INTRODUCTION

0! ye who believe, who so of you turn back from His faith,
soon Allah will bring a people whom He will love and who love Him. -5:54

HOME | CONDITION OF ISLAM | WHAT IS MA'RIFA? | MEANING OF THE WORD MEHDI |
| THE TRADITIONS (HADITHS) | FORECASTS AND THEIR INTERPRETATIONS |

The dawn of Islam in India is generally attributed to the conquest of Sindh by the young general of the Islamic forces Mohd. Bin Qasim in 644 AID. But actually it was only an introduction of Islam in India. The actual propagation of Islam was undertaken by the sufis long after this event. The attacks on India by Mahmood Ghazni (997-1030 AD) were mostly temporary in nature and did not have any major impact on the Indians. The muslim rule in India was established by Mohd. Ghori In 1192 AD. Large muslim population from Central Asian Countries migrated to India. This had a major impact on the local population. This was a time when several sufis from Bukhara, Samarkhand, Iran, Khurasan, Syria etc., had already visited India. Among them were the towering personalities of Hz. Mansoorul Hallaj (d. 309 /92 1) and Hz. Uthman-e-Haruni (d. 617/1220). The first regular order of spiritual teaching (Tareeqa) was founded by Hz. Shaik Moin-ud-din Chishti (d. 634/1236) at Ajmer in Rajputana and the second such order was established in Multan by Hz. Shaik Baha-ud-din Zikria Multani (d. 661/1262). Many well known sufis and saints were born in both these Silsilas. They played a very important role in spreading Islam in this country. Thus it is evident that, unlike in other countries, Islamic base in India was on mystic path (Tareeqa). It is also a fact that the conversions of local population here, was not total. This was mostly due to the following reasons:

1. India was conquered by Turks, Afghans and Moghuls - a very long time after the end of the Holy Khilafat of the Prophet (PUH) (Khilafat-e-Rashida) The conquering force was itself not so zealous in spreading Islam. They themselves were not the best example of true Muslims. Hence their presence could have little impact on the spiritually rich Hindu India.

2. The circumstances in India were totally different from those of the other countries. The area was very large and the population lived mainly in remote villages. There were different languages spoken of which only a few were very rich in their tradition.

3. The religious background of India was equally rich. In fact, the Vedic religion was also a religion which believed in unity of God (Wahdat). Great souls were born in this ancient land. The religious culture in India was very flexible in nature. This helped it to remain in existence for generations, in very adverse conditions. The best example of this can be seen in Buddhism. it was founded by a son of India and very soon it became popular among the masses all over the country. However, today it stands alien in its home land. This was the consequence of accepting Buddha as one of the Avatars of Hinduism.

In view of the above factors, there was great need for a totally dedicated movement, purely based on spiritual and intellectual level to spread Islam in this country. This need was fulfilled by the monasteries of Chishti and Soharwardi sufis. Thus the foundation of Islam in India was laid on the spiritual (Tareeqa) and intellectual grounds, whereas the foundation in other countries was based on only Islamic law (Sharia) which was introduced by the military, conquering the said countries. Each and every soldier of the Islamic forces used to exhibit an exemplary individual ethics which had a great impact on local population and induced them to accept Islam. But as in Makkah, in India also, the sufis had to struggle hard for spreading Islam to the nook and corner of the country. In fact, after the conquest of Makkah, Islam in the Arabian Peninsula was a matter of acceptance rather than propagation. But in India it had to be propagated from place to place, at all times. Though there were mass conversions, yet there was never a total conversion. Therefore, it was necessary for the Islamic missionaries to be on the vigil, and to continue removing the hurdles and pave way for their progress.

