Faraez-e-Nabuat:
1. Kalima (The declaration of Sanctity)
2. Namaz (Prayer)
3. Zakat (Poor Tax)
4. Rozah (Observe Fast)
5. Haj (Piligrimage to Makkah)
Faraez-e-Vilayat:
1. Tark-e-Duniya
(To renounce the World)
2. Sohabat-e-Sadiqeen
(Company of the Righteous)
3. Uzlat-az-Khalq
(Seclusion from Public)
4. Zikr-e-Dawam
(Continuous Remembrance of Allah)
5. Tawakkal
(Contentment on Allah)
6. Talab-e-Deedar-e-Khuda
(To Seek the Vision of Allah)
7. Hijrat
(Immigration or Migration)
Teachings:
1. Tawoba (Penitence)
2. Ushr
3. Sawiyat
4. Jihad (Holy War)
Divine obligations, according
to the Quran, are of two types, First, the Divine orders which were known
as obligations, and declared by the Prophet Muhammad (PBUH) in terms of
the Shariat. Secondly, the Divine order which are known as the
Faraez-e-Vilayat-e- Muhammadia (PBUH), openly declared by Mahdi-al-Maoud
(AHS). The obligations of Vilayat were not declared openly by Prophet
Muhammad (PBUH), since it was the beginning of Islam. His teachings
regarding the Shariat, even though simple and clear, took twenty three
years, to complete. After a period of nine hundred years, when the Shariat
and Islamic jurisprudence were completed, the Khalifatullah,
Mahdi-al-Maoud (AHS) was sent by Allah, to openly declare the obligations
of the Wilayat-e-Muhammadia (PBUH). As the 'Khalifatullah', and a true
follower of Prophet Muhammad (PBUH), He was entrusted with the mission of
bringing Islam, the religion of Allah to a final conclusion. The teachings
of Mahdi-al-Maoud (AHS), as Khatim-e-Wilayat-e-Muhammadia (PBUH) are as
iportant as the teachings of Prophet Muhammad (PBUH), because they cover
all the three aspects of Deen, Islam, Iman and Ihsan, and are based on the
Quran. Therefore, they are to be believed and practised as part of the
Islamic faith. Disbelief will mean disbelief in the obligation enjoined in
the Quran, and the preaching's of the Prophet Muhammad (PBUH). Being the
Khalifatullah, Mahdi-al-Maoud (AHS) was getting Divine calls directly from
Allah, which he would say, "Such an explanation cannot be given by
anyone, except the Khalifatullah, who was taught by Allah alone". By
virtue of his being a perfect and true follower of Prophet Muhammad
(PBUH), He was preserved from committing mistakes (Masoon-unil-Khata). As
such, His teachings are based on Truth, and are as binding and obligatory
as the teachings of Prophet Muhammad (PBUH). The are known as
Faraez-e-Vilayat (obligations in Wilayat), based on the Quranic verses and
traditions of Prophet Muhammad (PBUH).
Faraez-e-Nabuat:
1. Kalima (The declaration of
Sanctity)
The first is to affirm with
tongue and heart that there is no God but Allah,
who has no partner, and Hazrat Muhammad (PBUH) is His Messenger and His
servant.
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2. Namaz (Prayer)
Allah says:-
Allah ordered to establish prayer (Salat)
Allah says:-
(S23- A9 & 10) Those who protect their prayer (Salat), inherit
paradise and
they will live there forever.
Hadith Shareef :-
Hzt. Nabi Kareem Sal'am said prayer (salah) is the pillar of the religion,
one who establishes
it (salah) establishes the religion and one who left it, (salah),
demolishes his religion.
Hadith Shareef :-
Hzt, Nabi Kareem sal'am said, for every thing there is a sign (symbol) and
the sign of Iman is prayer (Namaz).
Hadith Shareef :-
Hzt, Nabi Kareem Sal'am said one who missed prayer (salah) intentionaly
is indeed an
infidel (Kafir).
Hadith Shareef :-
Hzt. Nabi Kareem Sal'am said, there is no difference between Islam and
infedility (Kufr)
excepting the prayer (salah).
Hadith Shareef :-
Hzt. Nabi Kareem Sal'am said that one who left the (salah) is the one who
is condemned (Malun) person of the prayer.
Hzt Nabi Kareem Sal'am said
that prayer (salah) is the zenith (Ma’raj) of Muslim.
Important: One must go to mosque for prayer in fine clothes
just like a courtier attends the Royal Court in robes. Allah had commanded
people to do so in the Holy Quran:-
(7-31) ‘O’ Children of Adam (Alaihs Salam) wear your beautiful
garments for offering
every prayer.
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Allah says:-
(S2-A43) Allah ordered to pay Zakath (Poor tax) on your wealth and
property.
Hadees Shareef:-
Hzt. Nabi Kareem Sal'am said, the man is not perfect in faith who does not
offer prayer,
and he is not perfect in prayer who does not pay Zakath regularly.
Hadees Shareef:-
Hzt. Nabi Kareem Sal'am said, payment of poor tax (Zakath) is purification
of faith.
