It is desirable that at this point the issue relating to the equality among the concluders (Tasviat) should also be discussed. The belief of Ahl-e-Sunnat is that the Prophet^SAS is the superior to all the Messengers and the Seal of the Prophethood. Amongst mankind there has been none equal to him nor would there be any. They also believe that no one is superior to Abu Bakr Siddiq^RZ[1].

We have objections to both of these issues. With respect to the first issue, we believe that Anhazrat^SAS is superior to all the messengers and is the Seal of Prophethood. However, near us the matter regarding there being no one similar to the Prophet^SAS is without merit. As for the second issue, we feel that among the Khulafa-e-Rashideen^RZ (The four rightly guided Khalifas of the Prophet^SAS) Abu Bakr Siddiq^RZ is superior.

Regarding the first issue, it is stated that due to the fact that the Prophet^SAS is superior to all the Prophets and the Seal of Prophethood, his likeness is possible. Because the essence of the Messenger of Allah^SAS is not free from three conditions. It shall either be

• Necessary (Wajib) or,
• Possible (Mumkin) or,
• Impossible (Na-Mumkin).

The first and the third presumptions are false. Then the second condition would be confirmed. The first presumption is false because if the personality of Prophet^SAS is treated as necessary (Wajib) then this gives rise to the existence of two Gods, which will defeat the concept of unity of Allah and prove it false. Thus, the essence of the Prophet^SAS cannot be necessary (wajib). The third presumption is false since an impossible thing would be non-existent. Therefore it could never appear. However, since the personality of the Prophet^SAS had already appeared, thus it is evident that he is not impossible. Hence, the third concept is also false. Since it is proved that the first and the third conditions are false, then the remaining second presumption would be proved right. It is so because the essence of the the Messenger of Allah^SAS is possible. Hence, his likeness would also actually be possible. Because the possibility of it being necessary [wajib] or impossible would be logically false. Thus, the likeness of the the Messenger of Allah^SAS is possible. Under this position, it is valid for some person to be equal to the Prophet^SAS in status. In short,  it is logically possible that some person could be equal to the Messenger of Allah^SAS.

Further, if the likeness of the Messenger of Allah^SAS were considered impossible, then the incapability of Allah would be established. Because, when Allah is capable of creating all the probabilities, then he is also capable of creating the likeness of the Messenger of Allah^SAS, which is a possible matter. Otherwise, it would have to be said that in certain possible matters Allah is incapable. Since this is false, thus it has to be accepted that the likeness of the Prophet^SAS is not impossible but possible. Since the possibility of its occurrence is not impossible, therefore the occurrence of the likeness of the Messenger of Allah^SAS is also possible. Further, those who have discussed the Quranic verse – Allah it is who hath created seven heavens, and of the earth the like thereof [2] – have established that, like the seven skies there are seven earths and whatever is in this earth, the same exists in the other earths. Hence, as human beings inhabit this Earth, they also inhabit the other earths. As Messengers were sent to this earth, they were also sent to the other earths. Thus, when every example of this earth is found in those earths as well, then the likeness of the Messenger of Allah^SAS will also be found there. In short, those who have relied upon this verse as their evidence are convinced regarding this matter that the likeness of the Messenger of Allah^SAS exists in other Earths, which are separate from our Earth.  Hz Shaik Mohiuddin Ibn-e-Arabi^RH also had the same view.

The result is that the likeness of the Prophet^SAS is proved logically. Therefore, some of the Sufis have stated that the likeness of the Prophet^SAS i.e. a person equal in status to Prophet Muhammad^SAS would be present in the Ummah. Thus, Maulana Rumi in his poem (masnavi) has written that

The Messenger^SAS said amongst my Ummah is the one

Who matches me in nature and aspiration [3]

We have discussed in the previous chapters about certain traditions (Ahadith)[4] in which it is evident that Mahdi^AS is equal to the Prophet^SAS.

