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| Prayer of a Mahdavi |
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| By |
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| Hazrath Mohammed Nooruddin Arabi SahebRH |
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| English Translation |
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Translator's Note
In the name of Allah, the Most Beneficent, the Most Merciful.
Prayer is an obligation (Farz) in Islam which is expected to
be fulfilled by all Muslims. The obligatory prayers, when performed in congregation, fetch a
higher reward.
Imam Mahdi Mau'oodAS has commanded the performance of obligatory prayers in
congregation not only to those who have renounced the world
(Fuqara) but also to earners
(Kasibeen). Emphasising the importance of congregatory
prayers, the ImamAS has commanded that if a person has to go to the market, he
should take a companion along with him, so that when the time for prayer arrives, the prayer
can be performed in congregation. This also ensures that when two Mahdavis go together they
can form their own congregation and need not join the congregatory prayers of non-Mahdavis.
Imam MahdiAS has prohibited his followers from following in prayers a person who
denies his Mahdiat. These commandments of Imam Mahdi
Mau'oodAS regarding prohibition have been recorded in the earliest and most
respectable books of Mahdavia like
Aqida Sharifa, Insaf Nama
and Naqliyat e Miyan Abdur RashidRZ. It is
obligatory on every Mahdavi to accept and adhere to these commandments of Imam
MahdiAS.
Today many Mahdavis are indiscriminately following disavowers of MahdiAS
(Munkireen) in prayers believing that there is no difference
in our prayers and theirs. The book 'Mahdavi ki Namaz' written
by Hazrat Muhammad Nooruddin Arabi SahebRH, written in Urdu, discusses the beliefs and
issues related to following an Imam in prayer. It helps Mahdavis to appreciate the importance of
performing prayers behind an Imam having correct beliefs and to safeguard their congregatory and
obligatory prayers.
I have translated this book into English in the hope that it will benefit Mahdavis who do not know
Urdu and can read English.
Please treat any errors in the book with kindness. Send me your comments via email to
smsuhael@yahoo.com. I request for your
duas and hope that this book becomes a source of my
salvation.
Syed Mohammed Suhael
Bangalore
November 11, 2005
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| Acronyms used in the book |
| SLM |
Sallallahu Alahi Wo Sallam |
| AS |
Alaihis Salam |
| RZ |
Razi Allahu Anhu/Anha/Anhum |
| RH |
Rahmatullahi Alaih |
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| Prayer of a Mehdavi |
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Prayer (namaz) is the most important obligation
(farz) of Islam. Allah has commanded its performance at
numerous places in the Quran. Hazrat Nabi KareemSLM has designated it as a pillar of
religion (deen). This means that one who destroyed his prayer
has automatically destructed his religion.
It is clear from "Man taraka salaata muta'mada faqad kafara - one
who deliberately forsakes prayer is a disbeliever" that forsaking prayer takes one out of the pale
of belief (Iman). That is why the ProphetSLM has said
that prayer is the "soul of belief" (Baihaqi). There are many other traditions
(ahadees) from the ProphetSLM on the excellence of
prayer. HeSLM said, "Prayer is the key to heaven." (Mishkaat) and also said, "Prayer is
better than every other deed." (Bukhari), and further said, "Prayer is the key to all the pious
deeds (nekiyan)" (Abu Dawood). It is not permissible for a Muslim
to forsake prayer at any time and in any state. In contrast to other obligations, no excuse is
acceptable for forsaking prayers, other than madness and unconsciousness. When the excuse is no
longer valid, the lapsed prayers become obligatory.
A wise man is one who is always prepared for this important obligation. It should be performed
with all its constituents and conditions and with utmost concentration so that one can hope for
its acceptance by Allah. This obligation is as delicate as it is important. A little carelessness
and loss of concentration will cause disturbance in the prayer and will make it unworthy of
acceptance. Therefore astuteness is required in this matter so that the prayer attains the status
of acceptance. That is why a believer (momin) always tries to
perform prayers behind such a person whose prayers, he is sure, will be accepted by Allah. Earlier,
people of the sacred sect (Groh-e-Muqaddasa) performed their
prayers strictly behind their own Murshids, because the position
of a Murshid can be understood only by a person who has knowledge of Allah
('Arif Billah'). But the passage of time has changed the
situation so radically that there is no importance of prayers at all in the eyes of the people.
