| The Caliphs (Khulaf-e-Rashideen RZ)
Hzt. Bandagi
Miran Syed Mahmood Sani-e-Mahdi (RZ)
Hzt. Bandagi Miran Syed Mahmood Sani-e-Mahdi (RZ) Hzt. Bandagi Miran Syed Mahmood Sani-e-Mahdi (RZ), the eldest son of Hazrat Mahdi-e-Maoud (AHS), was born in Jaunpur in the year 867H or 869H. When the Mahdi-e-Maoud (AHS) left Jaunpur for Hijrat (migration) and camped at Danapur, Hazrat Bib Alhadadi (RZ), Mahdi-e-Maoud (AHS)'s wife, had a revelation, telling her that her husband was the promised Mahdi (AHS), and that he was the Khatim-e-Vilayat-e-Muhammadia (PBUH). when she narrated this to Mahdi-e-Maoud (AHS) he said, "It is true, It has also been revealed to me several times that I am the promised Mahdi (AHS), but I have kept it secret, because it was not a final order; and I thought it should be revealed at the appropriate time. On hearing this, the Bibi (RZ) immediately acknowledged his Mahdiat. This conversation was overheard by Syed Mahmood (RZ), Mahdi-e-Maoud (AHS)'s son, and Miyan Shah-e-Dilawar (RZ). Hazrat Syed Mahmood (RZ) went into a spiritual trance, and fell down. The Mahdi (AHS) took him to his room and told Hazrat Bibi (RZ), "All the parts of his (Syed Mahmood RZ) body have become, "La Ilaha Illallah", (there is no God, except Allah, i.e. perfect communion with Allah). He gave Basharat (good omen) to Syed Mahmood (RZ), and said, "Whatever knowledge and 'FAIZ' (favour), as give to me by Allah, the same has been inherently give to him also, by Allah through me". After Syed Mahmood (RZ) regained consciousness, he acknowledged the Mahdi (AHS), and received his preaching. Hazrat Miyan Dilawar (RZ) also acknowledged him, received his preaching, and became unconscious. Sawaneh Mahdi Maoud AHS-Pg.117It is said that when the Mahdi (AHS) went to Patan, Miran Syed Mahmood (RZ) asked him, "What is the difference between Tark-e-Duniya by a poor person, and a wealthy person"? Mahdi-e-Maoud (AHS) said, "There is a lot of difference. A man will be blessed in proportion to the wealth which he has renounced". Thereupon Miran Syed Mahmood (RZ) came to take Imamuana's (AHS) permission to earn a livelihood, at that Mahdi-e-Maoud (AHS) was performing Ablution and said, "Bhai Mahmood (RZ) were you are be in Remembrance of Allah" then Imamuna (AHS) said Assalamu Alaikum and continue the Ablution. Syed Mahmood (RZ) started crying and went to Chapaneer. Before he left he married Bai Khood Kalan, who was a very virtuoud lady. In Chapaneer, with the help of Malik Osman Badiwal, a noble man at the court of Sultan Mahmood Beghda. Miran Syed Mahmood (RZ) was awarded mansab (post) of two hundred horseman, besides Peeram Gaon and Sanjur as Jagir. Bibi Khoob Kalan passed away in Chapaneer (Ina Lillah hi wa Ina Illehi Ra'jioun). After some time, he married Bibi Kad Banu (RZ), the daughter of Malik Osman. She was very obedient and affectionate to her husband. Then, on receipt of a letter from his maternal uncle, Miyan Salamullah (RZ), which conveyed a message from the Mahdi-e-Maoud (AHS), he left Chapaneer to go to Farah. Miyan Salamullah (RZ), wrote a letter frm Farah to Miran Syed Mahmood (RZ) to come and receive the essence of Hazrat Mahdi-e-Maoud's (AHS) divine teachings. The Mahdi-e-Maoud (AHS) after seeing the letter, instructed Miyan Salamullah (RZ), to reword it, and tell Syed Mahmood (RZ) not to worry about the apparent distance and separation. As a matter of fact, he said "Syed Muhammad (PBUH) is not apart from Syed Mahmood (RZ) nor is Syed Mahmood (RZ) apart from Syed Muhammad (PBUH)". On receipt of this letter, Miran Syed Mahmood (RZ) became restless and anxious to reach Farah. That night, in his dream he saw both Prophet Muhammad (PBUH) and the Mahdi-e-Maoud (AHS), Due to their similarity, he was not able to identify who was who. There upon, the Mahdi-e-Maoud (AHS) said, "Brother Mahmood, meet Prophet Muhammad (PBUH), your great grand father", Then he paid the respects to both of them (PBUH), one after the other. Both embraced him and holding his shoulders said, "Come, this is not the place where you should live". When he awoke, he found himself standing outside the house. He told his wife, Bibi Kad Banu (RZ) that, he had been brought there by Prophet Muhammad (PBUH) and Miranji (AHS). Therefore, he would leave the town from there, not re-entering the house. He told his wife to go back to here parent's house, as she would not be able to accompany his and face the hardship of a long journey. The Bibi (RZ) said she preferred to accompany Miran Mahmood (RZ), settled all the affairs of his household and started on his journey. When he arrived at Patan, he learnt