellect can be certain that all these matters will not come together in the 

ordinary people who are not the Prophets. Further, the intellect does not 

accept that Allah Most High accumulates all the excellences and perfections 

mentioned above, in a person about whom Allah Most High is aware that he 

slanders Him and then He gives him a respite period of twenty-three years, 

and makes his religion overpower all other religions and defeat all his 

enemies, and keep his Signs alive even after his death till the Day of 

Resurrection. 

Secondly, the Prophet SLM staked claim to a great matter, that is, the 

Prophethood among the people of a community, which had neither a Book 

nor hikmat [wisdom]. He manifested upon the community a Book and 

wisdom. He taught them the religious commands and illuminated paths and 

perfected them with grand akhlaq. He also filled most people with the 

excellence of knowledge and deeds. And he illuminated the world with iman 

[Faith] and righteous deeds. Then Allah Most High made his religion 

predominate over all other religions as He had promised. And Prophethood 

and Messengership have no meaning other than these matters. [Here ends the 

statement of Sharah-e-Aqaid]. 

Hence, see, O Just Man! When the people of insight and discernment have argued on 

the basis of akhlaq-e-hamidah [praised morality] and ausaf-e-mahmoodah [praise-worthy 

attributes] for the proof of Prophethood, then which hadis-e-zanni [conjectural 

Tradition] prevents you from accepting a person who is perfectly endowed with 

these moralities and attributes as the Mahdi al-Mau'ood AS ? The reason is that the

88 

akhlaq [morality] are the final arguments for the acceptance and cannot be compared 

with Ahad-e-zanni [conjectural Traditions] 88 . 

This matter has been established beyond doubt that the attributes and moralities of 

Imam Mahdi AS have been illuminated in the world like the light of the sun. The 

effectiveness of his speech is well-known all over the world. And verily, by 

remaining in the company of the Imam AS , cowards have become courageous, the 

most ignorant have become great scholars, the great sinners have become the most 

obedient worshippers, and the great misers have become most generous. The real 

meaning of eradicating the oppression and injustice from the hearts [and minds] of 

the people of the earth and filling them with justice and equity is that the oppression 

is the opposite of the things that have already been mentioned. The doom will be 

doubled for him on the Day of Resurrection, and he will abide therein disdained forever; Save 

him who repenteth and believeth and doth righteous work; as for such, Allah will change their 

evil deeds to good deeds. Allah is ever Forgiving, Merciful. 89 According to this, this 

community of Mahdavis in reality is the ahl-e-arz [People of the earth]. Apart from 

them, the other people are like their donkeys. 

From among the other arguments is the one, which is mentioned in the book, Tawale, 

that: 

His [the Prophet SLM ’s] great akhlaq [virtues and morality] are the witnesses to 

his truth: for instance, his adherence to the Truth and his remaining abstinent 

from the world throughout his life [or tark-e-dunya: rejecting the world], his 

great generosity that he did not preserve more than one day’s food; his 

bravery was so great that he did not run away even if he had to confront the 

great pomp and power like that of the battlefield of Uhud [about five miles 

from Madina]; his eloquence was so great that great orators among the Arabs 

became dumb before him [the Prophet SLM ]. Despite great difficulties and hard 

work, he was insistent on his claim to be the prophet; he was disdainful of the 

wealthy people, he was courteous to the faqirs [indigent people]: all these 

akhlaq [virtues and morality] are not to be found in people other than 

Prophets AS . The attributes that were his are not found in the other people. The 

manifestation of all these attributes in his zath is a great miracle, and it was a 

strong argument in favour of his nubuvvat [Prophethood].” (The statement of 

Tawale ends here). 

High Morals are Adequate Proof of Mahdiat 

Hence, ponder over it, O Just Man! When it is found that a person stakes his claim to 

a possible matter [that of being the Mahdi AS ], which is close to the matter of 

88 Ahad-e-zanni are the Prophetical Traditions, which are transmitted by only one narrator in each link of the 

chain. [Zanni means conjectural]. Then the meaning of the Arabic expression is Conjectural Traditions of 

the Prophet SLM . 

89 Quran, S. 25: 69 and 70 MMP.

89 

Prophethood; and he is bestowed with the attributes which would have made it 

obligatory, during the period of the Prophethood, to accept the claim of 

Prophethood; would these attributes not make obligatory, the affirmation of this 

possible matter [the Mahdiat] of the claimant of being the Mahdi AS , and the rejection 

of the relevant Traditions based on conjectures? 

And among the arguments, is the one, which was adduced by Imam Raghib that: 

There were two signs for every Prophet: one of them is based on wisdom, 

which is recognized by the people of insight, and that is the manifestation of 

anwar-e-ra’iqa [pure radiance] and the existence of akhlaq-e-karima [bountiful 

virtues] and their being experts in manifest sciences in such a way that their 

sayings become the sahib-e-hujjat [master of arguments] and their explanations 

gives contentment to their listeners. These matters are such that in their 

presence no man of insight will demand miracles. Only those who are 

obsessed with hostility will demand the miracles. 

The second sign is the miracle, the demand for which is necessary for the 

person who is incapable of differentiating between the sayings of man from 

that of God! Some of the research philosophers have said that the person who 

is deficient in wisdom demands proof through miracles over and above the 

true beliefs and virtuous deeds of the claimant. And the person who is perfect 

in his wisdom considers the perfection of the true beliefs and virtuous deeds 

as the proof of the truthfulness of the claim of the claimant and of the 

obligation of his emulation, because the spiritual diseases are dominant on 

most of the people because their beliefs and deeds are defective. When we 

have seen that a person cures spiritual diseases and makes them perfect, then 

we have understood that he is an expert physician and a truthful prophet. His 

statement ends here. 

This narrative has been written under the Quranic Verse, ‘The way of those on whom 

Thou hast bestowed Thy Grace’ 90 , in the book, Tafsir-e-Rahmani. 

Hence, see, O Just Man! That when an expert physician, who cures spiritual diseases 

[like the troubled beliefs, defect in deeds, hardness of heart, negligence and the 

spiritual love for those other than Allah Most High], and who has cured thousands 

of people from their spiritual afflictions, is the Mahdi AS , why should we not accept 

him as such and repose faith in him as the Mahdi AS ? And how can he be rejected on 

the basis of conjectural Traditions? 

[‘Alim Billah 91 —Bandagi Miyan Abdul Malik Sujawandi RA , the Author of this book] 

says: Decidedly and verily, I have found my companions [ta’bayeen (next generation 

of) of Mahdi AS ], as those who lament at the separation from their beloved [that is, 

God Almighty]; who remained standing throughout the night in the remembrance of 

90 Quran, S. 1: 7 AYA. 

91 Alim Billah means the scholar bestowed with the divine knowledge by Allah Most High.

90 

Allah, their legs swollen of the stress and strain of standing, their eyes swollen with 

profuse flow of tears and being awake in prayers during the night, and among them 

are people whose eyes remain open all the time, and most of them remained crying, 

and many of them remained standing all the time grieving and sighing, many more 

wailing and weeping, lying on their back and crying loudly — these are the 

followers of the Companions RZ of Mahdi AS . Whereas the Companions RZ of Mahdi AS 

were the perfect physicians who cured the people suffering from spiritual illness. 

What are your evil thoughts, O slanderer, about the zath-e-pak [pure and 

unblemished personality] of Mahdi AS ? Allah Most High is the One Who guides to the 

right path and inspires rectitude and correctness [in His pious servants]. 

Ambiguity of Imam Razi regarding Prophethood 

And among the arguments is the one, which the author of the book, Tafsir-e- 

Naisapuri gave in reply to the ambiguities of Imam Fakhruddin Razi. And the 

ambiguity of Imam Razi is his saying: 

I do not know that Iblis [the Devil] was not truthful, his uttering falsehoods 

and his not being protected from deception other than through the heard 

arguments [that is, from the Quran and Traditions]. And the truth of the 

heard arguments depends on the truthfulness of Muhammad SLM ; and the 

truthfulness of Muhammad SLM depends on the fact that the Holy Quran is a 

miracle from Allah Most High, and not from Shaitan-e-khabis [the wretched 

devil]. And the achieving of this knowledge [that the Quran is a miracle from 

Allah Most High and that it is not from Shaitan] depends on achieving the 

knowledge that Jibrail AS is truthful and free from the evil deeds and deceit of 

the devils. And it necessitates rotation [daur lazim aata hai]. 92 And this is a hard 

position. [Here ends the statement of Imam Fakhruddin Razi’s ambiguous 

statement; and the reply of Naisapuri RA follows.] 

He says, ‘I have often said that the difference between the miracle and 

necromancy is that he who performs the miracle invites people unto 

goodness, while the sorcerer invites people towards evil. And the difference 

between an angel and devil is that the angel gives the inspiration of good 

while the devil inspires evil. When this is the situation, how can the miracle 

become like the necromancy and Jibrail AS become like the devil? And how can 

the daur [rotation] become necessary? End of Naisapuri RA ’s statement, under 

the command of Allah Most High: ‘Man is made of haste. I shall show you My 

portents, but ask Me not to hasten.’ 93 

Hence, see, O Just Man! That the ambiguity of Imam Razi RA has been safely 

overcome from a narrow and difficult position by khair [good]. This is the 

92 In other words, achieving the knowledge of the truthfulness of Jibrail AS depends on the truthfulness of heard 

arguments, and the truthfulness of the heard arguments depends on the truthfulness of Hazrat Jibrail AS . 

93 Quran, S. 21: 37. MMP.

91 

comprehensive name of all the praised ethics and morality. And that which is 

achieved from the shar [evil] is the blame-worthy morality. When it has been proved 

that the person concerned and his community are endowed with the nobility of 

character of the Prophets AS , then no fair-minded person will have any doubt about 

the truthfulness of that person. 

And among the arguments is what Imam Muhammad Nasrabadi says in his book, 

Tafsir-e-Kashif al-Ma’ani, under the command of Allah Most High, ‘Behold! Allah took 

the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you a 

messenger, confirming what is with you; do ye believe in him and render him help." Allah 

said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." 

He said: "Then bear witness, and I am with you among the witnesses.”’ 94 Under this 

Quranic Verse, Imam Muhammad Nasrabadi has said that: 

The purport of the saying, ‘The Messenger, confirming what is with you’ is 

that the Messenger will follow the commands of the Book, in his speech, 

deeds and condition. 

