1. The knowledge of the Traditions, besides that of the Holy Quran, is very essential for the awareness of the Sunnat (Prophet Muhammad's (SLM) customary practice), religious commandments and problems of day-to-day lives. Equally essential is the knowledge of the Code of Islamic Canonical Law, the Shariat, for the correct performance of religious rituals, accurate observance of the rites of worship and other matters. But much more important and needed is the knowledge of Ihsan (beneficence and good deeds).

2. Beneficence is the science, without which the purity of the heart, innermost chastity and Godliness, sanctification of the soul and proximity to Allah are not possible. Ilm-e-Ihsan, Ilm-e-Ladunni (knowledge imparted directly by Allah through mystic intuition) and Ilm-e-Tariqat-o-Tasawwuf (religious brotherhood of the mystics) are different names of the same science. It paves the way to the closeness to Allah and opens the door to the Divine Vision.

3. According to the tradition of Gabriel (Hadith-e-Jibrail AS), which has been reported both by Bukhari and Muslim, prominent, authoritative and veracious (Sahih) books of Hadith, religion comprises of three branches; Islam (Submission), Iman (Faith) and Ihsan (Beneficence). Both the scholars of the manifest knowledge (ulema-e-zahir) and mystic (Sufi) researchers agree that the above prophetical tradition is correct and reliable. The most powerful argument of the Sufi researchers about Ihsan and Tasawwuf (Islamic Mysticism) is based on this tradition alone. These are the three branches of religion, namely, Islam, Iman, and Ihsan, without which one cannot even think of perfecting the religion or its objectives. The Quranic Verse: "This day have I completed for you your religion...." (S. 5: 3 SAL) clarifies the background. Mere compilation of the laws of Fiqh (the Islamic Code of Law) or encompassing the problems of life from the point or view of the Shariat (the Islamic Canonical Law) does not amount to perfecting the religion.

4. Prophet Muhammad (SLM) was assigned by Allah the task to preach the first two branches of religion, Islam and Iman, and call (dawa) the people to (practise) them. Hence, he did not openly preach the third branch, Ihsan. People had just accepted the new religion of Islam. They had just got rid of polytheism and paganism. The people, newly converted to Isalm, were engaged in Jihad-e-Asghar (the minor crusade of fighting wars) and it was not the proper time to burden them with the science of Beneficence. They were not mentally prepared for the Jihad-e-Akbar (major crusade of self-abnegation). They could not have been able to adapt themselves to the secrets and nuances of Beneficence. It was apprehended that they might relapse into the abyss of polytheism and superstition. Hence, some selected, particular and competent companions were instructed by Prophet Muhammad (SLM) in the science of Beneficence. The doors of this branch of religion were not opened to the common people. Perfecting of the religion depended on the open preaching of the knowledge of Ihsan and Irfan (wisdom). Allah had promised the sending of a special Caliph, Imam Mahdi (AS), for this purpose. Its clear proof is the following Quranic Verses:

5. "Say thou (0 Prophet SLM): 'This is my Way: I do invite unto Allah, - on evidence clear as the seeing with one's eyes, I and whoever follows me...." (S. 12: 108 AYA) (Note: for 'whoever' some have said 'he who').

6. "He has created man: He has taught him speech (and Intelligence)." (S. 55: 3 and 4 AYA)

7. "Nay more, it is for Us to explain it (and make it clear)...." (S. 75: 19 AYA)

8. The promise of the advent of this innocent Caliph of Allah (AS) is not confined to these symbolic indications of the Holy Quran; the traditions and sayings of Prophet Muhammad (SLM) have further confirmed and corroborated it. On this question there are innumerable Prophetical Traditions. The most famous of these traditions about Imam Mahdi (AS) is the one which quotes Prophet Muhammad (SLM) as saying: "Allah will complete the religion (deen) with Imam Mahdi (AS) as He began it with us." There is great conformity between the earlier-mentioned Quranic Verses and the Prophetical Traditions, mentioned later, if one were to look at them with deep deliberation and thought.

