RISALA-E-IQTEDA (Following an imam in Prayer)
Written
by: Afzal-ul-Ulema Hzt. Syed Najmuddin Sahab
Tranlated by: Hzt. Syed Ali Bartar Sahab
Farman-e-Imam Mahdi al Maud (AHS)
"Don't follow in prayer (Namaaz) an imam who -refuses to believe in
Mahdi".
Hazrat Imamuna Mahdi al Maud(AHS) was born on Monday,
14th Jamadiul Awwal 847H (8th September 1443). He was renowned as asad-ul-Ulama
(The Lion among the learnt) and syed-ul-Aulia (The sardar of saints). After the
battle with Dalpat and the trance (Jazba} for 12 years when he attained the age
of 40, Allah ordained him to go on Hijrat with an intention to perform Haj in
kaaba (The house of Allah}. Hence he commenced his Hijrat from Jaunpur in 887 H
.On the first place of stay and rest at Danapur Imam's wife Bibi Allahdati (RZ)
(The mother of Musaddiqin} and at other places companions and Muhajireen told
the Imam (AHS) that it had been intuitionally learnt by them from Allah that the
Imam is the promised Mahdi (AHS) (his birth and teachings being predicted by
Prophet Muhammad (Peace Be Upon Him}. The Imam (AHS) told them that was true but
the time of its proclamation was yet to come. At Mecca in 901 H the Imam (AHS)
proclaimed for the first time:
After returning from Haj he repeated the same sentence at
Ahmedabad in 903 H. In 905 H when the Imam came to Badli, he announced:
Eighteen years earlier to this time when I was at Danapur,
the Presence and Lights of Allah overwhelmed I ordained thus:
Syed Muhammad (PBUH)! I have made you the learnt of my
book (Quran) I have taught you the real meaning of Quran. I have bestowed on you
the "Imaan" and I have given in your hands the keys of the treasures
of Imaan. I have made you the Naser (Helper) of Muhammad's (PBUH) Deen and I am
your Naser (Helper). You should proclaim your Mehdiat. Your refusal is my
refusal."
The Imam (AHS) said..."After. this Allah gave this
order again and again to me and I humbly expressed my weakness (to take up this
tofty mission on me). Eighteen years passed like this. Today the order has been
bestowed on me with great stress and wrath that I have taken the decision (it is
not going to be changed). If you obey Our order and be patient on what ever
hardships befall on you, you will be rewarded and if you still hesitate, you
will be away from Our Durgah (Presence)".
After this the Imam (AHS) further said: "Today I
have nothing but to obey the command of Allah. Hence under the direct command of
Allah (in which there is no room for dream or kashf) with full health and
consciousness I proclaim to be the Promised Mahdi Khalifatultah and the
khatim-e-Vilayat-e-Muhammadia. One who obeys me and confides in me is a momin
and one who refuses to accept me as Mahdi will be treated as an infidel (Kafir).
Kitab-ul-lah and my adherence (Ittiba) to Prophet Muhammad are my
proclamation."
This proclamation of the Imam (AHS) is final and is
called Dava-e-Muakkida i.e. after this proclamation the Imam announced that a
disbeliever in him will be a Kafir). When he proceeded to Thatta, the capital of
Sind he told his believers:
Don’t follow in prayer (Namaaz) an Imam who does not
have belief in Mahdi. If you have done so (by mistake) repeat your prayer."
This farman (saying of the Imam as) is present in all the
books of Mahdavia traditions (Naqliyat} and Haz. Bandagimian Syed Khundmir
Siddiq-e-Vilayat (R.A.) has also mentioned it in "Aquida sharifa" the
correctness of which is believed by all companions (Sahaba) of Mahdi (AHS) This
tradition (Naql) is famous and accepted by all the Mahdavis in its words and
meanings and disbelieving in it leads to kufr.
After this short introduction the meanings of the farman
are quite clear. The personality of the Imam (AHS) is Khalifatullah, free from
all sins (as that of Prophet Muhammad (PBUH) and he is the promised Mahdi whose
acceptance is obligatory (Farz) and whose denial and refusal is Kufr. This is
the important reason why a Mahdavi should not say his prayer behind a
non-believer. No further explanation is needed. Besides, the person of the Imam
(AHS) is the final authority and no question or arguments can be levelled
against his order. This farman is also in full accordance with the precepts of
Shara Shareef which says that if there are some conditions or condition in a
person testifying his Kufr, prayer behind him (under his Imamat] and is not
right (and is prohibited).