Hadees Shareef:-
Hzt. Nabi Kareem Sal'am said, one on whom poor tax (Zakath) is essential
and he did not pay
it every year, he is an accursed person, and the abode of an accursed
person would be in the
Hell. Every muslim who is wise, matured and possses taxable wealth payment
of poor tax
(Zakath) is obligatory. One who denies is an infidel, and one who refuses
it is a sinful person.
(Ghayatul Autar, Noorul Hadaya)
Allah says:-
(S9-A60) Indeed charity is meant only for dependents(1) of
Allah (Fuqra) and needy people.
Zakat (Poor tax) should be paid
only to such persons who are dependents on Allah, poor and needy people
who are not Sahab-e-Nisab (Taxable). (Noorul Hadaya)
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Allah says:-
(S2-A183) O, people who have faith in Allah, fasting is made
obligatory for you,
just as it was obligatory for those people who lived before so that you
may become pious.
Allah says:-
(S2-A184-185) 'O’ People observe fast and it is better for you, if
you only know that during
the month of Ramazan the Holy Quran was sent".
Hadees Shareef:-
"Hzt. Nabi Kareem Sallah-alaihis-Sal'am said, Allah says that the
fast is specially for me and
I am its special reward. Allah promised the observers of fast enable them
to see Him.
(Mala budh).
Hadees Shareef:-
Hzt. Nabi Kareem Sal'am said, that Allah likes the smell of the mouth of
the fast observer.
It is better, than the smell of Mushk (scent). (Saheeh Bukhari)
Hadees Shareef:-
Every bodys action is his own, but observing fast is mine (Allah) and
I am the reward for this fast. (Fathul Aziz )
Hadees Shareef:-
Ali Bin Abdullah Madani narrated that we
were told by sufyan bin Aina that we remembered
through Zahri and he through Abu Salama and he through Abu Huraira Raz.
and he through
Anhazrat Sal'am, the prophet said, one who had faith and takes account of
himself with
intention of getting virtues, observes Ramazan fast, his past sins will be
excused, and one
who stands in Shabe Qadr for prayer with full faith and taking account of
himself (Mohasibah)
and with an intention of getting reward, his account of sins committed
before will be pardoned.
Alongwith Sufyan, also Sulaman Bin Kaseer had narrated the same hadees
through Zahri.
(Saheeh Bukhari,Tirmizi)
Abu Sayeed Kudri Raz. narrated through Haz. Nabi Kareem Sal'am that one who observes fast one day for the sake of Allah, then Allah will keep that person away from the Hell at a distance of ‘70’ years journey. (Bukhari)
Hzt. Nabi Kareem Sal'am said, one who does not observe fast without any valid excuse for a day during the month of Ramazan, and keep fast for his whole life to compensate that fast, it will not be sufficient. (Tirmizi)Important:- Fast is a very accepted, special and best kind of worship. It is the source of increasing the spiritual power, reaching closer to Allah and improvement in position. Among the principles and obligatory acts of Islam fasting during the month of Ramazan is made obligatory on every person who is capable of doing so. One who denies it, is an infidel, and one who leaves it without any valid reason is a Fasikh (Transgressor/Sinner)
Allah says:-
“Fasting is made an obligation (Farz) on you”.
There is unanimous verdict on it. (Noorul Hadaya)
Important:- It (i.e.
The fasting during the month of Ramazan) was declared obligatory on 10th
of Shaban in 2nd Hijrah, one and half years after the Hijrat (Migration to
Madina).
(Durre Mukhtar)
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5. Haj (Piligrimage to Makkah)
Allah says:-
(S2-A125) Remember We made the House a place of assembly for men and a
place of safety.
Allah says:-
(S3-A97) In obedience to Allah’s command to visit Khana-e-K'aba for
performing Haj
is obligatory for those who can afford the journey.
This verse of the holy
Quran was sent to the Prophet (PBUH), during the ninth year of Hijrah
(Migration to Madina from Makkah) after the days of Haj were over.
Therefore Hzt. Nabi Kareem Sal'am performed Haj during the tenth year.
(Ghayatul Autar)
In Jamae Tirmizi it is narrated by Hzt. Ali Raz. that Hzt. Nabi Kareem
Sal'am said
One who possesses enough food and means of carrying him to Holy Makkah and
does not
perform Haj, there is no difference if he dies a Christian or a Jew.
Hadees Shareef:-
Hzt. Rasool Kareem Sal'am said, one who has no hurdle to perform Haj, such
as worldly needs
or cruel ruler or preventive desease and dies with out performing Haj, it
does not matter if he
dies as a Jew or a Christian. (Tirmizi)
One should perform Haj Cheerfully and adopt piety and be pious, spend time in remembering Allah, and glorify Him, avoid impoliteness and annoyance, be sober and helpful and tolerate people's rude and impolite behavior. (Alamgiri, Ghayatul Autar)
It is narrated from Hzt. Ans Raz. that Rasoolullah Sal'am said, one who dies while traveling towards Makkah or returning from there, the great Allah would forgive all his previous sins he would neither be asked to account for his deeds nor his virtues and vices would be weighted. He would be directly sent to paradise without any account of his deeds and with out any punishment. He would be given benefits and virtues of Haj till the day of judgment.