9. The preaching and call of the Prophet on the first two branches of religion, Islam and Iman had been perfected. Hazrat Syed Muhammad (AS), son of Syed Abdullah, was sent as the Mahdi al-Mauood (AS). He started inviting the people to the last branch of religion, Ihsan (Beneficence). The open call (dawa) was for the vision (deedar) and wisdom (irfan) of Allah. When a selected and particular person is appointed by Allah for the call (dawa), it is his duty (farz) to invite all the people towards the purpose of the dawa.

10. The scholars of the manifest knowledge (ulama-e-zahir) concede the possibility of the vision of Allah, but they deny it in this world. Their argument in this regard is strange. Their interpretations of Ihsan do not agree with each other. To prove their viewpoint as correct, they distort the meanings of Quranic Verses like:

11. "...Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner". (S. 18: 110 AYA)

12. "But those who were blind in this world will be blind in the Hereafter,..." (S. 17: 72 AYA)

13. They do this to suit their purpose, although the meaning is very clear. A great section of the ulema is doing this even to this day. They divert the attention of the people from the desire for Allah, divine love and attainment of nearness to Allah by decreeing them as an undesirable fact. They induce them to achieve worldly interests and benefits. This, according to them, is what Allah desires for the people. To them, the undesirable fact means that Allah does not demand from his servants that they desire or love Him. The proof for all this can be found in the writings of eminent writers of the institutions like Dar-al-Uloom, Deoband, and Nadwatul Ulama, Lucknow. The heads and leaders of Jamaat Islami call tasawwuf (mysticism) as opium.

14. Allah's caliphs were sent and appointed to explain and strengthen the relationship between the Creator and the created and the Worshipped and the worshipper. The caliphs are not expected to break the relationship and create a gulf between the two.... The strengthening of this relationship comes not from qal (word) but from hal (condition). The seal of the Muhammad's Sainthood, Imam Mahdi al-Mauood's (AS) call (dawa) was to raise people from the status of qal (uttering words) or the state of guftani (talking) to the elevated stage of hal (condition). The perfection of religion depends on the reconciliation between the stage of qal and hal. In other words, the qal (words) should manifest the hal (condition) and hal should interpret qal. There should not remain any difference between the zahir (manifest) and batin (the inside, heart, and mind). Without this consistency, the disagreement (nifaq) between the manifest (zahir) and the innermost (batin) persists. Imam Mahdi (AS) has said that qal (words) without hal is a painful burden. According to a Prophetical Tradition, reported by the mystics (sufis), Prophet Muhammad (SLM) has said: "My words are the Shariat, my practice is Tariqat (dervish order) and my ahwal (condition) is Haqiqat (reality). Apart from the scholars of the manifest knowledge (ulama-e-zahir), no shaikh or sufi researcher has questioned this Prophetical Tradition.

15. When the nature and importance of the science of Beneficence and perception of gnosis of Allah is of this magnitude, the teachings and religious instructions, Imam Mahdi (AS) has imparted to the people, and his sayings should be seen in the light of the imperatives of his position as Imam Mahdi al-Mauood,AS the seal of Prophet Muhammad's Sainthood. Hence, the explanation and elucidation of the sayings of Imam Mahdi al-Mauood (AS) within the parameters of the principles of fiqh (Islamic Jurisprudence) would be unrealistic, and has no relationship, even of a remote nature, to the imperatives of the science of Beneficence and perception or gnosis (maarifat) of Allah. Under these circumstances, an effort to guage the veracity, strength, reliability, authenticity, or chains of reporters (silsila-e-rivayat) for the naqliat (narrations) of Imam Mahdi (AS) would be futile. The conditions and criteria laid down by the Imams of Hadiths for the sayings of and information about Prophet Muhammad (SLM) cannot be applied to Imam Mahdi's naqliat. Had this been possible, the ulema of the yore would have done it long ago. The dust of their feet is the antidote against the blindness in the eyes of today's so-called seers. The answer to the question why the application of the principles laid down for testing the veracity et cetra of a hadith to the Imam's naqliat is unnecessary or useless has already been discussed. However, it is necessary to point out some of the reasons, which would clarify the nature of the problem.