Under the light of the Quran and the traditions of the Prophet
(PBUH) the four Imams of Fikha and the ulema-e-lslam have decided that to say
prayers behind an imam the imam must have external and internal cleanliness or
purification. The case of internal purification (i.e, Imam's having right
belief) will be dealt later. External purification means the imam's body and
clothes are clean. He must have wuzu. He performs all the parts of prayer fully
and correctly. He must face towards Khibla. He must know the things which undo a
prayer etc.
If any person's body or clothes have some unclean or
impure material, if he is not with Wuzu, if he made Wuzu even though bathing was
necessary for him, then prayer behind him, as imam will get void. Under matters
of purification and full prayer there are certain things which are necessary to
observe under one Imam {of Fikha) without which the prayer will not be correct
where as under some other Imam (of Fikha) the prayers can be fully and rightly
performed without these things. Under such differential cases (Masael) every
follower in prayer performs his prayer on the instructions of his own Imam (Fikha).
A follower in prayer must see whether the imam has any thing, which will undo
the correctness of his (follower's) prayer. If he performs prayer behind such an
Imam, his prayer will not be right. Now see the following cases as examples:
{1) Under Hanafi if blood or puss comes out from any part
of the body, if vomiting is done or blood is rendered out (Fasd Kholna), the
Wuzu breaks but under shafaia the Wuzu does not break under the above
conditions. Hence a Hanafi Muslim cannot perform his prayers behind a Shafai
imam who has vomited or rendered his blood out or blood has come out of his nose
and says his congregation prayers without performing fresh Wuzu. Under the
condition the Hanafi follower will consider the Shafai without Wuzu.
2. In Wuzu touching the head (Massah) is farz under all
imams of Fikha. But the difference lies in how much head is to be touched. Under
Imame-e-Azam Rah, touching of 1/4 the head is obligatory. Under Imam Shafai Rah
if one Muslim cannot perform his prayer behind a Shafai imam who has not touched
1/4th of head in Wuzu. For him Shafai imam is without wuzu.
3. Under Imam Shafai Rah. Khillateen (i.e. 500 rattle
water) is supposed to be enough water for performing Wuzu inspite of the fact
that some impure thing has fallen in it. But under Hanafia such water becomes
impure and Wuzu cannot be performed. They say water must be spread so wide that
if you move water on one bank, it should not affect the water on other bank. In
such a wide space of water any fallen impure thing will not affect the purity of
water. They say the water must spread ten yards in length and width and the area
must be 100 sq. yards. Hence a Hanafi Muslim cannot say his prayer behind a
shafai imam who has made his Wuzu in khillateen and something impure has fallen
in it.
4. If a person laughs a full-mouthed laugh, his Wuzu will
break as per Hanafia but it will not break as per Shafai doctrines. If a Shafai
imam goes to prayer after such a laugh, a Hanafi cannot say his prayer behind
him as he feels the Shafai imam has
broken his Wuzu by laughter.
5. If a person touches his penis or touches some stranger
woman, his Wuzu will break according to Imam Shafai Rah. but it does not break
according to Imam Azam R.A. Now a Shafai follower cannot say his prayer behind a
Hanafi imam if he has touched his penis or some woman as he has broken his wuzu.
6. as per Imam Malik Rah after Rukoo a person must stand
(in Khoma) and has to finish his prayer saying assalam Alaikum. Both these
things are farz {obligatory). But these are not farz as per Imam Azam Rah. If a
Hanafi or two hairs are touched it will be enough. Hence a Hanafi imam goes
directly to sajda without standing after Rukoo and finishes his prayer with some
other word, then the Maliki follower's prayer will not be rightly performed.
These were some of the examples in-group of Ahl-e-Sunnat.
These show how the follower of One Imam of Fikha cannot consider his prayer
right behind the imam of another Imam of Fikha. Now consider over two examples
of differences between the Ahl-e-Sunnat and Shia communities
For Ahl-e-Sunnat washing of the feet in Wuzu is farz. If
any part of foot remains unwashed, the wuzu will be incomplete. The Imamia
community consider the massah (touching) of the feet enough. Hence a Sunni
follower's prayer will not be right behind a Shia imam.
