In the Name of Allah, Most Gracious, Most Merciful

Mahdavi Beliefs : issues Clarified
Translators Note

My English translation of the book, in Arabic, titled Al-Qaul Al-Mahmood, by Hazrath Syed Ali Yadullahi, was published in early 1996. Mr. A. Fataullah of Nagarcoil (his address is not legible in the photocopy delivered to me) appears to have read and raised some issues which he wanted clarified. His script is dated 26^th December, 1996. He could have sent it to me directly tby post as my address appears on page (i) of the book under the heading ‘translator’s note’. But, for reasons, best known to Mr. Fataullah himself, the script was no sent to me directly and was allowed to drift and circulate among people for more than fifteen months before reaching me. Finally it was delivered to me by Hazrath Syed Miranji Abid Khundmiri of Channapatna sometime late in 1998. Somebody had given to him a photocopy of Mr. Fataullah’s scrpt a couple of days earlier. I do not know why Mr. Fataullah resorted to this devious method.

On reading its contents, I found that the issues raised had nothing new in them and had been clarified umpteen times during the last five centuries. I was ot enthusiastic on giving a reply. However, I discussed the matter with Hazrath Abid Khundmiri and requested him to write a reply. I am grateful to him that he did. The English translation of his reply is being published now, as a supplement to Al-Qaul Al- Mahmood.

I was shocked by Mr. Fataullah’s irreverent references to Prophet Muhammad (PBUH) as, God forbid, a sinner like any of us humble ordinary mortals. We believe, as many other brothers in islam should, that Prophet Muhammad (PBUH) could not, and did not, commit any sin or wrong, before or after he attained nubuvat (prophethood) at the age of forty. Peace of Allah be upon him. We also pray that He may protect Mr. Fataullah and those of his ilk from such blasphemous misconceptions. Hazrath Abid Khundmiri has dealt with the issue in detail in the course of his reply.

I am grateful to Miyan Azmathulla Syed for his kind suggestion that this booklet be published under the aegis of Mahdavia Publications. His suggestion is being implemented with thanks.

I am also grateful to Hazrath Maulana Mufti Syed Yakoob and his illustrious sons Miyan Mufti Baqar Arshed and Miyan Syed Zainullabuddin Daniyal for their help and valuable suggestions. Daniyal Graphics has done the type-setting free of cost, for which my thanks are due.

March 12, 1999                                                                Faqir Syed Zuiaullah

CLARIFICATION SOUGHT:
(Note: The following is a reproduction of Mr. A. Fataullah’s script which is hand-written. We did not take the liberty to correct any mistakes therein for fear of being accused of tampering with his manuscript. At some places where the mistakes are glaring. We have put the word ‘sic’ in parenthesis, as is the usual practice, to denote that the mistake has not been corrected.--- S.Z.)

Al-Qaul Al-Mahmood                                Vs                                Al-Qaulullah (sic) 

Peace be on you:
As the booklet authored by Hazrath Syed Ali Yadullahi is titled “Al-Qaul Al-Mahmood” as a reader of the Quran it is quite only (sic) natural that the ‘Qaul’ (sayings) of Al-Mahmood (sic) remain to be studied in the light of the ‘Qaul’ (sayings) of Allah (Qaul Allah in Arabic). Hence, the history and events narrated in the booklet are at present outside the purview. Here are some contrasts (sic) between the Qaul of Al-Mahmood (sic) and the Qaul of Allah with the clarifications (sic) that naturally arise to be answered.

Please clarify: Why the latter part of the verse (XLII:51) has been left out? When the verse concerned talks about two types of wahis namely direct wahi as in the case of Prophet Adam whe he was taught by God, the namesof things from which the angels including Gibrael was left out) and wahi through a messenger, as the latter part of the verse denotes, the speaking of the God, to man directly can happen only from behind the veil as in the case of Prophet Musa to whom God spoke. Therefore please clarify again, whether Got taught Mahdi (AHS) from behind a veil? 

Please clarify: How the verses of the Quran described by the Sender Himself as plain, straight and mubeen and explained one, could have “inner meanings”? (sic)

Please clarify: If the Quran has inconceivable meanings how could it be understood and instructions obtained from such inconceivable verses? You have insisted that “each verse has sixty (60) conceivable and more inconceivable meanings”. Can you please give me the sixty conceivable meanings at least, for a few verses as following?

“Oh believers! Don’t enter into houses other than yours, unless you obtain owners, permission and till you greet the inmates”. Surah Noor

“Then complete the fasting till the night” – Surat Al-Baqarah

“Remember in the book about Musa; He was a messenger and prophet” – Al-Anbiah

“Certainly this is the Quran dignified one”….(?)

“This is the book without any doubt” – Surah Baqarah 

Please clarify: When God has categorically stated that the Quran is guidance to God-fearing people, do you think He forget to mention about ‘Haqiqat’ in the Quran? Can you produce a verse wherein God commanded the prophet not to preach Haqiqat publicly? When proclaiming the message must be public (Wa maa alaina illal balagul mubeen; wa alaikal balaag – Quran) (on you is to proclaim publicly) Where comes the question of not preaching publicly?