16. The first book of Hadith that came into existence in the world of Islam was Mauta, a collection of prophetical traditions, compiled by Imam Malik (RA). It is said that even before this, some eminent companions of Prophet Muhammad (SLM) and their followers of a subsequent period had collected and preserved some of the traditions as their own private compilations. This is reported by historians. But there is no concrete proof of the existence of any such collection. Had there been any such collection, how and why it was wiped out and why the Muslims were deprived of benefiting from it, is not known. Contrary to this, some other reports say that Prophet Muhammad (SLM) himself had prohibited his companions from collecting the reports of his words and deeds, so that a mix-up of the Holy Quran and the Hadith could be avoided. The revelations of the Quran continued till the last breath of Prophet Muhammad (SLM). It was feared that if the mix-up was not prevented in the initial stage itself, separating the two at a later stage would become impossible. The drafts of the Holy Quran, compiled by Abdullah ibn Masud (RZ) were destroyed and the draft of the Quran compiled by Hazrat Usman (RZ), third Caliph of Prophet Muhammad (SLM), was officially issued as the authentic copy of Quran. Whatever be the reasons for this action, could it be that the destruction of the draft of Ibn Masud (RZ) was prompted by the fear that the Quranic Verses and Hadith (traditions) were intermingled in it? This fear had earlier been expressed by Prophet Muhammad (SLM) himself.

17. The first book of Hadith, Mauta, came into existence after a lapse of a century and a half after Prophet Muhammad (SLM). The Sahih Bukhari and Sahih Muslim, two authentic books of Hadith, were compiled some two centuries after the Prophet. In spite of the lapse of a long period of two centuries, the eulogists of Imam Bukhari (RA), the compiler of Sahih Bukhari, contend that this book is the most accurate and authentic after the Holy Quran. Some others have given this honour to Mauta. The traditions of Bukhari Sharif are reported by a chain of five to six intermediary reporters, whose memories were relied upon. Hence, it was necessary for the critical examiners of the Hadith, to inquire into the veracity or otherwise and other attributes of the intermediary reporters before accepting any of their tradition as correct. Simultaneously, they were bound also to report the names of all the intermediary reporters. No other method was possible except recording, after a hundred and fifty or two hundred years, that a given tradition was reported by such and such a chain of reporters. This need compelled the compilers of Traditions to formulate certain principles and rules to determine their acceptability and authenticity, so that, besides the possible human error, the suspicion of the correct and incorrect Traditions getting mixed-up could be removed to as great an extent as possible.

18. (i). Now, the situation would appear to be entirely different, if you take stock of the narrations of Imam Mahdi al-Mauood (AS). The first books of the Imam's narrations that we get are INSAF NAMA and HASHIA INSAF NAMA or HASHIA SHARIF of Hazrat Miyan Vali Yusuf (RZ). The third book of the same period is the NAQLIAT MIYAN ABDUR RASHID GUJARATI (RZ). Before these books were written, we find some letters and tracts written by the companions of Imam Mahdi (AS). But they are not, by themselves, of the nature of a regular book of compiled narrations. In these letters and tracts, there are certain sayings of Imam Mahdi (AS) and excerpts of certain narrations, or parts thereof, as required by the exegencies of the contexts. They are the writings, like UMMUL AQAID (AQIDA SHARIFA), BA'Z AL-AYAT, AL-MA'YAR, MAKTOOB MULTANI of Hazrat Shah Khundmir (RZ) (martyred: 930 AH) and MAHZARA of Hazrat Shah Dilawar (RZ) (died: 945 AH ). These tracts are the basis of the beliefs of Mahdavis, and their being accepted by the continuity of consensus (ijma') is proved. No other book of the Islamic world, except the Holy Quran, can compare in its veracity, authenticity and accuracy with these tracts and letters, on the touchstone of the principles and rules laid down by the Imams (compilers) of Hadith (Traditions). The next category is that of the books written by the generation of followers, taba'een, next to the companions of Imam Mahdi al-Mauood (AS), like SIRAJ AL-ABSAR, MINHAJ AL-TAQWEEM, MAKHZAN AD-DALAIL, KASHF AL-ASRAR and others. But they deal with the proof of the claim of Hazrat Syed Muhammad (AS) of Jaunpur as Imam Mahdi al-Mauood (AS). The books of narrations are those that have been mentioned earliar, namely, INSAF NAMA, HASHIA INSAF NAMA and NAQLIAT MIYAN ABDUR RASHID (RZ) (martyred: 980 AH). The other books come under the head of biographies. The most well known book among them is the MAULOOD-E-SHARIF compiled by Shah Abdur Rahman (903-973 AH). Then next comes HUJJAT AL-MUNSIFEEN compiled by Miyan Vali Yusuf (RZ) (died: 992 AH). Circumstantial historical evidence shows that the above-mentioned books of biographies and narrations (naqliat) were compiled between the thirtieth and fortieth year after the death (910 AH) of Imam Mahdi al-Mauood (AS). It is a proven fact that these books were well known long before the death of their compilers. Compared to the period of the compilation of the ahadith and other books after a lapse of some hundred-and-fifty to two hundred years after Prophet Muhammad (SLM), the period of thirty to forty years after Imam Mahdi (AS), when the books of his biography and narrations were compiled, does not fall under the definition of a long interval. Knowledgeable people know that the shorter the interval, the more authentic the narration.