that Bandagi Miyan Shah-e-Naimat (RZ) and Bandagi Miyan Syed Khundmeer (RZ) were also on their way to Farah. A few followers of Mahdi (AHS), after accepting Tark-e-Duniya were also accompanying them. Miran Syed Mahmood (RZ) was in need of some money for traveling expenses. Having learnt that Miyan Naimat (RZ) was taking some Futuh to Mahdi (AHS), he sent word to him asking for a loan. Miyan Naimat (RZ) replied that he himself was short of money, and that he could not spare any amount from the Futuh, as it would be against the rule of Diyanath-Dari (Honesty). Miran Syed Mahmood (RZ) was disappointed by this reply. Bandagi Miyan Syed Khundmeer (RZ), was also carrying some Futuh in the form cash, goods and two swords given by the sisters of the Sultan, Raj-e-Muradi and Raj-e-Soun, for the Mahdi (AHS). He offered Miran Syed Mahmood (RZ) everything, saying ,"All this Futuh belongs to the Mahdi (AHS) your father ;why should I carry it to him, when you, his real successor ,is here". Whatever futuh had been received by Bandagi Miyan (RZ) for himself, also, he presented to Miran Syed Mahmood (RZ) in the name of Allah. he then he told him, "in case of any further shortage of money, you may sell me, and continue your journey to reach Hazrath Mahdi-e-Maoud (AHS). Miran Syed Mahmood (RZ) was immensely pleased, but he look only as much as was absolutely necessary for his requirements from the futuh, and then all of them proceeded further. throughout the journey Bandagi Miyan (RZ), continued to provide his assistance to make the journey comfortable to Miran Syed Mahmood (RZ), at every stage Before reaching destination, he would go on ahead and make the necessary arrangements for Miran Syed Mahmood's (RZ) stay. When they were nearing Farah, the Mahdi (AHS) was informed that Bandagi Miran Syed Mahmood (RZ), Miyan Syed Khundmeer (RZ), Miyan Naimat (RZ), and Miyan Shaik Muhammad Kabir (RZ) were coming, along with a large number of Mahdavis. This news made him very happy. Seeing his joy, Bibi Buwanji (RZ) his wife, asked him whether Mahdi Maoud (AHS) should feel so happy on the arrival of his son. He said, "Why not, when the son is a worthy one, and he also brings with him, so many great personalities who are going to be religious guides in the future". Bibi Buwanji (RZ) asked who these were? The Hazrat Mahdi-e-Maoud (AHS) said, "They were Syed Mahmood (RZ) and Syed Khundmeer (RZ). On their arrival, the Mahdi (AHS) welcomed all of them, and embracing Bandagi Miran Syed Mahmood (RZ), expressed his happiness to see him. Then Miran Syed Mahmood (RZ) told the Mahdi (AHS), "Allah is all powerful. He allowed me to reach here, but Miyan Syed Khundmeer (RZ) was of great help to me. Had he not helped me, I would not have come here alive". The Mahdi (AHS) replied, "That is not surprising, as he is your brother-e-Haqiqi (brother by right i.e., equal in status). (Shawahid-ul-Vilayat 264-270).The Mahdi-e-Maoud (AHS), who had been staying in the Sarae outside the city, moved into the city. He lived only for a period of six months and fifteen days after the arrival of Sayedain (RZ). During this period. he took special pains to impart his knowledge, and explain the teachings of the Quran and Marifat (revelation) to both of them. For this purpose, he would spend the day in Miran Syed Mahmood (RZ)'s room, and the night in Miyan Syed Khundmeer (RZ)'s room. He was pleased to give, Basharat (good-omen) to both the Sayedain (RZ). With regard to Miran Syed Mahmood (RZ) he said, "Bayta bayta hokar aata hai (My son is a worthy son)". For Miyan Syed Khundmeer (RZ) he said, "He is the Brother-e-Haqiqi (brother by right). Both these personalities are going to produce may religious guides". One day the Mahdi-e-Maoud (AHS) said, "It has been revealed to me by Allah, that "Oh! Syed Muhammad (PBUH), both the young Syeds (RZ) who are sitting on your right and left, are receiving FAIZ (Spritual favour) from us directly, without any link". On Bibi Buwanji's (RZ) enquiry, he said the young men were Syed Mahmood (RZ) and Syed Khundmeer (RZ). The Mahdi-e-Maoud (AHS) also said, "Both these young men are favoured with 'Tajali-e-zaat' (Light manifested from Allah). Both are equal in status in respect of their own virtuous selves". Syed Mahmood (RZ) had, attained "Saire-e-Nabuwat" (Manifetation in the virtuous self o Rasool (PBUH). Syed Khundmeer (RZ) had attained "Saire-e-Vilayat (Manifestation in the virtuous of Mahdi (AHS)). The Mahdi-e-Maoud (AHS) also said, "There is no difference between me and Hazrat Syed Mahmood (RZ), except that I am the Promised Mahdi (AHS). He has his food on my food