MESSAGE

While going through the introduction and the previous chapters dealing with the life history of the Imam (AS), the readers might have formed a general opinion about the personality, teaching and the impact of his message. However, it was felt necessary to have a separate chapter on the message and teachings. This was felt necessary because of the fact that some of the biased authors have misinterpreted his message and teaching, giving an impression to the innocent readers that the Imam (AS) was responsible for several innovations in Islam. This impression is baseless in view of the fact that the Imam (AS) has announced that he has been deputed to remove the innovations (Bida't), habits (Adat) and the customs (Rasm) which are not Islamic.

The readers are well aware that the unbiased non Mehdavi sources are unanimous about the unprecedented following of the Prophet (PUH) by the Imam (AS) and the strict adherence to Sunna by his companions (RZ). Thus to believe that a person of his stature would have innovated something new in the religion is itself an "innovation".

The main reason for the biased authors for such conclusions is the introduction of some obligations (Farayad) by the Imam (AS) such as Dhikr-e-Kaseer, Talab-e-Deedar-e-Khuda. Tark-e-Duniya etc. They are of the opinion that the obligations introduced by the Imam (AS) are new to the religion and thus fall under the category of innovations. They also feel that the obligations in Islam are only five: i.e. Kalema, Salat, Saum, Zakath and Hajj. They feel that anything beyond this is an innovation.

This concept is wrong on several grounds. Firstly, the meaning of innovation was not taken into full consideration before arriving at such a conclusion. Innovation is such a thing which was not in practice or does not find a place in the four sources of faith i.e. the Book (Quran), Hadith (Holy traditions), Ijma' (consensus) and Qias (opinion). Anything not supported by the above four sources is called an innovation. It may be recalled that the Imam (AS) had categorically stated that his religion was the Book and the following of the Prophet (PUH). Thus anything uttered and practiced by the Imam (AS) should be strictly within the framework of the Holy book and the practices of the Prophet (PUH). And these two main sources cannot be termed as innovations.

Secondly, the biased authors seem to have not taken pains to study the message in depth or to get clarifications from competent persons about their doubts.

The terminology used by the Mehdavis such as Tark-e-Duniya might have misled them to conclude that it was also something like the renunciation of the world prevalent among the other religions, like Christianity or Hinduism.

Thirdly. they have completely neglected the spiritual aspects of the Islamic teachings. They appear to have closed their eyes and ears to the numerous verses of the Holy script (Quran) and the Hadith (Holy traditions) which formulate the path of the Tareeqa. The sufi orders in Islam are founded on these sources only. For details the readers may refer to the book. The sufi orders in Islam written by J. Spencer Trimingham. Each silsila of the Tareeqa in Islam had its own teachings and practices derived and formulated by its founder, but none of them was capable to call itself an order formulated by one who was free from errors (Masum-un-al'Kata). The different styles adapted by different Khankhas are the valid proof that there existed a vast background for mysticism. But those who object to the teachings of the Imam (AS) seems to be ignorant of all such practices by the great sufls or did not recognise the existence of spirituality In Islam. In a nutshell the Imam (AS) has given final verdict with authority and competence for the path of Ma'rifa. He said that "the nearest path for Ma'rifa was within the Sunna of the Prophet (PUH)". Thus anything against the Sunna was rejected with equal force in the path of Ma'rifa as well. The teachings of the Imam (AS) are based on the verdict of Allah and hence obligatory. To understand this position one has to accept the claim of the Imam (AS) as the Promised Mehdi (AS) first. Instead of going into the details of the objections raised by the biased scholars we decided to narrate the teachings of the Imam (AS) and to scrutinize them with reference to the Book and the Sunna.

