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He who forsakes his home in the cause of Allah, on this Earth he wilt find many spacious and wide refuges; If he dies as a refugee for the sake of Allah and His Apostle (PUH) his reward becomes due and sure with Allah. - 4:100 HOME | DANAPUR | KALPI | CHANDERI | MANDU | WHAT IS DAIRA? | CHAPANEAR | DAULATABAD | AHMEDNAGAR | BIDAR | MOHR-E-VILAYAT | GULBURGA | BIJAPUR, RAIBAGH & CHITAPUR | DABHOL BUNDAR | MAKKAH | DEVEPORT, KHAMBAT | AHMEDABAD | SANTEJ | SAUDA | PEERAN PATAN | BADLI | PROPAGATION OF THE FAITH | RAJASTHAN | THAROD | JALOR | NAGAUR | JAISALMER | KAHA | THATTA | JOURNEY TO KHURASAN | KANDAHAR | DIL ARAM | KOH | FARAH | DELEGATION FROM KING SULTAN HUSSAIN | ARRIVAL OF THE COMPANIONS FROM GUJARAT | THE DEMISE The basis of the Islamic teachings is the love (Ishq) of Allah. Thus any other attachment is negative. The most important attachments are: the love for kith and kin, the love for home and the love for land. These can be termed as natural attachments. But the basic nature of the man is the desire to go back to his Creator. Thus when this desire is at stake, the man is expected to forego all other attachments and the love for other things is to be sacrificed, for the basic love. This habit (Sunnah) had been exhibited by the great souls and Prophets (PUH). Hazrath Ibrahim (AS), Hazrath Nooh (AS) (Noah AS), Hazrath Yousuf (AS) (Joseph AS), Hazrath Moosa (AS) (Moses AS), Hazrath Isa (AS) (Jesus AS) and even the last Prophet Hazrath Mohammed (PUH) had also migrated from their homelands in the path of Allah. Thus the lmam (AS), Hazrath Miran Syed Mohammed Mehdi-e-Maud (AS) had also followed the path of the Prophets (PUH). He left Jaunpur In Jamadi-Awal of 887 AH, for Hajj (pilgrimage to Makkah), never to return to his native place. He started for Hajj with his family. Some of his followers were also permitted to join him. They are: 1) Miyan Syed Salamullah (RZ) S/o
Syed Jalal (first cousin) of the Imam (AS) and the brother of Bibi
Allahdadi (RZ). Apart from the above 17 persons, their families were also with the Imam (AS). When this small group started, there were no arrangements for the journey. The Imam's (AS) dependence on Allah (Tawakkal) was such that he refused to have any arrangements. Had he hinted for any comforts during the journey, there was no doubt that the arrangements would have been more elaborate than the journey of a king. Since the journey was started as per the Allah's command, It was left on Allah to take care of the caravan.
From Jaunpur the Imam (AS) camped at Danapur. Here, his wife Bibi Allahdadi (RZ), had a divine word (Kashf) that her husband had been ordained as the Promised Mehdi (AS) and that his acceptance as such was obligatory. The Bibi (RZ) revealed her Kashf to the Imam (AS) who confirmed the same and added that he was also having similar directions since long, but the right time had not yet arrived. Therefore it was a must for her to keep it to herself. Thus the first to admit him as the Promised Mehdi (AS) was his wife, Bibi Allahdadi (RZ). This discussion was overheard by their eldest son Miran Syed Mahmood (RZ) who had such a divine effect of it that he went into ecstasy. The Imam (AS) brought him inside and taught him the method of recitation within oneself 'La-ilaha Illalah' (Dhikr-e-Khafi). At the same time the adapted son of the Imam (AS), Miyan Shah Dilawar (RZ), nephew of the king of Gaur, Rai Dalpath, also had the similar effect and accepted the Imam (AS) as the Promised Mehdi (AS). After this the Imam (AS) had taught him the Dhikr, he also became ecstatic and was unable to move. Thus he was left in the mosque of Miyan Duraj, who took care of the Shah (RZ) for about seven years. All those years he did not walk, because of Jazb. When the lmam (AS) returned to India, after performing the Hajj. the Shah (RZ) had the fragrance of the Imam (AS) and started on foot. Since for seven long years he had not used his legs and thus the nerves were tense and muscles inactive. But the Shah (RZ) started walking swiftly, blood oozed from his legs. He did not care for anything and joined the Imam (AS) at Ahmedabad in Gujarat around 903 AH. Thus these were the three persons who were the pioneers to accept the Imam (AS) as the Promised Mehdi (AS). Here it is appropriate to point out that in the first instance only three persons had accepted the Prophet of Allah (PUH). They were (1) Bibi Khatija-tul-Kubra (RZ) (2) Hazrath Ali (RZ) and (3) Hazrath Zaid (RZ) (the freed slave and the adopted son of the Prophet PUH).