The Ahl-e-Sunnat believe in Massah-e-Khaffin i.e. if in
Wuzu both the feet are washed and socks are put on, then while staying at one
place for one day and one night and in journey for three days and three nights,
while making wuzu, socks need not be removed and feet washed. Only massah on
socks will be enough. The Imamia community does not feel it right. Hence behind
a sunni imam who has done Massah-e-Khatfin a Shia follower's prayer will become
void. In the Rasayel-e-Shia (Fikha-e-Shia) Hazrat Imam Jaffer Sadiq Raz's saying
goes thus :
i.e. Neither do massah on socks, nor follow an imam (in prayer) who does massah on socks.
Out of uncountable differential problems, these are only
a few. On considering them it will be clear that a Shafai follower's prayer
behind a Hanafi imam and a Hanafi follower's prayer behind a Shafai imam will
get void. Similarly, a Maliki follower's prayers behind a Hanafi or shafai or
Humbali imam will be incorrect as the Imam does not stand In Khoma which is as
good as leaving a farz. In the Fikha of Imam Ahmed Ibn Humbal Rah if two persons
have enmity between them, none of them can follow the other in prayer.
Ibn-e-Taimia (Humbaly) writes thus:
That is if the Imam and the follower have such enmity as is present between persons following their wishes and those following
religious beliefs, then the follower should not say his prayer behind the imam.
There is an important Fikhai principle that in problems
differently interpreted by four Imams (Imam Azam Rah, Imam Malik Rah. Imam
Shafai Rah and Imam Ahmed ibn Humbal Rah), the Mazhab (the school of Fikha) of
the follower is seen and the follower's correctness of prayer depends on his
school of Fikha). The Imam's school of Fikha is not taken into consideration. In
fataway-e-Tatar Khamia this is written:
The meaning of this is that if the follower finds any
point of difference, which invalidates his prayer, he should not follow the
imam. It is because his opinion is counted in understanding whether offering
prayer behind a certain imam is right or not. The imam's opinion or his school
of Fikha is not taken into consideration. In the Kitab-ul-Fikha-Mazahib-e-Arba
under conditions of Imamat this is written:
That is out of the conditions of Imammat one is this that
imam's prayer will be correct according to his follower's school of Fikha.
Ibn-e-Najeem has written in Bahr-ul-Raikh thus:
That
is in the matter of not following in prayer it is specific with Shafia only. On
the other hand a Hanafi has to adhere to this principle while saying his prayer
behind an Imam of any other school of Fikha other than his.
With these examples it becomes clear that every Muslim
performs his religious deeds as per the instruction of the Imam-e-Fikha of whom
he is a follower. That is necessary for him. as an imam's external purification
and performance of different acts of prayer, and farz and wajib are necessary
for the correctness of prayer, in the same way his right belief {Aquida) is also
a very important condition. If an imam's body and dress are clean, has performed
his wuzu, has kept his face towards khibla, is performing all frayez, sunun and
wajibat nicely, yet is a non- Muslim, then following him in prayer will make the
prayer void. This is because his wrong belief {kufr) stops a follower to say his
prayer behind him. Hence his internal purification (right belief) is an
important condition along with his external cleanliness for correctness of the
prayer.
Under the Imam's internal impurity one important
principle of Fikha says if the imam is impure due to his severe sins (fasik and
fajir) prayer behind him is allowed only as Makrooh (dislikingly). If the imam has
a severe flaw in his belief, which makes him Kafir, following him in prayer is
not right. In Fatava-e-Alamgiri the Hanafi School of Fikha this is wiitten:
That is if the imam bears a flaw in his belief, which does not make him Kafir, prayer behind him is
Makrooh. If he has a flaw in belief which makes.him Kafir, prayer behind him will be
invalid.
It is written in Sharha Hidaya that if a Muslim goes to such extremes (Ghulu)
in his belief that does not make him Kafir, prayer behind him will be valid, but
if his extremes make him Kafir, prayer behind him will be invalid. lt further
writes:
That is under an extremist Rafzi (Shia) who refuses the
Khilafat of Abu Bakar Raz. prayer is not correct.
Imam Shafai's School of Fikha is this:
That is when it is known that the imam's prayer will be invalid (e.g.
due to his being Kafir) following him will not be right.'
Imam Ahmed's principle of Fikha is this.
That is prayer
under the Imamat of Kafir is invalid even though you don't have knowledge of his
Kufr.
Imam Ahmed does not allow the following in prayer behind
a severe sinner (Fasik). His book says:
That is
follower's prayer behind a severe sinner is not totally correct.
In Kitab-ul-Fikha-e-Mazahib-ul-Arba the collective
principle of all Imams is thus written.
Under the conditions of the correctness of congregational
prayer, one condition is that a Kafir's Imamat is invalid.