Hadees Shareef:-
The greatest sinner is one who stays at Arfat (On the day of Arfa) and is
suspicious that Allah
has not forgiven him.
In Saheehain, it is narrated from Abu Hurraira Raz. that Hzt. Nabi Kareem Sal'am said the man who performed Haj for the sake of Allah, did not talk to woman about his desires and did not abuse or quarrel with his companions, would be purified and become as innocent as he was at the time of his birth.
Allah says:-
(S2-A197) "Let there be no obscenity therein, nor wrong in the Haj.
And what ever good you do
(be save) Allah Knoweth it. And take provisions (with you) for the
journey. But the best of the
provisions is right conduct. So fear Me o ye that are wise."
Hzt. Nabi Kareem Sal'am said that offering one prayer in Holy Makkah is equal to one lakh prayers and offering one prayer in Masjid-e-Nabavi is equivalent to fifty thousand prayers else where. (Noorul Hudaya)
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Faraez-e-Vilayat:
1. Tark-e-Duniya (To renounce the
World)
Allah
says:-
(S11-A15) "Those who are desirous of wordly life and its
splendour, we reward their deeds in this world only, and they will have
nothing but hell hearafter"
Hadith Shareef of the Holy Prophet (PBUH), love of the world is the root of all sins (evils) (Baihaqui)
Tark-e-Duniya means to make oneself free from the pleasures of the world. 'World' means the worldly life, with ego and love for worldly belongings. Such a greedy life is forbidden i Islam, because it leads to egotism selfishness and unlawful activities. Excessive indulgence in worldly living, and craze for accumulating wealth and property will make a man forgetful of Allah, and the hereafter. Allah says, "Those who are content and satisfied with the pleasures of the worldly life and its' luxuries, forgetting and benevolence and teachings of Allah, are bound for hell, in the hereafter". Prophet Muhammad (PBUH) said in one of his traditions, "I am not sorry for your poverty, but I am afraid of your accumulation of wealth, which will make you spent thrift, selfish, arrogant and complacent like the earlier ummas (nations)". Allah also says in the Quran, "Fair in the eyes of men, is the love of things they covet; women and sons; heaped up hoards of gold and silver, horses branded (for blood and excellence); and wealth of cattle, and well-titled land. Such are the possessions of this worldly life. But in nearness to Allah is the best of the goals (to return to)". (3-14 Al-e-Imran).
There is clear condemnation of the world in this verse. There fore Mahdi-al-Maoud (AHS) also condemned the worldly life with its possessions. He said, "The love of the world is the root cause of all sins, and its abandonment is in reality the basis of each prayer. Only those who have abandoned the world are true seekers of Allah and true believers'. Some of the companions of Prophet Muhammad (PBUH) known as 'Ashab-e-Suffa' followed the same practice of abandonment of the world for the sake of Allah.
'Dunya' stands opposite to 'Deen'. 'Dunya' refers to the period preceding death, including all those doings which are opposite to Deen. In other words, all prohibitions in Deen, are called Dunya. There are number of verses and Traditions wherein Dunya has been severely condemned, and Momins have been warned to keep away from it or else it will lead them to hell. Therefore, it is incumbent on Muslims to keep away from the materialistic world, which has been condemned by Allah and His Prophet. Once, Prophet Muhammad (PBUH) was asked, "What is Dunya"? He said, "Dunya is your ego and self; when you kill it, then there is no Dunya for you". Tark-e-Dunya, there fore means giving up forbidden things by controlling one's selfishness and ego. This is exactly the real Deen and real Islam. It is quite different from Monkery (Rohabaniyat), where natural powers are suspended and made ineffective. There is no Rohabaniyat in Islam. If the religious duties are performed by utilizing the natural powers in a legitimate way, and ego and selfishness, are avoided, when the cause of Islam is served it cannot be called Rohabaniyat. It will be known as piety (Zohad' Fiddeen), which is synonymous with Tark-e-Dunya. A Tark-e-Dunya Faqir is considered more pious than a common Momin, because of the piety (Taqwa).
Mahdi-al-Maoud (AHS) said, "If a person has love and regard for Allah, Muhammad (PBUH), Mahdi and their companions, and he is sincere in his desire to abandon the world, and is firm in his belief in his religion, he should not be called a Munafiq (hyprocrite) or Kafir". (Naqliat Bandagi Miyan Abdul Rasheed (RA)-85-86). "But, he said, if he is a seeker of the world, and is occupied in the pursuit of worldly wealth and power, he is a Kafir, and doomed to go to hell". This is said clearly in the Quran thus; "Those who so desireth the life of the world and its pomp, we shall repay them their deeds herein, and therein they will not be wronged. Those are they for whom is naught in the hereafter save the fire. (All) that they contrive here is vain and (all) that they are wont to do is fruitless". (Hud, 11-15-16). Similarly, in another verse of the Quran Allah says: "Then as for him who rebelled, and chose the life of the world, Lo! hell will be his home, But as for him who feared to stand before his Allah and restrained his soul from lust, Lo! the Garden will be his home. (An-Naziat, 37-41).
