Mahdaviah Insight - August 2026
- Mahdavia Center
- 14 hours ago
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August 2026 (Safar/Rabi al-Awwal 1448H) Vol. 12, Number 2
Editorial: Intellect, Reasoning as against Love of the Prophet SAS
In the Name of Allah, the Most Beneficent, the Most Merciful
When Allah SWT created Adam, He commanded all the angels to prostrate before Adam. All the angels did prostrate (obedience) except Iblis. He did not prostrate due to his arrogance. When Adam and Eve committed a mistake due to Satan’s misguidance, Allah SWT sent Adam and Eve down to earth. Allah SWT forgave them due to their sincere repentance and said, "We said, 'Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve.'" (Al Qur’an, 2:38) Allah’s message (guidance) came through prophets and messengers from time to time, and finally Prophet Muhammed SAS came as the last in the chain of prophets (Khatimun Nabiyeen). No prophet will come after him but two Caliphs of Allah, viz., Imam Mahdi ASWS and Isa ASWS. The authenticity of the message lies with the authenticity of the messenger. If you have a firm faith in the messenger, then only you will accept and follow the message. If you do not know the messenger, you will not have much faith in the message that he has brought in. Now let us see how much we (Muslim Ummah) know about our Prophet Muhammed SAS as the Messenger of Allah and the kind of message he brought in. The following (Ittibah) of the Prophet SAS is a prerequisite for the love of Allah.
Unfortunately, the whole Muslim Ummah is confused and divided into several groups and subgroups even on the understanding of the noble personality of Prophet Muhammed SAS. Today we see stark differences among the Islamic scholars not only on the interpretation of the message as brought in by Prophet Muhammed SAS but also on various aspects relating to the noble personality of the Prophet SAS himself. Here are a few examples: We see scholars of Islam differ on the issue of whether Prophet Muhammed SAS is Noori or Khaki? As an extension to this difference, they have differences on the issue of whether Prophet Muhammed SAS is just a human being like us, with the exception that he got revelations from Allah. On the other hand, other scholars believe that Allah has created the Noor of Prophet Muhammed SAS as the first thing and then created all other creatures; it means they believe that Prophet Muhammed SAS is Noori.
Secondly, when it comes to the event of Miraj, some scholars believe that the Prophet SAS had it only in his dream and there is no physical journey from Masjid al-Haram to the heavens. Another group of scholars believes that the Prophet had a physical journey, but he saw the Angel Gabriel (Jibraeel) in his original form. Yet another group of scholars believe that the Prophet SAS had a physical journey to the heavens; he met other prophets during this journey and finally went beyond Sidratul Muntaha and had the vision (Deedar) of Allah SWT. Moreover, some believe that using the Wasilah of the Prophet SAS is prohibited, and it may amount to Shirk or Biddah. These scholars also believe that since Prophet Muhammed SAS passed away, and therefore, his Wasilah, or the Wasilah of other Islamic saints (Awliya), is not permitted in Islam. On the other hand, other scholars believe that although we are seeking help from Allah alone, the Wasilah of Prophet Muhammed SAS and other saints is permissible.
Another major difference arises relating to verses 3 and 4 of Surah Najm, in which Allah SWT says that the Prophet does not speak on his own but whatever is sent to him is the Revelation (Wahi). Although everyone believes in these verses, some say that the household life of the Prophet SAS does not come under the purview of these verses, and we do not have to follow the examples from the Prophet's household life. On the extreme side we have another group who believes that whatever is there in the Qur’an should be followed, and they reject every other thing, including the Ahadith (traditions) of Prophet Muhammed SAS. As a matter of fact, we cannot follow the Qur'an without the help of Ahadith or the practices of Prophet Muhammed SAS.
Today, much of what we see is the corporal Islam as against the spiritual Islam. Corporal Islam focuses on reason and rationality, whereas spiritual Islam focuses on love of Allah and His Prophet SAS. In fact, the West lost its spirituality due to its focus on reason. William Chittick, a renowned scholar on Ibn Arabi, wrote, “One result of this ongoing search for the lost intellectual and spiritual heritage has been the rediscovery of the importance of imagination. In putting complete faith in reason, the West forgot that imagination opens up the soul of certain possibilities of perceiving and understanding not available to the rational mind." For instance, Prophet Muhammed SAS said, while explaining Ihsan, that you worship Allah as if you are seeing Him. Although we may not be at the stage of seeking the vision of Allah, we can have that imagination to bring us in the spiritual fold. When there is no such imagination, due to rationality or reason, we are completely missing the teachings of Ihsan, which is an integral part of religion (Deen). Reasoning in the commands of Allah takes one astray. When Allah SWT commanded the angels to prostrate before Adam, Satan (Iblis) refused, and his refusal was based on reason. He said, "I am made from fire when Adam is made from clay. I am better than him."