Please clarify: When God is nothing like Him none like Him, how can He have a Caliph? Only creatures can have Caliphs and not the Creator! Can you please quote a verse which says God does or did have a Caliph to Him?

Please clarify: that when God reveals divine secrets only to the messengers of God, how could such secrets be revealed to Mahdi when he was not a messenger of God (Rasul) at all?

Please clarify: how could one observe starvation and thirst to the maximum, when even the obligatory fasting itself is for a month only and upto the night? Why the verse 7:31 is contravened by the Qaul of Mahdi as above? Even if you translate “Thudirik” (grasp) as “understanding” (in verse 6:103), while understanding itself is not possible (as per the booklet) how could seeing God be possible? Refer the Quran wherein Prophet Musa was admonished that he could not see God. (Lan tharaani – you can’t see Me). Then how could people see God face to face in this world? The verse which says “On that day faces will see towards their Lord” denotes….(Subsequent words are missing). 

Please clarify: how could the explanation of the Quran could rest on Mahdi, while God Himself authorized Prophed Muhammad (PBUH) in verse 16:33 to explain the Quran?

Also clarify: If the Mahdi Imam was entrusted and enjoined the explanation of the Quran, can you please furnish his explanation at least for the following verses? & the following questions? 

(a) Alif Lam Mim (2:1)                             (b) Alif Lam Raa (13:1)
(c) Alif Lam Mim Saad (7:1)                    (d) Yaasin (36:1)
(e) for the verse 21:30   and                    (f) for the verse (3:7)
(g) How many verses does the Quran contain?
(h) Is “Bismillahirahmanirahim” part of the Quran or outside?
(i) Did the alphabets of the present Arabic exist in the same form when Quran was revealed to Muhammad (PBUH)?
(j) Is there any verse in the Quran that says that the sainthood would be sealed once for all?

Remarks: As far the Qauls which are merely based on Hadiths, analysis has not been carried out here, because of the outstanding clarification ssought and raised such as,

(a)    What are the Hadith literatures Imam Mahdi recognized as authentic?
(b)   Did Mahdi differentiated (sic) Hadith as authentic (sahi) weak (da’eef) and forged (mavloo)?
(c)    If so what are the criteria he followed?
(d)   Did he consider the compilers of Hadiths as infallible?
(e)    When two hadiths contradict eachother, what are the solutions Imam Mahdi provides to find out the truth?
For example, in page no. 22 of the booklet a hadith is narrated as attributed to the Prophet Muhammad as having said (sic) “Mahdi is from my descendants and will not err”. The question is when the last Prophet himself erred many times (as in the Quran) how could his descend (descendant?) become non-erring? Is the verse 66:7 which commands the believers (including the Prophet) to seek repentance, not applicable to Mahdi?
(f)     A famous tradition (Hadith) attributed to the prophet is “Kulla bani Aadama Khathahun”  - “Every descent (descendant?) of Adam is erring in nature.
If so, please clarify whether Mahdi is a descendant of Adam or not
(g)    Further the Qaul of God says “Yaah Bani Aadama….”See verses (7:26, 7:27, 7:31, 17:70 etc). When all the human beings are termed as Bani Aadam – Descendants of Adam – in the Quran, is not the terminology applicable to Mahdi too?

The above clarifications have been sought in order to study further into the subject unbiasedly (as the auther of the booklet targeting the “third group” (page 1 of the booklet) and definitely not to critise or to comment but only to study with sincerity or as in the author’s term “in search of the truth” (see page 1 of the booklet). The evidences (sic) have been sought simply based on the Quranic commandment “Say: Bring your evidence if you are true”. – The Quran. After getting your clarifications, God willing, let us discuss further. 

Thanking you and peace be on you!
Yours sincerely,

(A. Fataullah)
(Address illegible)

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CLARIFICATION
By Hazrat Syed Miranji Abid Khundmiri

With respect to verse 51 of Sra 42, you have raised the point that the last part of the verse, “aw yursilla rasuulan-fayuuhiya bi-iznihii maa yashaaa” : “Innahu Aliyyun Hakim” has been left out. Why?

It is the habit among most of the writers and authors that when they quote from the Quran or a tradition of Prophet Muhammad (PBUH), they rarely quote the full text of the Quranic Verse or the Prophetical tradition. They write the first few words or sentences and leave it at that, so that the reader should read the rest of the passage on his own. This practice is common with the authors and writers. Some others add the initials “Alif lam khey” (), short for “Ila Aakhirihi” ( ), so that there is no scope for any doubt.

Secondly, if you ponder over the Verse carefully, you will realise that the Verse points out to only two modes of “wahi” (revelation); (i) communication through wahi, and (ii) communication from behind the veil. Then there are two types of communication by wahi: (a) wahi without a medium, which is called ilham or ilqa, and (b) wahi through the medium of an angel.