People only know to perform the prayers. But they are not careful and vigilant in it.
Couplet:
That work which is done without care is not good
That talk which has no thought in it is undesirable
Due to ignorance of beliefs some Mahdavis do not see any harm in performing prayers behind a
disavower (Munkir) of MahdiAS. Whereas, it is
obligatory on every Mahdavi, who has complete faith on the Imamat
and Mahdiat of Hazrat Syed Muhammad JaunpuriAS, to
follow his commands also. Because he (MahdiAS) has said that, "Every command which I
say is from Allah and I say it on the command of Allah. The person who denies even one letter of
these commands will be called to account before Allah."
(Insaf Nama)
Hazrat Mahdi Mau'ood Alaihis Salaam has told his followers about prayer that, "Do not perform
prayers behind people who deny Mahdi. If you have performed the prayer (behind them), repeat it."
(Aqida Sharifa)
When Hazrat MahdiAS had halted in Thatta (Sindh) some companions had gone to the city
on some need and performed the obligatory prayers behind an opponent of MahdiAS. Hazrat
MahdiAS commanded them to repeat their prayers.
(Insaf Nama)
The companions of MahdiAS too are unanimous in the opinion that prayer should not be
performed behind disavowers (munkiran) of MahdiAS.
(Insaf Nama)
In the village of Bhadriwali, Bandagi Miyan Syed Khundmir Siddiq-e-VilayetRZ, Bandagi
Miyan Shah NematRZ, Bandagi Miyan Shah NizamRZ, Bandagi Miyan
MalikjiRZ, Bandagi Miyan Abu BakrRZ, Bandagi Miyan Syed
SalamullahRZ and other companionsRZ had a consensus
(ijma) on this matter that "whoever follows a disavower of Mahdi
in prayer, we will call him an outcast (khariji)."
Once in the city of Naharwala, at the time of Maghrib, when the teacher
(Muallim) Shaikh Ahmed went forward (for leading the prayers),
Bandagi Miyan Syed KhundmirRZ caught his hand, pulled him back and said "You are a
disavower (munkir) of Mahdi. It is not permissible to perform
prayers behind you." Similarly, in a congregation of Miran Syed MahmoodRZ, a teacher
(muallim) expressed the desire to lead prayers. One of the
inhabitants of the Daira caught hold of his hand, pulled him behind and said, "You are a disavower
of MahdiAS. It is not permissible to pray behind you."
(Naqliat-e-Miyan Abdur RashidRZ)
The key reason, which is understood, for not performing prayers behind a disavower of
MahdiAS is that he is a disbeliever (kafir). It is
written in a Sahih Hadees that Hazrat RasoolullahSLM has said,
"Man ankaral Mahdi faqad kafara - Whoever denies the Mahdi is a
disbeliever." (Hidayatul Kalam)
Even in the Quran, as per the Ayat, "Afaman kaana..." (11:17),
which is in praise of MahdiAS, hell is promised for a disavower of MahdiAS.
It is apparent from, "waman yakfur bihi mina al-ahzaabi fa annaru
mawaiduhu - but those of the Sects that reject him,- the Fire will be their promised
meeting-place" (11:17) that, whosoever denies the MahdiAS from the other sects, the
fire of hell is promised for him.
Further, there are many narrations of MahdiAS about the disavowers of MahdiAS
being disbelievers. He said in plain words that denying his self
(zath) is disbelief (kufr).
Sometimes he said, "My denial is the denial of Allah, the Quran and the Messenger of
AllahSLM." At other times he said, "My denial is the denial of all the prophets and
their books." The reason for this is that whatever he has said or did was on the command of Allah
and in the light of the Quran and the Sunnah of the ProphetSLM. His teachings are the
gist of (the teachings of) all the prophets and their books. Therefore, his (Mahdi'sAS)
denial is absolute disbelief. Because the denial of all is evident from this, a Mahdavi, if he is
really a Mahdavi, has to decide on his own whether a disavower of MahdiAS is a
disbeliever (kafir) or not. And if this is his (disavower's)
state, then what is the meaning of prayers behind him?
Amongst scholars (Aimma) the purity of the beliefs of the Imam is
an important factor towards the soundness of the namaz and its
following, without which the correctness of namaz is affected. In the case of inner purity or
incorrect faith, the rule is that if a person has a defect in his belief and the defect is not to
the extent of making him a disbeliever (kafir), then praying
behind that person is permissible, but with abhorrence (karahat).