Although this Verse in the Quran is specifically for the affirmation and 

confirmation of our Prophet SLM , the command also applied to the Prophets AS 

preceding Muhammad SLM . Hence Abu Mansur Maturidi RZ has said that the 

tafsir of the phrase is that the Messenger AS would be the one who affirms and 

confirms all the Prophets AS and Messengers AS . Hence, any Prophet AS or any 

ummat [community of the prophet] was not commissioned except for acting 

according to what He had made obligatory and what He had desired. And 

when a righteous person with true sayings, deeds and conditions, which are 

in consonance with the conditions of the Prophets AS of the past and the 

present, stakes his claim to be a Prophet AS , then it becomes obligatory on them 

to accept him as the Prophet AS . And then the person from the ummat who 

remains doubtful and suspicious, demands a miracle. However, the person 

who reposes Faith in the claimant before seeing the miracle becomes the one 

whose iman [Faith] is the strongest, like the iman of Abu Bakr Siddiq RZ . The 

reason is that the most important thing in accepting the Prophethood is the 

morality and ethics of the claimant of the Prophethood. However, the miracle 

conflicts with necromancy. Both are similar in that they surpass reason and 

experience. But they are not similar in reality. However, the person who does 

not accept the akhlaq [morality and ethics] as the basis and associates miracle 

with necromancy, will never repose iman in the claimant. 

However, in the ummat of Prophet Muhammad SLM , when a person 

possessesing the attributes of the Prophets in perfect Sainthood comes [upon 

his claim of khilafat and Mahdiat] with the commands of Allah Most High 

and the Prophet SLM [and says that ‘Allah has commanded me,’ or that ‘the 

Messenger AS of Allah has ordered me’] and he gives the details of his own 

94 Quran, S. 3: 81 AYA.

92 

condition under the divine command, under circumstances which are 

possible and in a manner which the Shari'at does not disapprove, then it 

becomes obligatory upon the people to accept him [and his claim]. His 

disavowal is not lawful, because, prior to his staking the claim, he has not 

uttered anything that violates the Shari'at and his [divine] trance is blended 

with his consciousness, but his consciousness dominates his trance; it will not 

be only trance [that is, he will not be devoid of his senses during divine 

ecstasy.] Hence, his denial will be deemed to be the denial of the Prophets AS , 

because his rejection becomes a charge of infidelity against him. And charging 

infidelity against a mumin-e-saleh [virtuous believer] is infidelity in itself. This 

is an obvious matter. 

And his giving the information from Allah Most High through the soul of the 

Prophet SLM becomes a final proof. When final proof comes in conflict with 

conjectural argument, the latter becomes annulled, because the person, who 

reaches that position, does not utter slander and falsehood against Allah Most 

High. Hence, his tasdiq [affirmation and confirmation] becomes obligatory, 

because the tasdiq of the Prophets AS did not become obligatory but for the 

reason of their akhlaq [morality and ethics] that were like those of the 

Prophets AS of the past era. Hence, praised character would become the cause 

of the obligation of the affirmation and conformation. And that praised 

character is present in this Saint [that is the claimant to the Mahdiat]. Hence, 

the command of the obligation of the tasdiq [affirmation and confirmation of 

the Imam AS ] will continue to persist. [That is, the tasdiq of the claimant of the 

Mahdiat becomes obligatory.] And this matter that has been mentioned is 

among the principles of the Fiqh Hanafiah. Up to this point is the statement of 

Imam Abu Muhammad Nasrabadi RA . 

Hence, ponder over it, O Just Man! that, after this satisfactory statement, how can a 

Just Man argue on the basis of ahadis-e-ahad [Traditions transmitted by only one 

narrator in each link of a chain] and reject the claim of a person whose claim has 

been proved by a thing that proves the claim of the Prophets, that is, [it is proved] by 

good character and conduct and likeable morals and ethics. 

Among the arguments is the one that has been mentioned in the Bukhari [Book of 

Hadis—Traditions], the saying of Bibi Khadija RZ who told the Prophet SLM after he 

asked her to cover him with a blanket, ‘I am afraid of my zath!’ In reply to this Bibi 

Khadija RZ said, ‘By Allah! Allah will never disgrace you! You treat your [uterine] 

relatives with kindness. You do hard work. And you achieve such things that others 

do not achieve. You treat your guests hospitably. In times of trouble, you support 

and help the people who are on truth.’ 

Hence, see O Just Man! How Bibi Khadija RZ has commended the character and 

conduct of the Prophet and said the Satan will never be able to give trouble to the 

Prophet because of the latter’s good character and conduct.

93 

Kirmani, the commentator of Bukhari, has said under the saying of Bibi Khadija RZ 

that good conduct becomes the cause of avoiding evil deeds. And the noble 

character becomes the source of eradicating the evil deeds. 

And among the arguments is the saying of Imam Abu Hamid Muhammad Ghazali RA 

in his book, Ihya-ul-Uloom, in the matter of Prophethood of Prophet Muhammad SLM . 

After enumerating the virtues in the Prophet SLM ’s character and conduct, he says: 

Verily all those traits that are mentioned, cannot be expected or imagined in 

any imposter. Those character and conduct cannot even be concealed. On the 

other hand, the Prophet SLM ’s praised qualities and the likeable conditions are 

the witnesses to his truthfulness. So much so, that an ignorant person saw the 

Prophet SLM and spontaneously cried out, ‘By Allah! This is not the face of a 

liar!’ And had there been no immanent matters in the Prophet, the manifest 

matters themselves were enough for his tasdiq [affirmation and confirmation]. 

Here ends the statement of Imam Ghazali RA . 

Hence, O Just Man! See the arguments that make the tasdiq of the Prophets 

obligatory! 

And among the arguments is the one, which Imam Ghazali RA has said in his book, 

Ghayat-al-Uloom: 

If you have a doubt about a particular person being a prophet or not being 

one, you cannot achieve certainty about him, except with the knowledge of 

his conditions and circumstances; or after seeing his conditions and 

circumstances with your own eyes; or by repeatedly listening to the narratives 

about him by narrators. Hence, verily when you come to know about the 

science of the medicine or the science of Fiqh [Islamic Code of Law], it will be 

possible for you to know the physician and the jurists by seeing their 

conditions and listening to their sayings. Hence, if you do not see the 

conditions of the physicians and the jurists with your own eyes, you will not 

be able to know that Imam Shafei RA was a jurist and Jalinos [Jalon] was a 

physician. This is so because you recognize them from your knowledge and 

not because of the emulation of others. On the other hand, when you learn the 

two sciences, that is, the science of medicine and Islamic Code of Law and 

read their books and writings, you acquire the necessary knowledge about 

their characteristics that one is a jurist and the other is a physician. 

Similarly, when you come to know the meaning of Prophethood and ponder 

over the meaning of the Prophetical Traditions, you will come to know that 

the Prophet SLM had a high ranking, and then you strengthen this knowledge 

with the experience of those things: the worship and its effectiveness and the 

purity of the heart. About them, the Prophet SLM has said a very good thing! 

When a person works according to his knowledge, Allah Most High bestows 

on him a knowledge, which he does not know. This is the ilm-e-batin

94 

[immanent knowledge]. Further what a good thing the Prophet SLM has said. 

He said, if a person helps an oppressor, Allah Most High appoints that 

oppressor over him. 

Further, the Prophet SLM has said another good thing that if a person rises in 

the morning and his objective was only one: that of achieving the Vision of 

Allah Most High, then Allah Most High frees him from the intentions and 

thoughts of this world and the Hereafter. Hence, when you have experienced 

the saying of the Prophet SLM among thousands of people, you have achieved 

the necessary knowledge. You should not have any more misgivings about 

that knowledge. 

Hence, do not achieve the certainty about the proof of Prophethood from the 

miracles such as the staff of Musa AS or the splitting of the moon into two. 

Because if you were just to see the staff become a serpent and not consider the 

innumerable facts which are not included with it, then under these 

circumstances then there is high possibility that you would suspect it to be 

necromancy. And that this is just your thought. And it is due to being misled 

by Allah Most High, because Allah Most High misleads whom he will. And 

all that has been mentioned earlier was the condition of the ilmi iman-e-qavi 

[strong Faith based on knowledge]. However, the zauq [fervour] that is, seeing 

with one’s own eyes or holding with one’s own hands can only be achieved 

by the practices of the Sufis. Hence, whatever proof I have mentioned is 

enough to support the proof of the Prophethood for that objective which I had 

intended. Up to here is the statement of Imam Ghazali RA . 

Conditions of the Community of Mahdi AS 

Hence, know O Just Man! The mystic knowledge of Mahdi AS is proved by his 

condition, words and their effectiveness. Hence, many of the powerful and arrogant 

people, who used to exploit and drink the blood of [other] people, gave up all their 

evils after being in the august company of Mahdi AS for a day or two. And then they 

distributed their wealth in the way of Allah Most High. They took to indigence, 

hunger and contentment. Many of the thieves and highway robbers and burglars 

quit their evil deeds after remaining in the company of Mahdi AS . They then took to 

the remembrance of Allah Most High and meditation and then immersed themselves 

in their obedience to Allah Most High. All their spiritual maladies were cured and 

they started sporting the condition of the Sufis [mystics]. In other words, they 

distanced themselves from the people [and became closer to Allah Almighty]. They 

spent their time in seclusion; remained in indigence and hunger; spent their nights in 

the worship of Allah Most High. They also remained content with little, were patient 

in difficulties, remained aloof from others for the remembrance of Allah Most High. 

They used to remain ashamed of their misdeeds and indulged in the remembrance 

and meditation of Allah Most High. All these virtues were manifest among the

95 

followers of Mahdi AS and the followers’ followers. I have examined the effectiveness 

of the companionship of Mahdi AS among thousands of people. 

Hence, O Just Man! If you do not achieve certainty about the tasdiq [affirmation and 

confirmation] of the Imam AS from his praise-worthy character and conduct, how did 

the wise people of the time of Prophet Muhammad SLM achieve the certainty about the 

affirmation and confirmation of his Prophethood? The condition of the call of 

Mahdi AS towards Allah, which was always in chaste and eloquent language, was 

such that people would come to him out of their own desire and yearning. Never 

was his condition separated from being engrossed with tajalliyat [divine 

manifestations] and mushahidaat [observations], immersed in the ocean of mukalamaat 

[dialogues] and mua’inaat [inspections]; perishing in the zath of Allah Most High and 

remaining with Him under all conditions. Every word he uttered was from the 

divine command. His every saying was a verse from among the verses of the Holy 

Quran. So much so, that had his zath, which possesed the characteristics of a 

Prophet, come during the periods of the proclamation of the claims of the Prophets, 

reposing faith in his Prophethood would have been obligatory on the basis of those 

arguments which I have already mentioned. Then, how can his claim to be the 

Mahdi AS be disavowed? How can he be opposed on the basis of the Ahad-e-Zanniah 

[the conjectural Traditions transmitted by only one narrator in each link of the 

chain]? His tasdiq is made obligatory by the thing that makes the tasdiq of the 

Prophets obligatory, in other words, his exemplary Akhlaq [character and conduct]. 