The first of such traditions is “How can my Ummah perish..[5]”. It is evident from this  that like the Prophet^SAS, Imam Mahdi^AS is also the protector of the Ummah. This has been discussed in earlier chapter. The second thing is that this tradition also establishes that similar to the invitation of the Messenger of Allah^SAS being universal, the invitation of Mahdi^AS is also universal. Further the Hadith of Thouban^RZ, “So pledge allegiance to him even if you have to crawl over snow…”[6] shows that the words are meant to address the Ummah of the Prophet^SAS in general which will continue to exist until the Day of Judgement. Thirdly, the tradition “He will be similar in conduct”[7] and the tradition “His character will be like my character”[8] prove that Imam Mahdi^AS is same in character like the Messenger of Allah^SAS[9]. The fourth is that “Allah will conclude the religion with him” shows that the Imam Mahdi^AS is bestowed with the quality of concluding the faith. Thus in this attribute too Imam Mahdi^AS is equal to the Prophet^SAS. These traditions indicate that Imam Mahdi^AS is similar to the Messenger of Allah^SAS. In view of these traditions (Ahadith) our predecessors have come to the consensus that the Prophet^SAS and Imam Mahdi^AS are equal in status. Thus Bandagi Syed Qasim Mujtahid al Qaum^RH in his booklet Meezan Al Aqaid has stated that –

This is the summary of the doctrine of creed of my Murshid and Master. In reality, all Mahdavis agree upon the matter that, the Seal of the Prophets^SAS and the Seal of the Saints^AS are one zath [essence] and equal[10].

It means that the Messenger of Allah^SAS and Imam Mahdi^AS are equal in status with respect to all the attributes. However, the Imam^AS does not possess the attributes of Prophethood and Messenger. Thus, Bandagi Syed Qasim^RH has stated that “Calling Mahdi^AS a Rasool (Messenger) and Nabi (Prophet) is not permissible“. The reason for this is that the Prophethood has concluded upon Prophet^SAS. Thus, the holy verse – he is the messenger of Allah and the Seal of the Prophets[11] and the hadith (i.e. there is no Prophet after me) provides the evidence that after the Messenger of Allah^SAS there would be no Prophet. However, Imam Mahdi^AS has equality in all the attributes except Prophethood and Messengership. We have earlier proved logically that the likeness of the Prophet^SAS is possible.

It may be noted that some people have a doubt that since Imam Mahdi^AS had declared that – I am the servant of Allah and follower of the Muhammad, the Messenger of Allah^SAS and it is indicated in the tradition that ‘Imam Mahdi^AS is from my descendants, would follow my foot prints and will never commit errors’[12]. When the declaration of the Imam^AS and the tradition of the Messenger of Allah^SAS prove that the Imam AS is the follower of the Prophet^SAS, then how he can be equal to one whom he follows? Because the scholars are of the view that a follower cannot be equal to the one followed. The clarification for this doubt is that while the declaration of Imam^AS that he is the follower of the Prophet^SAS is correct, however, it should be noted that the followers are of two kinds. One is imperfect follower and the other a perfect follower. The imperfect follower is the one who is unable able to follow his ideal in all respects i.e. in his words, actions and deeds. He can follow him in some aspects and in others he is unable to do so.

The perfect follower is someone who follows him in all aspects. The perfect following of the Prophet^SAS is only possible when the follower is free from errors. Hence, Imam Mahdi^AS is the perfect follower of the Prophet^SAS because he is free from errors. The meaning of the above quoted tradition is the same. Further from the tradition of Thauban^RZ, which we have presented earlier, it is evident that Mahdi^AS is the Khalifa of Allah and it is clear that the one who is a Khalifa of Allah would be free from errors. In short Imam Mahdi^AS is free from errors and due to this it would have to be accepted that he is the perfect follower of the Messenger of Allah^SAS. It means that the Imam^AS would follow the Prophet^SAS in his words, actions and deeds so perfectly that there would be no error in any aspect[13]. His words, deeds and actions will be in perfect harmony with that of Prophet Muhammad^SAS. However, he would not follow him in those matters that are from the peculiarities of Prophet^SAS, such as marrying more than four wives etc.

The summary of this discussion is that the qualities and perfections, which were originally present in the Prophet^SAS, Imam Mahdi^AS would manifest the same through the perfect following. Therefore, the meaning of the tradition (Hadith) is the same. Now we will explain that even while the Imam^AS is a follower of the Prophet^SAS due to this following there would be no defect in his equality. Because the Prophet^SAS had been directed by Allah Most High to follow the guidance of all the Prophets of Allah. However, no defect arises due to this following in the position of the Prophet^SAS being superior to all the Prophets. Therefore, Allah says

اُولٰٓٮِٕكَ الَّذِيۡنَ هَدَى اللّٰهُ‌ فَبِهُدٰٮهُمُ اقۡتَدِهۡ

These are they whom Allah guided, therefore follow their guidance[14].