The meaning of the commandment of Imam Mahdi al-Mauood (AHS) is that wahi is necessary for prophets. But here one should not raise the question as to how Allah’s commandments were communicated to Imam Mahdi al-Mauood (AHS). However, the answer to it is that wahi is necessary for a person who is a prophet, but one who receives wahi need not necessarily be a prophet. Two instances of this situation are given below from the Quran:

(1)   Allah has mentioned wahi communicated to a honey-bee in these words:
”Wa awhaa Rabbuka ilan-NAHLI anitta-khizi minal-jibaali buyuutanwwa minashshajari wa mimma ya –rishuun.” (S. XVI:68)
”And thy Lord inspired the  BEE, ‘Provide thyself with places to dwell in the mountains and in the trees and in what men do build for thee.” Or “And thy Lord taught the Bee to build its cells in the hills….”

(2)    Allah has mentioned the wahi, He communicated to the mother of Moses: "Wa 'awhaynaa 'ilaaa 'ummi Muusaaa 'an 'arzi-iil:...." (So we sent this inspiration to the mother of Moses: "Suckle (thy) child....") (S. XXVIII : 7)
In these two Quranic instances, it is obvious that there is mention of wahi being sent, but it is undisputably accepted by all that the one to whom the wahi was sent was not a prophet.

This proves that wahi is sent both to prophets and non-prophets. But the other kind of wahi, that is wahi is through an angel, is particularly sent to a prophet.

However, the first kind of wahi which is a hidden hint, is without a medium, not even the medium of the sense of hearing (sama). An idea is placed in the heart or mind. It is explained as follows:  

"Wahi, an inspiration, is interpreted to be of two kinds:
(1) a suggestion thrown by Allah into the heart or mind of man by which man understands the substance of the message, whether it is a command or a  prohibition or explanation of a great truth.
(2) Verbal or literal inspiration by which the actual words of Allah are conveyed in human language". (Holy Quran. Abduallah Yusuf Ali. Page 1320).

After the end of nubuvat (prophethood) on the last of the prophets. Hazrath Muhamad (PBUH), the kind of wahi through an angel, Jibrail AHS or Gabriel AHS, also came to an end. Imam Mahdi al-Maoud AHS is the caliph of Allah. As such, he said or did what Allah commanded him to say or do. To express this situation, Mahdi al-Maoud AHS said "I am instructed by Allah without an intermediary". Or, sometimes, Mahdi al-Maoud AHS said "Allah commands me...". See, how careful the Imam AHS is! In view of Prophet Muhammad's (PBUH) Shariat and the Khatam-e-Nubuvat (PBUH) (Seal of Prophethood PBUH), he did not even use the word wahi.

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MEANING OF QURANIC VERSES

You said that Quran is easy, plain and straight, and in support of your argument you have quoted some verses. But we have a feeling that you have not come to this conclusion by reading the Quran in Arabic, but by reading its English translation. Since the first audience of the Quran were the people whose mother tongue was Arabic. Allah tells them "If you intend to understand it, the Quran is not very difficult. It is in your mother tongue and is sent down in plain, pure and simple language but you people do not intend to understand it. Hence, you are striving to find fault with it and, therefore, you are not able to comprehend its meaning".

You have quoted verses from Sura 54. Their translation is very easy and simple but you appear to be unaware of what the great scholars have written about them. Without going into details, I give only on quotation. Please see it and you will come to know that although the words of Quran are simple and easy, they have many secrets and hidden meanings. Hence, it is writen "The meaning of the verse is not that the Quran is a superficial book, which does not contain any subtleties and nuances and hidden meanings. How can one think like that about the sayings (kalam) of the Allah, the Omniscient and the All-knowing? Should one suppose that when He addresses His slaves (ibad) He becomes, Allah forbid, devoid of His unlimited knowledge? Surely, there would be in His sayings, the realities and nuances which it would be futile to search in the sayings of others. It is, therefore, said in the Hadith (the Prophet's (PBUH tradition) that the secrets and marvels of Quran are never-ending. The scholars of the Umma and philosophers of the Millat have spend their lives in search of the realities and secrets of this Book and drawing out thousands of commandments. Even then they could not reach the last and final depth of its meaning". (Al Quran-ul-Kareem O Tarjumatu Maa'Nihi O Tafseerihi ilal-Lughatil Urduya, page 702. Although the book is in Urdu language, its name is Arabic language. It is published from Madina. The translation is done by Shaikh-al-Hind Mahmood-ul-Hasan Sahib and the Tafseer is by Maulana Shabbir Ahmed Usmani).

Apart from this, it should also be take into consideration that if Quran had been so simple, plain and easy, the Muslim Umma would not have been divided into seventy-three sects, and the four schools of Fiqh - those of Imam Abu Hanifa RA, Imam Shafei RA, Imam Maliki RA and Imam Ahmad ibn Hanbal RA - would not have come into existence. The basis of all these is Quran itself. Can one expect so many differences to arise from a simple book? Ponder over the following three examples from the Quran:

(1) The iddat (waiting period for a divorced woman after divorce) has been described by Allah in Quran as "Salaasata quruuu (S11:A228). The question now is: what is the meaning of "quruuu" which is the plural of "qur"? According to Imam Abu Hanifa RA "qur" means menstruation. For this, he has argued on the basis of Quranic reasons and proofs. Imam Shafei RA has interpreted "quruuu" as "nuhr" (cleanliness). His arguments too are based on Quran. Thus, according to Imam Abu Hanifa RA. the iddat ends at three menstruations while, according to Imam Shafei RA, it ends at three cleanliness. Do you even now say that the whole of Quran is as easy as you believe it to be?

