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Transcript of Ghazwa e Hind
GILZWA-E-FIIND(The Battle of Hind)
A foretelling (of an event happening in future)
by Khatem-ul-ambia and Khatemul Huijat
Khatem-ul- Aulia (Peace be upon both of them)
Written by
Muffasir-e-Quran Haz. Syed Meeranii
Abid Khundmiri Sahab Esq.(fnir article occuring in
Haz. Syed Meeranii Abid l(hundmiri's Tafseert tNoor-e-Iman tt
)
Translated by
Haz. Syed Ali Sahib Bartar Etq
Published byMahdavia Foundation Chicago
In the Name of Allah, the Most Beneficent, Most Merciful
PUBLISHER'S NOTEMahdavia foundat ionerpressed i ts desire that the art ic le"Ghaz*a-e-H ind" occur r ing in Hazra lh Sr .ed Meeran j i Ab id
Khundmir i 's Tafseer "Noor-e- lman" be translated in Engl ish and
s h o u l d b e p r e s e n t e d t o t h e l \ { a h d a r i a c o m m u n i t v a f t e r i t spublication on the occasion of Bahra-e-Aam and Urs of HazrathBandagi N{ir an Sred Khundmrr Srddiq-e-Vilar.ar(Rz)
The glad tiding of "Ghaz*a-e-Hind" uas qiren bv HazrathRasool -e-N{aqbool (SAS) and Hazrarh Mahdi -e-Maud (AHS),rrhich took place rn India. In this hol'ri'ar Hazrath Bandagi Mian(RZ) defeated rhe arm'sent b1'Muzaffar, the shah of Gujarat.Hazrath Bandagi Mian's martl'rdom took place on the second day.All the rncidents occurred according to the propheo' of HazrathMahdi (AHS). In th is ar t ic le Hazrath Syed Meeranj i AbidKhundmin Saheb discussed this incident in detail with n,eli groundreasons. That's rvhf it was felt that it is necessary to publish thisarticle as a separate booklet for the benefit of our Mahdavi brothers.Its translation \\'as done by Hazrath Sl,ed Ali Bartar sahib in such alucid r i 'al ' that i t has become easilv understandable in Enelishlanguage.
Due to the present day si luation rvhen our students andyoungsters are unable to read the books in Urdu. i t becomesnecessarv to present th is ar t ic le in Engl ish language. Thepermrssion for rts translation and publication has been taken fromHazrath Abid Khundmiri Saheb. This booklet is being published rnt h e i n t e r e s t o f o u r c o m m u n i t r H o p e o u r b r o t h e r i * o u l d b ebenel l ted br i t
On behalf , l ' \ lahdart foundatto' I t r l ler ntr i ; i . . , ;^. l t r Htz.{br; KhunJrlrrr Sa}rrb. Ha.z Sr ed .{ l r Be; ler S.r , i . l r : - . - : : : :nslarron)u ; l i . : . , Sr eJ Yr i . . a , t R . ,Sh l r \ i ; . : : . i : Sah: : r : ! : ; : . i readrng)u t i ; : l ' . : , r . { . . r r : { . : : i * l i r : . . , b€s i . . t Hr re i i : ; . l s u i r : : each and€\ 3f\ rrli ' i ih.. it&i a.,n!"nlui3\: his scntc€s lo pu:,:sh ti::
.t,ook
\ler Allrlr biess rhc lare llaz SraJ .1r.,.o.-.:J,in Sahab aliasHu R-hutlah \lra' S.*rab for ntnec Ecd-e-Sa*:b ihrs book isp u b r ; s h . ' J
CA
A foretel l ing (of anKlatem-ul ambia andaulia (Peace be upon
Among the tora(Hazrat Muhammad)
foretold about certarn rrin future and as the trmto be true one by one.by Ulama among l \ Io1i
about the advent o[Rasoolul lah(sN ) ' r ru-r , nthe advent of Mahdi lDeen ( ls lam), i t uas nbe si lent about i t . Infamily particulars are medescents, in some trarli
mentioned while in otherpoint out about the plac
the time and period u hsome Ahadith his featurr
his Character is emphas
about "GAZWA-E-F
HIND). This is our PrMojizah. which can be rProphethood.
Incidental ly thrsHazrat ffiul-,.1;(AHS) o 6,
Abd Feiz Sled .{hmed.
GAZWA-E-HIND
Khatem-ul ambia and Khatemul Hujjat Khatem-ul-aulia (Peace be upon both of Them)
r t , l , lost Merci ful
OTElesrre that the art ic lei r ed \ {eeran j i Ab idslated rn Engl ish ando m m u n i t r a f t e r i t sr and Urs of Hazrathr atr Rz)rr:s qiven bv Hazratht h ; r - e - \ { a u d ( A H S ) ,{:,,rath Burdagi Mianth: Shah of Gujarat.:e .,il the second day
; : . lhecr o f Hazra thr e ; \ l e e r a n i i A b i detr, r i r th lel l ground:asJ..:1 to publish thisou: \ lehJari brothers.B::-.1 sdrrb in such as t : : . . 1 r : l e r n E n g l i s h
're: . , , t ' : tudents andr r : L : i u . r t b e c o m e s
; l ; . : . : n , : u a g e . T h eh;-- lr'eit tlken lrom: i f a ; : r , ' r ' r r h l r s h e d i n
' l : i i . i r . r s \ \ o u l d b e
fe: : : r l l , - ' . r . : . l l r , rS": . : : - - : - . : - . . , f t rOn)L :
" r : i l
pL:
' - - > r i r n , r l. l J u r r r r /
-: -.'ach and^ . - 1
r:nab alas: : :s book iS
THE BATTLE OF HINDA foretelling (of an event happening in future) by
Anrong the total special attributes of Risalat Ma'ab
(Hazrat Muhammad; (SnS) this one is also there that he
foretold about certain important events that were to happen
in future and as the time is passing his foretelling are proved
to be true one by one. Hence these foretelling are counted
by Ulama among Mojizat (miraculous deeds and sayings)
about the advent of our Imam Mahdi(AHS) Hazrat
Rasoolullah(SN)'s sayings are rnore than three hundred. As
the advent of Mahdi Maud was among the necessit ies of
Deen ( ls lam), i t was not possible for the prophet (s\s) to
be si lent about i t . In some tradit ions (Ahadith) \ lahdi 's
family particulars are mention, in some others from u hom he
descents, in some traditions Mahdij exalted position is
mentioned while in others his lofty qualities. Some traditions
point out about the place he would be born and some show
the time and period when his advent would take place. In
some Ahadith his features (facial) are shown while in others
his Character is emphasized. Among these Ahadiths one is
about "CAZWA-E-HIND" (THE BATTLE OFHIND). This is our Prophet(SAs)'s promise as well as a
Mojizah. which can be taken as a testimony (Hujjat) of hisProphethood.