Tradition of Emperor Heraclius 

And among the arguments is the one that has been mentioned in the Hadis-e-Harqil 

[Tradition of Byzantine Emperor Heraclius] of Bukhari. This Tradition is narrated by 

Abul Yaman Hakim Bin Nafe’. He said that he was informed by Shu’yeb and he 

narrates from Abdullah bin Utabah ibn Mas’ood quoting Abdullah ibn ‘Abbas who 

quoted Abu Sufyan bin Harb that Harqil sent a man to him [Abu Sufyan] when he 

was sitting among some mounted Quraysh nobles—they had gone to Shaam [Syria] 

as traders. This incident happened at the time when the Prophet SLM had concluded a 

limited treaty [of peace] with Abu Sufyan and other infidels of Quraysh. 

In short, all the Quraysh came to Emperor Heraclius. These people were in Ailia. 

Then Heraclius summoned them to his court. At the time, he was surrounded by the 

nobles of Rome. He then called an interpreter. Heraclius told the interpreter: ‘Ask 

these people who among them has a very close family relationship to him 

[Muhammad SLM ] who calls himself a prophet.’ 

Abu Sufyan says, ‘I said I am genealogically closest to him.’ 

On hearing this, Heraclius said, ‘Bring him [Abu Sufyan] closer to me. And bring his 

companions too near me.’ This meant that these other people should be made to 

stand at the back of Abu Sufyan.

96 

Then Heraclius told the interpreter, ‘Tell these people that I will ask Abu Sufyan 

about the person who calls himself a Prophet. If he [Abu Sufyan] lies to me, they 

should immediately contradict him.’ Abu Sufyan says, ‘By Allah, Had I no sense of 

honour that these people would allege that I was lying, I would certainly have told 

lies about him [Muhammad SLM ].’ 

In short, Abu Sufyan says, Heraclius first asked me, ‘How is his lineage among you 

people?’ 

I told him, ‘He [Muhammad SLM ] is of [great] lineage among us.’ 

Then Heraclius asked me, ‘Had anybody among you made a similar claim [to be a 

Prophet] earlier?’ 

Abu Sufyan says, ‘I said, No.’ 

Heraclius asked me, ‘Had there been a king among his ancestors?’ 


Heraclius asked, ‘Have the wealthy people supported and followed him or the weak 

people?’ 

Abu Sufyan says, ‘I said, Only weak people [have supported and followed him].’ 

Heraclius asked, ‘Are his followers increasing or decreasing [in number]?’ 

Abu Sufyan says, ‘I said, They were increasing.’ 

Heraclius asked, ‘Does anybody after entering his religion abandons it being 

displeased with it?’ 


Heraclius asked, ‘Were you accusing him of lying before he staked his claim?’ 

Abu Sufyan says, I said, No.’ 

Heraclius asked, ‘Did he ever go back on his promise?’ 

Abu Sufyan says, ‘I said, No. Now we are in a period of truce with him. We do not 

know what he will do. [Whether he will keep his word or not, we do not know.]’ 

Abu Sufyan says that he did not get any chance to add anything other than the facts 

about the truce. 

Heraclius asked, ‘Have you ever fought a war with him?’ 

Abu Sufyan says, ‘I said, Yes.’ 

Heraclius asked, ‘How was your war with him?’ 

Abu Sufyan says, ‘I said, it was like a contest. Sometimes we won and sometimes 

they won.’ 

Heraclius asked, ‘What does he command you to do?’

97 

Abu Sufyan says, ‘I said, He commands us to worship only Allah. Do not assign 

partners to Him. Give up all that your forefathers used to do. [Besides this], he 

commands us to say our ritual prayers, pay poor-due, tell the truth, be pious, be 

kind to your relatives.’ 

After this, Heraclius told the interpreter, ‘Tell Abu Sufyan this: I asked you about his 

lineage and you told me that he was of a high pedigree. All Prophets are of high 

pedigree among their communities. Then I asked you if anybody among you had 

staked the claim to be a Prophet and you said no. Then I thought if you had said yes 

[to this question] I would say that he was emulating the earlier claimant. Then I 

asked you whether there was a king among his ancestors. You said, no. If there was 

a king among his ancestors, I would say that he was such a person who wanted to 

regain the country of his forefathers. Then I asked if you had accused him of lying 

before he staked his claim to be a Prophet. You said, no. I am certain that a person 

who does not like to lie about people in general, how could he lie about Allah 

specifically? Then I asked whether wealthy people were following him or weak 

people, you said weak people were following him. Indeed, only such people who 

were weak have followed the Prophets. When I asked if his followers were 

increasing or decreasing, you said they were increasing. In reality, this is the way 

iman [faith] flourishes till it finally reaches perfection. Then I asked if his followers 

ditch him after being displeased upon entering his religion, you replied in the 

negative. Iman [Faith] is like that. Once its cheerfulness enters the hearts, it stays 

there. Then I asked if he went back on his promises, you said, no. All prophets keep 

their promises. Then I asked what commands did he issue to you, you said he 

commanded you to worship Allah and not to assign partners to Him. He 

commanded you not to worship idols. He commanded you to perform the namaz 

[daily ritual prayers] to Allah. He also commanded you to be pious and being 

truthful. […upto the end of the hadis] 

Hence, Know O Man of Wisdom! The zath [essence, nature] of the person whom we 

have accepted as Imam Mahdi al-Mau'ood AS , his glory and that of his Companions RZ 

is the same as has been described in the Hadis-e-Harqil [the Tradition of Heraclius]. 

His morals and ethics and those of his Companions RZ are exactly like the morals and 

ethics of the Prophets AS . Hence, how can one whose attributes are like those of the 

Prophets AS be disavowed? 

Hence, O Man of Wisdom! It is necessary for you to think in the matter of the zath of 

Mahdi AS in the same way as the people of wisdom had pondered over the zath of 

Prophet Muhammad SLM . Hence, see O Just Man! Most of the Companions RZ [of the 

Prophet SLM ] saw the cherished morals and exalted ethics of the Prophet SLM and 

performed his tasdiq [affirmation and confirmation]. This has come to be known 

because of the reason of their tasdiq. For instance, Abu Bakr Siddiq RZ , Ali RZ , Abu Zar 

Ghifari RZ and Zamad Tayyab RZ joined Islam and their story of joining Islam has been 

described in the book, Bukhari. Similar is the case of Buraidah RZ and sixty mounted

98 

Companions RZ converting to Islam. This story is mentioned in the book, Rozat-ul- 

Ulama. Similar is the case of other people reposing Faith in the Prophet SLM . If you 

want to count all those instances, you will not be able to count them. Similarly, the 

Arabs too reposed Faith in the Prophet SLM after the conquest of Makkah. They joined 

Islam in droves. Hence, this is learnt from the Bukhari, the book of Prophetical 

Traditions, from the reply of Abu Jamila. The Arabs used to censure those who 

joined Islam before the conquest of Makkah and used to say, ‘Ignore him and his 

community! If Muhammad SLM overpowers the people of Makkah, he is a True 

Prophet.’ Hence, when Makkah was conquered, every community hastened in 

joining Islam. ‘And my community overtook me in joining Islam.’ Hence, when Abu 

Jamila came from the Prophet SLM to his community, he said, ‘I have come to you 

from the Prophet SLM who is True!’ 

Hence, see O Just Man! Abu Jamila’s saying, ‘Every community has hastened in 

joining Islam.’ What miracle had they seen in the conquest of Makkah? And in which 

book had he read that the conquest of Makkah was the truthfulness of the 

Prophethood of Prophet Muhammad SLM ? All this, despite the fact that they had seen 

and heard about the miracles of the Prophet SLM , but had refrained from reposing 

Faith in him. Hence, it is known that Faith is the sheer generosity and bounty of 

Allah Most High. The story of Abu Jamila is mentioned in the seventeenth of the 

thirty parts of Bukhari, in the chapter about the station of the Prophet SLM at the time 

of the conquest of Makkah. Similarly, the Bedouins of Arab reposed their Faith in the 

Prophet SLM after hearing that the people of Makkah had joined Islam. As has been 

mentioned in Kirmani, the Bedouins of Arabia were waiting for the people of 

Makkah to repose faith in the Prophet SLM . Hence, when the people of Makkah 

became Muslims, all the wild Arabs too became Muslims. All Praise is for Allah 

Most High at their joining the religion of Islam. And this narrative is mentioned in 

the Kirmani in chapter ten of Bukhari about the treaty with the idolaters. 

Hence, see O Just Man! The wild Arabs reposed Faith in Islam just in emulation of 

the people of Makkah. They were neither impressed by the miracles nor were they 

persuaded by the akhlaq [morals and ethics of Prophet SLM ] like the people of insight 

and vision. They joined Islam simply by the Guidance of Allah Most High. Allah 

guides whom He will! 

Similarly, Abdullah bin Salam [a Jew scholar residing in Madina] asked three 

questions and then reposed Faith in the Prophet SLM . It is mentioned in Bukhari. 

Bukhari says that the Tradition was narrated by Hameed as quoted by Anas. He said 

that Abdullah bin Salam heard that the Prophet SLM had arrived in Madina. At that 

time he was collecting dates from the ground. He came to the Prophet SLM and said, ‘I 

ask you three questions, which none other than the Prophet SLM knows. 1. What is the 

first condition among the conditions of the Day of Resurrection? 2. What is the first 

thing that the people of Paradise will eat? And 3. What is the thing that causes the 

likeness of the mother or father in a child?’ The Prophet SLM said, ‘Just now, Jibrail AS

99 

has informed me about the answers.’ Abdullah asked, ‘Has Jibrail informed you?’ 