prints, thereby following me perfectly". Once the Mahdi-e-Maoud (AHS) said, " On the day of judgement, when Allah asks me that I have made you Promised Mahdi (AHS) and Khatim-e-Vilayat-e-Muhammadiya (PBUH), what gift have you brought for me, I will say, I have brought the Sayedain-Salehein (Syed Mahmood (RZ) and Syed Khundmeer (RZ)) after making them perfect Musalmans, as gift". (Sawaneh Mahdi Maoud AHS) On nineteeth of Ziqada, 910 Hijri, Thursday (or Monday, as per another version) when he was lying in Bibi Malkan's (RZ) room at the time of chaasth prayer (at 11 am) with his head in Miyan Syed Khundmeer's (RZ) lap, he recited the verse saying, "Say: This is my way: I call on Allah with sure knowledge Basirat (Vision of Allah), I and whosoever followeth me Mahdi AHS Glory to Allah! and I am not of the idolators (Mushrikeen)". (S-12 A-108). He also said, "We are both (the Prophet (PBUH) and Mahdi AHS) not from the Mushrikeen (idolaters)". Miyan Syed Khundmeer (RZ), desired Miran Syed Mahmood (RZ), to get a clarification of the word 'Mushrikeen', in a soft tone. Immediately, Mahdi-e-Maoud (AHS) opened his eyes and clarified, "Brother Syed Khundmeer (RZ), whosoever saw Allah confined, he is a Mushrik", and continued "now I am resting, all should observe silence", He covered his body from head to food with a sheet. After a while, when Miyan Syed Khundmeer (RZ), put his hand on his chest, he found that he had passed away, and announced, "Razaina-bi-qazai-illahi inna Lillahi wa inna illaihi raji'oon", (We bow to the will of Allah, we come from Allah and go back to Allah). All the Ahl-e-Baith, and his followers were plunged in to deep grief. At that time, Miran Syed Mahmood (RZ), not only controlled his own grief, but also consoled all the Ahl-e-Baith and followers. The funeral prayer were performed by Miran Syed Mahmood (RZ) at the old Idgah of Farah. Hazrat Miran Syed Mahmood (RZ) stayed at Farah for about one year after the demise of the Mahdi (AHS). Thereafter, he went to Bhiloot in Radhanpur, Gujrat, where he established his Daira to preach the tenets of the Mahdiat. He held weekly meetings, know as "Ijma", and requested his followers to point out if they found even a slight deviation in his teachings from those of the Mahdi (AHS). He persuaded the other eminent Khalafa (RZ) to disperse to different places, and establish their own Dairas throughout Gujrat, and Malawa, in order to preach the tenets of the Mahdiat. His growing popularity and the increase in the number of Madavis became a source of jealousy for the Court Ulema. they misled the Sultan, and managed to persuade him to issue orders of his arrest. He was taken to Ahmedabad and imprisoned. A heavy iron chain weighing one and a quarter maound was tied to his feet. After hearing the news of his arrest, Bandagi Miyan Syed Khundmeer (RZ) became restless. He rushed to the prison and asked Syed Mahmood Sani-e-Mahdi (RZ) to allow him to break open the doors of the jail and release him. Sani-e-Mahdi (RZ) said, "Allah is all powerful; he alone will release me. You must wait, and desist from doing anything for my sake". After forty days of torture in the prison, at the intervention of the Sultan's Mahdavi sisters, he was released. However, the wounds on his feed caused him a lot of suffering, and he was martyred at Bhiloot at the age of 53 years on 4th Ramadan 918H / 13th November 1515. (Inna Lillahi wa inna illaihi raji'oon), within two and a half months of his return to the Daira. He was laid to rest at Bhiloot. After the passing away of the Mahdi-e-Maoud (AHS) he was known as Sani-e-Mahdi (RZ) (similar to the Mahdi (AHS)). (for details refer to Sawaneh Mahdi Maoud AHS, Pg: 152-153)
Hzt. Bandagi Miyan Syed Khundmeer Siddiq-e-Vilayat (RZ) Bandagi Miyan Syed Khundmeer (RZ) was descendent of Imam Musa Kazim (RA), and was born in 886 H (1481-82). There were twelve generations between Bandagi Miyan Syed Khundmeer (RZ) and Hazrat Imam Musa Kazim (RA). His father, Syed Musa alias Syed Chajju, had five hundred soldiers under his command. His maternal uncle, Malik Nasiruddin Mubariz-ul-Mulk also held the important position of Governor under the Sultan of Gujarat. From his childhood, he was inclined towards religion. He remained in search of a perfect orthodox sufi, but could not find anyone suitable. Soon after the arrival of Mahdi-al-Maoud (AHS) in Patan, Bandagi Miyan Syed Khundmeer (RZ) rushed to meet him, and received a cordial welcome from Mahdi-al-Maoud (AHS), who said, "Come, brother Syed Khundmeer". As soon as Mahdi-al-Maoud (AHS) looked at him, he was favoured with the vision of Allah, and lost