Incidentally this is also a promise and Mojizah
Hazrat Mahdi(AHS) which can be taken as a testimonv
^ tt ) t
o i
Sred. { ,hmed.
his Mahdiyat. Details of this will be mentioned in theensuing pages.
This tradit ion also qives an indication thatff i3[, i ;(AHS) un,] his companions u,i l l be in Hind (tndia).
The tradit ion is as iol lou. '
)fl ,t', -* s'*'r..ce J o ia d.,l' ;.,-,-, .1,. lr; *-r
e)r A\.,r--l e* J.* +r*o) 4t) )* yt-as, rl-Ji;* alJl t*.o
e)r-Jt *t"lp
Translation:- 5u5to(RZ) narrates ttril HazratRasoolullal6As) said " Two branches of my Llmmahare sucb ttrat AIIah has saved them from the fire ofHell. One of them is that Who will fight in Hind(India), the ottrer will accompanJr Isa ibn-e-Maryap(AHS1-
In this tradition Prophet yu1"tu-*",1(SAS) hasinformed about two set of people who will be saved from thefire of Hell . The leader of one of them is Hazrat Isa ibn-e-Vlurvu.( 'Atis) The name ,., f the leader ,-, f the ,-rrher ser ofl r o r r l e . r rh , , u r l l i i ch t rn H in , l . h ; r s no t heen .n , ,on .
. . i re i . r . l r ! ' eJ ( : :h ls l ra r l r : r , ,n . r t rnakes
::r sct-on.i :rt oi pr,,;rlr sh,',uld be,. : .F., f # Lxj br l l "zr. , l l ia( \HS).
f ."t{iL<' rs Kha[fauliah anri m amor
:rr .-Ulah). rhc scc,lnrl set oi people
must compulsorily hane amamoor min allah.
The stimulus for thresult which is mentioned ithese set will be saved frorUmmah of Rasoolullah(s.{two sets of people are m(same- that is safety from pset of people can be sar.ecjof the set enjoys the polMuhammadia. Thinking {further, we come across aof people mentioned abor.rare shown with the first srone order. The narration is" How wiII my ummah p<
phase, Isa in tle last phathe middle phase."
It is know from thisJsa(AHS), two other pers{rrUmmaht-e-Muhammadia
Rasoolullah(sAs) himseli an
(Now, in the [ ir-tleader of the seconcl st'rRasoolullah(sAS) b".uur" h( lnd ia) . Of the other ru 'and the second is .Hazrat \
t . i s t r .
l : rs t i
- \ n , l .
n i n
nl l be mentioned in the
;es an indication that
" r . l L ,e in H ind ( lnd ia ) .
e - t s ' , t i t. J . - . V
: * --rt -'Ji '* a.Ul tr,a
,t*.ir'*d,
trretes thil Hazrat
kzncLes of my Ummatr
I tfea from the fire of
lTo *ill fis|t in Hindncoa,pan-r' Isa ibn-e-
: t \ l :hammac l (sAS) has
rh, ,r rll be saved from the
t l ' * ' :n rs Hazrat Isa ibn-e-
.e. i , le: ' " f the other set of
; n, , l f )een sho\\ n.
' i : ' : . . : r a ' l i l i r ) r ) . i t m a k e s
i r : : , * , , r , l t - sh , r t r ld be
te . : : ' , I l . , z : . r : I - ' ( \HS) .
Nr^ , . . : . . : - r . . ;n an , i m amor
irr *r , , ; i r i set of people
must compulsorily have a leader who is Khalifatullah andmamoor min allah.
The stimulus for this type of thinking is the endresult which is mentioned in the end of tradition:- i-e. boththese set will be saved from the fire and both belon_g to theUmmah of Rasoolullah(sAs). In other words although thesetwo sets of people are mentioned, the end of both is thesame- that is safety from perishing and destruction. A wholeset of people can be saved from destruction when the leaderof the set enjoys the position of saviour of Urnmath-e-Muhammadia. Thinking on this line when we proceedfurther, we come across a tradition in which the second setof people mentioned above (those who will fight in Hind)are shown with the f irst set of people ( led by lrutaHS); inone order. The narration is thus:" How will my ummah peish when I am in the first
phase, Isa in the last phase and MaLdi from me is inthe middle ptrase."
It is know from this tradition that along with HazratIsa(AHS), two other persons are shown as the saviours ofUmmaht-e-Muhammadia and they are HazratRasoolullah(sAs) himself and Hazrat Imam Mah6;(AHS).
(Now, in the first tradition rnentioned above) Theleader of the second set of people cannot be HazratRasoolullah(sAS) 6..uuse he did not fight a battle in Hind(lndia). Of the other two saviours, one is Hazrar I" (AHS)
and the second is Hazrat ffiull,1;(AHs).
In the above tradition the name of Hazrat Isa(AHS)
has been clearly mentioned. However in the case of
[1zlul,,]i(AHS) i1 has been pointed out that his people will
f igh t in H ind . Hence o i th #gqt ' : t (Asoba ma 'a l
/sa); the other (Asaba tagaz utal-hind)
-u"6Jt-, P\t-a9 will be the people with Mahdi(AHS)
because \'lul.,,l1(AHS) 'r khalifatullah, Mamoor -minallah
and saviour of the umrnaht-e- Muhammadi from
destruction.
The thinking that the group who f ight in India wil l
be that of Mahmmud of Ghazni. (Mahmood gaznavi), who
invaded India for more or less seventeen times is wrong as
well as untrue.
We don't know which musalman will consider right
to equate Hahmud's army with the group of Isa(AHS)
We ask whether Mahmud's selfish attacks on India
especially his attack on sommath will be the same in the
eyes of a true muslim as that of the group (Jama'at), of
Hazrat Isa(AHS) , who happened to be a Khal i fathul lah and
mamoor minal lah.