Imam Fakharuddin Razi in his book ‘Mu’alim al Usool aldeen’ has stated that “Allah had commanded Muhammad^SAS to follow all the Prophets^AS of Allah. Thus, the Prophet^SAS was required to follow all of them and accumulate their special qualities in him. If he fails to follow all the Prophets^AS then he would be treated as the one who has neglected the direction of Allah (May Allah forbid!). We have proved that the Prophet^SAS is not someone who neglected the commands, since he is free from errors and when he had followed them in all the special qualities of the Prophets^AS which they possessed individually, it is evident that he had accumulated all their special qualities. The possessor of all the high characteristics and best actions would be superior to every one of those who possess one of these characteristics individually”. Thus, the conclusion is that the Prophet^SAS would be superior to all of them. Now the thing to be considered is that the careful following of all the Prophets of Allah is because of the superiority of the the Messenger of Allah^SAS, and the superiority in turn is the effect of this careful following. Imam Fakhruddin Razi in the Tafseer-e-Kabeer under the commentary of this verse, after narrating the different views has stated that one group is of the opinion that the meaning of ‘following’ is that Prophet Muhammad^SAS would follow the Shariah of the Prophets of Allah. However, his following in this matter is not established, which can be supported with some special proof. This would mean that this Quranic verse provides evidence that all the Shariah which were given to the previous Prophets^AS had become compulsory for us. Qazi Abu Bakar is of the opinion that it would be impossible for the Prophet^SAS to follow the previous Prophets^AS for the reasons noted.

The first is that Shariah (sacred law) of the previous Prophets^AS were contradicting to each other. Thus with their contradictions how would Prophet Muhammad^SAS follow them?

Imam Fakharuddin Razi has answered this by saying that the command of Allah – “So follow their guidance”[15] applies to all the matters, but those of the commands that contradict each other are specifically for general following, and this general following applies especially to only some of them. That means it is general to such an extent in which certain people have already been specified (for the contradictory ruling to apply). Thus, except for the contradictory rulings the following in all other matters will be essential.

The second is that the word “guide” means evidence and the Shariah of the earlier Prophets^AS i.e. the methods to follow them were interim. It means that those laws were enforced for a particular period and were subsequently cancelled. Under these circumstances, their evidences would also be useful for the particular periods only. The moment those periods passed away, the need to follow them also ceased. In these circumstances, how would the following of the Prophet^SAS be established? The answer to this is that the events which have passed away are not forbidden from reoccurring. Thus, similar circumstances are also not prohibited. In the event when same circumstances arise again then those evidences and rulings are needed which were relied upon by the earlier Prophets^AS. Thus, the Shariah of the previous Prophets are based on the existence of circumstances and incidents. Whenever such circumstances and incidents arise, the need for previous evidences and rulings become necessary. Therefore, we do not consider any command of Allah as mansukh [abrogated].

The third reason is that, if the Prophet Muhammad^SAS followed the qualities and noble character of the earlier Prophets^AS then his position would become inferior to their position. And as per the consensus the Prophet^SAS is the chief of all the Prophets^AS. The answer given by Imam Razi is that, when Prophet Muhammad^SAS followed all the Prophets of Allah, then all the good qualities and specialties of the Prophets of Allah will collectively be found in him. Thus, the person who possesses these different qualities collectively would definitely be superior to those who possess such qualities individually.

In short, this statement proves that based on such following, Prophet Muhammad^SAS is the Afzal-ul-Ambiya (chief of the Prophets or the most distinguished of all the Prophets).

It may be noted that, when the perfect following is the reason for complete superiority then why wouldn’t the same perfect following and complete obedience become the reason for equality? Hence the Mujtahid-e-Quam. Bandagi Miyan Syed Qasim^RH said, “Mahdi is a perfect follower and the successor of the entire religion of the Prophet^SAS and thus is equal to him.” This statement of the Mujtahid- e-Groh^RH is based on the discussion of Imam Razi in his book Mu’alim al-Usul-e-Deen and Tafseer-e-Kabeer. Apart from this, even in the attributes of guidance (to ummah) and conclusion (of faith) he (the Imam^AS) possesses equality. This has been discussed earlier.