consciousness. On regaining his consciousness, he said, "My eyes may go blind, if I saw the Mahdi in between, I saw only my Allah at that moment". The Imam (AHS) said, "True, he alone can see Allah, whose self is merged in the self of Allah (i.e. one who can come out of his confined self existence and merge in absolute oneness)". On another occasion, during Namaz, he offered as a humble gift to Allah, not only his own head, but another hundred heads; this gift was accepted by Allah. Mahdi-al-Maoud (AHS) said, "Syed Khundmeer had the capacity, the lamp was ready with fuel and wick, and required only lighting, which was accomplished with the light of Vilayat-e-Muhammadia". Bandagi Miyan Syed Khundmeer (RZ), always enjoyed the love and affection of Mahdi-al-Maoud (AHS) for his goodness, faithfulness and high spiritual attainments. As per the prophecy of Mahdi Maud (AHS), Bandagi Miyan Syed Khundmeer (RZ) fought the battle of Badr-e-Vilayat (Khambale and Sudrasan), on behalf of Mahdi-al-Maoud (AHS), in order to fulfill the fourth attribute of Qataloo-wa-Qutiloo (fighting to slay and be slain), which proved the ultimate Hujjat (evidence) of Mahdi-al-Maoud (AHS). For details of Badr-e-Vilayat click. Bandagi Miyan Syed Khundmeer (RZ) always accompanied Mahdi-al-Maoud (AHS) except for a short period, when he was asked by Mahdi-al-Maoud (AHS) at Kaha, to go to Gujarat. He was with him during his last moment at Farah. At the instructions from the soul of Mahdi-al-Maoud (AHS) at Farah, he came back to Gujarat; since the fourth attribute of the Imamuna (AHS) was going to be fulfilled there. During the twenty years that he stayed in Gujarat, on account of the persecution of the Court of Ulema he was exiled from 20 places and faced difficulties and tortures of all kinds, for the sake of Allah. Bandagi Miyan Syed Khundmeer (RZ) wrote a number of treatises to popularise the teachings of Mahdi-al-Maoud (AHS) namely Aqida-e-Sharifa, Maqsad-e-Awwal, Risal-e-Kalan, Maqsad-e-Sani, Maktub-e-Multani, Risal-e-Bazul-Ayat, Risal-e-Al-Maiyar and Risal-e-Katmul-Vilayat or Ummur Risala became very popular even with non-Mahdavis. A number of works in prose and poetry in Persian, and local dialects, were written in the next two centuries, which disseminated the teachings of Mahdi-al-Maoud (AHS), and at the same time described the events leading to the martyrdom and sacrifice of Bandagi Miyan Syed Khundmeer (RZ). A number of biographies on Bandagi Miyan Syed Khundmeer (RZ) were also written in Persian prose, the most popular being Hadiqat-ul- Haqaiq, in two volumes, by Miyan Syed Burhan-ud-Din (RAH). Another was written in Urdu called Sirat-e-Siddiq-e-Vilayat (RZ), by Hzt. Miyan Syed Ismail Moosa Miyan Sahab (RAH). One day at Kaha, Hazrat Mahdi-al-Maoud (AHS) told Syed Khundmeer (RZ) "Qaatiloo-Wa-Qutiloo (fight to slay and be slain) is the fourth attribute of Willayat-e- Muhammadia (PBUH), and its responsibility has bee entrusted to you, by Allah. Since no one can overcome the Caliph of Allah (AHS), you will perform this duty in my place. The holder of the 'Bar-e-Vilayat' will eventually be martyred; his head will be separated, from his body, and the skin will be removed. However, even if all the world is against you, on the first day you will be victorious even if you are alone. On the second day, you will be martyred. Remember, this fact will be a Hujjat of my Mahdiyat. If it does not happen know that I was not The Promised Mahdi (AHS). I am revealing this as per the orders from Allah, and not from my own self". (Shawahid-ul-Vilayat - Pg 297) In Gujarat, the Mahdavis were subjected to a lot of oppression simply because they had acknowledged Hazrat Syed Muhammad Jaunpuri, as Mahdi-al-Maoud (AHS), and were strictly following the teachings of Islam. Their numbers were increasing day-by-day, under the leadership of Hzt. Bandagi Miyan Syed Khundmeer (RZ), the second Caliph of Mahdi-al-Maoud (AHS). Becoming jealous the worldly Ulema passed fatwas against the Mahdavis, announcing that the Sawab (Reward) for the murder of a Mahdavi, would be equivalent to that given for the murders of a number of dacoits. This encouraged the people to start their atrocities against the Mahdavis. They started killing some innocent Mahdavis, who were residing in the towns. Their houses were burnt, some of them were buried alive, and crushed inside the walls. Their foreheads were branded with heated iron crowbars, and all sorts of inhuman atrocities were practiced against them. At this stage Bandagi Miyan Syed Khundmeer (RZ) sent a Istefta (request for a decision on the basis of Shariat) to the