Alhamdulillah, we Mahdavis, due to the blessings of the testification (Tasdiq) of Imamuna Mahdi al-Ma’ood ASWS, have no such conflicts and differences in opinion on the noble personality of Prophet Muhammed SAS and therefore, under the guidance of Mahdi ASWS, we have no problem in following the Prophet SAS as a basic test of the love of Allah. The mission of the Mahdi ASWS provides us the path of loving Allah and finally seeking His nearness and His vision.
Editorial Team
Article: Short Biography of Prophet Muhammed (PBUH)
Khundza Nida Mahmood
In the name of Allah, the Most Beneficent, Most Merciful.
His Birth and Family
Prophet Muhammad ﷺ was born in Makkah on 12th Rabi ul Awwal, in the year of the Elephant, around 570–571 CE.
His lineage is from Prophet Ismael (AHS), son of Haz. Ibrahim (AHS)
He (PBUH) belonged to the noble tribe of Quraysh, from the family of Banu Hashim.
His father was Abdullah ibn Abdul-Muttalib, and his mother was Aminah bint Wahb.
His father passed away before he (PBUH) was born.
When Muhammad ﷺ was about six years old, his mother also passed away.
His grandfather Abdul-Muttalib cared for him for a short time, and after his grandfather’s death, his uncle Abu Talib took care of him.
His Childhood and Youth
As a young boy, Prophet Muhammad ﷺ spent time with the people of the desert and was cared for by his foster mother Halimah As-Sa’diyyah.
The people of Makkah called him As-Sadiq (the truthful) and Al-Amin (the trustworthy) because they trusted him greatly.
When Muhammad ﷺ was 25 years old, he married Bibi Khadijah bint Khuwaylih (Rz)
Bibi Khadijah (Rz) was a respected and successful businesswoman.
She was the first person to believe in him and accept Islam.
She supported Prophet Muhammad ﷺ with great love and courage, especially during the difficult early years of his mission.
They had six children:
Hz. Al-Qasim
Hz. Abdullah
Bibi Zaynab (Rz)
Bibi Ruqayyah (Rz)
Bibi Umm Kulthum (Rz)
Bibi Fatimah (Rz)
The Prophet ﷺ also had a son named Hz. Ibrahim, whose mother was Bibi Mariyah al-Qibtiyyah.
His sons passed away when they were young.
He (PBUH) had two grandchildren through Bibi Fatima (Rz), who was married to Haz. Ali (Rz), Haz. Hassan (Rz), and Haz. Hussain (Rz), and they were beloved to the Prophet (PBUH).
After the demise of Bibi Khadijah (Rz), the Prophet (PBUH) had other marriages mostly to strengthen families and tribes.
The Mothers of the Believers are:
Bibi Khadijah (Rz),
Bibi Sawdah (Rz),
Bibi Aishah (Rz),
Bibi Hafsah (Rz),
Bibi Zainab (Rz),
Bibi Umm Salamah (Rz),
Bibi Zainab bint Jahsh (Rz),
Bibi Juweria (Rz),
Bibi Umm Habiba (Rz),
Bibi Safiyah (Rz),
Bibi Maimuna (Rz).
First Revelation
Prophet Muhammad ﷺ loved spending time in worship and reflection.
He would go to the Cave of Hira near Makkah.
When he was 40 years old, Angel Jibrael came to him with Allah’s first revelation.
The first verses revealed were from Surah Al-’Alaq: “Read in the name of your Lord Who created.” (Qur’an 96:1)
Prophet Muhammad ﷺ was chosen by Allah as the final Prophet and Messenger.
He (PBUH) taught people that Allah is One and that only Allah deserves worship.
The Early Years in Makkah
Prophet Muhammad ﷺ first taught Islam privately and then began preaching openly.
Many people accepted Islam, and the first ones were Bibi Khadijah (Rz), Hz. Abu Bakr (Rz), Hz. Ali (Rz), and Hz. Zaid bin Haris (Rz).
The Quraysh opposed him and severely persecuted many Muslims.
The Muslims remained patient and continued believing in Allah.
Some Muslims migrated to Abyssinia to escape persecution.
The Prophet ﷺ and his followers eventually migrated from Makkah to Madinah.
The Hijrah to Madinah
In 622 CE, Prophet Muhammad ﷺ migrated from Makkah to Madinah.
This journey is called the Hijrah and marks the beginning of the Islamic calendar.
He built Masjid an-Nabawi, brought people together as brothers and sisters, and taught them how to live according to Islam.