The basic concept of Islam right from Adam (AS) upto the Promised Mehdi (AS) is common and one i.e. The unity of AIIah (Wahdat). To achieve this object all the messengers have preached in the manner befitting to their period and people. This is best illustrated In a narration from the Imam (AS). it Is narrated that someone asked the Imam (AS) to convey the message of the Quran in a single sentence. The Imam (AS) replied that he can convey the message of not only the Quran but all the Holy scriptures in a single sentence i.e. "La-Ilaha illallah". Thus it is evident that the whole religious teachings are revolving around the axis of La-ilaha illallah. The stages of attainment of this were different during the periods of different messengers. For some it was their zenith to know it, for some to recognize it. For others to feel it and finally to visualise it. To achieve this final purpose there was need for a two fold effort i.e. (1) To purify the lives of the individuals and make them to walk on the right path which is called Sharia. (2) It was necessary to purify the souls and to provide insight. This was called Ma'rifa. Both these teachings i.e. Sharia and Ma'rifa have been fully revealed in the Holy Book. There are clear indications of this in the Holy Quran itself. Since it was necessary to set right the lives of the individuals and prepare them to attain the higher spiritual aspect of Ma'rifa, initially only the Sharia was made obligatory and the path of Ma'rifa was taught only to a few selected ones. Perhaps this was the reason for the glaring differences in the practices of Tareeqa by the different Sufia orders. As per the Quran and several of the traditions of the Prophet (PUH) the teaching pertaining to the Ma'rifa were to be taught by the Promised Mehdi (AS). The Quranic verse:

interpreted as an indication of the explanation of the Quran to be revealed through the Promised Mehdi (AS). There are detailed discussions on these topics in the books like Koh-lul-Jawahar, Muqaddam-e-Siraj-ul-Absar etc. Those who are interested in deeper study may refer to these books. In short there were two kinds of teachings, one to make the life of an individual perfect and to give him basic faith and correct path; the other was very specialised subject of attainment of "La-ilaha Illallah" through the spiritual progress. This is also indicated in the tradition which pertains to the perfection (Ahsan). It is very clear that perfection in any field cannot he attained without specialised teaching and complete devotion. For this purpose several practices were introduced in the Quran and the Holy traditions. These were sorted out and put to practice by Sufia orders. On the command of Allah, the Imam (AS) introduced and propagated the path of Ma'rifa as revealed in the Quran and practiced by the Prophet (PUH). Thus it is evident that nothing new was introduced by the Imam (AS). The basic faith of the Muslims is that the Quranic commands and the prohibitions (Amar-O-Nahi) are all obligatory. Thus the teachings derived from Quran would also be obligatory. With this background we now go into the details of the teachings of the Imam (AS). As stated earlier the basis for all his teachings was Quran and the Hadith. Thus with each of the obligation ordered by the Promised Mehdi (AS) we shall quote few relevant verses of the Holy script as well.

THE OBLIGATIONS - Faraid

DESIRE FOR VISION (Talab-e-Deedar)

The very purpose of the creation of the intellectual beings is the desire of the Creator to get recognition. The Holy tradition 'Kunzu Kunza' ( I was a hidden treasure and I loved that I be known), is a clear indication of this. Thus the human race can accomplish the purpose of its creation by attaining to this object properly. The proper recognition of the Creator is not only to know Him or to have communion with Him but also to see him. And this is the only purpose of the teaching of all the Prophets (PUH) and Holy scriptures. Thus in the last scripture Allah says:

(One who is desirous of visualizing Allah should do righteous deeds and should not indulge in infedility (Shirk))

Those who rest not their hope on their visualising Us but are pleased and satisfied with the life of the present and those who heed not our signs. Their abode is the fire because of the (evil) they earned

(Tell (0! Mohammed PUH) this is my path. I and my follower invite unto Allah for His vision
with His grace we are not the infidels.

From the first verse it is evident that the desire to visualise Allah is the basic purpose of one's existense and to attain this, one has to do righteous deeds and should not indulge into infidelity (Shirk) with the Creator. So all the righteous deeds such as charity, prayers, holy wars etc. are to be regulated only for one purpose i.e. His vision. The second condition is a basic condition for all the believers i.e. non indulgence in infidelity and to establish the unity of Allah. This is a very complex and delicate stage. Commonly it is understood that to believe that Allah is the Creator and He alone is to be worshipped is enough. But for the path of Ma'rifa the infidelity carries a wider sense, since the Ma'rifa is the path of love therefore attachment in any shape to anything except Allah shall lead to infidelity (Shirk). Thus the purpose of one's existence is to attain the highest unity of Allah, to be able to visualise Him.

In the second verse Allah has described those who will find their place of abode in the hell. The traits are (1) not desirous of His vision (ii) happy and contended with the worldly life, (iii) unmindful of the clear signs of Allah and (iv) not performing good deeds. Thus the first sign of the ill-fated ones as described by Allah is the lack of desire for His vision which leads to other evil deeds such as carelessness etc. Obviously, their place will be the Hell. Therefore it is a must for all the believers to have desire for His vision.