If the defect in belief is such that the person falls in kufr
(disbelief), then praying behind such a person is not permissible. This is written in Fatawa
Alamgiri. It means that if that person has not become a kafir
then praying behind him is permitted, but with abhorrence
(karahat). Otherwise, it is not permissible.
None of the Islamic sects has the view that praying behind a
kafir is permissible. Therefore, it is written in
Kifaya Sharah Hedaya (Hanafi Fiqh), "It is not permissible to
pray behind the Jahmi and the Qadri who believe that the Quran is a creation
(makhlooq) and behind the extremist Rafzis who deny the caliphate
of Abu BakrRZ." (Kashful Ghata)
Similarly, it is clearly stated in Al Muntahi Sharah wo Fayeq (Hanbali
Fiqh) that, "Namaz behind a
kafir is not correct. If the person is not aware of his
kufr, then the namaz is okay
for himself but not for others. This is irrespective of whether he is only a basic disbeliever
(kafir) or he is an apostate
(Murtid) because of some innovation
(bid'at), etc. Further it is stated in the same book, "The imamat
of a sinner will not be absolutely correct, irrespective of whether his sin is due to beliefs or it
is due to committing unlawful deeds because Allah commands that
"Afaman Kaana Muminan Kaman kaana fasiqan la yastawoon - One who
is believer (Momin), will he be like a sinner? These two will not
be the same." (32:18)
Further, it is written in Balghatul Salik (Maliki Fiqh) "Islam is
the condition for an Imam, therefore namaz behind a disbeliever
(kafir) is not correct, even if his disbelief
(kufr) is not known at the time of praying behind him."
Similarly, it is stated in Nihayatul Muhtaj (Shafi' Fiqh), "It is
not correct to pray behind a person whose namaz is known to be
false (batil) because he is a disbeliever
(kafir) or is without ablutions
(wuzu) or there is a overriding suspicion of falsehood."
Further, it is written in Kitab Al Fiqh Ala' Mazhabul Aimmatul Arba'
that there are some conditions for congregatory prayers to be correct, one of which is
Islam. Thus the Imamat of a Kafir is not correct.
It is written in Hadiyatul Mahdi (Ahle Hadees) that,
"Prohibition of praying behind an innovator (bid'ati) is based
on abhorrence, provided the innovation (bid'at) does not extend
to kufr. Otherwise namaz is
not permissible behind him."
Shia also follow the principle that, "It is not permissible to follow in prayer one who opposes
the people of truth (shia), a man of unknown linage, a sinner,
an uncircumcised man, a bastard, a minor and a mad man." (Kashful
Ghata referencing Hadiyatul Hedaya-Shia Fiqh)
It is written in Wasail-e-Shia, "Muhammad bin Ali bin Jalbi has
narrated from Hazrat Abu AbdullahAS that he said, 'Do not follow in prayers one who
calls you a disbeliever (kafir) nor one who you believe is a
disbeliever (kafir).'" (Kashful Ghata)
It is written in Miftah-us-Shifa'ath (Shia Fiqh) that, "Janab
Sadiq Alaihis Salam has said, 'Do not perform prayers behind a
Ghali1 or behind a
person of unknown origin and one who openly commits sins' and he also said, 'Do not pray behind a
person against whom you give testification of disbelief (kufr)
nor behind one who gives testification of disbelief (kufr)
against you.'"
Footnote 1: A person belonging to a sect which believes that Hazrat
AliRZ is god (translator).
From these commands, it is proved that nearly all the people of religion believe that it is not
permissible to pray behind a person on whom disbelief (kufr) is
applicable because he possesses the traits leading to disbelief
(kufr). And in Hanbali and Shafi' Fiqh, it is not permissable
to perform prayers behind a sinner even though sinning is not as big a religious crime as
disbelief (kufr).
