REFORM

Say, verify my Lord has guided me to a way that is straight, a religion of right. - 6: 161

So, far we have gone through the details of the holy life. message and impact in general. The advent of the Promised Mehdi (AS) had many fold effect on the muslim community. A few important aspects will be discussed in the following lines.

There were several disputes about the interpretation of the Holy Book and its verses. This has led to formation of several sects and sub-sects in the muslim community. Added to this confusion about the Book, the traditions collected were not fool proof and several fake traditions have crept in inspite of great care taken by the collectors of the traditions. Thus the fake traditions were helping a lot in strengthlng the divisions and sub divisions. It was also a common practice to reject some of the Quranic verses as cancelled (Mansuq) on one or the other plea. This practice was increasing with the passing time and there were times when about 500 verses of the Quran were rejected as cancelled and some scholars like Shah Waliullah has accepted only 5 of the verses as cancelled. There was no authority for treating the Quranic verses as cancelled. The commentators according to their own capacities and understanding had taken liberty to treat the verses as cancelled. This is so important an issue that it should have been settled during the life of the Prophet (PUH) himself or at least during the period of, the holy khilafat, when the Quran was collected and written down in the present form. Hence any cancellation by the commentators of subsequent periods is not valid.

With this it is also established that it was not an issue in the early times. This goes to prove that the later scholars have innovated even with the holy verses. The very importance and continuity of any book would be lost if some of its portions are cancelled. The fun of all this was that the commentators have taken the Quranic verses to prove the other Quranic verses as cancelled. This confusion was due to the fact that some of the Quranic verses are more descriptive about some issue than the other verses on the same issue. The example of this can be seen in the prohibitory orders on liquor. For details the readers may refer to the books like Koh-lul-Jawahur and Muqaddam-e-Siraj-ul Absar. The Promised Mehdi (AS) was deputed by Allah for restoring the pristine purity of the religion.

His responsibility is to explain Quran according to the will of Allah. Thus the greatest miracle of the Imam (AS) was the explanation of the Holy Book which was recognised by one and all. During his explanation he has established that no verse of the Quran is cancelled or contradictory to other. He has also established that there were no repitations or explanatory sentences etc. in the Holy Book. Thus, first time in the history of Islam it was authentically proved that the Book is a regular, continued Book without cancellations. Apart from this the Imam (AS) had removed all the doubts about the traditions by saying that any traditions (Hadith) or narration (Naqal) contrary to his actions, actions of the Prophet (PUH) and the Holy Book was not true. This standard prescribed for the narrations is also helpful in sorting out the differences in the Umma (community).

In respect of the social aspect he has established Dairas which have been discussed. Here we would like to tell the readers that he was not only against indulgence in earning at the cost of remembrance of Allah but also he practically exhibited and insisted upon his followers that hoarding (Zaqira) is prohibited and that a real muslim would depend on Allah rather than relying upon the stocks of hoarded articles. The Daira was an example of socio-economic life to be led in accordance with the Holy Book and the Prophet (PUH).

As can be seen from the life, the Imam (AS) was very practical in his belief and utterances. He put to practice whatever he taught to his followers. The Imam (AS) insisted upon action rather than on simple faith or belief without action. Thus he reformed the individual.

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THE DAIRA AND THE MASJID-E-NABUVI (PUH)

As reported earlier one of the main object of the advent of the Promised Mehdi (AS) was to restore the pristine purity of Islam. To attain this goal, it was necessary to reform the society as well as the individual. This task was not only time consuming but also needed scientific approach as well as a model for the guidance of the followers. As can be seen from the preceding chapters, the whole life of the Promised Mehdi (AS) was itself a perfect model and thus provided perfect guidance also. He exhibited the exemplary combination of social, moral and religious perfection. His followers, under his personal supervision, were guided to attain the goal of perfection. The Imam (AS) presented the model of the Holy life of the Prophet (PUH), by his perfect adherence of the Prophet (PUH) and this example was taken as a guideline by the followers. To explain this we can compare the life in a Daira to that of the life of the Prophet (PUH) and his companions in the Masjid-e-Nabuwi (PUH). There was total voluntary submission to the will of Allah at both the places. There were Ashab-e-Sufa with the Prophet (PUH) and the Muhajireens with the Imam (AS) in the Daira, both were wholly dependent on Allah. There was a government without a police or law enforcing authority in both the places. There are several instances where, at both the places, people have come forward voluntarily to submit themselves for punishments for the sins committed and also to deposit the Zakath and other taxes without any machinery for such collections. In fact in the times of the Prophet (PUH), there was no specific machinery for collection of Zakath and other taxes. The payment was almost voluntary and nobody deceived in calculation.