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CONDITION OF ISLAM

Since the foundation of Islam was laid by the sufis, more stress was given to the mystic path (Tareeqa) and there was a series of sufis, Aulias. and mystic-men in all parts of India. These sufis had their given Silsilas (Orders] of spiritual teachings inherited by them. But according to local circumstances they had introduced many new things and accepted several innovations which were not Islamic in strict terms. The majority of the Muslim population was converted from Hindus and had retained many practices of the earlier faith, especially, the caste system and the Idol worship in a modified form. In due course the Importance of unfounded customs and unIslamic faiths, Interpretations and innovations (bida't), was more than the Islamic law (Sharia) and the Islamic faith. Thus the real Islamic faith and the Islamic spirit vanished gradually. In this way not only the very image of Islam was distorted but its spiritual teachings were also at stake. Scholars like Basheer Ahmed Mohandis, Khalleq Ahmed Nizami, Syed Hashmi Fareedabadi, Abdul Haq Mohadith Dehelvi and Abul Kalaam Azad have depicted a very gloomy picture of Islam and its followers, during the reign of the Sultans of Delhi. They are unanimous in their findings, that there was little left of the original form. The Mullahs of the day were under the influence of the kings, used to give unfounded interpretations to the Quranic verses and were very liberal in giving Verdicts (Fatwah) in favour of the kings without caring for the real position of the Islamic law. The sufis were not interested in the Islamic law (sharia) either. The Mystic path (Tareeqa) was given more importance than any thing else. It was considered as ignorance to talk in terms of Kufr (Blasphemy) and Iman (Faith). No distinction was made between the creatures and the Creator. The kings were more interested in their own kingdom rather than in the kingdom of Allah. Allah and his Laws were used as a shield for their unauthenticated deeds and rule.

It has already been established that the foundation of Islam in India was based on the spiritual aspect of Islamic teachings, and this aspect (spiritual) was also distorted by the local influence over the ignorant sufis. In other countries, specially in the Arabian Peninsula the Sharia (Islamic law) was given more importance and the mystic path (Tareeqa) was completely ignored. In fact there was a confrontation between these two wings. J.Spencer Trimingham in his book "The Sufi Orders in Islam" has given an account of the situation.

"Thus there was a great contrast in both these wings and there was a greater need for introducing a balance between them". The population of Muslims in India was relatively larger than the population in other countries. Thus the need to introduce this blend of balance in India was more than elsewhere. This perhaps is the only logical conclusion for the advent of the Promised Mehdi (AS) in India. But there are traditions (Hadiths) giving clear indications that the Promised Mehdi (AS) would appear in India, which we shall discuss in the subsequent chapters.

In view of this there was a greater need of a reformer in India than elsewhere. This need was founded on two aspects.

(1) The original form was to be restored to Islam and its Sharia.
(2) The spiritual and the gnostic (Ma'rifa) aspects of Islam were to be taught in the real Islamic way.

Before we try to understand the first aspect i.e. restoration of Sharia, we have to take two things into consideration - first, Islam in India had no opportunity to have the living examples of the holy lives of the companions (Sahaaba-e-Karam) of the Messenger of Allah (PUH) . Secondly, the rulers of India, though Muslims, were not having the experience of a real Islamic state. The concept of the Khilafath had long died. In Islam, the real position of the ruler was that of a servant of Allah who was assigned the job of taking care of the land of Allah and its inhabitants. He was not only answerable to Allah, but also to the weakest citizen of the land. This concept was changed and the kings were termed as Dilullah (Shadow of Allah) and were treated as privileged beings, free to do any thing they liked; and there was none to question them. Thus there was a real need to restore the teachings of Islam in the original form as was in the times of the Prophet of Allah (PUH). The second aspect is purely gnostic (Ma'rifa) and spiritual. To understand this aspect we will refer to a few traditions (Hadtths).

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WHAT IS MA'RIFA?

Hazrath Abu Hurairah (RZ) (the eminent companion of the Prophet PUH) narrated that, "The Prophet of Allah (PUH) had given me two kinds of knowledge, of which only one I have disclosed to you. But if I reveal the other one. I am sure that you will cut my throat".

Hazrath Abdullah Ibn-e-Abbas (RZ) had also referred to such type of knowledge in a tradition by saying that he was sure that he would be stoned to death if he were to reveal the meaning of a Quranic verse which he knew.

From the above traditions it is evident that the Prophet of Allah (PUH) had revealed certain aspects of Islam to those of his companions who were capable of understanding such teachings. Now the question arises as to what those teachings were? To understand this we will quote another tradition.