Ulema-e-Ahl-e-Hadis (those who don't follow the Imams of
Fikha) also do not consider the following of a Kafir Imam valid. Wahiduzzama
Khan writes.
That is prayer under a Bidati (who brings new things in
Islam} is Makrooh (undesirable) if his Bidat does not reach Kufr. If it reaches
Kufr, then prayer under him is not valid.
The shias have
gone a step further, For them following in prayer is invalid behind an opponent,
an illegally born person and a person who, is not circumcised. It is written in
Hidayat-ul-Hidaya thus
That is
following in prayer is not valid behind an opponent of Ahl-e-Haq (i.e.Shias) or
whose whereabouts are not known (Majhool-ul-Hal) or who is a severe sinner (Fasik)
or who is not circumcised or who is illegally born.
Hazrat Imam
Jaffer Sadiq Raz. says:
That is don't
follow in prayer an imam who calls you Kafir and don't follow him also whom you
call Kafir.
All these
sayings prove that Imams of Ahl-e-Sunnat don't consider the following of a Kafir
Imam valid. Imam Ahmed and the Shias consider the following of a severe sinner
as invalid.
The meanings of
Kufr in the dictionary are disobedience or ingratitude. Kufr also means to hide.
A peasant, who hides the grain into earth, is called a Kafir. In this way a
person who hides the truth is called a Kafir. If a person is called a Kafir it
means he hides the truth of Allah (Haq poshi). Allah has used the words Kafir,
Kafiroon, Kafireen in the Holy Quran for hundred to one hundred and twenty five
times. as per Arabic language the meanings (of these words) will be those people
who went astray, did not have belief in Allah and His Prophet {PBUH) and did not
obey the commands of Allah.
Allah has
ordained the Prophet (PBUH)
If a muslim says Kafir to a non-Muslim the meanings will
be that he did not believe in Allah's oneness and the Prophethood of our Prophet
(PBUH). This is not an abuse but a fact telling. Thus in terms of sharia
disbelieving or refusing to obey the commands and teachings of Allah and the
Prophet (PBUH) are called Kufr. Hence even if in a Muslim there is refusal of
commands and teachings of Allah and the Prophet (PBUH), that person will also be
governed by the term of Kufr, Thus Allama Tahtavi writes:
If a man is cut-off (Kharij) from ahl-e-khibla (Muslims)
or refuses to believe in the destruction of this world or denies the Day of
Judgement and accountability or denies Allah's knowledge of minute things, then
there is no difference of opinion about his kufr because he has denied those
things which have been shown by Rasoolullah (PBUH) has necessaries of Deen. (Hashia
Durrul Mukhtar).
The books of Ahl-e-Sunnat are full of causes of kufr and
at every step a Muslim becomes Kafir (due to one cause or the other) this is not
the time to go in details, but consider the following situations.
as per doctrines of Imam Azam:
1.
If a person refuses any of the necessaries of Deen, he becomes Kafir, (Durrul
Mukhtar).
2.
lf a person says
something against the dignity and glory of Allah or laughs at any of his
commands or denies his reward and punishment (Sawab and Azab) or combines with
Him some other god (Shirk) or attributes any ignorance or flaw in Him, in all
these cases he becomes a Kafir. (Fatawa-Alamgiri)
3.
If anyone says that if Allah Himself orders me to do this, I will not do
it then he becomes Kafir. (Fatawa Alamgiri)
4. If a person says this or that person is in full
comfort and I am bearing hardships and difficulties, and further asks is this
justice? Such a person becomes Kafir. (Fatawa Alamgiri)
5. If a person tells his wife that he loves her more than
he loves Allah, then he becomes Kafir (Fatawa Alamgiri)
6. A person is reciting Quran. Another person remarks:
what is this stormy voice, then the person who remarks thus become Kafir (Fatawa
Alamgiri)
7. If a person reads Quran along with beating Duff he
becomes Kafir (Fatawa Alamgiri)
8. If a person points out a lawful thing and says it is
prohibited and a prohibited thing as lawful, then he becomes a Kafir (Fatawa
Alamgiri)
In the book Kifaya Sharah-e-Hidaya it is written that a
person who refuses the Caliphate of Abu Bakar Raz. is Kafir but in Fatawa
Alamgiri it is written thus
This means that the true saying is a person refusing the
Caliphate of Abu Bakar Raz. and Umer Raz. is Kafir.