In view of the number of verses in the Quran, wherein, the world and the worldly life have been condemned, Mahdi-al-Maoud (AHS) had declared that love of the worldly wealth i.e., living with egoistic-self and worldly wealth i.e., property, wives and sons, love of whom makes a person negligent towards Allah, should be given up. This negligence is Haraam (un-lawful). Having a wife and children however, not Haraam. Similarly, as per the Quran and Traditions, Mahdi-al-Maoud (AHS) said, earning money by fair means for the basic necessities of life is permissible for a Momin, but one should be a Momin first, and should ascertain from the Quran as to who is a Momin. Earning a basic livelihood is allowed without being greedy and lustful and without exceeding the limits prescribed in the religion.
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2. Sohabat-e-Sadiqeen (Company of the Righteous)
Allah
says:-
(Quran-Tauba, 9-11) "Oh! Ye who believe have fear of Allah,
and keep company with Sadiqeen (Truthful)
Sadiqeen means, those who are truthful, in Deen (religion), in their belief, in the speech, and in practice (Tafseer-e--Khashaf).
Mahdi-al-Maoud (AHS) declared it obligatory to keep company with such people, with whom Allah's Zikr and ways of reaching Allah become easy. Sadiqeen are those pious and religious leaders who have perfected themselves in the precept and practice of the religion of Islam by virtue of their keeping company with the righteous Murshid-i-Kamil. Mahdi-al-Maoud (AHS) said, "Even if any one prays to Allah for a thousand years and the prayers have been accepted, it is not equal to the effect of a single look at him by me". (Naqliat Bandagi Miyan Abdul Rasheed (RA)-75/48).
Allah has said in the Quran, "Find a means to reach Allah". The Sadiqeen are the best means of reaching Allah. Without the company of the Sadiqeen and Murshideen, the methods for the Love of Allah and the methods of praying cannot be practiced properly. Therefore, Sohabat-e-Sadiqeen been made obligatory in the Mahdavia Tenets. (Sawaneh Mahdi Maud-89)
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3. Uzlat-az-Khalq (Seclusion from Public)
Allah
says:-
(S73-A8) Come towards Allah leaving every one (Isolate from others)
Seclusion is known as Uzlat-az-Khalq. Prior to attainting his Prophet-hood, Prophet Muhammad (PBUH), used to go to the cave of Hira for meditation. This cave was in a secluded place, on hill not far from Mecca. It was there, that one night, the first revelation came to Him (PBUH), when He (PBUH) was forty years old. For total concentration during prayers, it is necessary to keep away from people (Khalq). It is ordained by Allah in the Quran, "So remember the name of Allah and devote thyself with a complete devotion". (Quran-Muzzammal 20-13- "Wazkurisma Rab'bika wa Tabbattal Eleihi Tabtila"). For a seeker of Allah, it is essential to cultivate a great love for Allah (Ishq). Wihout this love, one connot reach Him. Mahdi-al-Maoud (AHS) in accordance with Divine orders made Uzlat-az-Khalq obligatory, so that the devotee might keep his complete attention constantly towards Allah, by severing contact with relatives and others. Contact should also be cut with all those whose objective is the pursuit of wealth and worldly pleasures. The worldly life and its pleasures and a myth. "Tabattul" meants to relinquish the world, and all material things, in order to seek the favour of Allah in the hereafter, with complete devotion. This can be accomplished only when seclusion is adopted, Tark-e-Duniya means leaving the love, lust and passion of the world. These are what make a man commit all sorts of sins, and unlawful actions. Therefore, one has to abandon the world, and contact with worldly people, and keep oneself detached, for total concentration and devotion in meditation Mahdi-al-Maoud (AHS) asked "What is the attribute required to enable a seeker of Allah to reach Him"? He (AHS) himself replied, "it is the Deep Love of Allah". How can one achieve this love of Allah? By constantly keeping the attention of one's heart towards Allah, without deviation towards others, and keeping oneself away from the Lovers of the world. (Insaf-Nama-12)
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4. Zikr-e-Dawam (Continuous Remembrance of Allah)
Allah
says:-
(S4-A103) Thus always remember Allah standing, sitting and lying down on
your sides.
Zikr-e-Dawam means the regular and continuous remembrance of Allah. The purpose behind the advent of Mahdi-al-Maoud (AHS) was to preach Divine Love, with the object of achieving the vision of Allah, in this world. One of the primary conditions for the vision of Allah, is the constant Zikr of Allah. The Quran says, "Such as remember Allah standing, sitting and reclining, and consider the creation of the heavens and the earth, (and says); our Allah; thou created not this in vain. Glory be to thee! Preserve us from the doom of Fire". (S.3-A191)
This means that in all situations Zikr Ullah should be continue whether a person is standing, sitting or reclining. In another verse Allah says, "Oh ye who believe! Remember Allah with much remembrance." (S.22-A41). This clear Divine order in an essential obligation, not a discretionary one. In view of these specific Divine orders, Mahdi-al-Maoud (AHS) made Zikr-e-Kaseer or Zikr-e-Dawam, one of the most important duties and obligations for this followers. It does not mean only a formal repetition of the name of Allah, but implies the performance of Zikrullah in state of utter absorption in Allah.