"It Is narrated by Hazrath Umar (RZ) that one day we were In the company of the Prophet of Allah (PUH). A man came who was wearing white robes and his hair, were dark black. There were no signs on his person of having undertaken any journey. Nor did anybody amongst us knew him? Then he sat down in front of the Prophet (PUH) putting his knees opposite his (Prophet (PUH)) knees and placing his hands on his legs and asked "0! Mohammed (PUH), Please tell me what is Islam? The Prophet (PUH) said "You have to bear witness to the fact that there is no god but Allah and that Mohammed (PUH) is His servant (PUH) and Messenger (PUH) and you have to Perform Prayers (Salat). Pay Zakat (Islamic Tax), Observe Fast (during the month of Ramadan) and if capable perform the Hajj (Pilgrimage to Makkah)". The stranger then said, 'what you said is true'. Hazrath Umer (RZ) says that what we wondered was that the man was asking a question as well as confirming the reply himself.

Then he (the stranger) asked the Prophet (PUH), "Please inform me of the 'Iman' (belief). The Prophet (PUH) said that you have to have belief in Allah, His Angels, His Books, His Messengers AS and the Doomsday (Qayamat). on fate for good and evil. The man said 'you have told the truth'. Then he asked to be informed about Perfection (Ehsan). The Prophet (PUH) said "you have to pray Allah as if you were seeing Him. But if it is not possible for you to see Him, then know that he is seeing you". The visitor said "You have told the truth". Then he went away. Hazrath Omer (RZ) says that "I stayed for long with the Prophet (PUH). The Prophet (PUH) asked him as to whether he knew the visitor. He (Omer RZ) said "Allah and His Messenger (PUH) knew better". The Prophet of Allah (PUH) said that "he was Gabriel (AS) (Jibraial AS) and had come to teach your religion (Deen) to you .

The 'tradition' (Hadith) noted above is one of the most significant traditions and is known as a divine tradition (Hadith-e-Qudsi). It is clear from this tradition that the Prophet of Allah (PUH) had taught Hazrath Abu Hurairah (RZ) and others about the third aspect of Islam, which deals with perfection (Ehsan); and this was the 'second knowledge' referred to by Hazrath Abu Hurairah (RZ) and Hazrath Ibn-e-Abbas (RZ) in the two traditions quoted earlier. To conclude this, we will quote here the great scholar Abdul Rahman Jaami (d. 898 AD) who in his book which is a commentary on Phusus-Ul-Hikm has stated that "due to the fact that the Prophet of Allah (PUH) was deputed as the Messenger (PUH) to deliver the Islamic law (Sharia), he has not exhibited his Vilayah. which is the unity of all the qualities of Allah. Thus the Vilayat-e-Mohammadia (PUH), remains intact till the birth of the seal of the Vilayah (Khatim-e-Vilaya)".

The Sufia Silsilas (Orders) in India trace their origin to the IV Caliph Hazrath Ali (RZ), or to the first Caliph Hazrath Abu Bakar (RZ). Since the teachings of the Ma'nfa (gnosis) were not made common, they had many doubts and had to depend upon the interpretations given by the sufis and saints who were not free from erring (Ghair-e-Masum).

The teachings were mostly based on the individual experiences and utterances of the great sufis of the Silsila. The practices of Ma'rifa were not obligatory (Fard), but voluntary (Mustahib). J.Spencer Trimingham in "The Sufi Orders in Islam" says, "But these are theoretical ways none of which developed into Silsila - Tareeqa. Their teaching was modified by their pupils in accordance with their own mystical experiences". -(p.12) The Islamic concept of the Gnosis was vanishing due to the local influence of the Hindu saints of Bhakti Movement. These saints were equally popular among Hindus and Muslims. Thus the muslim sufis were also forced to follow them to retain their popularity.

Under the above Islamic background. the Khalifa of Allah Hazrath Syed Mohammed Mehdi-e-Mawood (AS) was born in 847 AH. at Jaunpur in eastern India. Before going into the detailed life history of the Promised Mehdi (AS), we will see as to what is meant by the term "The Promised Mehdi", and what is the position of this great (Promised) personality in Islam, and what are the prophecies about him.