\ \ 'as \ lahrnud , .1 ( lhaznr a Lhalr i . rrhul lah l ike Hazrat
lsa( - \ l - l : ) ) l f h€ Eas no t (a rx i cer ta rn l l ' he uas no t ) . then,
becausr he ma<le .c l i rsh cont lnrps attac- i . i , ,n lndia. was he
and his armt' ireed ir.,rn tht hre o[ t{ell by Hazrat
Rasoolullah(SAS)r V,ashim and on his armv br
I (The writer olmentioning about the er,not see further that thisand what is the endRasoolullah(sAs) is menfight in Hind. He (Hnever attack a people Iunnecessary violence. L'rmatter of insolence lnRasoolullah(sAS) to ."go,Chazni and his arm!, ancforetelling of Hazrat Fconsidering the fire oi Fgroup (Mahmud and h;cursed that it doesnor ma
On page 37(Delhi, June 1952) untradition of Gazwa-e- l {words:
" 17rrrr(S'aS )
gear before the birth otChazniRh. He made hi,in 393Hij. Ninetg lJt,)rImam Nisai bg lh is 1 i r r r .tradition is this that H L,about Muslim attack !1ru;hich came to be tru, tt ,
lhr name of Hazrat Isa(AHS)
I {,u ever in the case of
::.' i ,-,ut that his people will
- i l - t f u t a , r . ,' ! lAsaDa ma a l
s-: ' ; lagaz u:al-hind)
rhr .rople rvith Mahdi(AHS)
i fa: , . lah. Mamoor -minal lah
nar.: -e- Muhammadi from
sri)1. , " ho i ight in India wi l l
rn, ( \ lahmood gaznavi) , who
s sr\enteen t imes is wrong as
mL-irnan u' i l l consider r ight
I t:r i{roup of Isa(AHS)
rnu: i 'e l i rsh attacks on India
na:r s i l l be the same in the
It , , i t he group (Jarna'at) , of
r,i r,, l-re a Khalifathullah and
zr. ' *hali fathullah l ike Hazrat
!r t -r i . : .r ir he u'as not), then,
t n , r , . r : t ac^ . , , n I nd ia . was he
llr i'.:* ,-i Hell by Hazrat
Rasoolullah(sAs)r Was the fire of Hell made "Haram" on
him and on his army by Rasoolullah(sAS)l
I (The writer of this article) did not see who rsmentioning about the group who will fight in Hind. He dldnot see further that this group mentioned with which grouf)and what is the end and result of the group. HazratRasoolullah(SAs) is mentioning about this group that willfisht in Hind. He (Hazrat RasoolullahsAS) himself didnever attack a people for getting booty nor did he likeunnecessary violence. Under such condition will it not be amatter of insolence in the personal dignity of HazratRasoolullah(SAs) to regard the selfish attacks of Mahmud ofChazni and his army and amassing the booty as the Gazwaforetel l ing of Hazrat Rasoolul lah(SAS) and as a resulrconsidering the f ire of Hell ro be "Haram"
on this u.holegroup (Mahmud and his army ) ) But let sel i ishness becursed that i t doesnot make one write the truth.
On page 37 of the monthly magazine Asrana(Delhi, June 1952) under rhe Heading "Cazwar"
thrstradition of Gazwa-e-Hind has been written with thesewords:
" Huzur(SAS) loretold tAis euent tuo hundred
gear belore the birth of Imam /Visci. Hazrat Mahmud ofChazniRh. He made his first attack in the shape of iehadin 393Hij. Ninetg gears had passed after the death ofImam Nisai bg this time. In other utords the result of thistradition is this that Huzun(s,].S) had giuen a foretellinsabout Muslim attack on India t'our hundred Lte ors osL)u,hich came to be true u,ord bu u,ord."
-)
Should not the pou er of speech loweron this research!! l
head with shame
Another flau in presenting this tradition was that itwas shown as reported by Hazrat Abu HurairaR' instead ofHazrat SaubanR'. A tradition by Hazrat Abu Hurairahtuabout this matter is such that even a very ordinary man willnot say that this tradir ion is about the batt le of Mahmud ofGhazni.
What will be the place and rank of the people vhowill fight a baule in Hind, as told by HazrathRasoolallah,(SAS) can be considered from the words ofHazrath Abu HurrairahR.. Hence in "Sunan-e-kubra"
andNisai it is written thus:
r1"l.lil qSpr iru.LaJr lr;, 'U, dlr J1,r; u rll JU rr,l stt ,fljr-lt l*trttt U b6r1tt,rl rt r1:Jr J-.lt 'rc.f ;sfr irul[r1,J-ir
Translation:- "It is narrated by Hazrath AbuHunairahR' that Hazrath RasoolullatrQAs) made a
to us of the battle of Hind. II I get this banleI will sacrifice my life and belongings. If I am killed inthis battle, I shall be counted among trigL-rankedmartyrs (Afzal Shuhada). If I return as a "Ghazi"
(Conqueror), I will be that Abu Hurrairah who Lasbeen freed from the fire of trell. "
Details are not ar.ailable as to what HazratRasoolul lah(SAS) 6u, said about the lofty rank and posit ionof the people who v' i l l f ight the batt le in Hind. HoweverHazrat Abu HurrairahR''s great (restless) desire to join thisbattle is not a less testimony to show the lofty nature and
character of this battle athat battle. It must irHunairahRt was a compand spent his life on suiour prophet(SAs) to evercomplete "
Turk-e-Dunir
Hazrath Abu H'the taste of lofty compannot have desired to be rn
Hazrat Abu Hur(Jama'at) and fisht in tl-not an ordinary group.
The last words ,rtradition that " If I get Lhigh ranked martyrs a,wiII be that Abu Hurithe fire of Helf pro, eclearly and emphaticallrpart in that battle \&ill irthis evoked a tense cl.sHunairahtu to join andcome out of battle as a C
In this tradit ion (
word "Al-Muharrar" is
Saubantu's tradition ".l
Hum allah Minan lYar"
g
I
):n
l l
l ou c r shame
tirrs tradition was that it
.\ou HurairaRt instead of
Hazrat Abu HurairahR'a 'ery ordinary man willthe battle of Mahmud of
nrl rank of the people who
l. as told by Hazrath
dcrrtt irom the words of
:r rn -Sunan-e-kubra"
and
v jrs u.ul Jtl t*t at ftt g c-J;*lt;Urltr; ri.i
d b.t' Hazrath Abu
bwtuttahQAs) made aH;td. If I get this battle
Aogiags. If I am killed in
)o.d emong Ligh-ranked'
I return as a "Ghazi"
Aba Hurrairah who has
t . -
hlr r: to w hat Hazrat
th, . : t r rank and posit ion, : ' " : : . r - rn H ind . However( : r . : . . . . . ) , - i cs i re to jo in th is
i : . r :nr lo i t \ nature and
character of this battle and of those people who wlll fight inthat battle. It must be remembered that Hazrar AbuHurrairahRz was a companion (sahabi) of our Prophet(sAS)and spent his life on suffaha and who preferred the love ofour prophet(SAs) to everything in the world and observed acomplete "
Turk-e-Duniya".
Hazrath Abu Hurrairahtu who was bestov,ed withthe taste of lofty company of Hazrat Rasoolullah(SAS) .o116not have desired to be in a lower rank company.
Hazrat Abu Hurrairahtu.'s desire to join this group(Jama'at) and fight in the battle shovs that this group wasnot an ordinary group.
The last words of Hazrat Abu HurrairahR' in this
tradition that " If I get killed I would be counted amongLigh ranked martyrs and if f return as a "GLazi ", Iwill be that Abu Hunairah who Las been freed fromttre fire of Helf prove that Hazrat Rasoolallah(SAS) ;rutclearly and emphatically pointed out that those who takepart in that battle will be freed from the fire of hell. Andthis evoked a tense desire in the heart of Hazrat AbuHurrairahR' to join and fight in the battle to get killed orcome out of battle as a Ghazi.