Then the Prophet SLM said, ‘Yes.’ Abdullah said, ‘Jibrail is the enemy of the Jews 

among the angels.’ The Prophet SLM recited this Quranic Verse: ‘Say (O Muhammad, to 

mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this Scripture) to thy 

heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and 

glad tidings to believers.’ 95 Then the Prophet SLM said, ‘The first condition of the Day of 

Resurrection is the Fire. It will herd the people from the East to the West. The first 

thing the people of Paradise will eat is the liver of the fish. When the water of the 

mother is dominant, the child assumes the likeness of the mother and when the 

water of the father is dominant over that of the mother, the child assumes the 

likeness of the father.’ Abdullah spontaneously cried, ‘I testify that there is no god 

but Allah, and that you are the Messenger of Allah.’ 

Information given by the Prophet SLM does not give certainty 

about his Prophethood 

Hence, know O Just Man! Giving mere information about the three things does not 

give the certainty about Muhammad SLM being the Messenger of Allah Most High, for 

the apprehension that he [Muhammad SLM ] might have heard these things from the 

Jews who used to visit Makkah for trade and commerce or he might have heard it 

from the idolaters who went to the Jewish cities for trade. On the basis of this 

apprehension the eternal disavower would not be certain that Muhammad SLM is the 

Prophet. And this narrative is to be found in the 18 th of the 30 parts of Bukhari about 

the hostility towards Jibrail AS . 

Further, according to a Bukhari narrative, the cause of the conversion to Islam of 

Abdullah bin Salam is his listening to the Quranic Verse: ‘O ye unto whom the 

Scripture hath been given! Believe in what We have revealed confirming that which ye 

possess, before We destroy countenances so as to confound them, or curse them as We cursed 

the Sabbath-breakers (of old time). The commandment of Allah is always executed.’ 96 It is 

narrated that when Abdullah bin Salam returned after his journey to Syria, he heard 

this Quranic Verse. He joined Islam, came to the Prophet SLM and said, ‘I was not 

certain that I would return to the members of my family before my face got 

distorted.’ It is narrated this way in Tafsir-e-Madarik. 

Hence, think over it O Just Man! What miracle had Abdullah bin Salam seen [that he 

joined Islam]. Hence, if it is said that he had seen a great miracle that would stay put 

till the Day of Resurrection, and that miracle was the kalam of Allah [that is, Quran]. 

The reply to this is that, this would have been a strong argument if Abdullah had 

presented this Verse before the experts of Arabic eloquence and demanded from 

them a verse of this nature and excellence, and when the experts failed to create a 

95 Quran, S. 2:97 MMP. 

96 Quran, S. 4:47 MMP.

100 

verse of this excellence then Abdullah would have been certain that this speech was 

the speech of Allah and no human being was able to create such an eloquent Verse. 

What a beautiful thing is written in some of the books, that the basis for the tasdiq of 

the Prophets is the immanent harmony between them and their followers. And then, 

the correct Tradition of Bukhari speaks a lot about this immanent harmony, that a 

legion of human souls were created and the soul that recognizes the Prophet loves 

him and the one that does not recognise the Prophet, differs from him. 

And similarly, Abdullah ibn Salul and his followers joined Islam after the battle of 

Badr. Hence, it is narrated in the Bukhari, Chapter 18 h ^jÓÖ] 

] çiæ] 

àm„ 

Ö] 

àÚ 

àÃÛŠjÖ 

æ . 

Thus when the ProphetSLM fought the Battle of Badr and killed the heads of the 

Quraysh then Ibn Salul and his companions, that is, the idolaters said, ‘This virtuous 

man has come.’ therefore they took the oath of allegiance on the hand of the 

ProphetSLM and became Muslims. 

Hence, see O Just Man! The reason for Abdullah and his companions joining Islam 

was not the victory of the Prophet SLM over the idolaters of Badr but it was the 

guidance of Allah to his servants. Otherwise, how could the overpowering of the 

idolaters be a proof of the veracity of Prophethood, because the Prophets and nonprophets 

become victorious sometimes and vanquished at the other times. Hence, 

this cannot be the correct argument for the veracity of Prophethood. Hence, it 

becomes obvious that Allah Most High provides guidance to whomsoever he wishes 

with whatever thing He wishes! The miracle was the proof of the truthfulness of the 

Prophethood for the people of the past. 

Similarly, when the Jewish boy who used to serve the Prophet SLM became ill, and the 

Prophet SLM went to enquire about his health and asked him to become a Muslim, he 

instantly became a Muslim. Hence, see O Just Man! The Jewish boy who used to 

serve the Prophet SLM became a Muslim at the time of his death at the mere saying of 

the Prophet SLM . Whereas the miracles and the good manners of the Prophet SLM had no 

effect on him. Allah Most High says: ‘It is not for any soul to believe save by the 

permission of Allah. He hath set uncleanness upon those who have no sense.’ 97 It is obvious 

from this Quranic Verse that Iman depends on the command of Allah Most High and 

not on the miracle, although the miracle puts blame upon the enemy. The story of 

the Jewish boy is in the thirteenth part of the Bukhari, under the matter of visiting the 

sick idolater to enquire about the health. 

Similarly, Negus, the king of Abyssinia, his companions, monks and intellectuals 

reposed faith in the Prophet SLM immediately after listening to the Quran without any 

investigation or analysis, despite the fact that experts in Arabic eloquence were 

present and there was a possibility of confrontation with them. The Quran is 

eloquent about the immediate reposing of faith. Allah Most High says: ‘When they 

listen to that which hath been revealed unto the messengers, thou seest their eyes overflow 

97 Quran, S. 10:100 MMP.

101 

with tears because of their recognition of the Truth. They say: Our Lord, we believe. Inscribe 

us as among the witnesses. 98 

Similarly, the Jinns [or Jinnat] too became Muslims immediately after listening to the 

Quran. ‘… and they said: Lo! we have heard a marvellous Qur'an, which guideth unto 

righteousness, so we believe in it…’ 99 Some among them are such who reposed Faith 

after demanding miracles, because the correctness of the miracle too is dependent on 

Akhlaq. Hence, the person, who does not repose Faith on the basis of Akhlaq, 

associates the miracle with sorcery. 

Morals are the only thing to recognize the Prophet SLM 

Our foregoing submissions are the proof that in the matter of tasdiq [affirmation and 

confirmation], the real thing is the akhlaq. Allah Most High says: ‘Or do they not 

recognise their Messenger that they deny him?’ 100 In other words, they did not recognise 

him by his honesty, truth, perfect wisdom achieved without being taught by 

somebody, perfect knowledge and good character and conduct. In other words, they 

recognised that he possessed the above listed attributes. All the commentators of 

Quran have developed a consensus on this meaning of the above Quranic Verse. 

None of them has differed on the matter of this meaning of the Verse, because this 

Verse is in favour of the polytheists. And the polytheists recognised the Prophet only 

by those attributes. If this Verse had addressed the Ahl-e-Kitab [people of the Book], 

the exegesis of this Verse would possibly have been that they recognised the 

Prophet SLM by what their Book had said [about him]. Therefore, their disavowal of 

the Prophet was the result of their hostility and malice. Similar is the exegesis in the 

Tafsir-e-Madarik. And in Tafsir-e-Kawashi [under the foregoing Quranic Verse] it is 

said that, enquiry is done merely for the purpose of reprimand and disavowal. In 

other words, they recognised the Prophet SLM from those attributes, but even then 

they disavowed him. Hence, it becomes known from this Verse that the reason for 

tasdiq [affirmation] of the Prophet was their knowledge that the Prophet was 

endowed with those attributes. Had this not been the cause of the tasdiq, what would 

have been the cause of the reprimand? Hence, it becomes evident that, after 

acquiring the knowledge, their disavowal is the result of their malice and hostility. 

(It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out 

an account against thee." 101 

98 Quran, S. 5:83 MMP. 

99 Quran, S. 71:1-2 MMP. 

100 Quran, S. 23:69 AYA. 

101 Quran, S. 17: 14, AYA.

102 

Companions RZ of Mahdi AS are like the Companions RZ of the 

Prophets AS 

The reason that I have quoted these arguments and narratives is that our opponents, 

who have resorted to exaggeration in our disavowal, have concluded that the 

community of Mahdavis is ignorant and it does not know anything. Then, what 

would be the condition of these people who charge a community of having been 

misled despite their [the Mahdavis’] arguments about the tasdiq of the Mahdi AS being 

similar to that which the companions of the Prophets have advanced during all 

periods of time regarding their tasdiq of the Prophets and the attributes of the 

companions of Mahdi AS are just like the attributes of the Companions RZ of the 

Prophets? 

O brother! If you ponder over the Quranic Verse about the Ibad-ur-Rahman [servants 

of the Merciful God 102 ], you will find that the group of Mahdavis are the true 

servants of Allah Most High. When you read the Verse: [Allah says:] ‘Lo! men who 

surrender unto Allah, and women who surrender, and men who believe and women who 

believe, and men who obey and women who obey, and men who speak the truth and women 

who speak the truth, and men who persevere (in righteousness) and women who persevere, 

and men who are humble and women who are humble, and men who give alms and women 

who give alms, and men who fast and women who fast, and men who guard their modesty 

and women who guard (their modesty), and men who remember Allah much and women who 

remember - Allah hath prepared for them forgiveness and a vast reward.’ 103 , you will 

recognise that they alone are the true Muslim men and Muslim women. When you 

read the verse, ‘Successful indeed are the believers.’ 104 you will come to know that the 

successful believers are these Mahdavis. And if you desire the verse: ‘Not so those 

devoted to Prayer; Those who remain steadfast to their prayer. 105 , you will always find 

them steadfast in their prayers. And if you ponder over the Quranic Verse: ‘Whenever 

the Signs of (Allah) Most Gracious were rehearsed to them, they would fall down in prostrate 

adoration and in tears.’ 106 , you will be certain that these are the same people who 

prostrate and who weep in prostration. The community of Mahdi AS has obtained all 

these qualities by virtue of reposing faith in the Mahdi AS . Hence, these people were 

like the dead and became alive after performing the tasdiq. Who is more generous 

than Mahdi AS in distributing the Faiz [Bounty] of Vilayat? Who is more veracious 

than Mahdi AS in his speech? And who is more effective than Mahdi AS in curing the 

spiritual maladies? Allah Most High says: ‘And who is better in speech than him who 

prayeth unto his Lord and doeth right, and saith: Lo! I am of those who are Muslims 

(surrender unto Him).’ 107 

102 Quran, S. 25:63 

103 Quran, S.33:35 MMP. 

104 Quran, S. 23:1 MMP 

105 Quran, S. 70:22-23 AYA. 

106 Quran, S. 19:50 AYA. 

107 Quran, S. 41:33 MMP.

103 

Proof for veracity of Mahdi AS is the same proof which is 

given for the veracity of the Prophets AS 

And I have given lengthy arguments here so that the just man comes to know that 

when Mahdi AS being Mahdi AS is proved by that thing which proved the Prophethood 

of the Prophets AS , then that thing which plagues the mind [of the just man] on the 

basis of Ahad-e-Zanniah [conjectural Traditions transmitted by only one narrator in 

each link of the chain] creating doubts and misgivings will not prevent the just man 

from performing the tasdiq of Mahdi AS . This will make it obligatory on the just man 

to emulate the sayings of Mahdi AS without any more arguments. 