(2) Similarly, Allah says: "...Wa 'alal-laziina yutii-quunahuu fidya-tun ta-aamu miskin..." (S.II:184). It means: "...for those who can do it (but who do not), is a ransom, the feeding of one that is indigent..." Is it your contention that even though a person has the strength to fast during Ramadhan. but refrains from doing so, should feed an indigent person, and he need not fast? The only way out is to treat this verse as abrogated.

(3) And then please refer to Al Fauzul Kabir (a book) by Shaikh Valiullah Dahlavi. You will know that some people treat 500 of the 6,666 Quranic Verses as abrogated. They say that these verses should be recited but one should not act according to them. Later, they said that 500 Verses were too many. Some others treat 20 Quranic Verses as abrogated. Then, they said that even this numbers was wrong. But they added, only five of the Quranic Verses were such that there was no way out other than to treat them as abrogated.

If Quran had been that easy and simple, why are there all these differences of opinion and controversies? We also undoubtedly accept that some of the Verses of Quran are simple and easy to understand. But there are some other Verses which are full of secrets and enigmas hidden in them. Quran is a book in which the more you think and try to understand, the more the meanings, senses and concepts emerge.

But, regrettably, you have created confusion by distorting the issue. the author of Al-Qaul Al-Mhmood has explained this in clear words. He says: "At this stage, it is very necessary to know that Quran explains everything, past and future events. The causal shape of things to come, details about truth, particulars about earth and heavens. All this has been mentioned in Quran". (Page 18 of  Al-Qaul Al-Mahmood). He has also quoted the Quranic Verse: "We have sent down to thee the Book explaining all things". (ibid). After this, has has written: "And every Verse of the Quran is an ocean of meaning...." (ibid).

The Quranic Verse, quoted above, has clearly stated that "in the Quran We have sent to you, everything has been explained threadbare". This also proves that, besides sending the Quran, He had explained everything, its meanings, senses and concepts thereof, to Prophet Muhammad (PBUH). Al this in fact is of the magnitude of an ocean. But Prophet Muhammad (PBUH) imparted this knowledge to those of his companions whom he thought to be competent to grasp the meaning, according to their capacity to understand. The companions were not of the same level of intellect and understanding. One need not go far to seek the truth. Was Hazrath Umer RZ, second caliph of the Prophet (PBUH), convinced of the death of Prophet Muhammad (PBUH) when the latter's end came? Did he not come to the Masjid-e-Nabavi with a sword in hand forbidding everyone to say that Prophet Muhammad (PBUH) had died? Is it not a fact that when Hazrath Abu Bakr Siddiq RZ came there and went to the mimber (pulpit) and announced that he who worshipped Muhammad (PBUH) should know that Muhammad (PBUH) had died; and he who worshipped Allah should know that Allah was alive and would not die? And did he not explain the Quranic Verse: "Wa maa Muhammadun illa Rasuul:..." (S.III:144), after reciting it, and the verse: "Innaka mayyitunw-wa innahum mayyituun" (S.XXXIX : 30), to the people? And did not Hazrath Umer RZ confess after that it was as explained by Hazrath Abu Bakr RZ? Did not Hazrath Umer RZ say that he felt that the Verse had just then been revealed, although he had been reading it all along? Did he not say taht he had understood the meaning of the Verse just then and there as explained by Hazrath Abu Bakr RZ?

Similarly, when there was difference of opinion about the meaning of a Quranic Verse between Hazrath Umer RZ and Hazrath Ali RZ, and Hazrath Ali RZ explained the real meaning of the Verse, did not Umer say: "Lau La Ali-un tahalaka Umer" (Umer would have been killed if Hazrath Ali were not there)?

Hence, (A) the position of Hazrath Ali, Hazrath Abu Bakr, Hazrath Abu Huraira, Hazrath Huzaifa and Hazrath Ibn Abbas (Razi Allahu Anhum Ajmaeen) was exalted and unique. One of them, Hazrath Abu Huraira says: "I learnt two kinds of knowledge from Prophet Muhammad (PBUH); one of them I have disseminated, but if I propagate the other, my throat would be cut", (Sahih al-Bukhari, Kita al-Ilm, Bab (Chapter) Hifz al-Ilm, Al Juzz al-Awwal, page 41).

(B) If is said about Abdullah Bin Abbas that he declined to comment (tafseer) of the Quranic Verse: "Allaahullazil Khalaqa sab-'aSamaawaatinw-wa minal-'arzi mislahuum. Yatanazzalul-'Amru bayna hunna...." (God it is who hath created the heaven in seven zones and as many of the earth. It is through them that God manifests His superiority....) (At-Talaq, S. (LXV : 12). He said that "you would stone me to death if I comment (tafseer) on it". In another narrative (rivaya), he said: "You will say that Abdulla bin Abbas is an infidel (kafir)". (Ahya al-Uloom al-Deen, Vol. I, page 105).