The third verse is a clear indication of the spiritual blindness of one who happens to be blind in this materialistic world i.e. during the life span, one has to attain the goal of the Vision of Allah to be able to visualise Him in the world to come. The fourth verse indicates the effect of the Holy mission (i.e. the Deputies of Allah). According to the Holy Verse the Prophet (PUH) is directed to make it clear that his path is for the Vision of Allah and his mission is to invite the mankind towards Allah for His Vision. The verse also indicates that the follower of the Prophet (PUH) i.e. the Promised Mehdi (AS) would also carry out that mission.

Thus from the above three verses we came to know the very purpose of creating the intellectual beings-the human race, the qualities of the Godly people and the qualities and fate of those who do not strive for His Vision. We also came to know about the purpose of the Divine Missions.

Thus all the activities of the Holy Mission and the human race are to be for attaining the sole object of His Vision. Therefore as per the indications in the fourth verse the very object of the advent of the Holy Prophet (PUH) I and the Promised Mehdi (AS) is to guide the humanity to His Vision.

In view of this position the only obligatory thing for the humanity should be the desire for the Vision of Allah. In view of the Quranic verses several great Sunni scholars and sufis have opined that it is possible to visualise Allah. Among them there are two groups, one believes that it is not possible to have His Vision in this material world but the believers who have done good deeds may have the Vision in the heavens. The other group is of the view that it is possible to have His Vision in this material world itself. [ The views or the arguments of the Sunni sufis and Scholars on this are not within the scope of this book. For details readers may refer to the commentaries such as Tafseer-e-Kabeer, Baizavi etc. They may also refer to Syed Mohammed Ali Hussaini Gesudaraz on Sufism written by Syed Shah Khusro Hussaini]

On the command of Allah the Promised Mehdi (AS) ordained that "Desire for Vision" (Talab-e-Deedar) is obligatory on each individual, male or female. He said that a true believer is one who visualises Allah with his eyes. inner eyes or in dream and the one who doesn't possess this quality but has a true desire to attain it was also a believer. The Imam (AS) also explained that to attain this purpose one must have true love of Allah and shall always be remembering Him, should not indulge in other worldly things, either with friends or foes. In this regard the Imam (AS) has explained the Quranic verse:

"Thus one who is desirous to visualise Allah should do righteous deeds and should not indulge In infidelity" saying that the righteous deeds is to renounce the lust for the material world. By doing so one will have nothing but the true love of Allah which will result in constant remembrance and recitation of His name. This will lead to fana (self annihilation) resulting in attaining the capacity to visualise Him.

This way one will attain the capacity to fulfill the purpose of his creation. For attaining this capacity several other obligations are to be fulfilled such as:

DHIKR-E-DWAM

In the Quran Allah says:

"0! believers remember Allah remember abundantly".

From the preceding chapter it can be well ascertained that the very purpose of the human life is to attain Allah. which can be fulfilled by complete involvement and love only. Thus the Promised Mehdi (AS) announced that Islam is a religion of love (Ishq) of Allah. Obviously, one who is in love with anyone will always remember the person or object with which he Is in love. The remembrance will be more if the love is deeper and the lover will forget everything other than the loved one. In other words he would be deeply involved with his beloved and in his utterances, behaviour and actions, consciously or unconsciously he will exhibit his love. Keeping this position in view we can assess the importance of the edict of the Imam (AS) about the Remembrance (Dhikr) as an obligation for the believers. On the command of Allah the Imam (AS) has made the Remembrance (Dhikr) an obligatory deed (fard). Every true muslim has to remember Allah always during his life span. This is also confirmed by the Quranic verse:

(When you have performed the Salat remember Allah always- sitting, standing or lying) from this verse it is clear that one has to remember Allah always in whatever conditions he might be. A man leads his life in three postures i.e. sitting, standing or lying. Quran says that he has to remember Allah in all these postures. All the activity of the human being are fulfilled in these three postures and therefore as per Quranic orders the human beings have to remember Allah while performing any activity such as business, eating, fighting or doing anything. Anytime spent without His remembrance is a loss. Any person spending more time in remembrance of anything other than Allah is unguarded or unmindful. The Promised Mehdi (AS) taught the Umma to remember Allah even while sleeping. He said that one has to remember Allah by reciting "La-ilaha Illallah" through his breath. When practiced properly one can remember sub consciously through a rhythmic combination of breath, mind and heart. At another place Quran says:

(Remember Allah in your heart of hearts with fear and humbleness do not be unmindful). These verses clearly explain the method of remembering and reciting the name of Allah. The basic quality of a believer is also described, he will remember Allah within his heart and would not be an unmindful person. The method of recitation of "La-ilaha Illallah" taught by the Imam (AS), perfectly synchronises with this verse. The Prophet Mohammed (PUH) had also stressed the importance of the recitation (Dhikr) in several of his traditions.

We quote here only one of the several traditions to bring home the point.

"Abi Darda narrates that the Prophet (PUH) said, shall I not inform you of the best deed which is purer in the eyes of your Lord and which elevates your status more than the charity of gold and silver and is even better than facing the enemy cutting each other's throat in a fierce battle (Jihad) killing each other. (We) said yes. (He) said the remembrance (Dhikr) of Allah . This tradition is reported by several sources.

This tradition also makes it clear that of all the deeds the remembrance or recitation is the best deed. Even better than charity or fighting in the path of Allah (Jihad). Recitation elevates the status of the man before Allah thereby he can reach to the zenith of spiritual evolution. Ways and method of recitation are many and the best among them is the litany of "La-ilaha Illallah" within (Dhikr-e-Khafi)

Several of the noted commentators of the Holy Quran have interpreted the verses relating to Dhikr as obligatory (Fard) on the part of every individual.

In view of the above it is very clear that the Promised Mehdi (AS) had said nothing new about Dhikr-e-Khafi or had not added a new obligation in Islam. But had confirmed what all had been told in Quran and Hadith; and as per the command of Allah he had taught the Umma to perform this obligation properly or in a correct manner to attain the maximum benefit.

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TARK-E-DUNIYA (Renunciation of the world)

Generally in the religious terminology the word Duniya (world) is used as the opposite to the word Aakhirat (hereafter). It is also considered that Duniya is the cause for the losses in the life to come. Therefore in several religions the renunciation of the world is strongly advocated and practiced. The major religions which advocate the renunciation of the world as a must for attaining spiritual heights are Jainism, Buddhism, Hinduism and the Christianity. Thus the general opinion formed about the renunciation of the world is that one has to leave everything belonging to this world, curb natural needs and to severe all connections with the human beings. Therefore in the said religions those who relinquish the world would not indulge in any worldly affairs including marriage or reproduction.

This concept is basically contradicting the nature and hence cannot be an order from the Creator (Allah). Reproduction is a natural urge for fulfillment of one's individuality and continuity of human race. Thus to preach the stoppage of reproduction amounts to preaching the destruction of the human race from this planet. The orders of Allah would be for one and all. There cannot be any discrimination between a man and a man for the implementation of such orders. Therefore It is also not correct to believe that the renunciation is obligatory for a selected few. As said earlier the very purpose of creating an intellectual being is to get recognition. Then it is a must for the human race as a whole to try and attain Allah but not for a selected few.

Islam is a religion which confirms nature and helps in fulfillment of the activities of the nature. Anything against the nature is rejected. Therefore Islam cannot preach and had not preached the renunciation of the world in the, same manner as was. taught by other religions.

To understand the true meaning of the term Tark-e-Dunlya as used In Islam, we will have to first define the term Duniya (world). There is a tradition that somebody enquired from the Prophet (PUH) "O! Prophet (PUH) what is the world. The Prophet (PUH) said it is your Nafs (Desires). The moment you annihilate It, there is no Dunlya (World) for you". Thus it is clear that any deed or act done for the fulfillment of the worldly desires (Nafs) is a worldly act and therefore prohibited.

There are several verses in the Holy book condemning the world and the worldly desires and prohibiting indulgence there in.

(Thus one who disobeys and adopts the worldly life, indeed the Hell is his abode). The above Quranic verse defines the qualities of the person who will be thrown into the Hell. It is that, he would be adopting to the worldly life in disobedience of Allah. This Indicates that adoption of worldly life amounts to disobedience of Allah. Several of the commentators have interpreted the above verse qualifying it with the non believers only. Thus it cannot be expected of a believer indulging in

There is another Quranic verse:
- 11:15-16

(Those who desire for the worldly life and its prosperity we fu!fill their deeds towards them and they are not the losers in this world. For there is nothing but fire in the world to come. Whatever (good) deeds they have done are destroyed by them and their deeds are waste.)