In another verse, Allah said in the Quran, "When ye have performed the act of worship, remember Allah, standing, sitting and reclining." (S4-A103). This means that Zikr-e-Dawam is to be continued day and night, and not a single breath should pass without Zikr. The period between dawn and sunrise is known as Sultan-ul-Nihar, and there the period between Asar to Esha is called Sultan-ul-Lael. Mahdi-al-Maoud (AHS) stressed that the "Recitation of Zikr, sitting in a mosque or in some other peaceful place should not be missed during both these periods. Zikr should purge the hearts of believers. "Just as a spark sets ablaze a whole room containing cotton, and reduces it to ashes, so should the sparks of La-Ilaha-IllAllah, purge from the heart of the believer, the love of everything except Allah." (Naqliat Bandagi Miyan Abdul Rasheed (RA)-201). If one is oblivious of Allah while eating, drinking or doing any other work, he is considered to have indulged in an unlawful act. Once the Ulema enquired of the Mahdi-al-Maoud (AHS) if he had forbidden the acquiring of knowledge. He (AHS) replied "I believe in complete obedience to the injunction given by Prophet Muhammad (PBUH); whatever is not forbidden by the Prophet (PBUH) cannot be forbidden by me. I have made Zikr-e-Dawam obligatory in accordance with the command of Allah and Prophet Muhammad (PBUH). Anything likely to interfere with Zikr is unlawful (Haraam), be it the acquisition of knowledge, earning a livelihood, mixing with people, eating or sleeping. Anything which makes people forgetful or heedless of Allah is forbidden".
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5. Tawakkal (Contentment
on Allah)
Allah
says:-
(S3-A159) Thus have trust in Allah indeed God loves those who have put
trust in Him.
Tawakkal means that one should have complete trust in Allah, and believe that He alone is the protector of life, provider of food and ever watchful of one's actions.
Tawakkal (Trust in Allah) is also an obligation as per the teachings of Mahdi-al-Maoud (AHS) in the light of the Quranic injunctions Allah says, "They only are the (true) believers whose hearts feel fear when (the name of) Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith. And who trust in their Allah; who establish worship and spend of that we have bestowed n them. Those are they who are in truth believers. For them are grades (of honour) with their Allah, and pardon, and a bountiful provision". (Al-Infal 9- 2 to 4)
Tawakkal is considered one of the main characteristics of Momin and an essential element of faith. Allah said in the Quran, "Have trust in Allah, if you are a Momin". (Aal Imran)
As Tawakkal is a basic element of faith, if becomes obligatory, for all Momins. Thus Mahdi-al-Maoud (AHS) has also made Tawakkal obligatory for each Momin. Regarding food, Allah has said in several verses, the He alone is the giver of food. For instances, "Lo! Allah! He it is that giveth livelihood, the Allah of unbreakable might". (Hud-58-26-27)
Another verse says, "And there is not a beast on the earth but the sustenance thereof dependeth of Allah" (Hud-11-6). Thus it is made clear that Allah alone is the real provider of food for all living beings. There are varying grades of Tawakkal. After making some effort when one leaves the result to Allah it is an ordinary grade of Tawakkal. The highest grade is followed when one surrenders oneself to the will of Allah. Without making any effort. One depends only on Allah, and accepts whatever may happen, with grace, the Tawakkal followed by Prophet Muhammad (PBUH), his pious companions, as well as Mahdi-al-Maoud (AHS) and his companions, was of the highest grade.
Mahdi-al-Maoud (AHS) said, that whatever a person earns as per the Shariat, through his legitimate efforts in Halal-e-Taeb. Halal-e-Taeb is that which comes suddenly or unexpectedly. Hallal is questionable before Allah, whereas Halal-e-Taeb is not. This occupies the highest place in the order of Tawakkal. In Tawakkal it demanding or asking for anything, is unlawful (Haraam), even if one is in acute distress. Even in critical situations when some of the followers of the Mahdi-al-Maoud (AHS) died due to hunger, there was not a single instance of a demand being made by them. The following important features of the Tawakkal, which are followed in Mahdaviya Dairas are noted below:
1. If anyone brought Futuh (unsolicited gifts in the name of Allah) regularly without a break, it was treated as a fixed income and refused. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - 135)
2. If the
Futuh, sent to the Daira, was earmarked for particular Fuqras, it was
refused.
(Naqliat Bandagi Miyan Abdul Rasheed (RA) - 149-151)
3. If a
person from the Daira went to the residence of a rich man, and he was
given something for himself , or for the Daira, it was neither treated as
Futuh nor used. It was refused.
(Naqliat Bandagi Miyan Abdul Rasheed (RA) - 7-153)
4. If any
rich person desired to take a Faqeer from the Daira, in order to send
Futuh or Ushr he was refused, and Fuqra were not allowed to go out of
Dairas.
(Naqliat Bandagi Miyan Abdul Rasheed (RA) - 152,156)
5. If any relative wished to give something on account of the relationship, instead of giving for the sake of Allah, it was not accepted. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 157)
6. To purchase anything from a Mahdavi merchant with the intention of getting some concession, was prohibited. Once when a few Furqra, bought butter milk from a Mahdavi it was thrown out along with the pots. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 76)
7.