In this tradition (of Hazrat Abu F{urrairah R') the
word "Al-Muharrar"
is taken from the words oi flazrath
SaubanR''s tradition " Asabatan min [tmmati Harrar
Hum allah Minan Nai'. [n other readinc " A.hraz Huma"
is written and in other reading it is " Hatrar Hama" .
Readers with superficial sieht mai' think it easy to relate the
Cazwa-e-Hind to \{ahmood of Ghazni. But the words of
the traclition and Haz-rat Abu Hrrrairahfu's tense desire
keep this idea veru far from the truth. If this is not the case
then a question arises u hether Abu Hunairahfu desired to
attack on Somnath along u ith \{ahmud of Ghazni and get
the gold. diamor,ds and booty from the temple. After living
in the pious company of Hazrat Rasoolullah(sAS) who
proclaimed " AI-Fuqr u Faktrri (poverty and hunger are
my glory), will Abu Hurrairah desire to put himself to such
a low position as to go in the company of a worldly tyrani.
king like Mahmud of Chaznil
Was Mahmud's battle such that a Companion of
Hazrat R,rsoolullah(sAs), a Sahabi, makes himself ready to
join it and sacrifice his life and all his belongingsl What will
be the position of such. (Muslims) who lived at the time
and did not take part in the battlel Are all the persons who
were killed in Mahmud's battle high ranked Martyrsl Is the
fire of Hell "Haram' on all those who came alive from the
batt le) I f the common soldiers enjoy this posi t ion, what wi l l
be the pxisi t ion of \ lahmo,xl nf Chazni himself under whom
Hazrath .A[,u Hurrairah clesires to f ight even though earl ier
he l ived under oLrr qrei i t [ ] r , rphet (SAS)) Under such
condit ions ui l l \ lahmood Chazni not become superior in
posit ion to Abu Hurrairah and equal in rank to Hazral
Ru*olul luh(sAS) and l* .( \s)r Wil l rhis be the rel igious
bel ief (Aquida) of anr, ' \ lusl imi
It may be said
fighting in Hind is th,
without doubt Hazrat
Muhammadia like H
1ru(AHS). This h;
Rasoolullah(SAS) 6irn
that the advent of Haz
But, whether
Hazrat fulu|rd1(AHs)'t
rightly called a Cazu a
was it conductedl The
This article carries the
1. Hazrat RasoolL
that will be iou
2. The illustrious
desires Whoieh
1. The group tha
mentioned alon
whose end and
Hell.
4. The word 'Ga
battle fought b
Now it is to b,
India. How was it i , ,u
Those who re.
Mahdi(AHS) find thut
intz rt is " Harrar Huma".
nar think it easy to relate the
>t (,hazni. But the words of
I I urrairahfu's tense desire
tnith. ] f this is not the case-\i-,u Hurrairahfu desired to
\I.,r:nud of Chazni and set
fr, rr lhe temple. After living
laz,r..,: Rosoolullah(SAS) who
i; ( txrvertv and hunger are
r:r--rre to put himself to such
c,)r:panv of a worldly tyrant
. i . r f . :hat a Companion of
l ; : , . : :akes himself ready to
e.. : . : - : ' le i , ' tneings) What wi l l
* l r ---) : .ho l ived at the t ime
r!tr' -\:t ' all the persons who
:, ;: r.rnked Vlanyrsl Is the
rh- : :),, ccrrre alive from the
c:. . i :f-.rr ,:xrsition. what will
[ ( l : ; .2: .r nrrnsel i under whom
I : , : : r : r t even though earl ier
r \ ' : ' : ( : - \S)J Under such
if: ': I f 'ecome superior in
r: ^: - . i i in rank to Hazrat
\\ : irrs be the religious'1
It may be said with clarity that the group (Jama'at)
fighting in Hind is the group of Hazrat Mln[i;(AHS), and
without doubt Hazrat Mahdi(AHS) is savior of Ummat-e-
Muhammadia like Hazrat Rusoolullah(sAS) and Hazrat
1."(AHS). This has been explained by Hazrat
Rasoolullah(SAS) 61*r.lf. An important clear point in it is
that the advent of Hazrat Mahdi(AHS) will be in Hind.
But, whether this battle (Gazwa) took place inHazrat Mahdi(AHs)'s timesl Whether this battle can be
rightly called a Gazwal Where did it take placel By whom
was it conductedl These questions are to be considered.
This article carries the following points:
1. Hazrat Rasoolullah(SAS) 6ur promised about a battlethat wil l be fought in Hind (i .e. India)
2. The illustrious high ranked sahabi Abu HurrairahR'
desires Wholeheartedly to join this battle.). The group that fights this promised battle has been
mentioned along with the group of Hazrat Isa(AHS)whose end and result is getting freed from the fire of
Hell.
4. The word 'Cazva" cannot fit from any angle on the
battle fought by Mahmud of Ghazni.
Now it is to be seen when was this Cazwa fought in
India. How was it fought and through whom was it foueht.
Those who read the books of biography oi }lazrat
Mahdi(AHS) find'thut Hazrath Mahdi(AHS) has taken oart9
only in one battle in his life. But the events and time of this
battle are such that the word "Cazwa" cannot fit on it' The
following are the reasons:
1. The iirst thing to note is that this battle was fought
betu'een Sultan Hussain Sharqui and Dalpat Rai,
King of "Caur-. The stimulus of this batt le was the
Bayan-e-Quran (Explanation of the Ayats of
Quran) by Hazrat Mahdi(MS) in *hi.h he stressed
that lslam's subjugation to idolatory (Kufr) was not
permissible. Sultan Hussain Sharqui said he rvas
payrng tribute to king of "Gaur" and if he stopped
it, a battle will become inevitable. He further said he
did not have necessary means to face a battle' On
this Hazrat. Mahdi(AHS) said 'Allah is Naser
(supportive and helpful) to His religion.'
In this battle that ensured Sultan's arrny was almost
defended. At that time Hazrat Mahdi(AHS) was standing on
an elevated place with some of his men. The Sultan sent
word to hirn that his arrny was defeated and he
(MahdlaHsl might also leave the battle field and return.
But Hazrat Mahdi(AHS) did not leave his place and stood
f i rmlv a lons u i th h is people.
The Rala's arm)' along u'ith his elephant began to
proceed tou'ards llazrat \13|.,,ir(AHS). Then Hazrat
Mahdi( 'AIls) uttt ' red the *,,rd 'Bismil lah" and proceeded
towards Raja's arm). lle sent an arrow at the elephant'
This caused disturbance in the Raja's army and the defeat
of the Sultan was converted into a conquest.