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MEANING OF THE WORD MEHDI

The word Mehdl is an Arabic word and is a passive participle of the word Huda, meaning one who shows the right path. one who introduces, or one who enlightens. These are the meanings according to the Arabic dictionaries. But according to the Islamic terminology it is the name given by the Prophet (PUH) to a person, who as per his prophecies would follow the Prophet (PUH) in his foot-steps without a flaw and Allah would bestow His Khilafat on him after making him perfect and would send him towards the mankind to propagate Islam. He would recite the Quranic verses and explain them according to the will of Allah. He would carry the name and other qualities of the Prophet of Allah (PUH) and his advent has been promised by the holy Prophet of Allah (PUH) in numerous traditions (Hadiths). Therefore he is called the "Promised Mehdi AS".

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THE TRADITIONS (HADITHS)

There are countless traditions about the advent of the Promised Mehdi (AS). These traditions are indicative of his name, place of birth, period and so on and so forth. Since traditions were collected a long period alter the demise of the Prophet of Allah (PUH), several fake traditions had also crept in. Thus the traditions have been catagorised as genuine, weak and fake. Therefore there are several contradictions among these traditions. Thus practically it is impossible to find all the signs indicated in the traditions, in one person. This is mostly due to the fact that several traditions were coined after the end of the period of KhiIafat-e-Rashida. But most of the true traditions are unanimous about the name, the name of his father and his pedigree etc. After carefully studying all the true traditions, the great Sunni scholars of the early period have come to the conclusion that, the name of the Promised Mehdi (AS) would be "Mohammed (PUH)", his father's name "Abdullah" and he would belong to Bani Fatimah' (The holy family) and Allah will depute him, for the glory of His religion, whenever He likes.

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FORECASTS AND THEIR INTERPRETATIONS

Before discussing the traditions about the advent of 'Mehdi (AS)', it is desirable to have a look at the way in which the forecasts were made and interpreted. It is an admitted fact that the forecasts are not very clear, but only indicative of certain signs. This is true in respect of all the forecasts about the advent of the Prophets (AS) like Moses (AS), Jesus (AS) and Mohammed (PUH). The ambiguity in the forecasts is mainly because of the wisdom bestowed upon human beings and to test their faith and belief in Allah. Thus the forecasts are not very clear. By doing so Allah wants to sort out those few believers who were having the light of the faith to accept His Messengers (AS). In other words, the forecasts are also a testing method. The forecasts about the advent of the great Prophet Mohammed (PUH) in the ancient books are so ambiguous and confusing that inspite of seeing the Prophet (PUH) himself, his miracles and other things, a majority of Jews and Christians have refused to accept him as the Promised Messenger of Allah (PUH).

This Is mainly due to their own interpretations given to the said forecasts. They say that they cannot see in him the signs of several forecasts about Him. It would not have been difficult for Allah to indicate the correct name, father's name, the time and place of birth of his Prophets (AS) like Moses (AS), Jesus (AS) and Mohammed (PUH). Had it been done so, there would not have been any controversies about them and there would not have been so many sects and so many holy wars among the followers of the said Prophets (AS). To understand the forecasts there is a great necessity of two things - first, the proper interpretation with a very clear mind, and second the 'light of the faith'. Without these two things one cannot attain the right path. The persons who admit the Prophets (AS) and the Khalifas of Allah (AS) without indulging into the discussions of the rightness of the forecasts are called by the holy Quran as 'Uminuna bil Ghaib' i.e. who believe in unseen. Therefore there is no need for any discussion about the forecasts In respect of the advent of the Promised Mehdi (AS), for those who are in this category of believers. However for the general interest we will discuss a few traditions (Hadiths).

1)   The first tradition to quote is from Hakim, who says that Umm-e-Salmah (RZ) narrates that she had heard the Prophet of Allah (PUH) saying that the Mehdi (AS) would belong to Bani Fatima (RZ) (Holy Family). This is reported by Abu Da'ud also.

2)   It is narrated by Hazrath U'mar (RZ) that from the progeny of Imam Hussain (RZ), a person would appear from the east. Even if mountains stand in his way he would destroy them and carve his way. Hafiz AbuI Qasim, Hafiz Abu Nayeem Asfahani and Hafiz Abdullah Nayeem Bin Hamed have narrated this tradition in their books.

3)   Abdullah (RZ) Bin Alharith Bin Alzubedi narrates that the Prophet of Allah (PUH) said that the people from the East would rise to support Mehdi (AS) i.e., for his prevalence.