The statement that is often said – that a follower because of his attribute of following cannot become equal in status to the one he is following does not absolutely hurt our position, because it is applicable only to a common follower. It would mean that every common follower because of his status of general following cannot become equal to whom he follows. However, this is not the focus of our discussion. Since near us the Imam^AS is not a common follower, but a perfect follower, this has been proved earlier. Thus, the order “cannot be like the followed” is inferred for the general following which would remain until the general following applies. Therefore, the moment general following ceases, the order – “cannot be like the followed” would also cease. Since without the existence of the cause, the effect also would not exist. Hence, the order for the perfect follower would not be the same as for the general follower. In the said statement, the order issued is due to the nature of general following. Therefore, our argument would not come under this statement, since Imam Mahdi^AS is a perfect follower and had perfect affinity with the the Messenger of Allah^SAS. Thus, this affinity is nothing but equality rather it is exactness.  This is the reason the author of the Gulshan-e-Raaz[16] wrote –

When he has perfect affinity with Prophet^SAS

Universal mercy will manifest through him[17]

In short, when it is proved through consensus that the Promised Imam Mahdi^AS is a perfect follower then this very perfect following is enough for his being equal to the Prophet Muhammad^SAS.

The second issue is that Abu Bakr Siddiq^RZ is superior to all the people of the Ummah. The details for this is that Abu Darda^RZ, has reported from the Messenger of Allah^SAS that “The Sun has neither risen nor set on any person who is superior to Abu Bakr^RZ”.

The second tradition reported by Abu Darda^RZ, is that “The sun has neither risen nor set upon any person after the Prophets and Messengers who is superior to Abu Bakr^RZ. Abdul Rahman Bin Hameed in his Masnad and Na’eim etc has narrated this tradition. The explanation of this Hadith is that after the Prophet of Allah^SAS Abu Bakr^RZ is superior to all the human beings. These are the wordings of the Hadith.

From this and other similar traditions, the scholars have concluded that after the Messenger of Allah^SAS, Abu Bakr Siddiq^RZ is the most distinguished person in the Ummah. Therefore, the author of the ‘Muaqaf’ has also established the superiority of Hz Abu Bakr Siddiq^RZ based on these traditions only.

The answer to this issue is that the Hadith under discussion is general and specific for some. This generality has already been defined and due to this specification, certain people of the Ummah of the Prophet are excluded from this order. Therefore the Prophets and Messengers are excluded from this.

It is established through consensus that Prophet Isa^AS will descend at the end of the time. Thus he (Isa^AS) is also included in the Ummah of the Prophet Mohammad^SAS. When all the Prophets^AS are excluded, then Hazrath Isa^AS is also excluded. Thus, it is evident that though the Hadith is general but its specificity is already defined. Now since the matter is clear, hence it is to be understood that if there is no specification of an individual person then, with the common public it would be absolute. However, if there is any specification amongst the common, then it is presumptive. There will be a difference of opinion to rely on it as an argument. Abu Thaur, who is a renowned and respected pupil of Hz. Imam Shafae^RH, says that any general issue would not be an evidence if it has some specifications. Imam Abul Hasan Kharkhi and Imam Isa Ibn-e-Aban was of the opinion that if the general issue were specified with a subsequant statement which is not inconsistent in nature, then the issue would become an evidence or argument. If the statement is inconsistent then the issue cannot be taken as evidence. However, the belief of Fakhar ul Islam Shamsul Aimma and Qazi Imam Abi Zaid is that under the general condition the evidence will be presumptive. The details of the difference of opinions mentioned here are available in the books on Usul-e-Fiqh (Books on Islamic law). But in the book Mussalam ul-Subut, it has been discussed in detailed. The Hanafi are of the opinion that after specification is made, even if there is general obligation, yet there remains the possibility of specification. Because if any specific argument is available, then the general issue will become specific. The gist of this discussion is that the general issue after specification would only benefit the presumption i.e. the order derived from it will become presumptive and its finality would be lost. It is to the extent that like an Khabir wahid [isolated report] and Qiyas[ [reasoning], it will also be presumptive. Thus, the argument being made through such traditions about the superiority of Abu Bakr^RZ on all the people of the Ummah of Prophet Mohammad^SAS is presumptive. Therefore, the ulama-e-kalam [scholars of theology] have opined about the above traditions that, Abu Bakr^RZ being the most superior person among the persons of the Ummah of Prophet Muhammad^SAS and this being part of beliefs is a presumptive matter.