On such historic e
fought between Hazt
Gaur. It was in realit'
Dalpat. Hazrat Mahd
and his intention was
As an under ,
conquest vas the resu
the battle but in appz
vho fought in suplx
commander of the an
the real fight in the
Irn.rnunu(AHS) and I
join the battle as a su
2. On a seconoa
of Hazrat \la
t ime Imamun;
be The Pror
battle of \Ial
be applied to
Had the batt
The Mahdiyat bv"Cazrwa' and Mahdi
This is an a
proclaimed his Mahc
in 905Hi1. Every \l
understands that aft
(MahdiAHS) i, .o'
I,nu-unu'rAHS den"
t 0
hr events and time of this
rs a cannot fit on it. The
rhar this battle was fought
Sharqui and Dalpat Rai,
ulus .,i this battle was the
,!ion oi the Ayats of\ll:r 1n v'hich he stressed
rc.latory (Kufr) was not
r:n Sharqui said he was'(.rLrr- and if he stopped
.rtab,le . He further said he
rans '.o face a battle. On| -rrd
'Allah is Naser
l { . . r e l i g i o n . "
\i:an s arrny was almost
ahi -r i lS) was standing on
h.r= nen. The Sultan sent
E a-i defeated and he
r t,aule field and return.
ir;re hrs place and stood
h :,.. elephant began to
1r1 ' . : r : , .
Then Hazrat'B;- : : . . lah- and proceeded
. r . . - , \ r a t the e lephant .
tar., . arml' and the defeat
l . : . ' : . l e S t .
on such historic events who will say that the battle was
fought between Hazrat Mahdi(AHS) and Rai Dalpat of
Gaur. It was in reality a battle between the Sultan and Rai
Dalpat. Hazrat Mahdi(aHS) loined this battle as a supporter
and his intention was to support Islam.
As an under current it is right to consider that the
conquest was the result of Hazrat Mahdi(AHS)'s presence in
the battle but in apparent conditions the battle was Sultan's
who fought in support of Islam and he himself was the
commander of the ur,,'r. Had it been Imamunu''AHS battle
the real fight in the beginning would have been between
I*.*u.u(AHS) and Rai Dalpat and the Sultan would have
join the battle as a supporter. But this was not thr case'
2. On a secondary basis if it is claimecl to be the battle
of Hazrat Mahdi(AH-s), it it to be seett that b-v that
t ime Imamuna(AHs) had not proclaimed himself to
be The Promised lVlahdi ancl so it u as not the
battle of MahdiAHS und the word "Gazua- cannot
be applied to it.
Had the battle taken place after the proclamation of
The Mahdiyat by I*u*unu(AHS), then it could be a'Gazwa" and Mahdi(AHS) would be the leader of the army'
This is an admittecl fact that Hazral yu1.t6i(AHS)
proclaimed his Mahdiyath at Badli (a place in Gujrat India)
in 905Hij. Every Mahdavi till today in his heart of Hearts
understands that after this date a person believing in hinr
(MahdiAHS) i, -o*in and denying his Mahclil'at is Kafir
Irnu*rnu'rAHS demise took place at Farah in 910Hij'
l l
Between this period (ie.905 Hij. And 910 Hij.) HazratMahdi(aHs) did nor fight a battle at any time and at anyplace.
Now the questiorr is veather our first proposition thatthe group that will fight in Hind rvill be lVIu[l.l;(AHS)'t
group, is wrong as during the period of Mahdiyat HazratMahdi(AHS) did nor fight any battle)
The answer to this question is that Gazwa-e-Hind(The battle of Hind) should have taken place duringI.urnunu'rAHS period of Mahdiyat and he should havebeen its leader. But the will of Allah was that this "Gazs'a'
should not be fought by Mahdi(AHS) 6;ntr.lf. It had to betaken place after hirn by a person selected by Him (Allah)
and who was announced by Mahdi(AHS) as "Badal-e-Zaat'
(Substitute for him self). And this was clearly and fullyknown by Mahdi(AHS)'s Sahaba(companions) and also byothers far and wide.
Allah's decision that this Gazwa should take placeby the substitute of Mahdi(AHS) was because of Allah'sprevious decision that no one should overcome and kill theconcluders (The prophet(SA-S) and The Mahdi (aHS);
Hence no one \!.as able to overcome on HazratRasoolul lah(sAS) as a result which Rasoolul lah(sN) couldnot get excellence of
-Shahadat" (martyrdom). This hasbeen written in
-sirrus shahadatain" on pagel, that the
excellence that remained unachieved bv Rasoolullah(SAs)
vas 'shahadat". The rea,
Aziz of Delhi was this"There is a secr(
(shahadat) by Rasoolulla
been killed in a battle.
vould have been marl
disturbances in Deen".
Hence as no on
Khatimul fut'tf, iu( SA^s )
kept intact, due to th
corne on the Khatimu
wil l . In the Gazwa-e-L
along with the QuatilrHazrat 1Y1u1",6i(AHS),
h a j a r u . . . . . . ' t i l l t h e t
himself and his "quan
"fal lazeena Hajaru ''
daganhim" has been
But "Quatilu wa Qu
when Allah wishes so.
It is thus knou
these four attributes tt
(People). One imP'rr
attributes are Primarilr'I,nu*unu(AHS) and I
followers. As the first t
the Imamunu(AHS) ;tin
his people (Quam) st,
attribute was also Prirt 2
t .l€
\nd 910 Hij.) Hazratat anv time and at any
rr ,rr-r iirst proposition that
n' l * r : l be M3[{;(AHS)'"
,'f !lahdiyat Hazrat
r':r is that Gazwa-e-Hind
ha. r taken place during
rlai and he should have
lan eas that this "Gazwa'
$l t ' h,-* l f . I t had to be
rlected by Him (Al lah)
Ir {il ':) as "Badal-e-Zaat'
fus oa" clearly and fully
,cor:,panrons) and also by
(lzg a should take place) . as because of Allah's
u.{c ,)\'ercome and kill the-I1' 'c
\ lahdi (AHS);
:o , - , \e rcome on Hazra t
h R.: . , rc lul lah(SN) could(r:*rrrvrdom). This has
iur. (,n page), that the\er: :.\ Rasoolullah(SAs)
was 'shahadat'. The reason for this as told by Shah
Aziz of Delhi was this"There is a secret in not getting this excellence
(shahadat) by Rasoolullah(sAs). Had he (Rasoolulla6(sa^s);
been killed in a battle, the dignity and spendour of Islam
would have been marred and there would have been
disturbances in Deen".
Hence as no one was able to over come on the
Khatimul fuof,iu(sAs), so that the strength oi deen be
kJpt intact, due to the same reasons no one cttuld over
come on the Khatimu Aulia (MuhdiAHs) as 'er Al lah's
wil l . In the Gazwa-e-Hind there u,as the issue ,r i "Quti lu'
along with the Quati lu ( ie.Kil l ing as u'el l as being ki l led).
Hazrat Mahdi(AHS) uft.r reciting the verse -ial lazeena
hajaru... . . . ' t i l l the end ,attr ibuted the four quali t ies to
himself and his "quam" (people). He also explained that
"fal lazeena Hajaru" has taken place, "Oukhniu min
daganhim' has been over, 'ouzu fi sabili" has occurred.