The displeasure of the leader was considered as the highest punishment at both the places, and people were ready to forego anything to get the pleasure of the leader. A comparative study of the Masjid-e-Nabavi (PUH) and a Mehdavia Daira will require a separate work. However, it can be concluded from the examples mentioned above that at both the places the individual was taken as an object of reform of the society. This resulted in a model society which was called a society of Angles by writers like Abul Kalam Azad. Obviously, for the society of Angels there was no need to have any type of enforcement machinery in the shape of police force, tax collectors or administrators. This was a society which used to administer itself through the guidance of the conscience of each individual under the supervision of the Apostles of Allah AS (The Prophet PUH and the Imam AS). With this small introduction we will fly to see the reform and the impact over the individual and the society as a whole.

The success of a reformer is judged from two aspects- a) The impact of the reform to its coverage in terms of the number of individuals and the area affected; b) The duration of the impact on the persons affected.

In respect of the Imam (AS) we can say that not only he had covered the largest area but had left an indelible mark wherever he went. It is generally admitted that wherever the Imam (AS) went, his message, teachings and personality had a great impact on one and all irrespective of age, sex, mental calibre or social status. Scores of thousands of people accepted him as the Promised Mehdi (AS) and joined his fold. But there might be equal number of people who might have not accepted him as the Promised Mehdi (AS), but had accepted him as the greatest of the saints and under his influence had stopped several practices which were un-lslamic innovations (Bida't) which crept in the muslim society over a long period. It is also admitted even by the non-Mehdavia sources that under his influence his bitter critics have also stopped several un-lslamic practices and had adopted the right path.

The person who admitted him as the Promised Mehdi (AS) had attained a respectable position regarding their adherence to the Sunna and following of the Quran, even in the eyes of their enemies. Abul Kalaam Azad had stated that, piety and adherence to the Islamic law had become a symbol of the Mehdavis and even if a non-Mehdavi was found stressing importance on the Quran and the Sunna, was branded as a Mehdavi. From this statement of a non-Mehdavi one can assess the great impact of the Imam (AS) on one and all. Now we will take up a few important aspects and will try to see the impact of the Imam (AS) in respect of such matters.

a) Prayers only for Allah: The first and the foremost object of Islam is to make an individual recognise Allah as an object of prayer and also as a source of inspiration to lead his life. On several occasions Quran has said that the individual has to depend on Allah alone. It is also said in the Quran, that Allah is the authority which can bestow respect, wealth or spiritual heights. But in muslim society of those days, the muslims were looking upto the kings, nobles and the priests. This misconception was totally eliminated by the Promised Mehdi (AS) and the individual actions, faith and the blessings of Allah were taken as the source for such attainment. The respect of an individual was diverted towards his piety but not towards his wealth or official position. This concept though in a weaker position is still boldly expressed by the Mehdavis all over the world even today.

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b) Islamic Brotherhood: As per the teachings of the Prophet (PUH) and the direction of the Quran, one muslim is brother of another muslim. And the wealth, women and the life, is protected by one another. But immediately after the demise of the Prophet (PUH) there were differences among the followers and this resulted in great wars among the muslims, which are still continuing. It is a fact that muslims are killed in far larger number by the muslims themselves than by all the non muslims put together. But it is a fact that the Mehdavis had never entered into a civil war or a war among themselves for the past 500 years. The main reason for this is the elimination of a large state and the force to rule such a state. This element will lead to accumulation of wealth and concentration of power in one hand. Instead, the Imam (AS) introduced Dairas which were self governing autonomous and self dependent (dependent on Allah) states. It is also a fact that the Mehdavis have not indulged themselves in killings of any person who had recited the Kalima "La-ilaha Illallah Mohammad-ur-Rasulallah SAS". Whatever wars they had fought were only the defensive wars which were thrust upon them. No historian can cite an example where the Mehdavis have taken up arms for offence rather than defense.