4)   Hazrath Khadifa (RZ) a had narrated that the Prophet of Allah (PUH) has stated that even if one day is left for the end of this world (doomsday) Allah would prolong that day so that a person who carries my name, characteristics and the family name (Kuniat), of Abu Abdullah would born, in between Rukn and Muqaam people would make covenant (Ba'ith) with him. Allah would restore the pristine purity of His religion. He would also have victories to his credit. On the earth he would not meet the people who do not recite 'La-ilaha IIIaIah' (there is no god but Allah). Sulaiman (RZ) enquired of the Prophet (PUH) as to which son of the Prophet (PUH) this person would belong, the Prophet (PUH) said he would belong to this son of mine, and the Prophet (PUH) touched Imam Hussain (RZ).

5)   It is narrated by Hazrath Umar (RZ) that the Prophet of Allah (PUH) said that the Doomsday would not dawn till a person from my progeny appears. He would carry my name and his family name (Kuniat) would be Abu Qasim.

6)   It is narrated by Abi Vayal (RZ) that Hazrath Ali (RZ) looked at Hussain (RZ) and said "this son of mine is a Syed, thus the Prophet of Allah (PUH) had named him so". The person who carries the name of your Prophet (PUH) would be born to him at a time when the people would be negligent of the religion (deen). He would aim at revealing the truth (Haq). The heavens would be happy on his advent. He would have bright forehead, sharp nose, broad shoulders and slender thighs. On his right thigh there would be a mole. There would be a gap in his teeth . He would fill the earth with peace and justice as it would have been filled with tyranny.

7)   Abu Sayeed Khudri (RZ) narrates that the Prophet of Allah (PUH) stated that Mehdi (AS) belongs to me, he would have bright forehead and straight nose and would fill the earth with peace and justice as it was filled with injustice and tyranny. He would be the master for seven years.

8)   It is narrated by Abu Da'ud (RZ) that Razeen Abdullah (RZ) had reported that the Prophet (PUH) said that even if one day was left for the end of this world, Allah would prolong that day, so that a person from my family (AhI-e-Bait) would be deputed, whose name would be my name and whose father's name would be my father's name.

9)   Thouban (RZ) narrates that the Prophet of Allah (PUH) stated that 'at your treasure (Khilafat) three persons would quarrel, all of them would be sons of the Khalifa. But none of them would succeed in acquiring it. Afterwards black flags would appear and they would kill you so that no other race would have been killed in that manner. After that the Khalifa of Allah AS, Mehdi (AS), would appear. When you hear about him go to him, make covenant (Ba'ith) with him, even if you had to go crawling over the snow.'

10) There is a narration from lbn U'mar (RZ) which has been reported by Ibn-Shiba (RZ) that the Prophet of Allah (PUH) stated that the Mehdi (AS) would appear in a manner that an angel would be announcing over his head that "this is the Caliph of Allah (AS), Mehdi (AS)".

11) Ibn Asakar (RZ) has narrated that the Prophet of Allah (PUH) said "How my Umma (adherents) would be ruined, when I am at the beginning and Isa (Jesus AS) the son of Mariam (Mary AS) is at the end and Mehdi (AS) who is from my progeny (Ahl-e-Bait) is in the middle". (there are several traditions of like contents and meaning which are reported by Hakim, Abu Na'im, Imam Jafar, Yahya Bin Abdullah and others).

12) Hafiz Abu Nayeem Aslahani (RZ) narrated through Ali Bin Hazili (RZ) that the Prophet of Allah (PUH) addressed Fatima (RZ) thus: "By Allah, who has deputed me with the truth (Haq), from these two i.e., Hussain RZ (Hasan RZ, Hussain RZ), Mehdi (AS), my adherent would be born, in the later period. In the later period he would establish the religion (Deen) as I have done in the early period".

13) It is narrated by Abu Sayeed Khudari (RZ) that they had doubts that after the Prophet (PUH) there may be losses (Hadath to the faith). Thus they enquired the Prophet (PUH) about it. He stated that the Mehdi (AS) would appear from his adherents and would live for 5,7 or 9. They enquired as to what those were. Said (He) that those were the years. And then (he added) "a man would come and ask, 0!Mehdi (AS) give me, give me, he (the Mehdi AS) would give with both his hands unto the spread out cloth, to the extent that he (the person) could carry. This tradition is excellence (Ahsan).