Owing to the necessity of companionship which Hazrat MahdiAS has prescribed for us,
there will not be any Mahdavi who has not pledged allegiance
(ba'it) to a Murshid. When
such is the case, then every Mahdavi who is connected to a
Murshid should reflect on what he pledged at the time of
ba'it. Wasn't he asked to pledge that "Mahdi
Mau'oodAS has come and gone and one who accepts is a believer
(momin) and one who denies is a disbeliever
(kafir)?" Apart from an untrustworthy person or a coward who
has no respect, no person would want to turn away from his pledge and do deeds which are
contrary to what he has pledged. Especially when the pledge has the status of a declaration on
oath. People sacrifice their lives to uphold their pledge
(ba'it) but pity the person who affirms to one thing in his
pledge and then he himself acts against it. What is the trustworthiness of the pledge, speech
or actions of such a person? If this is the condition of such a person in this world, then it
is feared that he will be disgraced in the hereafter.
It is foretold thus about Hazrat MahdiAS in the Holy Quran :
"Ya ayyuha allazeena amanoo man yartadda minkum an deenihi fasawfa
yatee Allahu biqawmin... - O you who believe! whoever from among you turns back from his
religion, then Allah will bring a community, He shall love them and they shall love Him..."
(5:54)
Here the community which is referred to is the community of MahdiAS. And its advent
happens at a time when people would turn their backs to their religion. That is, there would be
no belief (Iman) left in the world. After the advent of
MahdiAS, belief (Iman) would be bestowed afresh on
those who accepted the claim of MahdiAS. Hazrat MahdiAS says that, "Allah
has made and sent this servant as Mahdi at a time when religion had disappeared from the entire
world; it had remained only with majzoobs" (Insaf Nama). At
the time of the advent of Hazrat MahdiAS, the condition of the followers of Islam
was such, that all their deeds like leading prayers (Imamath),
passing judgments (qaza'at), learning of the Quran by heart
(Hifz), obtaining knowledge, holy wars
(Jihad), etc. were done for the sake of this world. Thus in
the real sense, they had turned away from their religion and till today the condition of the
opponents of MahdiAS is the same.
Hazrat MahdiAS says, "Allah sent this servant at a time when in the entire world, the
work of religion was done for the sake of the world. Prayers, fasting, hajj, Quran and spiritual
leadership (Mashaiqi) were all done for obtaining the world.
No one was doing deeds for the sake of Allah. This servant was sent by Allah so that people are
show the path of Allah." (Naqliat Miyan Syed AlamRH)
In these circumstances, following an opponent of MahdiAS in prayer would mean that a
religious person (deendar) is following an irreligious person
(bey-deen) in prayer.
There are some ahadees of RasoolullahSLM which
reveal that there are some people whose prayers are not accepted. HeSLM said, "Allah
has refused to accept the prayer of an innovator - man or woman
(bid'ati)." (Ibn Maja) He further said, "The prayer of
sinners and of those who do not forsake obscene habits is not done."
(Tafseer Ibn Kaseer) He also said, "The prayer of a drunkard
is not accepted by Allah." (Nisai) Thus, when the prayer of
an innovator and wrong-doer cannot gain the level of acceptability, then, to believe that the
prayer of a non-believer (ghair momin) and irreligious person
is really a prayer and to follow him is a huge mistake, especially when Hazrat
MahdiAS has specifically said, "Whoever follows me is a
momin (and not the one who hasn't followed)."
One of the important conditions of prayers is ritual purity
(taharat). Hazrat Imam GhazzaliRH has explained
four levels of purity. The first level is to clean the heart of all things other than Allah.
The second level is to clean the heart of undesirable characteristics like arrogance, greed,
enmity, pride, etc. The third level is (avoiding) telling lies, back biting, eating unlawful
things, cheating, looking at non-mahram women and to keep the
hands and legs away from sins. The fourth level is to keep clothes and body clean of filth.
(Kimiya-e-Sa'adat)
Hazrat Imam GhazzaliRH has considered outer and inner sins also as filth and
obviously disbelief (kufr) is greater filth than sins. Can we
then believe that the prayers of a person who indulges in such filth will be accepted by Allah?
With the mystics of Allah ('Arifan-e-Ilahi), inner filth is a
much more serious issue than outer filth and they put more effort to keep the heart free of
such filth.