Ulema, asking to issue their fatwa against a Mufti (the Alim who issues a fatwa), who had passed a fatwa against those Muslims who had faith in Allah and His Rasool, and practiced their commandments. They were neither going against the Shariat, nor committing any unlawful actions. They were innocent and peace loving people, who always kept themselves busy in the Worship of Allah. Accordingly, the Ulema passed a fatwa, saying that the Mufti himself was to be killed. On the basis of this fatwa, Bandagi Miyan Syed Khundmeer (RZ) issued an order to kill those Mulfties who signed fatwas to kill Mahadavis. First, Mullah Hameed Bohara was killed in Ahmedabad by Malik Gowher Shah (RZ). This created terror among the Mufties. They approached the young and inexperienced Sultan. Muzzffar Shah, and misled him saying that the Mahdavis under the leadership Bandagi Miyan Syed Khundmeer (RZ) had become a danger to his kingdom. Somehow they succeeded in persuading the king to order the army to take action against Bandagi Miyan Syed Khundmeer (RZ) and his followers in the Daira (the place where the Mahdavis settled down). A well-equipped army, under the command of Aain-ul-Mulk, consisting of sixteen thousand mounted soldiers, four thousand Habshis, mace-bearers, infantry, gun carriages and a number of elephants, reached Khahmbel, to attack the Daira of Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ). The Commander of the army was surprised to see a band of only sixty Fuqra (seekers of Allah) without proper armament, ready to face the army, He re-arranged his army, sending the gun carriages and elephants to the rear, and placing the infantry in the front, considering it sufficient to overcome only sixty Fuqra. The battle took place on 12th of Shawwal 930H. Some mysterious events were noticed on the battle field. When Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) under divine instructions pulled out his sword about four inches and looked towards the sky, he saw thousands of angels with swords in their hands standing in the same position. He understood the intention of Allah and put away his sword. Initially, he used only a spear for fighting, when it broke, he took a lash, which proved to be a symbol of terror. A single hit was enough to cut one of the enemy, together with his horse, into two pieces. In this way hundreds of them were killed. His lash completely demoralised the king's army. Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) was aware that mysterious divine forces were working to accomplish the Hujjat-e-Mahdi-e-Moud (AHS). He was therefore confident, that even a spear and lash were enough to crush and defeat the enemy. His lash worked wonders and caused more devastation than a sword. The defensive battle valiantly fought by Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) and his sixty fuqra change the whole complexion of the battle. Thousands of enemy soldiers were killed by their own cannon-fire, and crushed by the outraged elephants. In short, the enemy faced a crushing defeat, resulting the victory of Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) and his Fuqra. They chased the King's forces for two miles, causing them heavy losses. The forty infantry (payadah) fuqra, who had been left to guard the small gate of the Daira, by the orders of Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) were forbidden to cross over the safety line drawn by him. They were martyred by the enemy, as they could not go beyond the marked line, to fight in the battle field. When Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) and his Fuqra were returning from the battle field, they found some enemy soldiers coming round the side of the Daira. The Fuqra encircled and challenged them, but because they begged for mercy in the name of Mahdi-al-Maoud (AHS), they were released. After reaching the Daira, when Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) saw the bodies of the martyred Fuqra, he regretted having left the soldiers go. The way in which the martyred Fuqra, sacrificed their lives in obeying the order of their leader showed great discipline of character, and faithful adherence to their leader. Had they crossed the line, they could have killed all the soldiers of the enemy. This defeat was immensely humiliating for the commander of the Sultan's forces. Therefore, he re-assembled his army, and on 14the Shawwal 930 H again attacked the Fuqra at Sudrasan. In this battle, Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) and his Fuqra fought valiantly, and as willed by Allah were martyred. After the battle