Traditions in Favour of Mahdi AS 

Now, I will produce those Prophetical Traditions and the sayings of the predecessors 

that are found in favour of Mahdi AS and his community. Among the Traditions is the 

one about which Abu Is’haq has quoted Ali RZ as saying after seeing his son, Hasan RZ , 

‘Truly, this son of mine is a Syed, as the Prophet SLM has named him. Soon Allah Most 

High will bring forth from him a man whose name will be like the name of the 

Prophet SLM and who will resemble the Prophet SLM . He will fill the people of the earth 

with justice.’ Abu Daud has narrated this Tradition with proper authorities in his 

book, Sunan. Besides him, Imam Abu Esa Tirmizi has quoted it in his Jami’ and Imam 

Abdur Rahman Naisapuri in his Sunan also. 

I say that Mahdi AS has the akhlaq [morals] resembling those of the Prophet SLM . What 

remains to be addressed is the discussion about the filling of the earth with justice in 

the saying of Ali RZ . This matter has been elaborately dealt with earlier. 

Among the other things is the saying of Ali RZ that ‘I asked the Prophet SLM whether 

Mahdi AS will be from among us or from among others?’ The Prophet SLM said, ‘He will 

not be from others. On the other hand, he will be from among us. Allah Most High 

will conclude the religion with him.’ In other words, Allah Most High will perfectly 

manifest the religion in his era and he will deliver his companions to the ranks of the 

muqarriboon and siddiqoon [closest trusted favourites of Allah; and the Truthful]. They 

will be the people of the mushahadah [divine observation or contemplation], mo’a’enah 

[seeing with eyes] and mukalama [dialogue]. However, no one will recognise them 

except Allah Most High and His saints, as Allah Most High has said, ‘My awliya 

[saints, friends] are under my tunic. One who is stranger to me will not recognise 

them.’ This Tradition has been narrated by a group of people, who have memorised 

the Prophetical Traditions, and quoted them in their books. This group includes 

Abul Qasim Tabarani, Abu Na’im Asfahani, Abdur Rahman bin Hatim, Abu 

Abdullah Na’im bin Hammad and others. 

And among many others is the Tradition narrated by Ka’ab Ahbar RZ that Mahdi AS is 

one who performs muraqabah [meditation] especially for Allah Most High like the 

gidh [vulture] hiding its head in its feathers. This Tradition is narrated by Imam Abu

104 

Muhammad Husain in his book Masabih and it has been explained with authorities 

by Imam Abu Abdullah Na’im bin Hammad. 

And among them is the one narrated by Abu Sayeed Maula Ibn Abbas. He said he 

had heard it from Ibn-e-Abbas that he used to say, ‘Without doubt, I hope that the 

days and nights will not come to an end unless Allah Most High will send from 

among us, the Ahl-e-Bait 108 , a boy who would be in the prime of his life and young 

and the shenanigans of the time will not encounter him, and neither will he 

encounter the shenanigans of the time. He will restore the rule of this ummat [the 

Muslim Community], as it was established through us in the beginning.’ This has 

been narrated by Hafiz Abu Bakr Bayhaqi with relevant authorities, in the discussion 

about the ba’sa and nushoor [Emergence (of the Mahdi AS ) and Resurrection]. 

Verily , this attribute was found in Mahdi AS that he did establish the rule of the 

ummat [the Muslim Community] as it was during the period of Prophet 

Muhammad SLM . The purport of the ummat [Muslim Community] here is the 

community that is obedient to Mahdi AS and which has accepted him as Imam Mahdi 

al-Mau'ood AS . It does not mean all the people who were invited. As for the 

disavowers (who are from among the people who were invited), the Prophets AS too 

did not establish the rule of the disavowers. 

And among the narratives is the one that has been narrated by Jabir bin Abdullah RZ . 

He said that a person came to Abu Ja’far Muhammad bin Ali RZ and told him, ‘Take 

this five hundred dirham from me. They are the zakat 109 .’ Abu Ja’far replied, ‘You take 

it yourself and spend it on your poor Muslim neighbours, the poor and brothers. 

Then, when our Mahdi from our Ahl-e-Bait arrives, he will distribute with equality 

and justice among the people. He, who obeys him, obeys Allah Most High. He who 

disobeys him, disobeys Allah Most High.’ This has been narrated with relevant 

authorities by Imam Abu Abdullah Na’im Bin Hammad in the Kitab-al-Fitan. 

I say, Verily, I found in Mahdi AS this distribution (among the free people, the slaves, 

the children and the elders) and I found the Mahdi AS ’s justice among those who 

obeyed the Mahdi AS . And he, who disobeyed the Mahdi AS , he disobeyed Allah Most 

High. Hence, the disobedient does not accept the justice of the Mahdi AS . 

And among them is the narrative narrated by Ka’ab Ahbar RZ that, ‘Verily, I find 

Mahdi AS written in the Books of the earlier Prophets AS that there would not be any 

zulm [oppression] and Aib [defect] in his commands.’ This has been narrated with 

relevant authorities by Imam Abu Abdullah Na’im Bin Hammad. 

I say that verily, this narrative of Ka’ab Ahbar RZ is proved by Mahdi AS . He has said 

that he is mentioned in the Book of Allah Most High and the Books of the 

108 Ahl-e-Bait are the members of the Holy Prophet SLM ’s family comprising Hazrat Fatima RZ , Hazrat Ali RZ , and 

their children, Imam Hasan AS and Imam Husayn AS [according to the Shi’ites]. 

109 Zakat is Religious tax as a basic in-function in Islam.

105 

Prophets AS . And there was no zulm and no ‘aib [no oppression and no defect] in his 

commands as is well-known. 

Further, from among the others is the narrative, narrated by Abu Ja’afar bin Ali RZ . 

Abu Ja’afar says that Amir al-Muminin Ali RZ bin Abi Talib was asked about the 

attributes of Imam Mahdi AS . Ali RZ said, ‘Mahdi AS would be young, of medium height 

and face. The hair of his head would spread on his shoulders. The nur of his face 

would dominate the hair of his head and beard. I say that the attribute of Mahdi AS , 

whose tasdiq [affirmation and confirmation] we have performed, was all like this. 

And among them is the narrative that is narrated by Haris bin Mughaira Basari, ‘I 

asked Abu Abdullah Husayn bin Ali RZ as to what would be the sign by which 

Mahdi AS will be recognised?’ He said, ‘By his sukoon [peace] and vaqar [prestige and 

dignity].’ And I asked, ‘And by what other thing?’ He said, ‘by his knowledge of 

halal and haram [by his knowledge of the things allowed and prohibited]. And by his 

not being muhtaj [needy]. Other people will be needy of him and he will not be 

needy of others.’ I say that Haris had spoken the truth. Mahdi AS was like that. 

And apart from those is the narrative that has been narrated by Abu Abdullah 

Husayn bin Ali RZ . He said, ‘If Mahdi AS is established, people will disavow him, 

because he would go to those people when he would be young and they would 

think that he is very old.’ Hence, O Just Man! See the saying of Husayn ibn Ali RZ that 

when Mahdi AS is established, people would disavow him. This means that the 

disavowal of Mahdi AS by people is among the mo’ay’yidat [supporting factors] of 

Mahdi AS . 

And among other things is the narrative that has been narrated by Ali bin Huzail 

and he quotes his father to say, ‘I reached Prophet Muhammad SLM and he was in a 

condition in which his blessed soul was being seized. What I see is that Fatima RZ was 

near the head of the Prophet SLM .’ The Tradition is long. At the end of it, Prophet 

Muhammad SLM is quoted as saying: ‘O Fatima! By Him WhoWho has sent me with 

the Truth! The Mahdi AS of this ummat [Muslim Community] is from these two: 

Hasan and Husayn. When the world plunges into turmoil and trials will emerge, 

paths will be cut off and one will plunder the other; the elder will not show pity on 

the younger and the younger will not show respect to the elderly; in those 

circumstances Allah Most High will send a person from these two. That person will 

conquer the forts of misguidance and closed hearts. He will establish the religion in 

the Last Era as I had established in the Beginning; he will fill the world with justice 

as it would have been filled with oppression and injustice.’ This narrative has been 

narrated with relevant authorities by Hafiz Abu Na’im Isfahani in the matter of the 

attributes of Mahdi AS . 

Hence, see, O Just Man! Quluban ghulfa [closed hearts]. This saying of the Prophet SLM 

is atf-e-tafsir [conjunction] with his saying husun-az-zalalah [forts of misguidance]. 

Hence, it has become known that Mahdi AS will open the closed hearts by his faiz 

[beneficence] and he will fill the hearts with his justice. And this is the meaning of

106 

the expression: ‘He will fill the earth with justice as it would have been filled with 

oppression and injustice.’ 

Hence, Imam Ahmad Ibn Hanbal has mentioned in his Musnad that ‘Allah Most 

High will fill the hearts of the ummat of Prophet Muhammad SLM with contentment 

and it will include adl [justice].’ 

And among the others is the narrative, which has been narrated from Amir-ul- 

Mumineen Ali RZ bin Abi Talib. He quoted Prophet Muhammad SLM as saying that 

Mahdi AS will be from among us, the Ahl-e-Bait, 110 and Allah Most High will create the 

needed ability and capacity in one night. That is, in a part of the night. This story has 

not been recorded because of its length. By Allah! The narrator has spoken the truth 

narrating from Amir-ul-Mumineen Ali RZ . 

And among the others is the Tradition, narrated by Taus RA that the sign of the 

Mahdi AS would be that he would be hard in dealing with the rulers and he would be 

merciful while dealing with the poor and meek [masakin]. I say that Mahdi AS was 

hard on the worldly people and it was impossible for them to befriend him because 

they were afraid of him. However, the fuqara [the people of religion] had friendship 

with Mahdi AS as a brother has friendship with his brother and a father has friendship 

with the son. Abu Abdullah Na’im bin Hammad has narrated this Tradition with 

relevant authorities. 