Expecting a Futuh, or waiting for it, was considered contrary to Tawakkal
(Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 71)
8. Whatever was received in the name of Allah, was to be used, and not stored for the next day. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 136)
it is said that when Bibi Alhadadi (RZ), wife of the Mahdi-al-Maoud (AHS) expired, a piece of gold was found in her damni. Mahdi-al-Maoud (AHS) ordered that it should be heated and branded on her forehead, according to the practice of Prophet Muhammad (PBUH). When Miyan Salamullah (RZ), who was attending to the digging of the grave, heard this, he rushed to the Mahdi-al-Maoud (AHS) and swore that the gold belonged to Bibi Fatima (RZ), her daughter, and not to Bibi Alhadadi (RZ). The Mahdi-al-Maoud (AHS) gave orders for it to be returned to its owner. He said, "I know Bibi was a 'Muttawakkil' and seeker of Allah". (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 136)
Allah says, "They who hoard up gold and silver and spend it not in the way of Allah, upon them give tidings (O Muhammad (PBUH)) of a painful doom, on the day when it will (all) be heated in the fire of hell., and their foreheads and their flanks and their backs will be branded therewith (and it will be said unto them). Here is that which ye hoarded for yourselves. Now taste of what ye used to hold". (Tawoba (Repentance) P.11-A 34-35)
There are also Traditions on this subject, wherein Prophet Muhammad (PBUH) warned that if a person left behind gold and silver, after his death, he would be branded with the same heated gold and silver in the hereafter.
Mahdavis were discouraged to earn beyond the level of bare subsistence. Those who earned money through a profession, had to contribute one tenth of their income as Ushr, as per the Shariat. Mahdi-al-Maoud (AHS) said that taking up a profession or business was permitted by the Shariat only in so far as it did not interfere with one's quest for Allah, and did not tempt one to indulge in unlawful pursuits. The criterion for demarcating the limit, was whether there was an aversion to, or love for, material prosperity and worldly power. If prayers, and obedience to the laws of the Shariat resulted in a swing towards worldly power and authority, the seeker, Mahdi-al-Maoud (AHS) held, was doomed to go to hell. He considered a person covetous of the world, if he wished to enhance his income from one "Cheetal" one day to two "Cheetals" the next, or indulged in earning a livelihood for three consecutive days. The Mahdavis believed that "Each new day brings new provisions". Whatever Futuh (a gift given in the name of Allah) was received, was equally distributed among the Fuqra (inmates of the Daira). Any tendency to store the Futuh, after it had met the needs of the day was always discouraged. Under very extraordinary circumstances, storage was permissible, but only to suffice for two or three times. May of them thought it their duty to empty their cooking pots at night of everything, even the salt and flour, and let them remain upside down. For the love of Allah, Muttawakkaleen Fuqra would forsake their families, relations and dependents, courting voluntarily the hardships of poverty, hunger and self mortification. They were required to cease to depend on their family members for the fulfillment of their basic needs, and to look to Allah even for water or salt. Once Mahdi-al-Maoud (AHS) holding bread in his hands, said "This is a curtain between man and Allah". It was meant to stress that one should not forget Allah, in one's efforts to earn money for food. Food is not the sole object of a man's life. It is required only to maintain health and vitality. The purpose of health and vitality is to enable a person to worship Allah, in order to attain salvation and Diving Light. At the same time, one must not forget ti spread the message of Islam.
One should understand that whatever food one gets, is not the result of one's own puny efforts alone, because one's resources are limited. Whatever one gets in this world, is due to the grace of Allah, Taking the instance of an agriculturist, his efforts are limited to ploughing the land and sowing the seeds, but for a good crop he is dependent on the grace of Allah for favourable seasonable conditions and timely rains, which are beyond his own powers. Therefore, he should consider a good crop as a gift from Allah, rather than due to his own efforts. That will make him realise that his share is fixed by Allah according to his requirements. Whatever is in excess, belongs to those who have nothing to ear and wear. Though it legally belongs to him, in fact, it is not meant for him.
Mahdi-al-Maoud (AHS) said, "Tawakkal is respect of food, is not the real Tawakkal, because Allah Himself has promised that the supply of food is His responsibility to one and all under the sun. If you have faith in the promise of Allah you are a Momin, otherwise you are not a Momin. The real Tawakkal should be in respect of Allah Himself, and your endeavour day and night should be only to see Him".
Mahdi-al-Maoud (AHS) made it compulsory for the giver of Futuh, to give in the name of Allah, and for the recipient to accept it on behalf of Allah, in order to maintain the link between man and the Master of all the Universe. That is why, unless something is give in the name of Allah, it is not accepted by a Mahdavi. It is essential to maintain the dignity of Tawakkal, so that one does not lose sight of the real food giver, Allah. The giver should feel no pride for giving, and the recipient should feel no shame for accepting it as a favour.
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6. Talab-e-Deedar-e-Khuda (To Seek the Vision of Allah)
Allah
says:-
(S18-A110) One who wishes to meet (See) God, he should do virtuous deeds
and never make
any one His partner in worshipping Him.