Aain-ul-Mulk, and his officers came to see the bodies of the brave
martyrs, One of the officers went near the body of Miyan Syed Khanji
(RAH), misbehaved and tried to take the sword from his hand. Mysteriously,
the dead body moved swiftly and wielded the sword on him so forcefully,
that he was cut into two pieces. Then the body again lay down as before.
Upon seeing this miracle, Aain-ul-Mulk immediately gave order to remove
the sacred heads from the bodies of Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat
(RZ) and six important leaders to show the Sultan. No one was able to lift
the head of Hazrat Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) to
place it in the basket. The commander was advised to call Hazrat Malik
Alhadad (RZ) his Caliph, to do this. When Malik (RZ) came near, the head
smiled thrice. Malik (RZ) kissed it, lifted it with ease and placed it in
the basket. After seeing this supernatural phenomenon, Aain-ul-Mulk was
terrified, and lost no time in taking all the heads to Patan. When the
heads arrived at Patan, it was time of Namaz. All the heads rolled out,
Bandagi Miyan's (RZ) head moved forward, the other heads lined up behind,
and the Namaz performed. Meanwhile, as soon as the enemies left the battle field, Hazrat Malik Alahadad (RZ) took charge of the bodies of the martyrs, and buried them at Sudrasan. When Aain-ul-Mulk saw the heads performing Namaz he feared that some such supernatural phenomenon might occur in the Darbar of the Sultan, so he gave order for removing the skins of the heads, and for filling the skins with husks. The bones of the heads were buried at Patan. The skins were taken to chapaneer, and after being presented before the Sultan, they were buried in a Mahdavi's garden near the tomb of Shah Raju Bin Shah Khutab-e-Alam-Bukhari. In this way, the body of the Hazrat Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ) was buried at Sudrasan, the bones of his head at Patan, and the skin at Chapaneer. The prophecy of Mahdi Maud (AHS) regarding the separation of the body, head and skin came true. Thus, the 'Amanath' (deposit) of a hundred heads, was repaid to Allah by Bandagi Miyan Syed Khundmeer Siddique-e-Vilayat (RZ). This also completed the Hujjat (proof) to the Mahdaviat of Mahdi-al-Maoud (AHS). Home | Top
Hzt. Bandagi Miyan Shah-e-Naimat (RZ) Hzt. Bandagi Miyan Shah-e-Naimat (RZ) was the third among the twelve blessed companions whom the Imam (AHS) had praised and blessed. He was the only son of a noble of Gujrat Miyan Malik Bade in the pedigree of Hzt. Abu Bakar Siddiq RZ. Owning to undue love and affection of the parents he had turned up in to a spoilt child. As his father diet at a young age there was not to attend to his education and training. Therefore it was presumed that he was unfit to succeed the Jagir of his father. Miyan Naimat was very much annoyed at such a decision of the king. He along with friends, became outlaws and started robberies in and around Ahmedabad. He was very strong and a well trained warrior, but was very short tempered and used to get annoyed at the smallest provocation. Thus one day he killed the son of a negro noble Abdullah, who being highly influential directly approached the Sultan for justice. The king ordered the arrest of Miyan Shah-e-Naimat (RZ) and deputed a contingent of 500 soldiers for this purpose. But this was not a easy task. After great efforts they came to know that he was at Santej. When the Miyan (RZ) and his companions saw the royal force approaching, they fled away and the army followed them. In a forest Miyan Shah Naimat heard the Adhan (call for the prayer). He was very much attracted to this call and decided to perform the mid-day prayer there only. His companions were against such a decision. But Miyan Naimat (RZ) dismounted the horse and started preparations for the prayers. His companions fled away fearing the royal force. When the royal contingent arrived there, they saw a man praying. They could not recognise him and thought him to be a pious man performing the prayers. They continued their chase guided by the foot prints of the horses. After the prayer Miyan Niamat (RZ) enquired from a passer by as to who was telling Adhan in that forest. He was told that the groups of the Promised Mahdi (AHS) was camping nearby. Miyan Naimat (RZ) has already heard about the Imam (AHS), and therefore decided to see him immediately. When he reached the Daira. the Imam (AHS) was explaining the Quranic Verses. The explanation was so much convincing and inspiring that Miyan Naimat (RZ) fled guilty and started weeping. He went to Imam (AHS) and confessed before