Several commentators have concluded that this Quranic verse is meant only for the non believers. But commentators like Imam (AS) Fakhmuddin Radi have generalised it for believers and non believers alike. To analyse It more clearly in another Quranic verse Allah commanded the Prophet (PUH) to inform that if they are desirous of the worldly life and comforts he will provide the same and free them.

Thus even the wives of the Prophet (PUH) were not exempted from the warning about the worldly desires. Therefore It Is not proper to specialize it (lust for worldly desires) only with the non-muslims. This applies equally to the believers also If they develop the qualities explained above.

In view of the above Quranic verses and several traditions most of the sufis used to practice the renunciation of the world. But they were not guided with the authentic version of this practice. Therefore their ways were touching the boundries of non-Islamic style. Some of them were practicing celibacy which is against the Islamic teachings. The Promised Mehdi (AS) taught it in a pure Islamic way and made it obligatory on the believers on the command of Allah. Anything which stands in the path of Allah is to be abandoned. Therefore all the deeds of a believer should be strictly for and in the path of Allah. The Promised Mehdi (AS) taught the renunciation of the desire and negation of this material world. Thus the true believer is one who leads a normal life with his wife and children and acquires the necessities, but all his deeds are in the path of Allah. If he eats he eats to acquire enough strength to perform proper prayer or to use his energies for propagating the name of Allah. If he marries, he marries to acquire the peace of mind for devotion and also for the continuity of his race which will not only repeat the name of Allah alone but also propagate it. Thus whatever he does is for Allah alone. Hence the importance is about the attitude but not of action. To explain it clearly we refer to a tradition of the Prophet (PUH). The Prophet (PUH) said, on the doomsday some tribes (Groups) with the (Good) deeds equivalent to mountains would come. But they would be condemned to the hell. (His companions) said 0 ! Prophet of Allah (PUH) had they offered prayers regularly, (Prophet) said yes. They use to pray regularly. Observe fast and used to be awake in the nights for prayers. But they were crazy after the (material) world. Thus one has to surrender his desires, deeds, life and everything to the will of Allah. This is to be expressed with full consciousness and devotion not only by words but also by deeds. The Promised Mehdi (AS) himself has set a great example regarding the renunciation of the world. In fact the lives of the Prophet (PUH) and his Holy companions (RZ) were the only examples of this. Once the Prophet (PUH) said the world is scum and one who desires it is (like) a dog. Thus the world and worldly desires are to be renounced.

This obligatory deed is a boon for those who are desirous of communion with Allah, which is the very purpose of the creation of the human beings.

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TAWAKKAL (Reliance on Allah)

This is yet another higher law of Islam, which has been made obligatory by the Promised Mehdi (AS). In simple terms it means dependence on Allah and implies that one who is ambitious in his religious practices and faith should wholly depend on Allah for his needs - small or big. It also implies that one has to rely on Allah even for his spiritual progress i.e. one cannot attain higher spiritual stages even after undergoing several hardships without the will of Allah. There are several indications in the Holy book about the importance of Tawakkal.

-3:159
(And trust upon Allah ~if you are the true faithful).

According to this verse those who are having trust in Allah are described as the true believers of Allah. This implies that one who depends on one's ownself is not a true believer. It may be noted that Allah has not prohibited or negated the effort but has stressed upon the attitude. One who is a true believer will have complete reliance on Allah, irrespective of the efforts. The efforts or labour are secondary things. The primary aspect is that whatever is due or so to say whatever Allah wishes can only be achieved. Thus to boast about one's achievements is to declare something against Allah. There is yet another Quranic verse.

- 5:23
(Thus when you determine (for anything) then rely upon Allah Indeed Allah befriends those who rely on Him). In this verse Allah has categorically announced that He likes the ones who depend on Him. It implies that Allah dislikes the persons who do not depend on Him. It is obvious that a master will never like a servant who feels independent. In respect of Allah this examples is not enough because Allah is not only the master but also the creator. There are several traditions of the Holy Prophet (PUH) in which he has described the importance of Tawakkal. In one of them the Prophet (PUH) has described the qualities of the Faithful. They are five (1) They fear Allah. (2) Their Faith increases when they read the Holy script. (3) They have full ,trust in Allah (Tawakkal) (4) They pray Allah regularly (salat) (5) They spend (wealth) in the path of Allah.