In the doctrines of Imam Malik, Shafar and Ahmed Raz.
there are also many points to make a person Kafir.
Under Imam Malik's doctrines if a person denies the
obligatory aspect of prayer or does not say Zina (unlawful meeting of man and
woman) is prohibited, he becomes Kafir.
If a person refuses to accept something in Deen for which
Quran is a testimony, or continuously repeated traditions mention it, he becomes
Kafir. (Akhrabul Masalik)
If a person denies some books of Allah or abuses Allah or
any prophet, or proclaims himself to be a prophet or insults any religious
matter or Quran, he becomes Kafir (Akhrabul Masalik)
Under the doctrines of Imam Shafai if a person refuses to
accept Allah or prophets, does not differentiate between lawful and prohibited,
refuses to accept any thing approved by ljma (Congregation of Ulema) as Wajib
(essential) or says a thing Wajib which the ijma does not says so, he becomes a
Kafir. To hesitate or doubt about his Kufr will also be Kufr. (Minhaj Fikha
Shafai)
If a person refuses to accept the Caliphate and
companionship of Hazrat Abu Bakar Raz. or says abusive words for Hazrat Ayesha
Raz, he becomes a Kafir (Minhaj Fikha Shafai)
Some followers of Imam Shafai say that to abuse Hazrat
Abu Bakar Raz. Hazrat Umer Raz. Hazrat Hassan Raz. and Hazrat Hussain Aaz. is
also Kufr.
Under the religious doctrines of Imam Ahmed laughing at
Allah's Promises or not considering people of other religions as Kafir or saying
any thing about a companion of the Prophet which testifies his Kufr, will make a
person Kafir. (Ghayat-ul-Muntaha Fikha Humbali)
Ulema-e-Ahl-e-Hadies (who do not follow any of the four
Imams of Fikha) feel a Muslim may become Kafir. After quoting several essentials
that make a man Kafir they - write:
A person who refuses Rasoolullah or refuses things that
have been pointed out as essentials of Deen by the prophet will become a Kafir.
A person also becomes Kafir if he considers a prohibited thing (Haram) as lawful
(Halal) and refuses to accept essentials of Deen and sharia will Ibecome Kafir (Hadya-tul-Mehdi).
These people very boldly declare other Muslims, who follow the Imams of Fikha,
as ! Bidati (innovator) and Kafir. Muhammad Waheeduzzama Khan writes in the
book:
Followers of Imams of Fikha are innovator Muslims. Prayer
behind them will be Makrooh only under the condition that they do not insult
Quran, Prophet's Sunnat and Ahl-e-Hadies and have this belief that following the
Prophet is first and better than following any Imam-e-Fikh. If they don't
believe this then they are Kafir and prayer behind them is void and
prohibited."
Imamia Community (Shias) also believe that a Muslim can
become Kafir. For example if a person refuses to believe in life after death (Aakhirat)
he becomes a Kafir. This refusal may be due to enmity or merely in humour (it
makes him Kafir). A person who refuses the essentials of Deen such as Namaz etc
or says some things- in insult to Quran, Hadith and religion or pungently says
O~ what command is this of Allah, or of Quran or of the Prophet, he becomes a
Kafir. (Minhajur Rashad Shiai Fikh) ..
These examples are a few from the many. These Ulemas don’t
give such decision due to enmity or ill will. Their aim is to point out that
denial of Allah and His prophet, refusal of their orders and commands, insulting
the commands of Allah and the prophet is in other words a revolt against Allah
and the Prophet. This is what they call Kufr. To think that a person who
says La ilaha Illallah Muhammad Rasoolullah cannot be a Kafir and to offer
prayers behind him is not a correct thing. If there is any point against
Imam and Islam in one's belief he can be governed by Kufr. Allama Tuftazani
writes in Sharh-e-Makhasid thus: "If a man considers this world as existing
without any beginning (Khadeem), refusus to believe in the Day of Judgement and
Accountability, denies that Allah knows the minutest things, and other
essentials of Kufr emanate from him, then there will be no difference of opinion
about his being a Kafir"
Hence the correctness of following an imam not only
depends on his external purity and cleanliness but it also requires his correct
belief. This condition is important under all conditions In all times and all
places. In the same way Mahdavi doctrines are "following an imam who
refuses to believe in Mahdi is void and incorrect. This principle is in
accordance with the instructions of Fikha. The famous book of Fikha Durrul
Mukhtar writes thus:
That is any
person who denies the essentials of Deen becomes Kafir and saying prayer behind
him is void and incorrect. Remember this point or problem (Masala).