(C) According to another narrative reported by Maulana Rum, Allah revealed seventy thousand asrar (secrets) to Prophet Muhammad (PBUH) during Mi'raj (the midnight journey to the seven heavens made by Prophet Muhammad (PBUH) on the 27th Rajab, from jerusalem). Later, Allah instructed Prophet Muhammad (PBUH) that the latter had the authority to disclose 35,000 of these secrets to any of his good companions, but not to disclose the remaining 35,000 secrets to anybody. The prophet disclosed some of these secrets to some of his companions but kept the remaining secrets undisclosed. (Manaqib al-Arifeen, pages 359-60).

(D) Further, Hazrath Huzaifatul Yaman is called the sahib-e-sirre-rasuul-Allah. He has said that Prophet Muhammad (PBUH) had himself taught this knowledge especially to him. (Ahya al-Uloom al-Deen, page 83, Al-Kaukab al-Duriya page 51).

Shaikh Abu Nasr Sarraj Tusi says that Prophet Muhammad (PBUH) had given three kinds of knowledge: one of them was for the high and the low and it consisted  of the do's and don'ts of shariat and the Hudood (Quranic punishments). The second kind of  knowledge was specially given to particular companions of Prophet Muhammad (PBUH). For instance, Huzaifa bin al-Yaman was given the knowledge of the names munafiqeen (hypocrites). Hazrath Umer RZ, despite all his loftiness and majesty, often used to ask Huzaifa if he (Umer) was among the munafiqeen. Similarly, Hazrath Ali RZ (fourth caliph of Islam) is reported to have claimed that he was instructed by Prophet Muhammad (PBUH) in seventy branches of knowledge, which none other knew. Hence, whenever any of the companions of Prophet Muhammad (PBUH) had any doubt about anything, he would go to Hazrath Ali to clarify his doubts. the third kind of knowledge was exclusively for Prophet Muhammad (PBUH) himself; none of his companions shared it. In this connection  Prophet Muhammad (PBUH) has said: "Lau ta'lamuna ma a'lamu lazhikatum qalila o labakaitum kaseera (Had you known what I know, you would laugh little and weep abundantly". From these riwayaat (narratives), it becomes known that the knowledge of Shariat, which was assigned to Prophet Muhammad (PBUH) for dissemination, was completely transmitted and communicated by him to his companions. However, matters connected with ma'rifa (gnosis ---spiritual knowledge), tariqa (dervish order, religious brotherhood) and haqiqa (truth, reality) were conveyed by the prophet to those of his companions whom he considered to be capable in an appropriate measure.

Allah had directed Prophet Moses AHS to got to Khizr AHS (also spelt al-Kadir, al-Kidr) to learn matters pertaining to haqiqa and divine secrets. The killing of an innocent child, boring a hole in a boat, repairing a dilapidated wall --- all these were Allah's secrets. Khizr did not do all these things on his own. As is stated in Quran, he performed all these acts in accordance with the commandments of Allah. This is called ilm-e-ladunni (knowledge imparted directly by Allah through mystic intuition --- insufism). Besides, has Prophet Muhammad (PBUH) explained the muq-ate'aat? Had he done so, you would not have asked what explanation Hazrath Mahdi had given of those letters.

Besides, has Prophet Muhammad (PBUH) explained the attributes common between human beings and Allah like Sami' (listener), basir (endowed with eye-sight), Kalim (speaker) etc.? Has Prophet Muhammad (PBUH) announced when Doomsday would occur? Has Prophet Muhammed (PBUH) explained the Quranic Verses pertaining to wahdat al-wajud (unity of existence) like "Huwal-'Awwalu wal-'Aakhiru waz-Zaahiru Wal-Baatin:... (He is the First and the Last, He is the Manifest and the Immanent....) (S. LVII:3)? However, as far as the commandments of shariat are concerned, Prophet Muhammed (PBUH) has explained everything about them.

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KHALIFATULLAH

You have asked: "Can you please quote a Verse which says God does or did have a Caliph to Him"?

In response to your question, two verses from Quran are quoted below:
(1) "Wa 'iz Qaala lil Malaaa-'ikati 'Innii jaa-'ilun fil-arzi KHALIFAH'....." (S.II:30) ("Behold, thy Lord said to the angels: I will create a vice-regent (khalifah) on earth....")
(2) "Yaa-Daawuudu 'inna ja'alnaaka Khalifatan-fil-'arzi fahkum-baynannnassi bil-haqqi..." (S. XXXVIII:26) (O David! We have made thee (Our) vice-regent (khalifah) on earth. Judge, therefore, aright between men...)