The Prophet (PUH) described the persons having the said proprieties as true believers and informed that they will attain higher spiritual stages and salvation. One of the five qualities is Tawakkal, which helps in salvation and relieves one from anxiety, worries and unhealthy competition for food and worldly positions. Thereby one can achieve higher spiritual stages.

In the presence of such clear orders if someone feels that dependence on Allah Is not obligatory then nobody can help.

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SOHBATH-E-SADIQEN (Company of the ascetics)

It is yet another obligatory deed ordered by the Promised Mehdi (AS). It is very simple that one who is desirous of attaining any higher object, would try to be with the masters of the trade. The attainment of the objective of the Vision of Allah is the highest aspiration of any human being. Therefore for such aspirant it is a must to have company of the persons who can guide him to his goal Quran says:
- 9:119
(0 true believers fear Allah and be with the ascetics).

While explaining the above, several of the commentators have concluded that company of the ascetic is an obligation on every muslim. This obligation, if complied properly, will not only help to achieve the ultimate goal but also help in solving several day to day problems in social life. Though a simple thing but it carries a great value. The English proverb - a man is known by the company he keeps- can be a good explanation for this.

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UZLATH (Retreat)

Even before the attainment of Prophethood the Holy Prophet (PUH) used to retreat to the cave of Hira. Detailed discussions have been made about the benefits of retreat which helps in self analysis and meditation. Quran says:
- 73:8
"And remember Allah and Isolate (yourself) from the others".

Commentators have explained this verse at length and have concluded that the believers have to disconnect themselves with everything pertaining to this world In search of Allah. In retreat one can have an opportunity not only to realise one self but also realise the purpose of ones creation. This realisatlon would lead him to attain Allah. Thus it is one of the important obligation prescribed by the Promised Mehdi (AS) for attainment of the higher objective.

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OTHER TEACHINGS

USHR (Tithe)

Allah says in the Quran:

(0! ye who believe, give off the good things which ye have (honourably) earned,
and of that which we bring forth from the earth for you).

In the early stages Islam was considered to be the religion of the poor, for the poor and by the poor. The elite of the Makkah, specially the Quresh, considered it as an insult to be in touch with Muslims. The first converts were mostly the slaves and the downtrodden. During his entire life, the Prophet (PUH) was considered to be the saviour of the said classes. In Medina also the poverty persisted. After the conquest of Makkah and other places the muslims got possession of wealth and property. But the patronage of the poor continued. The importance of Islamic principles was more than the wealth and property. Though the muslims acquired large quantum of wealth during the reign of the third caliph (RZ), yet the importance of wealth increased in the later days. There were several eminent companions (RZ) of the Prophet (PUH) who bitterly criticised Hz. Mauviyah (RZ) on this issue. Prominent among them was Hz. Abu Zar Gaffari (RZ). After the incident of Karbala the muslim empire underwent a great change in the concept and the caliphate became hereditary like monarchy or kingship. The Bait-ul-mal was converted into the personal treasure of the ruler. The obvious result of these changes was that all the evils of kingship crept in and the distinction of Islam as a saviour of the downtrodden was over shadowed. Occasionally, rulers like Hz. Omer Bin Abdul Aziz tried to revive the original form.

Therefore the present day economic structure of Islam is largely different from the basic economic structure which existed during the early period. The nomenclature of the Islamic taxes remained the same, but there were many changes in their implementation and concepts. Most of the rulers changed the tax system according to their convenience. At times they increased the taxes to acquire more wealth for their luxuries. At times they reduced the taxes, just to please a particular section among their subjects. There are examples that Jazia, which is a tax for the protection of non-believers was levied and collected even from the newly converted muslims. Sometimes it was completely waived off just to please the large number of non-muslims in a particular region. Likewise liberties were taken with Zakath also. After the conquest of Baghdad by Mongols the collection of Zakath was not undertaken by the state, thereby the muslim population took it upon themselves to pay Zakath voluntarily to the poor, philanthropic organisatlons or social institutions.