This point is also to be remembered that for the
correctness of following in prayer (lkhteda) the religious beliefs (Aetekhadat)
of the follower (Muktadi) are taken into consideration. Imam's beliefs are not
seen. The imam thinks that he has his right belief but for the follower it is
necessary to consider him (Imam) having the correct belief.
In all the above problems pertaining to imam's external
and internal purity and cleanliness, it cannot be said that the Imams of Fikha
have passed these instructions due to their enmity or hate (not to follow one
imam or the other). On the other hand every Imam-e-Fikha has tried to put his
maximum of knowledge and research to make prayer flawless. Whatever point is
essential as per a particular Imam of Fikha if it is not found then the
followers of that
Imam of Fikha will consider such prayer incomplete and
imperfect and the repetition of prayer will become essential.
Uncountable points are mentioned in Fatawa Alamg[ri (Hanafi
Fikha) which point out when the prayer's repetition becomes essential. For
imam's external purity, if it is known that the imam led in prayer without Wuzu
or his clothes were unclean then repetition of prayer becomes essential. For
internal cleanliness it is written thus:
That is if it is known that the imam is Kafir, repetition
of prayer is essential.
In Bajury and Nehayat-ul-Muhtaj (Shafai Fikha) among
other things it is written
That is if the imam is openly a Kafir as Zimmi hidden
Kafir as Zindeeq (Severe sinner) then the repetition of prayer is essential.
In this way under Imam Shafai's religious doctrines the
hidden Kurt is also a point to deny for following him in prayer.
Under the hidden Kufr there is an interesting anecdote.
Hazrat Bayazid Bustami or some other pious person was travelling. At the time of
asr prayer, he offered his prayer in a mosque. After the prayer the Imam of the
mosque asked him "where from have you come ?" Now The pious man said
"from the country of Allah." The other question was "where from
you get your food (Risq)". He said, from the house of Allah." The Imam
of Masjid said "what is your means of earning." Now the pious man
answered: "stay! Let me first repeat my prayer." After the repetition
of prayer the Imam of the Mosque said, Prayer can be valid under a severe sinner
(fasik) also. The pious man retorted "yes, but it is not valid behind a
Kafir". Allah says
For every person who waits on earth providing food is
essential on Allah. A person who does not trust in the promise of Allah is a Kafir."
Hazrat Imam Jaffer Sadiq said: If there is one who
falsifies Allah's devine fate, prayer behind him will have to be repeated. (Rasayal-e-shia)
Hence Hazrat Imamuna Mahdi's (AHS) farman "don't say
prayer behind a person who refuses Mahdi and if by mistake you have done so
repeat your prayer" points out to this proposition of shara. Under this
commandful instruction we don't say our prayer behind a person who is not
Mahdavi and if this is done by mistake, we repeat our prayer.
All the above problems have been clarified and told by
Imams of Fikha and other Ulema etc, whose affirmation is neither farz
(obligatory) nor their refusal is Kufr. They are not sent by Allah nor have been
honoured by Khilafat-e-ilahia. They are not Masum (innocent). But all the
Muslims of the world follow these Imams of Fikha and take up their doctrines.
Every person thinks that the decision taken by his Imam of Fikha is only valid.
In the same way if Mahdavis take any decision about non-Mahdavis and think
offering prayer behind them is void
and wrong, they do not do so by their personal opinion but on the commands of
Allah and the prophet and under the following (Itteba) of that true Imam 'whose
tasdeeq (affirmation) is farz (obligatory) and whose refusal is Kufr. He is the
apostle from Allah that is he is sent to save the umma of Muhammad (PBUH) from
destruction and to offer help to the Deen of Muhammad (PBUH). He is the attainer
of the lofty Khilafat-e-ilahia and who is innocent as Muhammad (PBUH)
as a result, to say anyone Kafir or not to offer prayer
under some Muslim person is not specific only to Mahdavia community. On the
other hand all the Imams of Fikha and their followers do the same.
"This is such a sin which is done in your city
also."
Justice lovjng persons have seen how broad-mindedly,
Ulema-e-Ahl-Sunnat apply the term Kufr on Muslims and prohibit their following
in prayer. We also know they have their own reasons and explanations for their
instructions. In the same way if Mahdavis also attribute some thing on a person and ask not to follow him in
prayer they too have .the best of reasons for it. The most important reason for
this is that the person who calls non-Mahdavis as Kafirs and prohibits to say
prayers behind them is the innocent Khalifa of Allah and is also the master of
Shara (Deen) of Muhammad (PBUH)
...