19. (ii) Now the question is how these narrations were collected and compiled and who were the narrators and reporters. The following excerpts from the author of INSAF NAMA help us to understand the process of collection and compilation of the narrations:

20. In the Persian text (of the introduction of INSAF NAMA), Miyan Vali Yusuf (RZ) says that, in the beginning, he was in the company of Miyan Abdul Majeed Noor-Nosh (RZ), a companion of Imam Mahdi (AS), for a period, and even during the life of the latter, he also remained in the company of Hazrat Syed Mahmood Sani-e-Mahdi (RZ), son of Imam Mahdi (AS), for about a year. Miyan Vali Yusuf (RZ) was still in the prime of his youth when Hazrath Sani-e-Mahdi (RZ) died in 918 AH (or 920 AH, according to some other reports). But even while Sani-e-Mahdi (RZ) was alive, Miyan Vali Yusuf (RZ) went to live in the company of Hazrat Shah Nizam (RZ), another eminent companion and fourth Caliph of Imam Mahdi (AS), for four years. He then joined the company of Hazrat Syed Khundmir (RZ), Siddiq-e-Vilayat, the second Caliph of Imam Mahdi (AS), and remained with him for about ten years till the martyrdom of the latter in 930 AH. Besides, Miyan Vali Yusuf (RZ) was in the company of various other companions of the Imam.

21. The expression in Persian, "hama Khulafa-e-Mahdi (AS)," is significant. It means various caliphs of Imam Mahdi (AS).

22. While in their company, the compiler, Miyan Vali Yusuf (RZ), heard various sayings of Imam Mahdi (AS) and the incidents of the Imam's life as narrated by them. And from these narrations, he had copied some narrations in his book, INSAF NAMA.

23. In short, there is only one narrator or reporter between the compiler and Imam Mahdi (AS), and those narrators or reporters are the eminent companions of Imam Mahdi (AS). Besides, he has heard the narrations from the companions, who had migrated with Imam Mahdi (AS). Moreover, there is the consensus of the congregation (ijma') of the companions of Imam Mahdi (AS), on the compilations, INSAF NAMA and HASHIA INSAF NAMA.