There were two types of taxes for the muslims. They were zakath and ushr.

Zakath (Poor Tax)
It was a kind of property tax or wealth tax which was to be paid at the end of every year on the accumulated property or wealth. Not only the properties such as cash, gold, houses (excluding the residential house) were taxed, but this tax was also levied on goods in trade including the livestock. Generally, the rate was 1/40 or 2 1/2%. This was used for specific purposes mostly for the upliftment of the poor.

Ushr (Teith)
It was a kind of Income tax mostly on the Income derived by tilling the soil. Some have termed it as an agricultural tax. But it is not true. This tax was levied even on the goods brought to Medina for trade.

All the four schools of Islamic jurisprudence are unanimous on the compulsory levy of this tax. But they differ on the kind of income or the produce on which the tax is to be levied.

Ushr means 1/10th so obviously, this tax is levied @1/10th i.e. 10% of the income or produce. This tax was also abolished. or dropped and forgotten. The state of affairs was such that when the Imam (AS) introduced this tax there was a hue and cry among the muslims in general and most of the critics have termed it as an innovation or interference in the Sharia. Some of the modern writers have even compared it with the Dasanth prevalent In the sikh community. Such writings by muslims scholars are enough proof that this tax was completely forgotten by muslims. In recent days the Government of Pakistan introduced a law reviving this tax on agricultural produce.

While establishing the Daira the Imam (AS) introduced Ushr and other practices which were completely forgotten by the muslims. On the command of Allah he made the Ushr obligatory on all the individuals and on all types of income. The Ushr was paid into the Daira. The daira had its own Bait-ul-mal which used to be in the custody of one of the inmates. This was basically used for the propagation of the religion and was considered to be the right of those who have renounced the world and were concentrating on attainment of Allah's vision and were dependent on Allah.

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SAWIETH (Equitable distribution)

The Prophet of Allah (PUH) had foretold about the Mehdi (AS) that, he would distribute the wealth equitably. As can he seen In the previous pages. the Imam (AS) used to distribute whatever he received in the name of Allah equitably among all the inmates of the Daira. Thus practically all the inmates were equal in the financial and social status .and the only object of distinction or honour was the piety (Taqwa) which according to Quran is the source for honour in this world and hereafter.

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NOUBATH (Turn for recitation)

The Promised Mehdi (AS) has taken all possible care to guide the believers in the attainment of vision Allah. For this the recitation of La-ilaha Illallah within (Dhikr-e-Khafi) was made an obligation (Fard) and to practice this round the clock, the Imam (AS) allotted turns to groups of his companions (RZ). Specially the nights, were divided into three parts from Isha to Fajr prayers. During one section while one group recite and the other two groups used to take rest. After the allotted time was over the group would awake the next group for recitation. Likewise all the three groups prayed the whole night. Since the number of inmates was very high the litany (Tasbeeh) as introduced by Miyan Allahdad Hameed (RZ), was recited loudly to wake the next group.

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IJMA' (Council)

As reported earlier one of the sources of faith in Islam Is Ijma' (Consensus). This was not put to full practice because there was never a consensus of all the scholars of Islam on any disputed faith. The Promised Mehdi (AS) revived this practice for the general problems of the Daira. Especially when the Daira was shifted and established at a new place all the inmates were invited for discussion (for location etc.) and distribution of work among them. The absentees from this were reprimanded. This practice was continued after the Imam (AS) for a general consensus about the important issues in faith and practice of Islam and its laws by the companions (RZ). It is still in practice by the Mehdavis and without any valid reason nobody absents from the Ijma'.

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PRAYERS FOR MERCY

It is a common practice in the muslims that after every obligatory (Fard) prayer they pray God for blessings and mercy by raising both their hands. This practice is not founded on any true tradition or practice of the Prophet (PUH). During the times of the Imam (AS) this practice was stopped and the practice of prayers for mercy and strength in one's faith was introduced. After the performance of two Rakat of Salat -Tehtal Vadu (After each ablution). This prayer for bless is to be made in a special Sijdah (bowing so as to touch the ground with the forehead in adoration). This is followed strictly by the Mehdavis. Thus the Imam (AS) revived the proper practice of offering non-obligatory Salat (prayer) and begging for mercy for one self.