Important Events
During his life in Madinah, several important events took place, including:
Battle of Badr — 2 AH
Battle of Uhud — 3 AH
Battle of the Trench (Khandaq) — 5 AH
Treaty of Hudaybiyyah — 6 AH
Conquest of Makkah — 8 AH
When the Prophet ﷺ returned to Makkah with his companions, he (PBUH) showed remarkable mercy and forgiveness to many of the people who had previously harmed and persecuted him.
The Farewell Pilgrimage
In 10 AH, Prophet Muhammad ﷺ performed his Farewell Hajj.
He taught the Muslims important principles of Islam and reminded them to treat one another fairly.
He emphasized the importance of worshipping Allah, respecting people’s rights, treating women well, avoiding injustice, and holding firmly to Islam.
His Final Days
Shortly after the Farewell Pilgrimage, the Prophet ﷺ became ill. He (PBUH) passed away in Madinah on 2nd Rabi ul Awwal in 11 AH (632 CE) at the age of about 63.
He was laid to rest in the room of Bibi Aishah (Rz), which is now part of Masjid an-Nabawi.
Article: The Knowledge and Essence of Religion
In the Name of Allah, The Most Beneficent, The Most Merciful.
One of the basic principles of education, from the religious perspective, is not only to impart knowledge of religion (Ilm-e-Deen) but also to explain its essence (Mahiyat-e-Deen). Having only the knowledge of Deen would result in a soulless exercise of rituals because the person performing those rituals has no inner feeling about those acts. He does not experience what is going on; there is no depth whatsoever. Even the mandatory acts (Fara’iz) become a custom (Rasm) if done without understanding their essence. What is important is to have the habit (Aadat) of Ibadat, but Ibadat should not become an Aadat. (Ibadat ki Aadat honi chahiye, laikin Ibadat ko Aadat nahin banana chahiye). This is how Iqbal explains this problem:
Rah Gai Rasm-e-AzaaN, Ruh-e-Bilali Na Rahi
One of the important missions of Imamuna Mahdi AS is to remove the element of customs (Rasm), habits (Aadat), and innovations (Bid’at) from our religious practices so that one should perform these duties only and only for the sake of Allah. Thus, whatever we do and whatever we don’t, it should all be for the sake of Allah. Similarly, the friendship or enmity with someone should also be for the sake of Allah alone. The moment we bring self-interest into these acts, it becomes hypocrisy, and it may lead to Shirk-e-Khafi (implicit polytheism).
To experience the deeds that we perform, it is necessary that we understand their essence (Mahiyat). Now the question is, are we giving only knowledge to our kids about religion, or at the same time, are we explaining the essence of our faith and its practices?
Probably the first step in this process is to make a distinction between the knowledge of religion (Ilm-e-Deen) and the essence of religion (Mahiyat-e-Deen). Providing the knowledge of Deen, in terms of teachings of Nabuwat, means that we teach our kids how to say Shahadah (testimony of Oneness of God), how to pray Namaaz with physical postures, how to fast in the month of Ramadan, how to give zakat, and how to perform Hajj. On the other hand, the essence of religion means we are also making them aware of the importance and utility of these practices and how they are going to affect our lives in this world and hereafter. In other words, the difference between knowledge and essence is the same as the difference between How and Why. In this world of materialism, most of us feel that knowing how to do certain deeds is good enough and not looking beyond that point and eventually teaching the kids the same deficient philosophy. Similar is the case with the teachings of Vilayat, which are highly spiritual and fully focused on seeking the level of Gnosis (Irfan). Islam comprises both teachings of Prophethood (Nabuwat) and teachings of Sainthood (Vilayat). Allah SWT says in the Qur'an thus, “O People who Believe! Enter Islam in full—and do not follow the footsteps of the devil; indeed, he is your open enemy. (2:208). Entering into Islam in full encompasses both teachings of Prophethood and Sainthood. With the passage of time, after the advent of Imam Mahdi AS about 600 years ago, the spiritually rich practices have also been reduced to rituals by some people whose self-interest has overridden the sincerity towards these practices.