24. The compiler of INSAF NAMA and HASHIA INSAF NAMA, Miyan Vali Yusuf (RZ) says: "This INSAF NAMA and its HASHIA (marginal notes) are a compilation of narrations of Imam Mahdi (AS). I have heard some of them from Hazrat Syed Khundmir (RZ) and some I have extracted from his tracts and UMM AL-AQAID (AQIDA SHARIFA). Besides, this compilation includes those narrations and incidents which were reported and seen during a consensus congregation (ijma') called at the hujra (chamber) of Hazrat Syed Khundmir (RZ) in Khanbel. In addition to this, some of the mahzars (attested documents) were prepared at the congregation at Daira, Khanbel. These documents were confirmed as correct and passed at the assembly at Barhli. At Ahmadabad too, a mahzar was compiled at a congregation near the tomb of Miyan Abdul Majeed Noor-Nosh (RZ) and this was ratified at the congregration at Seeh village. It was written down after ratification. Some more mahzars were passed at Bhadriwali village. And at Bhilot, under the shade of various trees, some mahzars were compiled and passed at consensus congregation in the presence of Hazrat Miran Syed Mahmood Sani-e-Mahdi (RZ). Among these mahzars is the one compiled by Hazrat Shah Dilawar (RZ) in 914 AH. These are the places, which have been mentioned, and some of the narrations were written down during the proceedings of the congregation. Besides, I have seen the practice of Hazrat Sani-e-Mahdi and Hazrat Syed Khundmir (RZ) and some other prominent companions who had migrated with Imam Mahdi (AS). This practice was based on 'aliat (excellence), taqwa (piety) and azeemat (firm intention). All these details have been included in the compilation of narrations. This tract was compiled and contains a few hundred narrations from among those collected and noted down."

25. Despite all this judiciousness, honesty and impartial judgment, the compiler has in all humility given up his self-esteem, while presenting the tract to the companions of Imam Mahdi (AS) and requested them to confirm if the narrations contained in the tract were correct. He says that the migrant-companions of Imam Mahdi (AS), which were present in large numbers at the time, were given the tract (to scrutinise it). He did not submit the tract to the ordinary companions of the Imam, because the migrant-companions alone, which were with the Imam during his life-long migration, could confirm or reject the narrations as correct or otherwise. At the end, he requests them kindly to correct any mistakes that might have crept into the tract. Inspite of all this diligence, one finds various narrations beginning with the words, "It is narrated by Bandagi Miyan Syed Khundmir (RZ)" etc. It was not necessary since he had already mentioned in the preface itself the names of the prominent companions of Imam Mahdi (AS) who had reported the narrations. (Here, about a dozen references have been given mentioning the particular companions' names to which the narrations have been attributed). This shows that none of the narration is without authenticity. Some facts emerge from the above discussions. They are:

26. (a) About thirty years after the demise of Imam Mahdi (AS), between 910 and 950AH, the books INSAF NAMA, HASHIA INSAF NAMA and NAQLIAT MIYAN ABDUR RASHID (RZ) were compiled. This is a very short period, compared to the long span of one-and-a-half or two centuries after the death of Prophet Muhammad (SLM), when Mauta, Bukhari and Muslim, prominent books of Hadith, were compiled.

27. (b) There is only one reporter linking Imam Mahdi (AS) with the collectors and compilers of the narrations (naqliat), that is, there was only one narrator between the Imam and the compiler of the naqliat. But there could be two link reporters or narrators between the Imam and the compilers. This, however, is not definite; it is only a guess. Compared to this, the basis of the prophetical traditions in MAUTA is mainly the tertiary reporters (salaasiat). In SAHIH BUKHARI and SAHIH MUSLIM, there are chains of five to six intermediary reporters who have been quoted. As has already been stated, the accepted and incontrovertible rule is that the narration or tradition is correct, forceful and reliable in ratio to the minimum period between the Prophet and compiler and the least number of link reporters between the two.

28. (c) The narrators were the people who were with Imam Mahdi (AS) during his life-long migration. So were the people who have confirmed the reported narrations. This has given the compilations of the narrations of Imam Mahdi (AS) the seal of collective confirmation and incontrovertible authenticity. This position of confirmation and authenticity is not available to any of the books of prophetical traditions; and

29. (d) Now, the honesty, judiciousness, straight-forwardness and piety of the caliphs (khalifas) of Imam Mahdi (AS), i.e., migrants who followed him in his life-long journey and their successor generations (taba'een), cannot be questioned. The narrations confirmed and authenticated by them do not need further confirmation and authentication from anybody else. Whenever these people of determination (as-hab-e-azimath) confirmed any narration, the value of its credibility is enhanced. Compared to this, the narrators of the prophetical traditions had to face cross-examination and criticism at every stage. And they always remained in want of confirmation by reliable narrators.