Among the other things is the Tradition narrated by Abdullah bin Ata who said, ‘I 

asked Abu Ja’far Muhammad Bin Ali RZ , ‘when Mahdi AS appears, what would be his 

seerat [biography or character].’ He replied, ‘he will demolish the things that existed 

before him as did Prophet Muhammad SLM and he will revive Islam.’ This is stated in 

the book, Iqd-ud-Durar. In other words, he would demolish the innovations. And he 

would also demolish all those mistakes in the matters of deeds and beliefs that the 

mujtahidin might have committed in the course of their work. This is among the 

peculiarities of the Mahdi AS . Hence, we have mentioned this earlier. The saying of 

the Prophet SLM that, ‘he [Mahdi AS ] would establish the religion in the Aakhir Zamana 

[Last Era] as I had done in the awwal zamana [First Era]’ guides the statement of Abu 

Ja’far, because if the Mahdi AS does not command that the mistake of the mujtahidin is 

a mistake, the establishing of the religion in the Last Era as the Prophet SLM did will 

not be established. Hence, this shows that the Mahdi AS is the ruler over the four 

mazahib. 111 

And among them is the Tradition, which is narrated by Ali RZ Bin Abi Talib who has 

said in the matter of Mahdi AS that, ‘he will not leave any bid’at [innovation] without 

demolishing it, and he will not leave any sunnat [Prophet SLM ’s Tradition or practice] 

without re-establishing it.’ This is stated in the book, Iqd-ud-Durar. The meaning of 

110 Ahl-e-Bait are he Holy Prophet SLM ’s family comprising Hazrat Fatima RZ , Hazrat Ali RZ and their children, 

Imam Hasan AS and Imam Husayn AS and their descendants [according to the Shi’ites]. 

111 The four mazahib are the Hanafi, Shafei, Hanbali and Maliki named after the great Imams of these Islamic 

sects.

107 

this saying is that Mahdi AS will act on his deeds and command others to follow him 

in those deeds. And the Persian couplet of Sheikh Sa’adi supports it. Sa’adi said, ‘he 

is the orphan who, before reading or writing the Quran, has washed some of the 

books of the religion.’ In other words, he issued the edict that they were cancelled. 

And the believers thought that the edict was correct, because the heavenly books are 

not washed with water; they were washed away from the hearts of the believers who 

had reposed Faith in the Prophet SLM . In other words, the deeds [as per those books] 

were given up. All these narratives are taken from the book, Iqd-ud-Durar, although 

some of them are weak. However, when they were found in the zath of the person 

who claimed to be Mahdi AS , it became obvious that they were correct, even if they 

had not reached the stage of correctness. 

And among them is the one, which is narrated by Tabari in his history that Mahdi AS 

will appear in the year 905 Hijri, and the emergence of the Mahdi AS occurred in that 

year. [The da’wa-e-Mu’ak’kad (claim with emphasis) came in that year. The claim was, 

‘He who accepts me is a mumin (believer) and he who disavows me is a kafir 

(infidel)’]. 

And among them is that which is said in the commentary of Tradition narrated by 

Abu Huraira RZ . He said, “Amongst the things that I learnt from the Prophet SLM is that 

he said, ‘Allah will send in this Ummat at the beginning of each century a person 

who will revive the religion and the reviver of the religion in the tenth century is the 

Mahdi.’“ This Tradition is present in the book Tambeeh-ut-Taharruz, etc. and it has 

been mentioned by Nawawi. Similarly, the true Vali, Syed Muhammad Gesudaraz 

has mentioned it in his Malfuz [utterances]. 

He [Muttaqi] says: Thus we learn that the departed Syed [Mahdi AS ] is not the Mahdi AS 

because he did not have those qualities in him which have come in favour of the Mahdi AS . In 

summary, those qualities are that Mahdi AS will be the Imam [he will be a king having worldly 

splendour]. 

We say: The truth is that the Sheikh [Muttaqi] should have said äßÚ instead of 

^ãßÚ because the pronoun is for the Ú ^ which is masculine. 

Mahdi AS ’s Imamat is proven even if people oppose him 

because Allah has made him an Imam 

He [Muttaqi] says: And the Mahdi is not an Imam because Imamat is ordinary leadership 

and it is established by one of the three ways. One among them is when those in power from 

among the scholars and wealthy people pay fealty without any condition of numbers. It is not 

necessary for the entire city to pay fealty, but only those who can assemble easily. Rather, 

even if one person agrees to follow it is enough for the fealty of Imamat. The second way is 

that the king makes him his vice-regent and takes fealty from the people. The third way is 

that the Imam vanquishes and triumphs. This is written in Sharah Maqasid and none of these 

three ways was found in him [the Mahdi AS ]. The last two ways not being found in him is

108 

evident. As for the first way, he did not obtain fealty from those in power from amongst the 

scholars and the wealthy people. Thus the saying of the person who proved his [Mahdi AS ] 

imamat is null and void. 

We say: The Mahdi AS is Imam by verification although the opposing disbelievers in 

their ignorance have rubbed dust on their noses (i.e. they oppose paying fealty to 

him). This is because Mahdi AS has been made an Imam by Allah Most High and 

hence his Imamat is proven. This is similar to prophets, that they are prophets 

because Allah Most High made them prophets and not because the people accept 

and follow them. 

Its example is this: A king appoints someone as a Qazi (judge) of the city and 

commands the inhabitants of the city to obey the Qazi. Then with the command of 

the King he becomes a Qazi irrespective of whether the people obey him or not. Thus 

if they obey him they will get prosperity. If they don’t obey him and do not heed to 

his call, then if the Qazi has the means, he will subjugate and punish them. But if he 

does not have the means to subjugate and punish them, he will not lose his position 

of Qazi because the proof of he being the Qazi is his appointment by the King and 

not the obedience of the people. 

And I produce arguments in favour of my statement. Among them is the one that 

Abu Shukoor Salami has stated in his book, Tamheed. He says: Some people have 

said that when the Imam is not obeyed, he would not be the Imam. We [Abu 

Shukoor Salami] say that it is not like that, because the obedience of the Imam is 

obligatory on the people. If they do not obey, the fault is with the people who do not 

obey and their fault does not adversely affect the imamat. 

Have you not seen that Prophet Muhammad SLM was not obeyed in the beginning of 

Islam, and due to his nature neither could he be severe on his enemies. The infidels 

had rebelled against helping him and his religion. However their rebellion was not 

detrimental to the Prophet SLM nor did it deprive him of his Prophethood. Similarly 

Imam Mahdi Mau’ood AS definitely is at the same station as Rasoolullah SLM . Similarly, 

Ali RZ bin Abi Talib was not obeyed by all the Muslims. Despite this, Ali RZ was not 

deprived of his position as the Vice-Regent of Prophet SLM . Hence, our contention has 

become correct. Even if the people abandon Islam, the Imam will not be deprived of 

his position as the Vice-Regent. Similarly, people indulging in sins will not deprive 

the Imam of his Imamate. Further, if the Imam loses his dominance, it is the result of 

the rebellion of the people and their rebellion does not deprive the Imam of his 

Imamate. Hence, O Just Man! See the saying of Abu Shukoor Salami with deliberate 

consideration. 

Among the other things is the saying of Hujjat-al-Islam, Imam Muhammad 

Ghazali RH , has said in his book, Mukhtasar al-Ahya: 

And know that whoever has an inclination of the desire of the world and 

turned his face away from the Hereafter, such a person is the Dajjal of the 

religion and the one who establishes the religion of the Satan. He is not an

109 

Imam of the religion because an Imam is one who is followed because he 

induces people to turn their faces away from the world and become attentive 

to God Almighty, like the Prophets AS , their Companions and the religious 

scholars among the ancestors. (Up to here is his statement.) 

Hence, see, O Just Man! The statement of Imam Ghazali RH , that he did not impose 

the condition of fury and dominance for the correctness of Imamate. 

And among other things, is that which has been mentioned in Hameedi, the Sharah of 

Hedaya, that: 

The person who is suitable for Imamate is one who has all the attributes of 

Imamate in himself. In other words, he should have in himself the attributes 

like Islam, freedom, bulugh [maturity], aql [intelligence], and justice. Further, 

one becomes an Imam when a group of Muslims takes an oath of fealty to him 

and that group is pleased with his Imamate. Further, that Imam should raise 

the kalmah of Islam and have the intention to strengthen the Muslims. And the 

blood, property, chastity, of the Muslims should be safe in his hands. He 

should behave like a loving brother and merciful father to his group of 

people. 

And one who does not posses these attributes is not a suitable person and is 

not suitable to become an Imam. Supporting him and helping him is not 

obligatory on the people. On the other hand, it is obligatory on them to attack 

and wage war against such a person till he is corrected or he is killed. And 

these are the meanings that open up and remove the doubts. [Here ends his 

statement.] 

Hence, see, O Just Man! The commentator has not imposed the condition of the 

fealty of the people of the authorities, as some others have imposed such a condition. 

On the contrary, he has mentioned only the absolute fealty of a group of Muslims. 

By Allah! Verily, that person, whose Imamate we proved [that is, Imam Mahdi AS ] has 

all the attributes that are mentioned in Hameedi. Verily, the perfect group of Muslims 

who turned their faces away from the seekers of the world, who gave up the life of 

the world to remain in the quest for Allah, performed bayat [paid fealty] of Imam 

Mahdi AS through divine inspiration, unveiling and mystical experiences of the divine 

omnipresence. Many years before Imam Mahdi AS manifested his claim to be Mahdi AS , 

Allah Most High had revealed to the members of this group that this zath is to be the 

Imam Mahdi AS . Hence, they came in the presence of the Imam AS and told him about 

their inspirations, the Imam AS told them Allah Most High would soon manifest the 

claim. 

Hence, the saying of the Sheikh [Muttaqi] that ‘those in power did not pay fealty to 

the Imam AS , hence, the saying of the person who proved the Imamat became null 

and void’ is the convincing proof of the ignorance of the Sheikh [Muttaqi] about the 

attributes of the people who paid fealty to the Imam AS . What rank do the people in

110 

power have when compared to the people who paid fealty to the Imam AS ? They are a 

group of people who are surrounded by the angels. They have achieved the peace of 

Allah Most High. Allah Most High has counted them among his musahiban 

[Companions]. He who sits with them is fortunate. 

Hence, the hadis [Tradition] too is saying the same thing that, ‘Allah has raised their 

stations. Although they are not from the Prophets and Martyrs, but the Prophets and 

Martyrs will desire for their status.’ [When a community which has received such a 

status from Allah pays fealty to Imam Mahdi AS ] the saying of the person who did not 

accept the Mahdiat and Imamat of the Mahdi AS is nullified and the saying of the 

person who accepted the Mahdiat and Imamat of the Mahdi AS is proved. 