Once a man entered the meeting of Hazrat BayazidRH and started looking here and
there. Hazrat BayazidRH asked him what he was looking for. He said, "I am looking
for a clean place to perform namaz." Hazrat
BayazidRH replied, "Clean your heart and perform
namaz wherever you wish." From this it is evident how
important it is in Allah's view to clean the heart of things other than Allah. Hazrat
Mahdi Mau'oodAS has made forsaking all things other than Allah an obligation upon
his community because piety (taqwa) will not be complete
without it. In contrast, leaving all things other than Allah has no meaning for those who do
not believe in his Mahdiat. Therefore, how can a person who
is on a high station of piety offer prayers behind a person who is trapped in the attachment
and love of things other than Allah?
The world, and love and desire for it, are included in things other than Allah. Every Mahdavi
believes that renouncing the world (Tark-e-Duniya) is
obligatory and has made the desire of Allah his creed. A seeker of the world will not be a
seeker of Allah. After accepting 'La Ilaha Illa Llah', the
love and desire of every other thing, except Allah, is forbidden for a believer
(Momin). Instead, the belief
(Iman) of such a seeker and lover is under question, because
having contact with things other than Allah is in reality polytheism
(shirk).
Allah says, "Woe on those polytheists who do not offer zakat". (41:6-7) In this Ayat, those who
fail to pay zakat are termed as polytheists (Mushriks). This
is because they do not pay zakat due to their love of money
and that is polytheism (shirk). Hazrat MahdiAS has
termed in clear words a seeker of the world as a kafir and
has read this Ayat about them,
"Man kaana yuridul hayatad duniya wo zeenataha... annar -
Whoever desires this world's life and its finery, We will pay them in full their deeds therein,
and they shall not be made to suffer loss in respect of them. These are they for whom there is
nothing but fire in the hereafter." (11:15-16)
Amongst the opponents of MahdiAS it is neither necessary to keep the heart free of
the love of the world nor does the renunciation of the world have any importance. Instead the
world is their object of love. This is evident in the saying of MahdiAS itself that
these people denied the MahdiAS because MahdiAS condemned the world and
commanded it renunciation. (Insaf Nama) Thus, how will the
prayers of a seeker of Allah be possible behind a seeker of the world when between the two
there is a world of difference in beliefs and actions.
Allah "Inna salaati wa nusuki... aalameen - Surely my prayer
and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds. No
associate has He; and this am I commanded, and I am the first to be Muslim. " (6:162-163). This
command means that Allah's worship should be only for the sake of Allah and hoping for any
reward from anyone is wrong.
Couplet:
This is not trading, it is Allah's worship
O Ignorant, leave the desire of reward also
In this matter, the Mahdavi viewpoint is clear - he desires only Allah from Allah.
Hazrat MahdiAS has said,
Even if all the eight paradises are given to you
Do not be content with them, and go ahead
Be magnanimous and ambitious, be in love with the Truth
You are the Phoenix of the near-by mountain. Soar (as high as you can)
But such an expectation from an opponent of MahdiAS is useless since his worship and
religious practice is only to obtain the world. Thus in their mosques, Imams who lead prayers
do it for a salary and compensation. Their Huffaz (those who
remember and recite Quran) demand and take large sums of money for leading
taraveeh prayers. If their compensation or salary is stopped,
they will stop offering prayers. In such a situation, how can the prayers be for Allah? And
when the prayers, instead of being for Allah, are for other than Allah
(Ghair Allah), how can a Mahdavi tolerate such idol worship
and follow them in prayers?
Quartet:
Whatever worship you do is for this world
From whom do you expect the reward
Alas! You do not have faith in Allah
What hope have you of your supplications being effective
In Kifaya Sharah Hedaya, which is the book of
Hanafi Fiqh, it is written, "Do not perform prayers behind a
person who takes compensation for leading the prayers." This is written by Ibn Tameem. If it is
given without condition, then there is no harm.
Hazrat RasoolullahSLM has said, "La Salatu Illa Bi
Huzooril Qalb - There is no prayer without the presence of heart." Presence of the
heart is an important condition for prayers amongst all Auliya
Allah and Sufiya Ikram and without renunciation of
the world (Tark-e-Duniya) there is no chance of having
presence of the heart. Therefore, Imam GhazzaliRH writes, "If a person wishes
to perform prayers with presence of the heart, then before performing prayers, he should
cure his heart and should clean it. This is achieved by keeping the business of the world
away from his heart." (Kimiya-e-Sa'adat)
Mystics of Allah (Arifan-e-Ilahi) and people who experience
divine manifestations (sahaban-e-kashf) have always
refrained from performing prayers behind those people who did not have the presence of heart.