30. So far we have discussed the authenticity of the narrations of Imam Mahdi (AS) on the basis of the internal evidence from the books of narrations themselves. But it also appears to be necessary to take stock of the authenticity of the narrations (naqliat) in comparison with the prophetical traditions (ahadith) in their historical perspective.

31. It is very important that any muhaddith (collector or compiler of prophetical traditions), raavi (narrator) and jami' naqliat (collector of narrations of Imam Mahdi (AS)), howsoever he is steadfast in his (intellectual) honesty, piety (fear of Allah), strength of memory, judiciousness and impartiality, should be free, unscarred and unprejudiced in the expression of his ideas. Every person is not Ahmed ibn Hanbal (RA) that, even while being (mercilessly) flogged, he remains undeterred and refuses to tell anything other than haq (truth). Islamic history tells us about highly learned people who were unique in their erudition but who had become conducive to the current trends under the influence of the rulers of the day and the social environment. This situation appears to prevail even during the second century After Hijra (A.H.). What is the eminence of and the compulsions of the respect and esteem of Ibn Sam'an, Qazi Shareeh and Imam Abu Yusuf (RA) (disciple of Imam Azam Abu Hanifa (RA))? And contrary to all this, what does history disclose about them? The learned people know very well that the narrators of the prophetical traditions should be more careful and courageous. How can one expect even the most credible and reliable narrator, who is not free of inducement, compulsions and pressures and who does not enjoy complete security and peace of mind, to be true to his conscience when he reports the traditions? If the Imams of Hadith had been free of any dread of punishment (from the powers that be), why did they make the arrangements to collect and compile the traditions after a lapse of one-and-a-half to two centuries after the death of Prophet Muhammad (SLM)? The books or collections of Ahadith could have been compiled at any time during the long tenure of Banu Umaiya and Banu Abbas rule, and they could have become popular among the people.

32. Compare the period of Banu Umaiya and Banu Abbas with the Mahdavi society of a couple of hundred years ago. You need not go any further beyond that. You will find that the situation is very different. The Mahdavi notables had renounced the world; their joining the race for the acquisition of power and wealth or becoming kingmakers was a very remote possibility. Even today, one can see the glimpses of their abhorrence of association with worldly people among the present day Mahdavis. The Mahdavi society was usually confined to the Daira (literally, a circle, an exclusive locality of Mahdavis) situated away from cities and other inhabited areas. The proofs of this are the burial grounds of the eminent Mahdavi notables. However, it is a different matter if some habitations have come up near these burial grounds at a later stage. Since Mahdavis were not directly under the influence of the ruler of the day, the exceptions being some earning members of the Mahdavi society (who usually stayed away from Daira), the rulers and the administrative machinery was never in a position to exert any political or moral pressure on or hold out any inducements to the Mahdavi fuqara and dervishes. On the contrary, the contemporary rulers, the ulama and mashayakheen (preceptors) were scared of the Mahdavi fuqara and dervishes, lest the common people become enamoured of the Mahdavi beliefs and faith, seeing the purity of character and pious deeds of the Mahdavi fuqara. And, among other causes, this fear was one of the reasons why the lustless fuqara were banished from various places. Under such circumstances, it was impossible that any political power could influence the Mahdavi fuqara's compilation efforts or compel them to make any changes in the compiled narrations in accordance with the preferences of the contemporary political power. Hence, the background of the compilation of Mauta or other books of Hadith does not apply to any book of naqliat (narrations of Imam Mahdi (AS)) or to his biographies or other books of debate and discussions (about the Mahdavi faith).

33. By the grace of Allah, the Mahdavi society has always been free of sectarian prejudices, tribal groupism, territorial loyalties, even internal conspiracies and mutual confrontations, armed or otherwise. Whatever evidence the history of Banu Umaiya and Banu Abbas has recorded is totally extinct in case of Mahdavi compilations. This purity of morality and firmness of thought and deeds have enhanced the respect of the compilations and books of the Mahdavis. But one needs intellect and discriminating perception to understand this truth.