But "Quatilu wa Qutilu" is yet to Occur' It will occur
when Allah wishes so.
It is thus known now that Imu*aunu(AHS) t"1uttd
these four attributes to himself as well as to his Quam
(People). One important point to note is that these
attributes are primarily and really related to the person of
I*u*unu(AHS) and secondarily to his people as his
followers. As the first three attributes occurred in the life of
the Imamuna(AHs) himself he took these up primarily and
his people (Quam) secondarily as his followers' The iourth
attr ibute was also primari ly to occur with Imamunu(AHS)'
1 i
?t-lr-. l
t k /
Although Imamuna had a keen desire that this attribute
could b. expressed on his persn' yet this could not happen
because of the v'ill and knowledge of Allah' Hazrath
rmam(AHS) praved to Allah to let the fourth attribute
(Qualtilu wa Qutilu) mieht also occur on his person and
that he was ready and acceptable for it, Allah sent his word"O Syed Muhammad in our etemal knowledge (llm-e-
Azali) this. fact is decided that no person will over come on
Khatimul Ambia and Khatimul Aulia and sword will not
work.'we have made you Khatim-e-vilayath-e-Muhammadi.
Hence we have made Syed Khundmir thy Substitude"'
Thus we come to know from this narration that the
fourth attribute could not be expressed on the person of
Hazrat Mahdi(MS) und that Bandagi Mian Syed
Khunmir(tu) ,o* made Substitude to the person of
I*u*unu(AHS).
This narration also speaks that as the fourth attribute
vas to express Quatilu and Qutilu (killine and being
killed), this could not have been expressed on the person of
I*^-u'u(AHS) against the eternal knowledge (A'ali llm)'
hence it was necessary to make one person substitute to the
p€rson of Imamuna(AHs) so that this fourth attribute might
be expressecl in a befitting manner' For this purpose Hazrat
Bandagi Mivun(R') v'as already chosen by Allah'
Imumuna(AHs) hacl many times spoken about this great and
dignif ied matter.
Among clifferent sayings of Itu*unu(AHS) about
this event one was: "Allah hears, sees and knows' He has
made you capable of lifti
careful this is the weight
head will be severed your
you must ask for help fror
It is also a matter
of Quatilu wa Qutilu'sBandagi Miyan Syed K
Allah was not a narratior
It was spoken many
I*umuru(AHS) und it o u
that all the inmates of th,
Mussadiqueen), Muhajir,
over it was not limited
outside the Dairah also.
before "Shahadat" mar
"Hazrath Syed Mohar
attribute of battle on
Khundmirtu. But this h
Miyan Syed KhundmirR
Khalifas. And this will c<
this Miyan(R') said "t
attribute will be expresse
specif ied by Imamuna{'
what happens.
The gist of all
Rasoolullah,r(SAS) prorn
group of Hazrat lVtahdi(
we do not know about
results. It is not clear it h
l l
lrn desire that this attribute
;on. \'et this could not happen
roo iedee of Allah. Hazrath'.r, let the fourth attribute
il*,-, txcur on his person and
blr ior it. Allah sent his word
rr .:ernal knowledge (llm-e-
l :),, fx'rson will over come on
r.r. .-\ulia and sword will not
r : ln - i - r r layath-e-Muhammadi.
run, lmir thy Subst i tude".
r :rom this narration that the
errcrre ssed on the person of
thar Bandagi Mian Syed
,bsrr: x:e to the person of
fu ti:al as the fourth attribute
Q-rrr , . r (k i l l ing and being
in ev'ressrd on the person of
rrr-i kn,qledge (Azali Ilm),
? cr.r .xrson substitute to the
rat :i '.r. lourth attribute might
lff: F,rr this purpose Hazrat
Jrca,:r chose n by A.llah,
s -r.-,ken about this sreat and
Fs , ' : l .nurnrnu(AHS) about
ar-i. \res and knows. He has
made you capable of lifting the great weight of vilayar. Becareful this is the weight of Vilayat-e-Muhammadia; yourhead will be severed your waist will be broken at thar rimeyou must ask for help from only Allah (Matlaul-Vilayat).
It is also a matter of consideration that the narrationof Quatilu wa Qutilu's attribute was bestowed on HaztatBandagi Miyan Syed Khundmir(Rz)'by rhe command ofAllah was not a narration by one man (Khabar-e-Wahed).It vas spoken many times and at many places byImarnuna(AHS) and it was explained at Farah in such a waythat all the inmates of the Dairah sahaba, ladies, (UmmatulMussadiqueen), Muhajireen and all spoke about it. Moreover it was not limited to Dairah only it became famousoutside the Dairah also. The writer of
'lnsafnama- rvrires
before "Shahadat' many non mahadavis rrsed to say:
"Hazrath Syed Mohammed ha,l bestou,erl the fourth
attribute of battle on his special Khaliia \'1ivan S1'eclKhundmirtu. But this has not occurred till noq. PerhapsMiyan Syed Khundmirtu will also transfer ir ro one of hisKhalifas. And this will continue till Qayamat." After heanngthis Miyan(R') said "this
is not the case. The fourthattribute will be expressed on this banda's (My) p€rson asspecified by Imamunu(AHS) *61 for some days and seewhat happens.
The gist of all this argurnents is that HazratRasoolullah's(sAs) promise of Gazwa-e-Hind indicates thegroup of Hazrat Mahdi(AHS). Th" promise is so brief thatwe do not know about the conditions of the battle and it..results. It is not clear whether the fighting people wiil krll th.
l 5
kafirs or will become martyrs. Hazrat Mahdi(AuS) recited a
verse (of Quran) relating to himself. It contained four
attributes. The fourth attribute is of Qualilu and Qutilu(killing and being killed). Hence Quatilu and Qutilu is the
detail of the brief note of Ghazwa-e-Hind in the tradition'
As ImarnunaAHs has related Quatilu and Qutilu to himself
so the group fighting in India will be the group of
1y1up,6;(AHS).
As Khatemain (Rasoolulla6(sas) and MahdiAHS)
could not be over come by any person and this was in the
knowledge of Allah. This attribute was bestowed to Bandagi
Miun(tu) by Allah through the holy tongue o6 14u1t61(AHS).
And on the person of Bandag" Miuntu this attribute was
accomplished 20 yrs after the death of Imam(AHs) in the
same v/ay as vas foretold by Imam(AHS).
Now the question is whose martyrdom should it be
consideredl The attribute of Quatilu wa Qutilu was not
primarily on Bandagi Miutt(tu). It was basically for
[\tl3]fi1(AHS). Bandasi Miun(tu) was appointed on the order
of Allah as a substitute to the person of Mahdi(AHS). The
answer to this question can be none other than that the
auribute of Quital was of yu1t6i't(AHS) but Bandagi
Miun(fu) was made a substitute for him on special reasons
and the attnbute u'as shown on him.