A
doubt cleared
At the time of Haj
some Mahdavis feel that saying prayer along with the big congregation at the
sacred Haram (Kaaba) brings Allah's great reward (Sawab). Hence on this occasion
Mahdavis saying prayer separately will bring sectarian feelings. They also say
that in our books we don't find how Hazrat Mahdi (AHS) prayed when he came for
Haj. They further say that there is a possibility of our Imam (AHS) offering his
prayer following the Ameer-e-Haj as he performed the Haj following the Ameer.
Some people say that the Imam of Haram Shareef remains Saketh (i.e. he neither
accepts nor denies Hazrat Mahdi (AHS) but all these doubts are baseless and not
to be care if for at all.
The problem of Imamat, i.e. which Imam is to be followed
and which one not, is based on
religious Instructions. Anybody's opinion or looking for concession or criticism
have no place in it. The Deeni
(Religious) instructions can not be changed. as per the shariat it is not necessary for all the Muslims of the
world to give up thir beliefs (Aquayed) and follow one Imam in prayer. On the
other hand the sacred shariyat has itself instructed, that in the event of
differences in belief, prayer should be offered separately. The question of
difference and sectarianism does not arise because Mahdavis, inspite of the fact
that they do not say their prayer behind a non- Mahdavi Imam, they are one with
all other Muslims of the world in Islamic considerations and safeguarding
Islamic interests. If Haj is taken as a common Islamic conference Mahdavis are
equal participants in it with others. But during the days of Haj saying of
prayer only in one congregation is not necessary. The instructions of Fikha say
that for saying prayer there should be no difference between the beliefs of the
Imam and the follower. Even minute difference in making Wuzu and saying prayer
does not allow the following of the Imam.
Till recently in Haram Shareef (Kaaba) there were four
Musallas (different sections around kaaba for the followers of different Imams
of Fikha) called Hanafi mosque, Maliki mosque, Shafai mosque and Humbali mosque
and each Imam separately led the congregation at prayer of his followers in his
mosque. as imamia (Shia) community does not follow a Sunni imam, the king Nadir
Shah of Iran applied to the Khalifat-ul-Muslemin (Sultan of Turkey) to create a
fifth Musalla (Section) for the Shias, so that they may say prayer as per their
own method. Nadir Shah sent his envoys time and again for this but
Shaikh-ul-Islam and the Sultan of Turkey did not accept this request. (jahan
Kushai Nadiri)
This means that from long times there are different
congregational prayers performed in Haram Shareef. Shia community does not
follow imam of Haram Shareef even today. If other muslim sects follow him, the
reason is either they think the imam's beliefs are those of their own or they
don’t have proper knowledge of their sect and in this way make their prayer
void. In any condition their deeds or actions cannot be an argument or proof (Hujjat) for the Mahdavis.
Moreover this is a fact that even today after the congregational prayer under
the imam of Haram there are several other congregations. People are free either
to say their prayer singly or along with some congregation.
Hazrat Mahdi (AHS) performed his Haj in 901 H. He made
his last claim of Mahdiyat in 905 H and along with this he called a person, who
does not affirm him, Kafir. He asked his followers (Mahdavis) not to follow a
non-Mahdavi irnam in prayer after 905 H. Hence the question of how he said his
prayer at the time of Haj (901) is an unrelated argument.
The appointment of Ameer of Haj is purely an
administrative and management matter and has nothing to do with the rites of
performing Haj. Abu Dawood quotes Abu Sayeed Khudari Raz. and Abu Hurairah Raz.
saying:
That is Rasoolullah (PBUH) said when three of you start; on a journey, make one your Ameer.
In every travel making one as Ameer is Sunnat and
Mustahab (desirable). So during Haj also it is done. The Prophet (PBUH) himself
went to Haj or sent Haz. Abu Bakar Raz. or Ali Raz. as Ameers of Haj so that
they might address the people in Arafat and perform other rites of Haj. This
method is followed even today. The idea that when Hazrat Mahdi (AHS) went to Haj
he must have followed the Ameer in performing the rites of Haj is not correct
because
in Haj there is no question of following anyone. Every
person performs the Haj singly and on his own. It has nothing to do with the
following in prayer. Suppose Hazrat Mahdi (AHS) has done his Haj in the
following of the imam-e-Haram, then this event occured five years earlier than'
his final claim (Dawaye Muakkida) (from which date the Kufr of the Non.Mahdavis
has been shown). However some people have also been worried about the matter of
one being Saketh (i.e. people who neither accept nor reject Mahdi (AHS). It is
said that if a person does not know the proposition of Mahdiyat or he knows it
but it is not proved that he rejected it, then how can we govern him with the
order of Kufr. But this is also a delusion. We cannot go in details now. However
it must be understood that today in the world there are countless places and
people who do not know the term Islam, but due to their ignorance they cannot be
free from their responsibility (of accepting Islam) and cannot be free from
accountability. A Muslim cannot form with them matrimonial or Deeni or religious
relations. Those people are counted under persons who deny the Prophet (PBUH).