34. The INSAF NAMA and other books of naqliat, available in print now, contain some of the narrations about which one needs to be very careful and honest in interpretation; otherwise, one may unwittingly cross the parameters of Shariat, or ignoring the compulsions of ilm ladunni (knowledge imparted directly by Allah through mystic intuition, in Sufism) to make a show off of one's learning would be tantamount to misinterpreting the narrations.

35. In the books of naqliat, in some places, one finds some passages disconnected and some shortcomings in the use of words. This was inevitable. Members of Mahdavi society were not allowed to stay at any one place peacefully. At every point of time, they were compelled to migrate or were expelled from their abodes on one pretext or the other. Their lives were made miserable. Their houses were destroyed. Their Dairas were ruined. Their mosques were burnt. Besides, wherever they settled, they did not construct strong and durable buildings to dwell in and house their literary accomplishments. This resulted in the destruction of their books. This was inevitable.

36. Besides all this, the unfavourable literary environment, and the continuance of incessant chain of copying the books from other copies, errors in transcription and possible human short-comings must have resulted in the disconnected passages and discrepancies in the used words. One of the outcomes of this situation was the errors in copying; and that did occur. The reason was that, despite all the care and caution, this could not be avoided. Many of the strata of the Islamic society did not face migration, expulsion and other trials and tribulations, the Mahdavis did. In spite of this, we see that the books of Hadith are not word for word the same as they were handed down by their compilers. The situation now is that many versions of the first book of Hadith, MAUTA, had come into existence within a short period after it was compiled, and they do not agree with each other in respect of various narrations of Hadith. A very eminent scholar of the Ahl-e-Sunnat, Janab Syed Sulaiman Nadvi has this to say about MAUTA:

37. "Hundreds of people obtained the book, MAUTA, (or its copies) from Imam (Malik RA) Sahib at various points of time during his life. The inevitable result of the obtaining of large number of these copies at different times was that there should be discrepancies in words used and the sequences of various chapters of the book. There are some thirty versions of the book MAUTA by Imam (Malik). Out of them, there are sixteen well-known versions." (HAYAT-E-MALIK page 95) .

38. The sequence of chapters, their precedence, subsequence, and discrepancies in the words used in various versions, could be allowed. But why did the narrations differ from one another in various versions of the same book? This could not result from the variations of the time they were handed over to the people by Imam Malik (RA). Sulaiman Nadvi further explains: "The most reliable and trusted among them (the thirty versions) are the first eleven versions. And four among them, those of Yahya, Ibn Bakseer, Abu Mus'ab and Ibn Wahab, are much more reliable and trusted. But the most trusted and reliable among the four is the version of Yahya." (HAYAT-E-MALIK, page 96)

39. None of the books of Naqliat of Imam Mahdi (AS) has multiple versions, as is the case with MAUTA. It is also not a fact that one version of a book of Imam Mahdi's Naqliat is more reliable and most trust-worthy than the other. But, as stated above, there is possibility of the removal of some short-comings and equivocations. And this is not a difficult work. The late Maulana Abu Sayeed Syed Mahmood Tashreefullahi (RA) has written in the preface of his book NAQLIAT MIYAN ABDUR RASHID (RZ) that this work could not be completed. It would have been better if learned people had taken up this work and completed it. But this work could be undertaken only by those scholars who are fully learned in the teachings of Imam Mahdi (AS) and Allah's intention (mansha-e-baa'sat) in sending him to the people. To save the books of Mahdavia group, Hazrat Syed Dilawar (RA) of Begum Bazaar, Hyderabad, and, later his son Hazrat Syed Khuda Bakhsh Rushdie (RA), the author of TAFSEER-E-RUSHDIE, have done great service in getting the community's religious works printed and published. His works include INSAF NAMA and HASHIA INSAF NAMA. But the nature of their work is to preserve the treasure of the books of the community. The work of comparing various copies of any given book and correction is yet to be done....

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