It is narrated that Bandagi Miyan Syed Abdul LatheefRH once joined the
Maghrib prayers and after one or two cycles of prayer
(rak'ats) he broke away from the congregational prayers and
performed them separately. When questioned about it, he said that the Imam was not present and
had gone to the shop to purchase oil for the lamp. The Imam also acknowledged this and said
that his heart was worried about the same thing.
Couplet:
Your Imam has no presence, your prayers have no delight
Leave such prayers and leave such Imams
Now, if a person does not believe that renunciation of the world is obligatory and does not
think ill of having love for the world and instead his worship is for worldly gain, then
praying behind such a person is to destroy our prayers with our own hands.
Hazrat MahdiAS has made obligatory the desire for vision of Allah and said, "One
who does not see Allah with physical eyes, or with the eye of the heart or in a dream, is not a
believer (momin), except for a true seeker..."
(Aqida Sharifa) As per this edict, a believer is one who sees
Allah. If this is not the case, then a true seeker is also included in the community of
believers. Then, the purpose of worship of those people who are practically careless about the
desire for vision of Allah and their prayer is not the same as that of a Mahdavi. Hazrat
RasoolullahSLM himself has said that the reason for worship of Allah is the vision
of Allah. He said, "Inna Na'budu Allah kanaka Tara - Worship
Allah in such a way, as if you see him." By saying "Assalaatu
Meirajul Momineen - Prayer is the ascension of believers", he made it clear that the
prayer of one who does not have access up to the skies, are not prayers. In other words one
who does not have this characteristic is not a believer. Thus what right do those people, whose
life does not have a subject called desire for vision of Allah, have to lead prayers with a
seeker of Allah following them?
Quartet:
The ProphetSLM said that namaz is
meiraj (ascension)
Thus a namazi is one who has achieved vision (of Allah)
Will a coward even get the dust of the feet
Of a believer who has achieved the presence in the court of Truth (Allah)
There is a well known issue of Shariat that one should not follow a blind man in prayers. A
denier of MahdiAS is blind because neither does he believe in the vision of Allah
nor does he adhere to its conditions. MahdiAS has read this
ayat for such a person "Wa Man
kaana fi hazihi... wo zallu sabeela - One who is blind in this world is also blind in
the hereafter and he has lost his way." (17:72) Here it is worth noting that those who are not
bestowed with vision of Allah are by the command of Allah also considered to be misguided.
Couplet:
The purpose of eyes is to see in Your (Allah's) direction
If You are not near me, then what use are the eyes
Further Allah says, "Qul hazihi sabili.... wo manit tabani -
Say this is my way towards Allah. I call upon His vision - I and the one who follows me."
(12:108) Here 'one who follows' refers to MahdiAS. He has bestowed such a vision
(baseerat) on his community because of which its inner eyes
has been opened and it obtained the vision of Allah. In these circumstances, the act of a
Mahdavi who has received guidance and vision (baseerat), in
following a misguided and person not having the vision, will be a astounding action which is
against wisdom and rightful conduct.
The purpose of the advent of MahdiAS was to call people towards the vision of Allah
and to deliver people to a high spiritual station which is mankind's highest destination. He
said that the reason for the creation of mankind was for the vision of Allah and said,
I have been created for the Vision of the Friend (Allah)
Otherwise, what other work remained for MahdiAS to be created
The effect of his teaching was that the eye of the man started seeing Allah without any veil in
between and people left the world of humanity (nasoot) and
reached the ranks of the divine (malkut), omnipotence
(jabroot) and divinity
(lahut). The Quran itself had prophesised that during the
time of MahdiAS many people will see Allah.
Allah has said, "Summa Inna Alaina Bayanahu... Yufala biha
fakhirathun - Then on Us is the explanation (to be given through the
MahdiAS). But (when the MahdiAS explains you will sure deny because) you
love the world and you have abandoned the hereafter (by becoming fearless of its punishment)
whereas (the time of MahdiAS would be such that) on that day many faces (who
believed in the MahdiAS) will be in full bloom
(ba-rounaq) and will look towards their Lord (and will be
bestowed with His vision) and many faces (who denied the MahdiAS) on that day will
be gloomy (be rounaq) and will be thinking that they will be
subjected to back-breaking treatment (that those who have believed in MahdiAS and
they will leave them and will suffer loss in the world)." (75:19-25)
Thus, if the community which has been bestowed with the bounties of the vision of Allah follows
the non-Mahdavis in prayers, it would amount to lowering one's status and suffering from an
inferiority complex.