Now we will give a very brief life sketch of the Promised Mehdi Hazrath Syed Mohammed Jaunpuri (AS), to enable the readers to compare his holy life with the above traditions and the gist of the said traditions: The Promised Mehdi (AS), was born in 847 AH. at Jaunpur in eastern India. His name was Syed Mohammed (PUH), his family name (Kuniat) was Abul Qasim, his father's name was Syed Abdullah RH and his mother's name was Bibi Amina RH and he belonged to the holy family (AhI-e-Bait) through Imam Moosa Kazim RH in the line of Imam Hussain (RZ). He was admitted as a great Scholar at the age of 12 and was given the title of 'Asad ul Ulema' (the lion among scholars), by all the scholars of Jaunpur. He started preaching at an early age. He was also recognised as 'Syed-ul-Aulia' and even his opponents admit that in those days there was none to surpass him in the adherence of Sunnah (the path of the Prophet PUH). He fought seven wars along with Sultan Hussain Sharqi and won them all. He was unconscious for about 12 years after the victory over the king of Gaur, Rai Dalpath. He started on migration (Hijra) and Hajj pilgrimage at the age of 40 in 887 AH. Enroute he preached and gave sermons, explaining the Quranic verses, explaining the real meaning and sense (Muradullah). Several scholars, sufis, saints and kings, owing to evident signs recognised him as the Promised Mehdi (AS). But he did not take any cognisance of it and advised them to await for the appropriate time. At Makkah in 901 AH in between Rukn and Muqaam, he proclaimed that he is the Promised Mehdi (AS) and Khalifa of Allah (AS) and to accept him as such Is a must. Several people, including two of his followers (Ashaab), took covenant (Ba'ith) on his hand at that place.

Then he returned to India and started preaching. His explanation of the Quranic verses had been immensely appreciated by the later scholars like Badauni, Abul Kalaam Azad, Hafiz Mahmood Shirani, Ibaadullah Akhtar etc. Thousands of people, including Saints, sufis, priests, scholars, nobles, kings and commoners accepted him as the Promised Mehdi (AS) and left all their luxuries, comforts, status and worldly belongings to undergo the hardships of Hijra and hunger, for the sake of his holy company.

In 903 AH, at Ahmedabad and again in 905 AH at Badli he proclaimed that the acceptance of his person as the Promised Mehdi (AS) is obligatory (Fard) on one and all and anyone who refuses to accept him as such, becomes a non-believer (Kafir). He wrote letters to the kings of his time stating that as per the command of Allah, he is announcing in his full senses, that he is the Promised Mehdi (AS) and Khalifa of Allah (AS). Whose advent had been foretold by the Prophet of Allah (PUH) and his acceptance, as such, was obligatory on all, Now it was the duty of the kings and scholars, to investigate into his claim In the light of the hadiths (traditions) and the Quran and if found correct, then accept him as such and help him in spreading the truth (Haq). But, if they found him on the wrong path, it was also their duty to convince him in the light of the Quran and Hadith, and if they found him adamant then kill him to eliminate the dispute. Several kings investigated his claim through the Ulema and tested him through their might, and after satisfying themselves accepted him as the Promised Mehdi (AS). But there was none who was able to disprove him, not to think of killing him. He passed away from this world in 910 AH. at Farah, in Afghanistan. Thus in accordance with the Hadith, Imam (AS) lived for 9, 7 and 5 years after the first, second and the third proclamation.

During his migration, several times he was offered with great wealth by the nobles and kings which he distributed then and there. Especially Sultan Ghyasuddin Khilji, the king of Mandu presented scores of cart full of gold and jewellery, which was also distributed by the Promised Mehdi (AS), and the receivers were feeling it difficult to carry. Besides this, he always distributed the wealth of Vision (Deedar) among the people and undoubtedly this is the greatest wealth one can ever aspire for.

The above description is very brief in nature and it is given purely with a view to help the readers to verify the personality of the Promised Mehdi (AS) in comparison with the Hadiths.

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