It may be noted that certain matters are established through the Hadiths pertaining to the advent of the Promised Mahdi^AS. The first is that the Imam^AS is the Khalifa of Allah. This tradition is repeated through Hz. Thouban^RZ by Ibn-e-Maja and Abu Naeem. The person who is the Khalifa of Allah would be free from errors, and apart from this, the the Messenger of Allah^SAS had also clarified that the Mahdi would be free from errors.

The second is that on the subject of the protection of the Ummah, Prophet^SAS along with himself only included Imam Mahdi^AS and Hz Isa^AS. This tradition (Hadith) is reported by Hz Ibn-e-Abbas^RZ and mentioned in Mishkat and Razeen etc. This Hadith is indicative of the fact that Imam Mahdi^AS and Isa^AS are equal to the Prophet^SAS with respect to protecting the Ummah from going astray.

The third is that the Prophet^SAS has stated in the honor of the promised Mahdi^AS that he is the concluder of faith (Deen). This has been discussed earlier.

In short, the Imam^AS being free from errors in following the Prophet^SAS, his being the Khalifa of Allah, being equal to the Prophet^SAS in the protection of the Ummah and his being the concluder of the faith (Khatim-e-Deen) is clear proof that the Imam^AS is connected with the Prophets. For this reason Shaik-e-Akbar Mohiuddin Ibn-e-Arabi^RH has stated in his book Futuhat, that the Imam Mahdi^AS is attached to the Prophets^AS[Mulhiq-bil-Ambiya]. Therefore Imam Mahdi^AS because of his special qualities is exempted from the above Hadith (about the superiority of Hz Abu Bakr^RZ). Further it should also be noted that as per the consensus of the Ummah Hz Abu Bakr^RZ is the Khalifa of Prophet^SAS who is not free from error with respect to following the Prophet^SAS and is not given the status of the protector of the Ummah. Further, he is not designated as the concluder of faith (Khatim-e-Deen). While it has already been established that the Imam^AS is the Khalifa of Allah who is free from errors in following the Prophet^SAS and is designated as the protector of the Ummah, and also as the concluder of the faith (Khatim-e-Deen). Thus, it is evident that the Khalifa of Allah who in following the Prophet^SAS is free from error (Masoom-al-Khata) would be superior to the one who is not free from error (Ghair Masoom). The person who is given the status of the protector of the Ummah, would be superior to the one who is not given this status. The person who is the concluder of the faith (Khatim-e-Deen) would be superior to the one who is not given this status. Thus with this statement it is proved that the Imam Mahdi^AS being the Khalifa of Allah, free from errors in following the Prophet^SAS, the Protector of the Ummah and the concluder of the faith (Khatim-e-Deen), is superior to Hz Abu Bakr^RZ.

We conclude this discussion here. The remaining arguments which are popular today in our community, have been discussed in detail in my booklet with the title Risal-e- Tasviat. Therefore, it is not necessary to repeat them here again. I am thankful to Allah for His favor in getting this booklet completed. It is more so because He Has given strength to a sick person like me to discuss such difficult and intricate issues. In view of my illness it was very difficult to complete this booklet. I pray to Allah that this booklet may be made a treasure for my next world and since it was only for the reason of supporting the faith, I have taken pains in writing it, may it be made a source of my salvation. Praise be to Allah, the lord of the universe and peace and blessings be upon Muhammad the Seal of Prophethood and Muhammad Mahdi the concluder of the faith and upon their followers and pious persons.

We conclude this discussion here. The remaining arguments which are popular today in our community, have been discussed in detail in my booklet with the title Risal-e- Tasviat. Therefore, it is not necessary to repeat them here again. I am thankful to Allah for His favor in getting this booklet completed. It is more so because He Has given strength to a sick person like me to discuss such difficult and intricate issues. In view of my illness it was very difficult to complete this booklet. I pray to Allah that this booklet may be made a treasure for my next world and since it was only for the reason of supporting the faith, I have taken pains in writing it, may it be made a source of my salvation. Praise be to Allah, the lord of the universe and peace and blessings be upon Muhammad the Seal of Prophethood and Muhammad Mahdi the concluder of the faith and upon their followers and pious persons.

The translation of this subject matter was done by Hazrat Syed Yakoob Roshan Yadullahi in the book Tanveer ul Hidaya. This was extracted and presented in Noor-e-Vilayat in Issue#21, dated August 2000 for the benefit of the community members as an article. The same version has now been proof read, edited for corrections and formatted for presentation. The original footnotes of the translator were retained with additional references added.