The Ulema, asked Mahdi-al-Maoud (AHS) "Do you say that in this perishable world Allah can be seen through the eyes of ordinary mortals"? Mahdi-al-Maoud (AHS) said, "Allah is saying this, not I". He quoted the following verses from the Quran, where in it is said:
1. "And whoever hopeth for meeting with his Allah, let him do righteous work, and make no sharer of the worship due unto his Allah". (S-19 A-3)
2. "Who is blind here will be blind in the hereafter, and yet further from the Road". (S17 A-72)
3. "How! Are they still in doubt about the meeting with their Allah? Lo! is not He surrounding all things? (S-41 A-54)
The Ulema from Herat said, the Ulema Ahle-Sunnat have taken these verses to mean Deedar, in the hereafter, Mahdi-al-Maoud (AHS) replied, "The promise of Allah is absolute, it is not restricted, and none of the Ahle-Sunnat Ulema have ever denied the possibility of Deedar in this world".
When one has faith, and believes in the unitary existence of Allah, it is natural to experience a desire to see Him. When we hear about the extraordinary qualities and Divine powers of a human dignitary or a holy person, we develop a great regard to him; we try to learn more about him, and if possible, to have a look at him during our lifetime. In the same way, when we realise, and acknowledge, the greatness of Allah, who is omnipotent (all-powerful), omnipresent (all present everywhere), and omniscient (all knowing), and worship Him with total devotion, it is natural to develop an anxiety to see Him. This desire is known as Talab-e-Deedar-e-Khuda, which Mahdi-al-Maoud (AHS) has declared to be obligatory. He (AHS) said that a real Momin is one who has seen Allah with his own eyes, or in his heart, or in a dream. If he has had no chance to experience even one of these three at least he must develop the deep desire of this vision, and continue his quest. Only then will be treated as a 'Momin-e-Hukmi' (Momin under orders) (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 188).
Mahdi-al-Maoud (AHS) asked, "What is essential requirement that a man should have, in order to be able to reach Allah"? He (AHS) himself replied that it is Deep Love (Ishq). "How should one achieve this Love"? He (AHS) answered, "By constantly keeping the attention of the heart towards Allah". (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 189). Progress in the quest for a vision of Allah depends on the quality and intensity of one's practices, and devotion is one's prayers. Belief in the oneness of Allah (monotheism), regular performance of Namaz, observing the Fasts, Hajj and Zakaat are enough for a man to be called a believer and follower of Allah and His Prophet (PBUH). But to achieve spiritual heights and the vision of Allah, it is necessary to develop a Deep Love of Allah, to keep company with the Kamileen and Sadiqeen, besides giving up the pleasures of the worldly life, practicing Zikr-e-Dawam, observing tawakkal and devotedly worshipping Allah. However, finally the achievement of Deedar-e-Khuda, mainly depends on the mercy and grace of Allah.
Mahdi-al-Maoud (AHS) said that Prophet Muhammad (PBUH) himself, had seen Allah in this abode of trail (in the world). References are also available from books, wherein sages have recorded having seen Allah. and no one disbelieved them.
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7. Hijrat (Immigration or Migration)
Allah
says:-
(S4-A97) Whether the earth of Allah was not wide enough to leave the
native place and
go to some other place. Such people will be thrown in to the Hell and it
is a very terrible place.
If the open practice of Islamic religious duties, and the preservation of the religion are not possible at any place, there are Divine orders to leave the place, and migrate elsewhere. In one tradition, Prophet Muhammad (PBUH) has said, "Whoever leaves and migrates to another place, for the sake of the preservation of the religion, even though it may be short distance away, he will be entitled to go to Paradise, and will remain there in the company of his father Ibrahim (AHS), and his Prophet Muhammad (PBUH)". Allah says, "Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask, In what were ye engaged? They will say: we were oppressed in the land. The Angels will say, "was not Allah's earth spacious that ye could have migrated therein? As for such, there habitation will be hell, an evil journey's end". (S-4 A-97). This verse is in repect of Munafiqeen (hypocrites), and the punishment for non-migration is hell. Therefore, Migration has been made obligatory by Mahdi-al-Maoud (AHS) under the orders of Allah. 'Migration' has two aspects external and internal. It may be necessary to physically leave a place, (external Hijrat) or one may opt for Tark-e-Duniya, which is called internal Hijrat. Similarly if a person leaves his home, and goes to live with his Murshid to acquire the benefit of his company, this is also a form of Hijrat. Thus, the teachings of Mahdi-al-Maoud (AHS), along with external Hijrat, also include internal Hijrat, which occupies the highest position in the battle against self. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 268 P-125). According to Mahdi-al-Maoud (AHS), this does not contradict any of the verses of orders in the Quran. Hence, Hijrat continues to be an obligation, even today. He lookd upon a migrant from Gujrat to Khurasan, whose heart turned towards his homeland as an unrighteous person. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 96 to 98 - 117).