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c) Begging: Begging is also one of the prohibited acts in Islam. There are several traditions strictly prohibiting begging. There are several Quranic verses directing the muslims to part their wealth in the path of Allah. but there is none directing them to beg from the wealthy. This being the position one cannot imagine as to how and when the begging was taken up as a profession by the muslims. There are instances where the Prophet of Allah (PUH) had reprimanded people from begging. But today almost 1/5th of the muslim population is depending directly or indirectly on this profession. There are people seen begging in the name of Allah, in the name of the Prophet (PUH), in the name of holy khalifas and even in the name of high priests. But there is none who begs in the name of the Promised Mehdi (AS) or his holy companions (RZ). This is even more important in view of the fact that a considerably large section of the community is not taking up any profession but depending wholly upon Allah (Tawakkal) for their survival. The Promised Mehdi (AS) had termed begging (sawaal) for any kind of help from anyone excepting Allah as Haraam (unlawful). Therefore inspite of all the socio economic problems a Mehdavi will never beg. If anybody takes to begging, then he is not considered to be a Mehdavi.

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d) Trade of Quranic verses: Quran prohibits muslims from indulging in trade of its verses, and religion was never supposed to be a profession for muslims. The most pious man was asked to lead the prayers. The Prophet (PUH) used to lead the prayers himself and in his absence his first Khalifa, Hz. Abu Bakar (RZ) used to lead. In fact one of his qualification for being the Khalifa after the Prophet (PUH), was put forth that he was asked' to lead the prayers even during the lifetime of the Prophet (PUH). Likewise recitation of Quran, burying of the dead, calling for the prayers or even recitation of Nikah etc. were not taken up as profession. They were attended to by the muslims according to their ability and availability. These functions were never institutionalised or used for earning livelihood. But in the subsequent years, all these were converted into regular professions and people were trained to take up a particular wing of these professions. Even people are available to recite Quran on payment. The element of godliness and voluntary feature was forgotten. Thus there were people who recited Quran, prayed Allah, or performed any of the religious acts for money. Everything was done for money or remuneration mostly from the kings, but seldom for Allah. This aspect was so deeply rooted in the muslim society that when the Promised Mehdi (AS) said one has to pray Allah for Allah, it looked as if he had said something new and he was termed as an innovator by the worldly scholars. The Mehdavis inspite of the fact that many of them depend on Allah without taking up any profession for their livelihood, have not taken up the religious acts and obligations as a profession. They recite Quran for Allah and teach it for Allah only. They call for prayers for Allah, they lead the prayers for Allah, they bury the dead bodies for Allah, even there is no remuneration for the recitation of Nikah. And whatever is given-is given in the name of Allah. There is no pride for the giver, no shame for the acceptor. There are several examples where anything offered even in the name of Allah was refused on the ground that the Daira was not in need of it and the person was advised to give it to those who were in need.

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e) The Women: Islam is the first religion of the world which has given the women their appropriate place in the society. Thus, prostitution is strictly prohibited, and was totally eliminated during the early period of Islam. But again this vice had taken roots in the muslim society under the patronage of kings, in the guise of cultural progress. In due course it became a symbol of the muslim culture, and had gained so much importance that even the kings and nobles used to send their children to the kothas (red light areas) to teach them manners. Dancing dominated not only the courts of the kings and nobles but also the private gatherings of the worldly scholars and even at the tombs of great saints. This also led to several innovations (Bida't), at such places. Thus the women was once again reduced to the status of an article to be sold in the open market. The Imam (AS) not only stopped all such un-lslamic activities but also groomed his followers in a way that they were totally free from any kind of trade of the women. Thus the women were given their appropriate place in the society once again.

In view of the above description of the Mehdavis and their practices it can be seen that even today, after a lapse of about five hundred years, there are several pure Islamic practices followed by the Mehdavis. This is more important in view of the facts that the Mehdavis were under persecution right through this period, spent most of their lives in jungles as nomads, had little education and faced adverse economic conditions. Beside this, during all this period no reform movement was taken up and the Dairas were scattered all over, with little contact between them. Under these circumstances any other race would have developed as a criminal race or vanished. But with the grace of Allah the Mehdavis even today are God-fearing, law-abiding and pious community. This indicates the deepest impact of the Promised Mehdi (AS) on the lives of his followers. In the Quran Allah says about this community:

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, humble towards believers, stem towards disbelievers. Striving in the way of Allah, and fearing not the blame of blamers. Such is the grace of Allah which He will bestow on whom He pleases. And Allah is all Embracing, All knowing.