Quartet:
Love of the world has stopped you here
The destination of vision was just before the eyes
Pity on him who left the meeting without quenching the thirst
The gaze of the saqi (Allah) was on the thirsty (person)
These are a few reasons which clearly negate the performance of prayers behind a non-Mahdavi.
But the effect of new knowledge has afflicted the mind of the young man. And mostly due to the
company of outsiders, they do not exercise caution in this respect. Some of them say that when
there is no difference between us and outsiders in the constituents and conditions of prayer,
then what is the harm in praying behind them. But because of conformity in visible constituents
(arkan) of prayer it does not become necessary to perform prayer
behind someone. Instead, if the Imam's belief is incorrect, then prayers behind him are not
permissible.
We can get many such examples from the books of fiqh. For
example, amongst the compulsory acts (faraiz) of
wuzu, one is the masah
(wiping) of the head. Some have taken it to be the entire head. Some have said that if
masah is done on one-fourth head then the compulsoriness
(farziat) is fulfilled. But those who believe in the
compulsoriness of the masah of the complete head will not
pray behind those who believe in the masah of one fourth of
the head because in their view the wuzu itself has not been
done correctly. When wuzu, which is a condition for prayer,
is not correct, then how can the namaz be correct. But the
namaz of those who do masah
of one-fourth head will be fulfilled behind those who perform complete
masah. Because as per their belief, the
wuzu is correct and therefore the
namaz is okay.
There are other such issues which have been clarified in
Kashful Ghata. If a person with
wuzu opens a vein to be bled
(fasad kholna) or applies a scarificator
(pachnai) and blood comes out of his body then as per the
creed of Imam AzamRH his wuzu is broken but as
per Imam ShafiRH the blood or other matter which comes out on opening a vein for
bleeding or applying a scarificator, wuzu is not broken by
it. Hence, it is written in Bajori Shafi Fiqh that apart
from private parts, if body secretions come out of other parts, for example, after opening a
vein for bleeding or applying a scarificator, and if the Imam leads the prayer without
performing wuzu afresh then a man from the Hanafi
mazhab cannot follow this Imam because as per the
mazhab of the Hanafi follower
(Muqtadi) Imam is without
wuzu. And in this very book, with reference to
sharah Al Iqtah (Shafi Fiqh) it is written, "If you believe
that a person's namaz is false, then following him is not
correct, like a Shafi following such a Hanafi who has touched his private parts." It is written
in Ghayatul Tahqeeq (Hanafi Fiqh) that this is the ordain on
following an opponent of mazhab. And it is written in
Miftah Ashifa'a (Shia Fiqh) that Janab Sadiq Alaihis Salaam
has said that, "Do not do masah over leather socks and do not
follow in prayers one who does masah."
When namaz is not possible behind one another in these cases,
then how will it be possible when there is a difference of a key belief. When here the debate
of kufr and Eeman is
present and with a Mahdavi, the values of piety, abstinence and other constituents of religion
is realised only with the acceptance of ImamanaAS.
Quartet:
There are scholars, qaris and
hafiz all
There's everything but the Sheikh has no belief
Belief is for that slave of Allah
Who is not a seeker of riches nor a follower of the devil
There are some whose eye is on numbers. They say that performing prayers along with a big
congregation leads to greater reward (sawaab) and the
congregations of opponents are very big. However, neither is there such rule in
Shariat nor is belief based on surplus or scarcity of people.
It cannot be said that the group which is big is momin and
the group which is small is kafir. As against this, the
people of eeman have been less in every era. If this was not
the case then as per the population one would have to accept Muslims as
kafirs and non-Muslims as
momins because they have greater numbers. The Quran clearly
says, "...wa lakin aksaranasu.. - Most people will not
believe" (13:1) And Allah says, "Laqad zarana li jahannama
kaseera - We have created man and jinn for hell in large numbers." (7:179) He further
says, "Qaleelan ma tu'minoona - Very few people will
believe." (69:41) We learn from this that people with belief have always been less in number
and will always be less in number. Identifying eeman based
on excess or scarcity of people is wrong. Whereas one who accepts the principles on which
eeman is based is a momin
and one who denies is a kafir. This is the way to investigate
eeman and kufr. The denial
of MahdiAS is also kufr as per the Quran and the
Hadees. Thus, irrespective of whether the congregation is big or small, the belief of the Imam
has to be taken into consideration. If he is not a momin,
then following him in prayers should be avoided. Instead, one who knowingly follows is a
sinner.