Even after this, if you have any quarrel, it is with Allah. You wonder how Allah could make a human being His khalifa. But it has been stated in Hadith that Allah is the 'Khalifa of Rasul. A hadith in Sahi Muslim quotes Prophet Muhammad (PBUH) as saying that "If I am alive when Dajjal (Anti-Christ) comes, I am adequate (kafi) (to face him); bit if he comes when (I am no more),  "Allahu Khalifati 'ala kulli Muslim". (Allah is my Khalifah over all Muslims).

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ALLAH REVEALS DIVINE SECRETS TO IMAM MAHDI (AHS)

We need not respond to your question No. 6 because a few lines after the sentences you have quoted from the booklet, Al-Qaul Al-Mahmood, page 21, the reply to your question is already stated. It states: "The truth, however is that the Shariat is the fountainhead of all commandments". This shows that the divine secrets were first and on principle revealed to Prophet Muhammad (PBUH) and he, too. instructed some of his companions, depending on their aptitude to absorb and understand them. But he did not openly preach those secrets. However, later Imam Mahdi (AHS) publicly preache them as commanded by Allah.

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STARVATION AND FASTING

The author of Al-Qaul al-Mahmood has used the following Arabic words: "Jawwi'u butunakum wa'attishu akbadakum". this means: "Keep your stomachs starving and keep your livers thirsty".

The Quranic Verses you have quoted are correct and authentic. The purpose of fasting too is to curb gluttonous habits and desires, albeit for a specific and limited period. The continuous sixty-day fasting too is intended to curb carnal desires. This shows that Allah likes his servants to starve; for, it restrain lustful desires. Allah has commanded fasting durin the month of Ramadhan as obligatory (farz): but was not Prophet Muhammad profusely fasting durin the month of Sha'ban? Has he ever eaten gluttonously to fill his stomach? Did the As-hab-e-Sufa ever get enough food to fill their stomachs? Prophet Muhammad (PBUH) has said that a mu'min (faithful) eats to fill one intestine while a kafir (infidel) eats to fill seven intestines. What is the masad (meaning) of this Hadith? For the same purpose, people who aim to gnosis (ma'rifa) keep their stomachs empty.

Shaikh Junaid Baghdatdi says: "We have achieved tasawwuf (sufism---islamic mysticism) not by mere talk but by hunger, renouncing the world and abstaining from worldly well-being and desirable things", (Awarif al-Maa'rif ala Hamish-el-Ehya. Vol I page 314).

Shaikh Bayazid Bustami was asked to explain how he achieved his exalted position. His reply was "Ba-Batn-e-Ha'i wa badan-e-aar", (By empty stomach and bare body --- to the extent necessary).

The basic point is that hunger purifies heart and removes its hardness. When a person is hungry, Allah showers wisdom (hikma) on him.

What Prophet Muhammad (PBUH) had asked for himself from Allah was like this: "If I eat one day, I would be grateful to You; If I were to be hungry any other day, I would be patient".

Further, Prophet Muhammad (PBUH) has said : "Al-faqru faqri" (To mepoverty is honour).

Moreover, Prophet Muhammad (PBUH) had encouraged people to observe saum-e-Dawoodi which means that one fasts on one day and takes the normal food the next day. This is very hard on human desire (to fast). When the stomach is full, the qalb and rooh (Heart and soul) become dead (figuratively) and when the stomach is empty, the heart and the soul spring back to life, The purpose of fasting too is to create the habit of piety (taqwa)_ among the people. The purpose of voluntary faqr (poverty and hunger) is the vision of Allah.

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VISION OF ALLAH

You have quoted a Quranic Verse about Prophet Moses (Musa) in respect of seeing Allah. That is perfectly correct. But there are three aspects about this problem, which need to be considered seriously.

(1) When Moses asked Allah for His ru'ya (seeing Him), Allah replied: "Lan tarani" (You will never see Me.) Allah's reply is to Moses alone and not to others. The implication is that Moses will not see Him. But where does it prove that others too could not see Him or that He would never be seen? But if you contend that when so eminent a Prophet like Moses was denied His vision, how could anybody else dare to expect to see Him. Our answer to this contention is that Prophet Muhammad (PBUH) has seen Allah during Mi'raj (the midnight journey of Prophet Muhammad (PBUH) has seven heavens from Jerusalem). Prophet Muhammad's (PBUH)  seeing Allah during Mi'raj is undisputedly accepted by all. This shows that Allah had denied His vision to Prophet Moses in view of the greatness and superiority of Prophet Muhammad (PBUH). That means Allah intended to allow Prophet Muhammad (PBUH) to see Him first. Hence. He told Moses: "You will never see Me".

A Musalman cannot raise the objection that when Allah had denied is vision to Moses, how anybody else could have His vision. Such an objection can be raised by a Jew, who can contend that when the divine vision was denied to "our" prophet (Moses), how Prophet Muhammad could see Allah. One has to impress on one's mind that we are not the ummah (followers) of Moses, but we are the ummah of Prophet Muhammad (PBUH). When the divine book of Moses and his Shariat have been abrogated and revoked (by Allah), how can anybody argue on the basis of the book and Shariat of Moses?