As a result of the ignorance towards the essence of religion, we see today more and more people are praying Namaaz, giving charity, and performing Hajj, but none of these things are mostly done for the sake of Allah but for their self-satisfaction and for a status in the society. Even Ibadath becomes a trade. People start counting the rewards that they would get by doing certain righteous deeds, as if they would not have done these deeds had there been no promise for a reward from Allah SWT. Some people go to Masjid al-Haram (where Kaba is located) quite frequently because it has a huge reward for offering Namaaz in that mosque, but they don’t have the intention of finding the nearness of Allah at such a sacred place. To refute this ideology, Iqbal said:
SajdoN Ke Iwaz Firdous Mile, Ye Baat Mujhe Manzor Nahi,
Be_Laos Ibadat Karta huN, Banda Hun Tera Mazdoor Nahi
Every system has certain protocols that have to be followed if you are part of that system. It is quite possible that we may not get the benefit (Faiz) from the good deeds if we do not follow the protocol. For instance, prayer (Namaaz) and Remembrance of Allah (Zikrullah) are two of the most important acts of ibadat. If we do not care about them and do other good deeds (non-obligatory), those other actions will not have a positive impact on us. For instance, if we give a lot of money in charity but do not pay Zakaat as required, perform Umrah every year but do not have the practice of praying daily Namaaz, and often go on pilgrimage (Ziyarath) but do not do the Zikr regularly, what benefit do we get from such acts? If we are leaving the obligatory acts and focusing on non-obligatory acts, we are not following the protocol. It is for this reason that Mahdi AS has asked his followers not to offer Nafil prayers but rather to do the Zikr, because Zikr is obligatory (one of the Faraiz-e-Vilayat) and Nafil is non-obligatory (Mustahab).
The knowledge of religion that is mostly available from books would give us the explicit knowledge (Ilm-e-Zahir), but an understanding of the essence of religion leads us towards acquiring hidden knowledge (Ilm-e-Batin). This is the knowledge for which Allah directed Prophet Musa AS to go and stay in the company of Hazrath Khizr AS. This is the reason why the company of the righteous (Sohbat-e-Sadiqeen) is obligatory (Farz). This is the knowledge that cannot be acquired from the books; rather, we should have a guide, a Murshid who is selfless and has attained a certain spiritual height of self-awareness (Khud Aagahi). This is the real path of Tark-e-Duniya. Unfortunately, in our daily affairs, most of us want to go ahead of others with or without having necessary skills and without following the protocols. Most people would like to become leaders rather than followers.
Kya Peer-e-Maikada Hai kay Masnad ki Hirs meiN
Maikhana-e-Wafa kay sab Adaab lay Gaya
Whatever wrong is happening today, it is because of our contentment with having knowledge and not looking towards the essence of our faith, our religion. Essence of religion means understanding the purpose of our life and our relation with our Lord, Allah SWT. May Allah guide us and give us the skills to understand the essence of our religion, Ameen!
Article: Intoxication in the Qur'an
In the name of Allah, the Most Beneficent, the Most Merciful
The Webster Dictionary has defined the word "intoxication" as “an abnormal state that is essentially a poisoning, a condition of being drunk, a strong excitement or elation." It is also clear that the word "intoxicant" doesn't apply only to alcohol. It means anything that poisons the body and soul and that takes away the capacity to understand.
Let's look at how this term is being used in the Qur'an. Allah says, "O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying…. (Al Qur’an, 4:43). Most of the commentaries of the Qur'an have taken the meaning of “intoxicated” as the state of mind after taking an alcoholic drink or one who has consumed alcohol. We generally see the slogan in our daily life that says, “Don’t drink and drive." With the consumption of alcohol, a person loses the ability to drive a vehicle to reach the destination. If this is true for the material world, how can we remain intoxicated and drive to reach our spiritual destination because prayer (Namaaz) is also a journey that takes us to reach our destination of seeking Allah’s nearness? However, on this spiritual journey, one has to be free from all kinds of intoxicants, and not just the alcohol. Let’s look at what Mahdi AS has said about intoxication in the above Qur’anic verse:
Naql: It is narrated that Imam Mahdi AS, while explicating the Qur’anic verse, “O ye who believe! Draw not near unto prayer when you are drunken." Imam AS said, “The drunkenness (Sukara) here also means the drunkenness of the world.” (Naqliyat Bandagi MiaN Abdul-Rasheed RZ, 213, page 117 (English version))
We, as Mahdavis, believe that Imam Mahdi AS is the Caliph of Allah and free from any error (Masum-Anil-Khata). Allah has entrusted him with the task of explaining the true meaning of the Qur’an (Mahdi AS being Mubaiyyin-ul-Qur’an). We can see how Mahdi AS has explained the meaning of “Sukara” to include all intoxicants, and the most lethal being the drunkenness of the love of this world. Intoxication also includes lust and greed for the material wealth and love to retain it. This is also proof of him being the explainer of the Qur'an.
The drunkenness of the world includes the pride of material wealth, the pride of being superior to others, the pride of being highly educated, the pride of being a highly successful person in the community, and the pride of being famous—list a few.
It is clear from the above that the intoxicants take away our sense of understanding; we don’t realize what we are doing and what we are saying, whether we are on the right path or have gone astray. So how can we remember Allah in a state of intoxication when remembrance of Allah has been reminded time and again in the Qur’an and for us (mahdavis), it is one of the obligatory acts of Vilyath (Zikrullah)?