In a ludicial case if a party appoints a pleader, then
every word of the pleader is considered to be the word of
the party (not the u'ord of pleader).Similarly the substitute's
action (Bandagi \zl1un(tu)'t action) cannot be considered as
l 6
his own action but the act( i . . . , Mahdi(AHs);.And
appointed by the order caction is not of the substitperson for whom the subst
This event throvsi-yat-e-tamma) of Bandagexprebses the glory of Mavilayat to Bandagi Miun(R
Here the importanthe word Gazwa can rightearlier arguments have this
Quatilu wa QutiluMuradullah(AHS).As per ttransferred to BandaMahdi(AHS).No* the poiwould be given to theMahdi(AHS) euatilu etcalled fighting; simple battrightly applied to it. Everwill not hesitate to say thawill be called Gazwa in tplace where Gazwa isconnected vith it .The
attribute Quatilu Qutilucalled Gazwa-e-Hind. Itreligious reasons the arsubstitute instead of IKhali fatul lah's attr ibute is
,azrat !1ah6;(AHS) recited a
h'nse li. It contained four
rs ,''i Qu6/i/u and Qutilur Q..; l i lu and Quti/u is the
!ra-r-Hind in the tradit ion.
r.; . ' . , ancl Quti lu to himself
lr" * rii be the grouP of
o11"1 :\s) and MahdiAHS)
!rr! n and this was in the
ie ::. bestowed to Bandagi
[r. l , , ,nsue of f f iul l i ;(AHs).
3 \! ,"ntu this attr ibute vas
&a::^ ,, f 1*.. '(AHS) in the. i l { i r
ITI
E :r.irr.\'rdom should it be
Q'-rarr.--r *a Qutilu was notFr lt u'as basically for
) rai appointed on the order
pr.*'r. oi \lahdi(AHs). The
? c,rr.r other than that the
\ lar: : . t \HS) but Bandagi
c :,,r hrm on special reasons
h::n
a:1r ;prpoints a Pleader, then
or-.r,le:ed to be the word of
rrr ) )imilarly the substitute's
lor) cannot be considered as
h
his own action but the action for whom he acts as substitute(i."., Mahdi(AHS)1.And specially when the subsritute is
appointed by the order of Allah, it will be said that the
action is not of the substitute(Bandagi Miun(tu)) but of the
person for whom the substitute acted i.e., of X4u1"t6;(AHS).
This event throws light on the total perishing (Fana-
i-yat-e-tamma) of Bandagi Miun(tu) in Mahdi(AHS). It ulro
expresses the glory of Mahdi(AHS)'s glad tidings of Sair-e-vilayat to Bandagi Miun(tu).
Here the important question is also solved whether
the word Gazwa can rightly be applied on this battle. The
earlier argurnents have this much proved that the attribute of
Quatilu \ra Qutilu belonged to Mahdi Maud
Muradullah(AHs).4r per the wil l of Al lah this attr ibute u,as
transferred to Bandagi IVI iyan( R' ' bi' Hazrath
Mahdi(AHs).No* the point to consider is that u'hat namewould be given to the battle in which the attribute of
Mahdi(AHS) Quatilu Qutilu was expressed. Will it becalled fighting; simple battle, Harb or the name Cazwa was
rightly applied to it. Even a man of simple understanding
will not hesitate to say that the battle related to khalifatullahwill be called Gazwa in the religious terminolory. And the
place where Gazwa is fought will be given the nameconnected with ir .The battle related to khalifatullah is
attribute Quatilu Qutilu as it was to occur in Hind, wascalled Gaava-e-Hind. It is a different thing that for some
religious reasons the attribute was exhibited upon a
substitute instead of the real person. But if theKhalifatullah's attribute is shown bv the order of Allah on
,{i.slp.r
t 7
the substitute, then how can it be called as a common
battle. And if the substitute is shown to get the expression
of Qutilu (killed) then how can it be called a common
martyrdom (as infact it is the martyrdom of the real person
(i.e. Mahdl(AHS)). Here logic and honesty wil l hold that as
the attritrute of Quatilu and Qutilu was specifically of
Hazrat M3[.i;(AHS), hence the battle will be called the
Ghazwa and the martyrdom in it was a special martyrdom
(Shahadat-e- Maqsoosa).
The above arguments were given because some
people with non-arab (ajami) thinking feel that Gazwa is a
battle in which Hz. Rasoo1u11u6(sAs) himself took part. [n
Arabic language the word Gaza is common and there is no
such condition as mentioned above. Hence , Ghazi is a
word from Caza and is applied to any person who takes part
in a religious battle and comes out un-killed. Moreover in a
Hadith it is said " ragazu wa tag-tanamu" i.e. Fight a battle
and get "Mal-e-ghanimath"(booty). Here also Gazwa is
used in common meanings. These two examples are for the
people with knowledge. There are many more examples in
Arabic.
If it is still stressed that the word Gazwa is used
only for the battle in u'hich Hazrat Rasoolullah(sAS) took
part, then we ask uhat name will be given to the battle
which was relatecl to the name of Hazrat ffi.ltfl1(AHs).
Those who consider Hazrat Mehdi(AHS) as l"ts in rank and
position to Hazrat R"*olulluh(SN) will not give any
answer. Those who feel Hazrat Mehdi(AHS) "quul in rank
I
and position to Hz
at once say as hat
Moreover tl
Rasoolullah(sAs). F
vill take place in H
of this he rememt
with the name "Ga
then his objectior
Rasoolullah(sAs) hi
It is a fact
made to give diff
biographers. To
Rasoolullah(SAs) ir"
but folly and stul
honesty and knou'le
I t i s a n i
Rasoolullah(SN)'s
level that they ca
Gazwa and also th
people don't har',
Miyan(R')'s battle
the substitute of I
shows the attribute
Sudrason. It is off
This argun
if that part of the
soul of this full e'r
l 8
an lt br called as a common
: r: <hrru.n to get the expression
I iJ:r rt be called a common
fr -..:rrrciom of the real person
fir ir:rl nonesty will hold that as
rrl: Q-rtrlu \r,as specifically of' ti-.+- L,attle will be called the
r .:. ;: Eas a special martyrdom
. l
r.l_i tr ere gtven Decause some
r) :r : rxrng feel that Gazwa is a
u11.h:S\q) hirnself took part. InL'-. 15 common and there is no
d a[r ,re. Hence , Ghazi is a
icri t,, anv prrson who takes part
)c- ,rt un-killed. Moreover in a
a :ar-rdnamu" i .e. Fight a batt le'(
i,t^,tr ). Here also Gazwa is
Tir* tqo examples are for the
:fr i:e manv more exampleS in
li ' i: :t€ \rord Gazwa is used
I I l:z::t Rasoolullah(SAS) took
rrur l l l 'e given to the batt le
ri::.t- .,i Hazrat X4.1l6;(AHS).