(2) In another place in Quran is the verse: "La u=tudrikahul absar". In this verse, idrak (perception, i.e. to become or be aware of Allah through senses) or realisation (of Allah) has been denied. But we are concerned with ru'ya (seeing) and not idrak (realisation). the Quranic verse denies idrak and not ru'ya.

(3) the basic purpose of Mi'raj (midnight journey of Prophet Muhammad (PBUH) to seven heavens) was to honour him with Allah's Vision. The honour was bestowed on him. On his return Prophet Muhammad (PBUH) told his companions: "As-salatu Mi'raj ul-mumineen". (Namaz is the believers' ascension to the seven heavens). When Namaz (prayer) is performed in the correct way with the presence of qalb (heart or mind), that is, total attention and concentration and humility, it is without doubt the ladder (mi'raj) to the ultimate aim of Allah's vision. It is to this end that Prophet Muhammad (PBUH) has hinted in the Hadith: "Anta'budallah kaannaka tarahu... (Worship Allah as if you are seeing Him; if you have not reached that perfection, worship in a manner as if He is seeing you.)"

Now, coming to the point, often contended, that Allah can be seen only in the Hereafter: how can Allah be seen in this world, they ask. In answer , we quote a Quran: "Wa man-kaana fii haazihii 'a'-maa f-huwa fil-'Aakhirati 'a'-maa 'zallu Sabiilaa. (And he who has been blind here (to Truth), shall be blind in the Hereafter and far away from the right path.)" (S.XVII:72).

Besides confining the vision of Allah to the Hereafter and say that He can be seen only in the Hereafter, and not in this world, would be tantamount to putting a limitation on Allah's vision. But Allah is Absolute and Unrestricted (mutlaq). And He is All-Powerful. No restrictions can be placed on Him.

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EXPLAINING QURAN

"Summa 'inna 'alayanaa bayaanah:" (Thereafter, the responsibility is ours to let its meaning be clear (to everyone)" (S75:A19. In this Quranic verse, Allah has Himself assumed the responsibility of explaining the Quran. And the word, Summa, has been used to indicated delay. The meaning, therefore, is that "later. We will explain it (the Quran)". When Allah says that "We would do it". it obviously indicates that Allah would perform the task through His Khalifa AHS. Hence, the inevitable result is that Allah would cause to explain those portions of Quran which relate to commandments pertaining to Vilayat (Sainthood) through Imam Mahdi AHS who is Allah's Khalifa AHS. This is so because Prophet Muhammad (PBUH) has given the tidings of the arrival of only one Khalifatulla (Caliph of Allah) who is Imam Mahdi AHS. Besides this, Imam Mahdi AHS is also ma'moor min-Allah (appointed by Allah) and masoom anil khata (innocent and incapable of erring).

Although Prophet Muhammad (PBUH) explained during his period the commandments pertaining to Vilayat (sainthood) to some of his companions who had the ability and aptitude to accept , comprehend and put them into practice; but to explain them as dawa (universal invitation or call) was left to the seal (i.e. the last ) of the saints (khatam al-awlia). Prophet Muhammad (PBUH) has therefore, treated the advent of Khatam al-Awlia as one of the imperatives of the religion (deen). He has said that "if only one day in the life of the world was remaining before the End (Doomsday), Allah would lengthen it so that a person from my progeny would be born; his name would be like mine, and his father's name would be like that of my father." (Abu Dawood). Further, Prophet Muhammad (PBUH) said taht "he (Imam Mehdi) would stabilise deen (religion) during the Last Era (Zamana-e-Aakhir) as I did during the period of the advent of Islam; as Allah had caused the beginning of the religion through me, He would conclude it through Imam Mahdi".

Tafseer-e-Taveelat has written about the explanation of the inner meaning of Quran by Imam Mahdi. It says that Quran will be with Imam Mahdi in the Last Era (Aakhir Zamana) and nobody other than Imam Mahdi would read Quran as it should be read in Haqiqat (Reality).

Now coming to the question of how Imam Mahdi explained Quran, we say that the other mufassireen (commentators of Quran) have written things which are not correct in Reality (Haqiqat), despite their being correct according to their knowledge, thinking, outlook and perception. Hence, Imam Mahdi (AHS) has explained the meaning of Quran according to the murad (intention ) of Allah. He has said that:

(1) the whole of Quran is connected (marbut). Every one of its sura (chapter) and ayat (verse) is connected with the previous sura and ayat in meaning (ma'nan), respectively.
(2) There are no superfluous and redundant letters in Quran.
(3) There is no mustanifa sentence (a sentence that is connected with the previous sentence in meaning, though not in words).
(4) There is no istisna-e-munqatey (irrelevant exceptions) in Quran.
(5) There is no repetition of verses (ayaat) in Quran.
(6) No Quran verse is abrogated.

ALIF-LAAM-MIIM stands for Anallaha A'lam; and ALIF-LAAM-RAA for Anallah ara wa ura; and so on and so forth.

There are 6,666 verse in Quran.

Bismillahir-Rahaanir-Rahim is a verse in Quran in Sura SABA (34).