him all his sins, and told that he, out of attachment and love to the worldly belongings, had committed countless crimes. He was of the view that in the world there was not match to him to this field. The Imam (AHS) consoled him saying that every then he was Naimat (a blessed), and that the all merciful may forgive him, if he repented whole-heartedly. But for the crimes committed by him against the co-creatures, he had to seek pardon from them alone. Unless they are satisfied, Allah would not forgive. Then the Miyan Naimat (RZ) took permission of the Imam (AHS) and first went to the house of the negro noble Abdullah. On seeing the Miyan Naimat (RZ), he was very much astonished. He could clearly notice the revolutionary change in his personality. The Miyan Naimat (RZ) presented his sword to the negro and asked him to take Qisas (revenge) of his son. This was the least expected to the Miyan Naimat (RZ). The negro asked the reason for such a change in his personality. The Miyan Naimat (RZ) told him about the Imam (AHS). The negro whole heartedly forgave him and proceeded to the Daira to join the Imam (AHS). In his way Miyan Naimat (RZ) approached each and every victim, and returned whatever he had grabbed from them. Most of them after noticing the humbleness and great change in him, forgive him. Thus after settling all the claims, Miyan Naimat (RZ) joined the Imam (AHS) at Patan and rose to the status of Imam (AHS) third Caliph (RZ). Most of the non-Mehdavi historians and authors have referred to this event when they say that people with bleeding swords came to the Imam (AHS) and rose to the position of sainthood. After the martyrdom of Miyan Syed Khundmir (RZ) all the Mehdavi Dairas looked at Miyan Naimat (RZ) for guidance. Miyan Naimat (RZ) established his dairas at Patan, Jaloor, and Ahmadabad, he shifled to Ahmednagar. Miyan Naimat (RZ) was received with great respect in the princely state of Ahmednagar, Sultan Burhan Nizam Shah of Ahmednagar became his disciple and remained faithfully devoted to the mahdiat, till his death. From Ahmednagar, Miyan Naimat (RZ) moved his daira to Mahagoan near Lo'gadh. Miyan Naimat (RZ) last Daira was at Lo'gadh near Mahagaon, to the east of Pune in Maharashtra. The Imam (AHS) called him as Mikhras-e-Biddat (a scissor for innovations). Miyan Naimat (RZ) was great Mutawwakkal and disd not accept any 'futuh' unless he found himself in acute distress. Miyan Naimat (RZ) was very pious, bold and God fearing companion (RZ) of the Imam (AHS). Miyan Naimat (RZ) has taken all steps to spread the faith among the masses. It is narrated that once some labourers approached him for work. Miyan Naimat (RZ) engaged them for Dhikr on payment. When questioned about it Miyan Naimat (RZ) said that he wanted to give an opportunity to the working class to join the Daira and within a week they will change themselves and join the Daira or leave the place. Likewise one of the nobles expressed his desire to join the Daira, but also informed that due to the royal brought-up since childhood he would not be able to bear the hardships (consume ordinary food, undergo fasting or walk long distanced with other inmates). Miyan Naimat (RZ) informed him that he need not worry about such matters which would be looked into by him personally. After the noble joined the Daira. Miyan Naimat (RZ) used to take all possible care to provide royal food even by borrowing money while the other inmates were starving or had inadequate food. The noble was feeling this position gravely in this heart of hearts. Once when the Daira was being moved to another place, a palki was arranged for him and the great devotees were carrying the palki with the noble in it. He could not bear this and jumped out of the palki and requested Miyan Naimat (RZ) to allow him to walk along with others. Since then he became a staunch follower and had no complaints about anything. Thus Miyan Naimat (RZ) has taken all possible care to provide equal opportunity to poor and rich for experimetnt and also in attaining the spiritual heights. Miyan Naimat (RZ) used all the psychological methods to change the attitude of the persons towards the wealth and worldly belongings. During his time the faith was accepted and spreat greatly in south and west India. specially in Maharashtra. At the age of 61 years, on 22nd of Shabaan 935H while Miyan Naimat (RZ) was praying with his group of 21 followers Miyan Naimat (RZ) was martyred by Kafashdar Khan, the commander of the Lo'ghad fort (Inna Lillahi wa inna illaihi raji'oon). He was laid to rest at Mahagoan village, situated in the west of Pune.