Some people who have performed Haj, see the big gathering of lakhs of Muslims in Kabatullah. On
seeing the big congregation, they think that at such a time and in such a holy place and that
too when such a big congregation would not be available elsewhere, performing their own
namaz by leaving such a big congregation is incorrect. But
the question is, who is leading the prayers of this big congregation? Is he being paid any
salary or not? If he is getting a salary, then what is he performing the
namaz for? Will the namaz
performed for things other than Allah become namaz for Allah,
just because it is performed in Kaaba?
The second thing is, will a man with wrong beliefs become one with correct beliefs as soon as
he enters Kaaba? If it is so, then there are 73 sects amongst Muslims and the existence of
these sects is as per the prophesy of Nabi KareemSLM and its wordings are this,
"Amongst them 72 sects will go to hell, only one sect will enter paradise." Saying that one
will go to hell means saying that he is a kafir. Because as
per Quranic Ayats only kafirs will enter hell. We have to
ask, if a sect believes that it is destined for heaven, then will the other sects who have
separate beliefs, on entering Kaabatullah, become destined for paradise without changing their
beliefs due to the sacredness of the place? If that is not the case, then why should a Mahdavi
be compelled to think that people of other sects have become
momins by entering or by being at the Kaaba? Once upon a
time, the Kaaba had idols in it. But because of the sacredness and high stature of the Kaaba
they did not become worthy of worshipping. Instead, those who worshipped them were still
considered misled.
In the fourth and fifth century, this very Kaaba was under the domination of the Fatimi
Khalifas of Egypt for nearly 80 years. In the sight of Ahl-Sunnat, during this period could
namaz could be performed behind the Fatimi Khalifas and their
appointed Imam who were Shias by faith? If the answer is no, then how can there be a
justification now that just because a disavower (munkir) of
MahdiAS is appointed the Imam there, he is also considered to be with
eeman? Kabatullah is a place about which HuzoorSLM
has said, "One namaz here fetches the reward of one lakh
prayers." So what kind of wisdom is it that such a tremendous reward is lost by following an
Imam with incorrect belief?
Quartet:
One whose inside is black will not gain anything
Even if he confines himself to the House of Allah
Even if he forgetfully steps in a house of idols
A believer will not come under the trap of the devil
For a momin, as much as swiftness and preparedness is
required in the worship of Allah, keeping an eye on the condition of the heart is equally
required.
The self (nafs) and the devil
(shaitan) always accompany the man. And at every step the
possibility of being misguided and going astray exists. Various apprehensions are born in the
heart and the devil, using all kinds of beautiful words, tries to misguide man from the guided
path. The first obligation on a Mahdavi is that he reflects on these things and never does
anything which has even a hint of misguidance and by which his
eeman is disgraced.
Quartet:
The devil is behind you day and night
Your self residing within you is also after you
If there is a thought to escape from this wickedness
It cannot be obtained through anything, except the remembrance of Allah
A Mahdavi should be rightly proud that Allah has given him the acceptance
(tasdiq) of Hazrat MahdiAS and has elevated his
status. Hazrat MahdiAS says, "Everyone's utmost limit
(intiha) is our starting point
(ibtheda)." By the command of Allah he has made the commands
of vilayet obligatory on his community and has bestowed the
status of vilayet on every member of the community. Hazrat
Imam GhazzaliRH has told of three statuses of the creations of Allah. The common
(aam), the specific (khas)
and the specific of specifics (khasul khas). When others'
utmost limit is the starting point for Mahdavis, their inclusion will be in the specific of
specifics. In such a situation, how can he follow in prayers a person whose religious status is
far behind his own.
Quartet:
One's starting point (ibteda) is another utmost
(inteha)
He who has access to the high skies every moment
Why will he cast a glance on the two worlds?
How will he allow his stature to diminish?
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