Qualities of the Community of Mahdi AS 

I have previously described the qualities of the community of Mahdi AS . Now I will 

describe some of those qualities of the community of Mahdi AS which are in 

conformity with those things that are stated in the hadees that mention the qualities 

of the Awliya [Saints]. 

Allah Most High says, ‘Lo! Verily the friends of Allah are (those) on whom fear (cometh) 

not, nor do they grieve.’ 112 

Omar bin Khattab RZ narrated that the Prophet SLM said, ‘Among the servants of Allah, 

there are some people who are not Prophets AS and Martyrs, but the Prophets AS and 

the Martyrs would desire their station and ranks which Allah Most High would 

confer on them on the day of Resurrection.’ The Companions RZ said, ‘O the 

Messenger of Allah! Give us the news of these people, as to who they are.’ The 

Prophet SLM said, ‘They are a group of people who love one another for the pleasure 

of Allah Most High, despite the fact that they have no close relationship among 

themselves, and despite the fact that they have not given any riches to any one of 

them. By Allah! Their faces will be lit with the nur [divine light] and they will be 

sitting on the pulpits of divine light. They will not be afraid while others will be 

afraid. The will not be scared while others will be scared. They will not grieve while 

other people greive.’ Then Prophet Muhammad SLM recited the Quranic Verse: ‘Lo! 

Verily the friends of Allah are (those) on whom fear (cometh) not, nor do they grieve? 113 

Listen! Those are the people who are the Friends of Allah, they are not afraid of 

anybody and they will not grieve. Abu Dawud has explained with relevant 

authorities in his Sunan. And this rivayat [Tradition] is treated as agreed by the 

Sahihain [Sahih Bukhari and Sahih Muslim]. 

It has been narrated by Abu Hurayrah RZ that on the day of resurrection, Allah Most 

High will ask the Prophet SLM , ‘Where are those people who had friendship with each 

other. By My Jalal [Majesty]! Today I will give refuge to them under My shade. 

112 Quran, S. 10:62, MMP 

113 Quran, S. 10:62 MMP.

111 

Today there is no shade other than My shade.’ Muslim has narrated this with 

authority [sanad]. It has been narrated by Ma’az bin Jabal that ‘I heard Rasoolullah SLM 

say that Allah will say, ‘Where are those people who had friendship with each other. 

By My jalal [Majesty]! There are the pulpits of Nur for them. The Prophets and the 

martyrs will desire for those pulpits and positions.’ Tirmizhi has narrated this. 

Baghawi has narrated with authority that Abu Malik Ash’ary said, ‘I was near the 

Prophet SLM who said, ‘Truly there are servants of Allah. They are not the Prophets 

and Martyrs on the day of Judgement but Prophets AS and Martyrs will desire their 

positions because of their positions’ proximity to Allah Most High’. Abu Malik 

Ash’ary said that at that time an Arab was sitting amongst a group of the 

community. Hearing this he sat on his haunches and stroked both his hands on his 

thighs and said, ‘O Rasoolullah SLM , inform us about them as to who those people 

are.’ Then Abu Malik said that he had seen the holy face of the Prophet SLM that it was 

very happy. Then, the Prophet SLM said, ‘These are the servants of Allah Most High 

from various cities and various tribes. They will not have close relationship with 

each other so that there could be love and affection between and among them. They 

will also have no money because of which they could be in close love and affection 

between or among them. Their relationship and love will be simply because of their 

seeking the pleasure of Allah Most High. Allah Most High will make their faces 

noorani [illuminated] on the Day of Resurrection. He will also make tall pulpits of 

pearls and gems for them. Because of the dread of the Day [of Resurrection], people 

will be scared but these people will not be afraid.’ 

It has been narrated from the Prophet SLM that he had said quoting Allah Most High 

as saying, ‘From among My servants, My friends are those who remember Me and I 

remember them.’ Similarly Baghawi too has narrated without authorities quoting 

Abu Huraira RZ , who said quoting Prophet SLM that from among the servants of Allah 

Most High, there are His servants whose station and positions the Prophets and 

Martyrs will desire. The Companions RZ asked the Prophet SLM as to who these people 

were so that they could also love and respect them. The Prophet SLM said they are a 

group of people who love each other and one another among themselves because of 

their love of Allah Most High. Their faces would be illuminated and they would be 

sitting on the pulpits of nur [Light]. They will not be afraid while others will be 

afraid. They will not grieve while others will be in grief. 

Hence, see O Just Man! That the above mentioned attributes that are the attributes of 

the Saints of the ummat-e-Muhammadiah [Friends of Allah among the community of 

Prophet Muhammad SLM ] are to be found among the members of the community of 

the Imam Mahdi AS (the Mahdavis). Thus how can their pledge of allegiance not be 

taken as proof of his (the Mahdi AS ’s) Imamat? And how can their conclusion be not 

taken as the argument for others? And Allah says the truth and shows the path of 

truth.

112 

Claimants of Mahdiat 

He [Muttaqi] says: Then know that Allah Most High have Mercy on you. From the 

beginning of Islam to the present, many people have claimed to be Imam Mahdi AS from 

among the wealthy people and the mashayakheen. From among them, there is a Sheikh 

whose name was Syed Muhammad Nur Bakhsh and among them was a Sheikh who lived in 

Rum. 

We say: I found in the Sheikh’s original saying 

word Sheikh and this is not correct. He should have said 

á^Ò the kana is placed before the 

æ† 

Ö] 

oÊ 

á^Ò 

în 

ÜãßÚ 

æ 

Ý . 

He [Muttaqi] says: The name of the Sheikh who lived in Rum is Owais. He was a 

contemporary of Bayazid and he had eighty vice-regents. When the issue of the Mahdiat 

came before him, he called his vice-regents, and told them that, ‘the issue of Mahdiat is 

presented before me in this manner, so you turn your faces towards Allah.’ 

We say: The eloquent phrase would have been 

Ü jÞ] 

ä× 

Ö] 

oÖ] 

] çãqçjÊ 

. 

He [Muttaqi] says: [The Shaikh further said to his vice-regents] ‘And tell me the thing that is 

revealed to you.’ His friends became busy with the issue of Mahdiat for a few days and then 

came to him and said, ‘It has been revealed to us that you are on the truth. [and the issue of 

Mahdiat is proven in your zath].’ When the issue of Mahdiat was told to the Sultan of that 

time, since the Sultan was from amongst the Awliya-Allah, he said, “Mercy be upon you. 

Come out with the call of Mahdiat, we are with you and will help you.” After a few days 

Owais no longer had the thought of the call of Mahdiat. 

We say: Even in this saying of the Shaikh [Muttaqi], there is an proof for the 

soundness of our contention about Mahdiat which is that Allah Most High does not 

leave a Vali [Saint or Friend of Allah] on the wrong path — a mistake that creates a 

defect in his religion. Allah Most High will make the Vali aware of the mistake so 

that the Vali then corrects his mistake. On the other hand when Allah leaves the Vali 

on his call of Mahdiat till his death, then it is known that either the vali was true in 

his claim. Or alternatively he is not a vali at all because remaining on the wrong path 

is impossible for a Vali which the Sheikh himself has mentioned it earlier. 114 

He [Muttaqi] says: Then there is a person who is virtuous and is a Syed in a western 

country. He is now alive. And he is an elderly respected person and is the leader of an army. 

He has won victories in the western countries for as long a distance as could be traveled in 

four months. He is now prospering and claims that he is the Mahdi. 

We say: We have come to know of this information from the traders who have come 

from Makkah that this virtuous person has been killed. He was a kimiagar 

[alchemist]. His intention was to conquer the cities of the Muslims. His invitation 

was not the tark-e-dunya [renunciation of the world] and ishtgihal ma’Allah 

114 The Sheikh’s saying is that it is not like that. On the other hand, the vali is protected from a mistake, it 

means that it is possible for a vali to commit a mistake but he does no insist on continuing to repeatedly 

commit the mistake.

113 

[engagement with Allah]. All the Prophets were sent to the people to propogate the 

tark-e-dunya and ishtgihal ma’Allah. Allah Most High says that, ‘…We have made some 

of you as a trial for others…’ 115 It is said in Tafsir-e-Kashshaf that ‘O Muhammad! We 

have made you a test for the others. This is so because if you had owned wealth and 

gardens, they [the people] would have flocked to you in the lust of wealth and desire 

of other acquisitions. We have made you a faqir [indigent], so that the people who 

follow you would do so exclusively with the desire to achieve Us. Hence joining 

your group for the sake of world, even if it is in thousands, is not considered to be 

for the sake of the religion. Allah Most High says, ‘Say: Not equal are things that are 

bad and things that are good, even though the abundance of the bad may dazzle thee.’ 116 

Conclusion 

He [Muttaqi] says: Allah Most High be Merciful to you! Know that the aakhirat [the next 

world or the life after death] is the home of the reward and blessings while the world is the 

House of Testing. Allah Most High has tested His servants in various ways. Hence, some of 

the servants of Allah Most High are those who were tested by the hardships of penury and 

starvation, some others are those who were tested by disease and many other calamities and 

difficulties in succession one after the other, still others are those who were tested by health 

and well-being [this was the calamity of good (hasanah)], yet others are those who were 

tested by a large number of enemies, and they were tested by the great number of infidels, 

innovators and the famous seventy—one sects [of Muslim ummmat or community] and the 

innovative sect, the Mahdavis, in our day. We seek refuge in Allah from them. 

We say: In being inimical to our Companions [the Mahdavis] the Sheikh [Muttaqi] 

has gone to such an extent that he has troubled himself by travelling from Makkah to 

Gujarat [India] to oppose them. He intends to extinguish the Nur of Allah Most High 

by blowing his breath. However, his deceit has dissolved as salt dissolves in water. 

He did not achieve his objective. Then he returned to Makkah. And after a long time 

he wrote a letter to the Sultan of Gujarat urging him to kill our brothers in Gujarat. 