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DUGANA-E-LAILATUL QADR
(Obligatory prayers of the Blessed night)

As reported earlier the Lailatul Qadr is the most blessed night for the muslims and the Quran was first revealed for this earth on this holy night. Since this night was not made known to the muslims and they were adviced by the Prophet (PUH) to search it in the odd nights of the last ten nights of the Ramadan. This night was revealed with the bless of Allah to the Promised Mehdi (AS). To offer thanks and to avail the bless of this holy night, the Imam (AS) on the command of Allah made offering of two Rakat of Salat, obligatory on this night which is performed in group and the whole night is spent in the recitation of La ilaha illallah by all the Mehdavis irrespective of age and sex. Elaborate arrangements are made and full efforts are put in to make full use of this holy night and no time is wasted without the remembrance of Allah.

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COMMUNITY WORK

Since the inmates of the Daira were residing in one place they had several common problems. These problems were sorted out during the Ijma' and work allotted to each individual. The Daira was protected with a fence and rooms and houses were made of mud and thatched roofs. A place for prayer was allotted and the inmates were entrusted with the works like the care taking of Bait-ul-maal, distribution of Sawieth, watch and ward of the Daira and arranging for water and fuel. On occasions of Behr-e-aam (general distribution of benediction (Faiz) elaborate arrangements for fuel and water were made a day earlier of the death anniversaries of holy ones. To have sufficient water and fuel all the adult male members used to attend to this work in a group. This practice is still followed as a token on such occasions by the Mehdavis and also to avail the benediction of the holy soul. All the unlslamic ceremonies, like sandal etc., at such occasions, prevalent at holy shrines were stopped.

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THE GOVERNMENT OF THE DAIRAS

In short the entire social and economic structure of the muslim community was distorted and the people were not aware of their duties and responsibilities towards Allah. The rulers and the ruled were treated as separate classes and the Islamic concept of governing was forgotten. Islam teaches no particular form of government but the basic concept is that the government is for Allah and the Governor is only there to implement the laws of Allah, and to protect the inhabitants. This concept was nowhere in sight of either the ruler or the ruled.

The Imam (AS) was fully aware of this situation and it was one of the purposes of his advent to re-establish Islam in its pristine purity. To set right the affairs it was necessary to change the concept of the ruled and the ruler. All the governments of the day were un-Islamic. Therefore there was a need for an organisatlon which could implement the Islamic laws without foreign interference. The reformers earlier to the Imam (AS) have tried to dislodge the government and establish an Islamic Government to implement the Islamic law. There were two short comings in their efforts, namely. the character of the individual was not taken as the basic patron for any change in the society. It was taken for granted that if the government is changed or purified the individual will also be changed or purified. The process should have been the other way. Even though these attempts were made by honest persons with good intentions but they met with utter failure. The second shortcoming was that they failed to assess the power of the kings who were supported by the worldly scholars, who interpreted the Quranic verses to suit the rulers.

The Imam (AS) being a vice-sergeant of Allah could well assess the situation and administer the proper cure. He established Dairas which were self sufficient tiny Islamic states, where the Islamic laws i.e. civil, criminal, economic and spiritual could be implemented without coming into conflict with the existing government. He laid more stress on the purification of the individual as a basic unit of the society. He stressed about the need for the purification of the soul, purification of thought and the purification of the body. The aim that was set before an individual was the highest - that of attaining Allah. The Imam (AS) taught the believers to derive inspiration from the Holy book and the traditions for attainment of this aim. He also emphasised on the change of approach and concepts. Even performing salat or recitation of Holy book for worldly gains was prohibited. Due to these teachings the individuals went through a tremendous change. Firstly they lost the love and attachment of the worldly possessions. Secondly, they lost the fear of the rulers who were un-Islamic. They also stopped respecting the ulemas who were misusing the Islamic principles for petty gains. This resulted In the formation of a class of individuals who were pious, fearing Allah and bold enough to prevent any evil in the society. The Dairas were the places where the individuals voluntarily confessed their sins and underwent punishments as per Islamic laws. The Imam (AS) also wrote letters to the kings, not only inviting them to accept him as the Promised Mehdi (AS), but also reminding them of their duties towards Allah as an individual and as a ruler. He had discussions with the emissaries of the kings on this issue and informed them that their kings were not the true Islamic rulers to be obliged. Thereby the obedience was directed towards Allah and the rulers who were obedient to Allah.