Hzt. Bandagi Miyan Shah-e-Nizam (RZ) Shah Nizam (RZ) was born in 873AH (1468-96AD) in the state of Jais presently Uttar Pradesh, India. He belonged to a royal family, but since childhood had no interest in the worldly affairs. At a young age abdicating the throne in favor of younger brother went on a Hajj pilgrimage. Al Makkah he met a holy man, who seeing his search for truth said that the time has come for the advent of Mehdi-e-Maoud (AHS) and he only can fulfill your thirst. After returning to India he met Imam AS at the age of 28 years and never left his company. When he went to Hajj with Mahdi-al-Maoud (AHS), during Tawaf, Imam (AHS) ask him “you had performed Hajj earlier and now you have come again. Tell me what you have seen earlier and now.” Miyan Shah Nizam (RZ) replied “earlier I have seen only the house, now I am seeing the owner”. Miyan Nizam (RZ) was one of the three persons who made convenant (baith) when Mahdi-al-Maoud (AHS) after completing the Hajj made his proclamation standing between Rukn and Maqam. The other two were Hzt. Khizer (AHS) and Qazi Alauddin Bedari. After the demise of Mahdi-al-Maoud (AHS), Miyan Shah Nizam (RZ) returned to India with Sani-e-Mehdi (RZ) and stayed with him at Bhilot. For the propagation of faith, when Sani-e-Mehdi (RZ) insisted on forming separate dairas, he formed his daira in Radhanpur. It is reported that his dependence on Allah was so great that he never accepted the presents even in the name of Allah from the same person for more than two times. If the presentation was made for the third time he used to refuse it saying that it amounts to fixed income, which is prohibited for those dependent on Allah. He passed away at the age of 68 years on 8th Ziqada 940AH. He was laid to rest at Anondra village of Kadi near Ahmedabad, Gujrat, India. He established dairas at Ahmednagar, Badli, Patan, Champanear, Ahmednagar, and Devisera. He himself was a Hafiz-e-Quran and had 27 huffaz in his daira. He played a vital role in spreading the faith in Gujrat and Maharashtra, India.
Hzt. Bandagi Miyan Shah-e-Dilawar (RZ) Hz Shah Dilawer (RZ) was the nephew of Rai Dalpat and the adopted son of the Mahdi-al-Maoud (AHS) after the war of Gaur. In the company of the Mahdi-al-Maoud (AHS) he attained the highest spiritual stages. He was a very close companion of the Mahdi-al-Maoud (AHS) and had the pride of being one among the seventeen persons who have migrated with the Mahdi-al-Maoud (AHS) in 887AH. He also had the pride of being the second youth to accept the Mahdi-al-Maoud (AHS) as the Promised Mehdi, first being the Sani-e-Mehdi (RZ). The Mahdi-al-Maoud (AHS) used to advise his followers to approach Miyan Shah Dilawer (RZ) for guidance in respect of any problem if the Mahdi-al-Maoud (AHS) was not readily available. He also had the pride of standing witness to the vision of Allah. Though he himself was not a big scholar but had the privilege of having several scholars as his disciples. Miyan Abdul Malik Sajawandi (RAH) the greatest scholar of his accepted the faith at the hands of Miyan Shah Dilawer (RZ). He played a vital role in spreading the faith in Berar and Maharashtra. His last Daira was at Borkhera, where he passed away in 945AH. on the 2nd. of Ziquada. Home | Top |