\ tet- . , j r ' \HS) as less in rank and
i". ." , , ' - t - \ t ) u ' i l l not give any
rz,er \ lehd;( 'AHS) equal in rank
I \
and position to Hz. Rasoolullah(SAs) 1"6umsar'); they willat once say as hat is Camt4 this is also Gazwa.
Moreover the words Gazwa-e-Hind are of HazratRasoolullah(SAs). He very vell knew that in the battle thatwill take place in Hind in future he cannot take part. Inspiteof this he remernbered that battle with full responsibility.with the name 'Cazwa-e-Hind".
If any one objects to this,then his objection will be to the person of HazratRasoolullah(SAS) himself. (Allah Forbid).
It is a fact that "Sirya", 'Harab", "Gaava' \rerernade to give different meanings by later historians andbiographers. To weigh the words of HazratRasoolullah(SAs) in the balance of later historians is nothingbut folly and stupidity. It will not get any praise fromhonesty and knowledge.
It is an irony that those who consider HazratRasoolullah(SN)'s battle only as Gazwa come to such lowlevel that they call the battle of Mahmud of Ghazni asGazwa and also the battle of Sultan Hussain sharqui. Suchpeople don't have any inclination to consider Bandagi
Miyan(R')'s battle as Gazw'a. Though it was the battle ofthe substitute of I*u*unu(AHS). accepted by Allah which
shows the attribute of "Quatilu and Qutilu" in khambel and
Sudrason. It is off course in reality the Gazwa-e-Hind.
This argument will remain incomplete and defectiveif that part of the narration is not mentioned which is thesoul of this full event. Hazrat Mehdi(AHS) has not bestowed
I
l 9
the attribute of "Quatilu and Qutilu" to Bandagi miyan(k)
in a cursory and superficial manner that if it occurs it iswell, if it does not it matters not. On the other hand he(AHS) said it is the "aayath'
and "hu1jath" (a rrue proof) ofhis Mahdiyath. Hence he has, with great stress.(that it villsurely occur). F{e explained that on the first day if you(Bandagi Miyantu) are single and the whole world is youropponent, the whole world will be defeated and on thesecond duy you will become a Martyr. This was theexplanation of 'Quatilu
and Qutilu". The first day attributeof
'Quatilu" will be manifested and on the second day the
attribute of 'Qutilu". The same thing I-amun.(AHS) told
with a stress that "lf Banda (lmamana(AHs); is Mahdi-
Maud, this will happen." This small sentence is so simpleand spontaneous and so true that the like of it cannot befound anyrvhere.
This point is necessary to explain that throughout hiswhole life, Hazral Mahdi(AHS) kept hirnself on thecommands of Allah and Quran and followed conformablyHazrat Rasoolullah(sAS) and expressed these as a proof ofhis Mahdiyath. Further he explained two events that were tohappen after his death and these are also the "aayath'
and"hujjath"
of his Mahdiyath. If these things occurred after hisdeath in the way he had said then it will be a clear proof ofhis Mahdiyath. Of these the first verse to occur just afterhis death and the second occurred ahout 20 years after hisdeath.
About the first event I-u-unu(AHS) said, 'After
putting me in the Grave. See if "Bandu"(AHS) is in the
20
grave, then I am not l
then know that I am tn
About second e
then the attribute of (
you (Bandagi Miyantu
Praise to Allah
by I.u*unu(AHS). T
found in his grave and
happened on Bandagi )
Due to this rea
the Quam collectivel
Mahdi(AHS). H.. Shul
Bandagi Miyan
of Badar. [f the perv
Miyan(R')'s battle vas
a hypocrite and a p.
Martyrdom (Shahadar
Hazrat X4u1t6;(AHS) ;t
for Bandagi Miyan(R
attribute of Quatilu an
battle of Bandagi \{iy
Miran Syed Mahmocx
point. This informatio
167). ln other words t
of Quati lu-wa-Quti luplace and importance
Badr was "Aayath".
Rasoolul lah (SAs) in
r- to Bandagi miyan(tu)
r that if it occurs it is
On the other hand he
rqpth' (a true proof) of
sreat stress.(that it will
Dn the first day if you
the n hole world is your
e deieated and on the
\tarty'r. This was the
fhe iirst day attribute
| .,r: the second day the
unr Imamanu(AHS) 1o16
rnara(AHS); is Mahdi_
ill .cntence is so simPle
trr lrke of it cannot be
p"a.r that throughout his
re.,t hirnself on the
rj :,,l loued conformably
ssrr: :irse as a Proof of
i t : , , tvents that were to
r" ' i ' , the "aayath"
and
::'l i:r{s occurred after his
rt u: . . be a clear proof of
\e:{' !o occur just after
i r . rr t 20 years after his
,,:",,.r' \HS) said, "After
' [ ] . , . , iu " ( .AHS) is in the
grave, then I am not Mahdi and if I am not in the grave
then know that I am true Mahdi'"
About second event he said " If I arn Mahdi-Maud'
then the attribute of Quatilu-wa-Qutilu vill be shown on
you (Bandagi MiYantu.)'"
Praise to Allah both these events occurred as told
by lrnu*unutaHsl. That is he (l*u*unuAHs) was not
found in his grave and the event of Killing and being Killed
happened on Bandagi MiYan(tu)'
Due to this reason, these two events are counted in
the Quam collectively among the Mojizat of Hazrat
X4u1'r61nHs). Hr. Shah Quasim Rh' Wrote thus:-
Bandagi Miyan(R')'s battle is true just like the battle
of Badar. tf the p€rson says with certainity that Bandagi
tuttr""f*l's battle was not like the Mojizat of Badar' he is
a hypocrite and a persn who totally denies this Special
Mu,tyrdorn (Shahalat-e-Makhsosa) is a Kafir because
H;; M"66itnHsl has in detail spoken as a will (wasivat)
for Bandagi Miyan(R'')' And, for the expression of his
attribute of Quatilu and Qutilu he gave an indication of the
battle of Bandagi Miyan(R') Moreover the witness of Hz'
Miran Syed Mahmood Sani-e'Mahdi(tu.) also stresses this
point. This information is famous (ref: Sirat-e-lman . page
167). In other words the place and importance of 'the
battle
of Quatilu-wa-Qutilu is the same for \'lahdi (AHS) as the
place and importance of Battle of Badr' As the battle of
Badr was "Aayath"' "Hujjath" and
'Mojaiza" of Hz
n"r""ftff"n (sAs) in the same way the expression of the
2 l
attribute (of Quatilu-wa-Qutilu) is "Aayath", "Hujjath"
and "Mojaiza" of Hz. Mahd; (AHS).
As the battle fought at the place of Badr is calledthe Battle of Badr, in the same way the Battle (to be)fought in India was named by the Holy tounge of HazratMohammed Mustafah (SN) as "Cazwa-e-Hind"
in the name of
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