There is no place of saketh in shara as per Quran, traditions of the Prophet and
the Imams of Fikha. Today in the world there are Muslims and non-Muslims. In our
(Mahdavia) terms in the period from the last claim and the demise of Hazrat
Mahdi (AHS) if there were persons thinking whether to accept him or not, we
called such persons saketh. But after the demise and completion of the Dawat
(Calling) the term saketh lost its meaning. Now we have either acceptors (mukhbils)or
deniers (Munkirs). The constitution of worldly governments is also based on this
principle. When the government passes a law no person can make an excuse of not
knowing the law. A person not following the law will be considered a criminal.
After understanding this truth a Mahdavi must offer his prayers during Haj
either singly or with the congregation of Mahdavis. Thinking that the big
congregation will give a person great rewards is a wrong idea. It is deceiving
of the self (nafs) and is a result of ignorance of religion. It is because there
is no knowledge of the problem of following (lkteda). Hazrat Mahdi (AHS)'s
farman "Don't follow in prayer a non-Mahdavi Imam" is full and
complete. There is no exception. This farman is commanding in all places India
or Sindh, Arabia or non-Arabian country Mecca or Madina, Haram or non-Haram. It
is also commanding in travel or stay and in all times. Hazrat Mahdi (AHS)'s
farman is the final order and neither any question can be put on it nor any
proof can be demanded. Besides this farman, the Fikha also says that if there
are differences in beliefs, following an imam is not correct. In Durr-uI-Mukhtar
it is written
That is if anyone denies any of the essentials of Deen,
for example he says Allah has a body (like his creations) or refuses to accept
the companionship (Sahabiyat) of Abu- Bakar Raz. he becomes Kafir and following
him in prayer is not right.
In Kifaya Sharha Hidaya it is written pertaining to the
problem of the question of imamat and Kufr thus:
That is an extremist Rafzi (Shia) who denies Ab Bakar Raz.
as Khalifat-ur-Rasool is Kafir and prayer behind him is not lawful.
It is written in Fatava-e-Alamgiria:
That is a person who denies not only the Imamat and
Khilafat of Abu Bakar Raz. but also denies that of Umer Raz. becomes Kafir.
Abu Bakar Raz.'s companionship (of Rasoolulla"
(PBUH)) is established from a verse of Quran and its denial is certainly Kufr.
But it is a point for consideration that the man who denies the Imamat and
Khilafat of Abu Bakar Raz. and Umer Raz. is also Kafir as per the Imams of Fikha
and following him in prayer is not right. Now consider how a Mahdavi can offer
his prayer rightly behind a person who denies (Mahdi (AHS), the promised one of
Allah, the Khalifatullah and one who is sent and appointed by Allah. The belief
of a Mahdavi and that of imam of Haram have a difference far and wide (as that
between sky and earth). During Haj if a Mahdavi does not find a Mahdavi
congregation and offers his prayer singly he gets a right to have high rewards
from Allah. According to some traditions a person offering his one prayer in
Haram gets the rewards of one lakh prayers. If a Mahdavi offers his prayer
behind a non-Mahdavi in the congregation of thousands and lakhs of people, he
will not get any reward. On the other hand he would be a person who did not
offer his prayer at all (Be-Namazi)
If a Mahdavi offers his prayer behind a non-Mahdavi it
will be under two conditions. If he does not consider the imam as Kafir, he
denies Hazrat Mahdi (AHS). If he considers praying behind such an imam is lawful
and right then he denies the farman (Command) of Mahdi (AHS). Both these
conditions pertain to Kufr. If a person does any of these he should return to
his right belief (Ruju) and repent. If he does this unknowingly he must repeat
his prayer. But he should not continuously offer his prayer behind a non-Mehdavi
and repent. This will be playing with Deen, which is unlawful and incorrect.