The property of a deceased immigrant could not be inherited by his successors, if they were living outside the Daira. In such a case, it was distributed amongst the inmates of the Daira, since they had left their homes, their families, and worldly affairs, for the sake of Allah, and confined themselves entirely with the life in the Daira. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 106). This is in keeping with the orders given in the Quran and Sunnat. Hazrat Abu Bakar (RZ), the first Caliph of Prophet Muhammad (PBUH), refused to handover the garden of Fidak, owned by the Prophet (PBUH), to his daughter Hazrat Bibi Fatima (RZ), after his death. Similarly, property left by an inmate of a Daira was not considered personal property, since all possessions were received in the name of Allah. It was therefore, distributed among the other inmates of the Daira.
8. Ushr
Allah says:-
(S2-267) O’ people who have faith in Allah, spend in the way of Allah
from the money you have
earned honestly and from those things which we produced from the earth for
you.
Allah says:-
(S9-A103) Take charity from their wealth so that thou purify the and
sanctify them.
Ushr is one tenth of a person's income, which is required to be given to the Murshid and needy persons in the name of Allah, Allah says in the Quran, "O, Ye who, believe spend of the good things which ye have earned, and of that which we bring forth from the earth for you". (S-2 A-267). Even during Prophet Muhammad's (PBUH) time, Ushr was paid generally from agricultural produce. But Mahdi-al-Maoud (AHS) made it obligatory to pay Ushr, whatever the sources of income, whether from a profession, or produce or received as a donation, and whatever might be the quantity. All Mahdavis pay one tenth of their income as Ushr, aprom from Zakaat, which is a separate obligation in Islam.
It is written in Noorul Hadaya, in chapter Zakat-e-Khariji, that “Hzt. Rasool Khuda Sal'am used to take one tenth of honey, one sack (Mushk) for every ten sacks (Mushks) of honey was taken during his period and that the Prophet Muhammad (PBUH) had ordered for payment of Ushr”, Ushr is the share of saints, dependents on Allah who resigned to the will of Allah and poor and needy people.
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Mahdi-al-Maoud (AHS) said, that whatever Futuh (a gift given in the name of Allah) or Ushr, was received in the Daira, should be distributed equally to all the inmates of the Daira. Sawiyat, therefore implied a fair and just distribution of the income acquired from all sources, among the inmates of the Daira, strictly according to individual needs each inmate's share was fixed. Nobody could obtain more than his allotted share. Once when grapes were received in the Daira at Farah Miyan Hyder Mahajir (RZ) put one grape in the mouth of Mahdi-al-Maoud's (AHS) son, Miyan Syed Hammed (RZ), Mahdi-al-Maoud (AHS) remarked "The grapes belong to the "Fuqra" of the Daira; why did you give it to the child," Miyan Mahajir (RZ) requested the Mahdi-al-Maoud (AHS) to pardon him. Mahdi-al-Maoud (AHS) told him to seek forgiveness from all the Fuqra, and then, he removed the grape from the child's mouth. (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 141). To ensure equal distribution, sometimes Mahdi-al-Maoud (AHS) himself would supervise the distribution of the "Futuh". The distributor was not allowed to look at the face of the recipient, lest he be swayed by some personal consideration. Once Malik Sharfuddin (RZ), who was distributing the Sawiyat, looked at the person's face, and enquired about his share. Mahdi-al-Maoud (AHS) said, "Don't look at the face of a recipient, ask him with your eyes lowered, so that there is no room for any consideration". (Naqliat Bandagi Miyan Abdul Rasheed (RA) - R 139)
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Mahdi-al-Maoud (AHS) said Jihad can be of two types; one is waged against the enemies of Allah, known as Jihad Asghar, which is fought on a battlefield, with swords and other weapons. The Quran says, "You fight in the way of Allah with those who want to slaughter you, but don't transgress limits, for Allah Loveth not transgressors. (S-2 A-190). The second type of Jihad, known as Jihad Akbar, is fought within oneself, its weapons are contentment, righteousness, and self-denial. Allah says in the Quran, "Oh, believers adopt righteousness, seek the favour of Allah and keep on struggling in the way of Allah, so that you may get salvation". Mahdi-al-Maoud (AHS) said Jihad is an obligatory duty for a Momin, whether it is external or internal. (Al-Mahdi Maud P-457)
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Tawoba (Penitence) is obligatory for all believers. The Penitent must seek pardon from Allah, promising not to commit any more sins in future. Allah says in the Quran, "Oh, believers confess your sins before Allah and seek His pardon. Those who confess their sins, and reform themselves, and trust Allah with purity in their faith, will be the associates of believers, who will be rewarded soon". (Al-Mahdi Maud P-457). There are two kinds of Tawoba. One is performed when a person is earning his livelihood, and is physically fit and healthy. The other is performed by a person who was given up worldly pleasures, and adopted a pious life, Committing worldly sins will be out of the question for him, since he has left the worldly life. His sins will be of a different nature, such as negligence (Ghaflat) of Allah is unlawful (Haraam)". In such a case hu must seek pardon from Allah. Therefore, Tawoba is obligatory for a sinner whether he is a wage earner or a Tark-e-Duniya Faqeer, and it must be performed soon after the sin is committed . Only those who confess their sins and seek pardon from Allah will be rewarded in the hereafter.