Imam Mahdi's (AHS) being the Khatam al-Awlia, Khatam al-A'imma or Khatam-e-Deen is proved by Ahadith (traditions of Prophet Muhammad (PBUH)).

It was not announced in Torah, Zabur (The Psalms of David) and Injil (The New Testament) that Prophet Muhammad (PBUH) would be the Khatam-un-Nabiin. similarly, it was not announced in Quran that Imam Mahdi al-Mauood would be the Khatam-al-Awlia (The Seal of Awlia ---Saints).

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STANDARD OF VERACITY OF HADITH

Prophet Muhammad (PBUH) has said that "After me there would be many Ahadith (tradition of the Prophet (PBUH)); compare them with Quran; accept them if they are in consonance with Quran; otherwise, reject them." That was the touchstone of Prophet Muhammed (PBUH) to gauge the veracity of the Ahadith. The standard of Imam Mahdi (AHS) was that he said "This servant ('abd ---banda of Allah) does not explain the Ahadith after studying the Hadith books. But he reaches the qalb (heart or mind) of Prophet Muhammad (PBUH) and, after mushahada (the spiritual vision). he explains whatever he gets from the qalb of Prophet Muhammad (PBUH)." Hence, he declared: "My religion is the Book of Allah and Ittiba' (adherence, faithfulness) of Prophet Muhammad (PBUH)." Prophet Muhammad (PBUH) has himself said in respect of Imam Mahdi (AHS) that "he would follow in my foot-steps and would not err".

There is consensus in the Muslim Umma on the infallibility of prophets, that is, the prophets are free from erring. How can one believe a prophet if he (the latter) were to commit mistakes? Hence, it is necessary that a prophet is believed to be sadiq and masduq (truthful). It is after this that the stage of reposing faith (Iman) in him and what ever he says comes. When the belief is that a prophet errs, and errs often, the demand to repose faith in him becomes erroneous ab initio.

Similarly, Prophet Muhammad (PBUH), the Seal of Prophets, too, is free from errors (ma'soom 'anil khata). If somebody controverst this belief, it is because of the crookedness of his faith (iman). He should first repent and do penance (tauba).

The evidence of Imam Mahdi (AHS) being free from error (ma'soom 'anil khata) has been given by Prophet Muhammad (PBUH) himself, who, in turn, is free from error. if this evidence is rejected as fallacious, it would be tantamount to saying that Prophet Muhammad (PBUH) was not infallible. The fact, however, is that he was in fallible.

In Quran, words to the effect that "your danb (zanab ---sin) has been forgiven" do occur, but the meaning of sin in this case is not the same as applicable to ordinary mortals, or its commonly known and used. Even to think in such terms in respect of Prophet Muhammad (PBUH) is a grave sin.

In respect of Prophet Muhammad (PBUH), Allah haed said in Quran: "Wa maa yantiqu 'anil-hawaa. 'In huwa 'illaa Wahyuny-yuuhaa:...(Nor doth he speak of (his own) desire, it is no less than inspiration sent down to him)" (S.LIII:34).

Then again, Prophet Muhammad (PBUH) has said: "In attabe'u ill ma yuhaa ilyya (I only follow commandment that is sent to me through wahi --- revelation)." We challenge you to show any event wherein Prophet Muhammad (PBUH) has voilated any commandment after it was sent to him through wahi.

Can anyone say even after this that Prophet Muhammad (PBUH) had erred or committed a mistake? Na'ooz billahi min zalik al-eiteqad.

Be that as it may, when your belief is that Prophet Muhammad (PBUH) used to err. it is no use continuing to correspond with you. Hence, you should abandon that erroneous belief. You should repent and declare that your belief is that you accept Prophet Muhammad (PBUH) as infallible (ma'soom 'anil khata). If you revert to the true faith, further correspondence with you can be entertained; otherwise, no answer to your writings will be given. Prophet Muhammad's (PBUH)  saying "Kullu bani Adama Khataun" - " Every descendant of Adam is bound to go wrong) is correct. It is also true that Prophet Muhammad (PBUH) is among the descendants of Adam. But  where does it prove that Prophet Muhammad (PBUH) too is bound to err? Prophet Muhammad (PBUH) has said: "Ana fakhr bani Adam. (I am the pride of the descendants of Adam). Does this not prove that Prophet Muhammad (PBUH) is an exception?

Further, Prophet Muhammad has said: "I was a nabi (prophet) even while Adam was midway between mud and slime". Does it not prove that the prophethood of Muhammad (PBUH) precedes the creation of Adam? This way Prophet Muhammad (PBUH) holds the position of a patriarch. From the point of creation, Prophet Muhammad (PBUH) is among the descendants of Adam, but from the point of view of prophethood, Prophethood of Adam receives its faiz (bounty) from the Prophethood of Muhammad (PBUH).

Further, Prophet Muhammad (PBUH) has said: "Uyykum misli (from among you, who can be like me?)" Can you even now say that Prophet Muhammad (PBUH) is error-prone like any of the ordinary mortals like us, the descendants of Adam?