The Sultan accepted the advice of the Sheikh [Muttaqi] and murdered eleven of our 

Mahdavi brothers, who were sincere in believing in the religion of Imam Mahdi AS 

and acted according to the Mahdavi religion thinking it to be the source of divine 

rewards. But Allah Most High took revenge against him within four months. One of 

the servants of the Sultan killed the Sultan and his ministers. Hence, the sword is in 

use since that time up until now [the time of writing this passage by Hazrat 

Sujawandi RA ]. The period since then is in turmoil and there is no peace. Allah Most 

High says, ‘Ah woe, that Day, to the Rejecters of Truth!’ 117 . Hence the Shaikh [Muttaqi] 

saw their Tasdiq in Mahdi AS to be upright and firm which was similar to the way 

that Abu Sufyan replied to the question of King Heraclius ‘Is anyone leaving 

Muhammad’s religion after joining it because of the hardships he is facing?’ that ‘No 

[they aren’t leaving his religion].’; thus the Shaikh [Muttaqi], disheartened by the 

115 Quran, S. 25:20 AYA 

116 Quran, S. 5:100 AYA 

117 Quran, S. 77:15 AYA. Allah has repeated this verse ten times in this Surah (al-Mursalaat).

114 

rejection and refutation of the Mahdavis, said, that ‘Allah has tested us through this 

innovative sect’. If you see the writing of the Shaikh [Muttaqi] with justice you will 

find that it is similar to the saying of the idolators when they said, ‘Verily this talk 

benefits [Muhammad SLM ]. We haven’t heard of this in the previous religions so it is a 

fabrication.’ Thus, what a joy it is for the believers of Mahdi AS and what a 

devastation it is for the deniers of Mahdi AS . 

He [Muttaqi] says: May Allah have mercy on you! Know that it is the habit of Allah 

pertaining to his servants that sometimes a person is a vali by nature, he adheres to the Book 

[the Holy Quran] and the Sunnah. After the death of this vali a group which transgresses the 

limits of religion is born. In the cities of Persia is a person by the name of Syed Nematullah 

vali. The Rafzis are his believers but they have no connection to this vali. Then there is a 

person whose name is Shahbaz Qalandar. We have heard that he was a pious man and the 

Qalandariya group found today is related to him, although this group has moved away from 

the path of Shahbaz Qalandar. Then another person Shah Qasim Anwar was from the Awliya 

Allah. Most of his companions were apostates and proud. Then in the cities of India was a 

person by name of Badi’uddin Shah Madar who was from the Ahlullah [people of Allah]. His 

companions are called Madaris but they are far away from him [from his path]. There are 

many others apart from these people. The purpose of mentioning these Awliya-Allah is that 

after the demise of these Awliya-Allah their sects went out of their religion. Similarly, 

because of the innovations of the believers of this deceased Syed [Imam Mahdi AS ] it is not 

necessary that the deceased Syed [Imam Mahdi AS ] was also an innovator, because one cannot 

have such a suspicion about him. 

We say: The saying of the Sheikh [Muttaqi] that after the demise of the Awliya their 

communities turned away from their path would have been true if they did not have 

the correct traditions of their leader through constancy. But when they have written 

those things upon which their beliefs and actions are based from those narrators 

who were liked and considered truthful by their leader, then how can one suspect 

that they have started a thing which was not sanctioned by their leader or they have 

made a mistake in noting the narration of their leader. In summary, the intellect does 

not accept this and the narrations refute it. If this is made permissible, the entire 

religion will be cast in doubt and hadith of constancy [mutawatir] and singular 

hadith [ahad] will become equal and will not give the benefit of certainty. 

Thus see, O Just Man! Allah has protected the Mahdi AS from the slander of an 

opposing person like the Shaikh [Muttaqi] and has firmly established the high 

morals of the Mahdi AS upon the Shaikh [Muttaqi] to such an extent that the Shaikh 

himself had said that one cannot suspect innovation in the zath of the Mahdi AS 

despite his knowing that some of the verses in Qur’an have been specified in favour 

of Mahdi AS. by the Mahdi AS himself, and not by the companions. Otherwise, who has 

the power to make specification in the Book of Allah and believe in it unless such a 

thing has been narrated through constancy from the Mahdi AS himself? And how can 

one suspect that the Mahdi AS has fabricated lies against Allah or has committed a 

mistake because the reason for accepting the Mahdi AS are those morals that keep his

115 

denial far away. Thus with respect to these very meanings the Shaikh [Muttaqi] has 

said that ‘one cannot have such a suspicion about him.’ 

He [Muttaqi] says: And for Allah is the Authority of Eloquence. He casts astray whom He 

wills and guides whom He wills. He knows best who they are that receive His guidance. 

We say: It is He who has astounded the wasileen [newcomers] and has made the 

perfect people to reflect upon the fruit of their actions. “He cannot be questioned for His 

acts, but they will be questioned (for theirs).” 118 The Shaikh’s [Muttaqi] tract along with 

its answers has been completed. All praise is for Allah and all virtues are completed 

by His blessings. 

118 Quran, S. 21:23 AYA

116 

SUPPLEMENT 

I then decided that apart from all these discussions (which are present in Siraj-ul- 

Absar) I should write a short discussion in Persian language. Hence I say: [text 

follows] 

Question: If someone asks what proof do you have for the affirmation of Meeran 

Syed Muhammad Mahdi Mau’ood Alaihis Salam, then my answer is [as follows]. 

When we pondered regarding the time of the advent of Mahdi Alaihis Salam we 

found without doubt that his advent would be at a time which would be bereft of 

the Mujtahidin [jurists entitled to independent opinion or judgment] as per the 

consensus between us and the scholars. And we saw that our position did not 

surpass taqleed [adherence]. Thus it is not appropriate for us to cling [tamassuk] to the 

hadees for the proof and rejection of any matter because this is the speciality of the 

Mujtahidin. Even if we suppose that tamassuk-bil-hadees [clinging to a hadees] is 

permissible, the rectification of ahadees, its adaptation, harmonizing and conveying 

the phrase either factually or metaphorically is not within our possibility. This is 

because, the people who were unique pearls in this field made mistakes in specifying 

the rank of the hadees as per its attributes. 

Therefore, Ibn Salah, who was an Imam of ahadees, taunts a leader of the science of 

Hadees like Ibn Juzi saying, ‘Ibn Juzi has composed books on the Mauzuaat 

[Fabricated Traditions]. However there is no proof that these are Mauzu [fabricated]. 

The truth is that they are counted among the za’if [weak traditions].’ This narration is 

present in Arjuzah which is about the principles of Hadees. 

Similarly there is consensus amongst the exegesists that Satan threw (some 

suggestions) into the recitation of the Prophet SLM whereupon he said, ‘These are the 

lofty idols and their intercession is hoped for’. This is explained for the verse, ‘And 

We have sent before thee no apostle or prophet but when he read the Satan cast forth 

suggestions in respect of his reading;…’ 119 and no exegesis fails to mention this 

narration, except those which Allah wills. The traditionists have consensus on alqa 

(throwing of suggestions) being Mauzu [fabricated] to the extent that they say that 

whoever believes in the narration of alqa is feared to have fallen into infidelity. 

Similarly, the usuliyan [principle-ists] of hadees narrate that the Prophet SLM said that, 

‘Soon after me, you will have many ahadees with you. Present them upon the Book of 

Allah. If they conform [to the Book of Allah] then accept them, else reject them.’ The 

Muhaddisin [traditionists] are of the opinion that this tradition is Mauzu [fabricated] 

and has been introduced by disbelievers. Similarly, in the explanation of the hadees 

— if there is conflict between two traditions and neither of them are invalid then the 

Mujtahid [independent jurist] can act upon any one of the two as per the testimony 

of his heart. The usuliyan [principle-ists] present the hadees ‘fear the vision of the 

119 Quran, S. 22 :52

117 

believer because he sees with the light [nur] of Allah.’ But the Muhaddisin have 

mentioned this hadees amongst the fabricated. 

Further, it is popular amongst the commoners and the elite that after the Quran, 

Bukhari and Muslim are the more correct books. Despite this Ibn Salah says that 

Bukhari and Muslim contain weak traditions. This statement of Ibn Salah is present 

in Arjuzah. With regards to accepting the traditions of the people with differences, 

the correct religion is that his tradition is acceptable if he does not keep the belief of 

the fabrication of hadees like the Khitabiyah [rhetorics]. And he says in Arjuzah that 

Bukhari and Muslim is full of traditions of the Shia. 

And further some of the ahadees which are mentioned in Hedaya, have also been 

criticised as fabricated. Similarly some traditions of Ihya-ul-Uloom have been 

criticised. The purpose of this lengthy discourse is that one should see with justice 

that inspite of such differences and their likelihood, how can we reject the claim of 

such a person (the claim of Imam Mahdi Mau’ood Khalifathullah AS ) who has been 

bestowed with the qualities of the Prophets AS ? Therefore, following the scholars 

becomes necessary for us. 

And the Prophet SLM has described two ranks for the scholars. He SLM said, ‘The 

scholars are the successors of the prophets AS . They are those who do not desire the 

world. And if they desire the world, stay away from them’ And similarly, the 

Prophet SLM said, ‘Scholars 120 are the trustees of Allah as long as they do not mix 

together with the kings. So when the scholars start associating with the kings, avoid 

them. Verily they are the thieves of religion! They are the thieves of religion! They 

are the thieves of religion! And robbers too!’ Thus it becomes imperative for us to 

investigate both kinds of scholars and follow those scholars who are the trustees of 

the Prophets AS . 

And we see that the scholars who are deniers of Mahdi Alaihis Salam are inclined 

towards the world and associate with the kings. Thus when we see the condition of 

those scholars who accepted the Mahdi Alaihis Salam, we find that they renounce 

the world and its constituents, possess the desire for Allah, have trust on Allah, lead 

a shar’ee [Islamic code of conduct] life and shun the world for the sake of Allah so 

much so that they attain the status of being the ‘trustees’ of the Prophets AS. Then why 

should we not follow them? Thus, you understand this matter and do justice. May 

Allah have mercy on one who does justice. 

Translated by: 

Ahqar Dilawer alias Gorey Miyan Mahdavi [Hazrat Moulana Syed Dilawer RH Saheb of 

Begum Bazar, Hyderabad] 

120 The scholars are the trustees of the Prophet SLM as long as they do not mix together with kings and do not 

desire the world. When the scholars mix together with the kings and desire the world, they have committed 

treachery with the Messenger SLM , so you avoid them (Refer: Jame-ut-Tafseer, Jild Duwam, Pages 57-58 by 

Imam Jalaluddin Suyuti RH , published in Egypt)

English Translation by: 

118 

Hazrat Syed Ziaullah Yadullahi Saheb. Completed in December 2010.

Siraj-ul-Absar (English) - Khalifatullah Mehdi (AHS)

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