From Danapur the Imam (AS) proceeded to Kalpi. He stayed for few days in a desert. During this time, Miyan Bheek (RZ) went to nearby village, (probably to Kalpl itself) for some purchases. There was a big crowd which was mourning. Miyan Bheek (RZ) enquired about it. He was told that a noble had expired, and was also shown the dead body. He said that he (the noble) was not dead. Suddenly the noble came to life. This wonder work (Karamat) had such an impact that the residents believed Miyan Bheek (RZ) to be their god or an Avatar. This was a great troubling factor for him. Somehow he escaped from the spot and reached the lmam (AS). The villagers were following him. The Imam (AS) enquired about the reason and with great effort could convince that their belief about Miyan Bheek (RZ) was wrong and persuaded the people to go back to their place. He reprimanded Miyan Bheek (RZ) for such irresponsible behaviour. He informed that Allah had endowed that capacity to Isa (AS) (the Jesus AS) the son of Mariam (AS) (Mary AS) and no one else was supposed to indulge in it. This event had a great impact on the Imam (AS). He thought that recurrence of such wonder works may lead to Shirk (infidelity) which is the greatest sin a Muslim can indulge in. Thus he determined to eliminate such quality from his followers. He underwent a continued fast for three days (soum wisal) and prayed Allah to eliminate the quality of wonder work from his followers. Since then the Mehdavia saints avoid showing wonder work under any circumstances and such events are looked down upon even by the commoners in the Mehdavia fold. Thus the Imam (AS) had accomplished one of his objectives by eliminating the possibilities of Shirk (infidelity) and established the pristine 'Unity of Allah'. Here another incident occurred. An unknown elderly person appeared and stated that he had the mystical revelation that the Promised Mehdi (AS) had appeared at Jaunpur. He smelled the fragrance which led him to the Imam (AS). This elderly man was a real lover of truth like Awes Kharni (RZ). The Imam (AS) then arrived at Kalpi and stayed for few weeks. Here the daughter of a noble or raja was suffering from a mental disease. It was believed that she was possessed by an evil spirit. She was kept in isolation along with a servant maid. When her father heard about the Imam (AS), he approached him with a request to cure his daughter. The Imam (AS) gave him the offal of pan (Paskhurda). The Raja though a Hindu, had no hesitation to accept it with full regard. When it was given to his daughter, she consumed it and gained full consciousness. But after recovery there was a great change in her. She started hating the idol worship etc. Thus after consulting his relatives the Raja offered this young girl to the Imam (AS). The Imam (AS) named her as Bibi Bhikia (RZ) and sent her to his wife. Due to great pursuance from Bibi Allahdadi (RZ), the Imam (AS) married her.
From Kalpi the Imam (AS) proceeded to Chanderi. This was a well populated town in the kingdom of Malwa. Here, there were 18 sufi families. They all were indulging in un-lslamic deeds. They never had the time to offer prayers nor had any thing to teach their followers. Their time was spent in enjoying the dances and drinks. They had made all forbidden things, permissible to themselves. Thus when the Imam (AS) reached the town and started his sermons, the ordinary people were attracted to him very much. They had never heard such sermons. The explanation of the Quranic verses had opened their eyes. Thus all the 18 sufis felt uneasy about the presence of the Imam (AS. They deputed a group of gangsters to expel the Imam (AS) from the town. Before they could say anything, the Imam (AS) said that the order of Allah had reached him to leave that place. They insisted on him to show more haste and said that otherwise there would be loss to him. The Imam (AS) said that time would show as to who would be the loser. He left the place and camped at a distance of a kilometer for the night. Two of his followers were left in the town for collecting the clothes from the washerman. At about midnight there was a hue and cry from the town side. Many houses were burning. It looked as if the entire town was set ablaze. In the morning the two followers of the Imam (AS) came back. They reported that during the drinking party (perhaps to celebrate the departure of the Imam AS), the sufis had a quarrel with the nobles. One of the nobles was killed. The sufis out of fear hid themselves in their houses. The nobles attacked their houses and set them ablaze, captured the women folk and killed most of the sufis. The commoners were of the view that this was the punishment imposed upon the sufis by Allah for misbehaving with Syed-Ul-Aulia (AS) . When he heard this view, the Imam (AS) said that there could be no harm from the Godly people (Bandagan-e-Khuda) to any one. This was the result of their own deeds and disobedience to the law of the Prophet (PUH) (Sharia). Thus Imam (AS) did not take any advantage from this event to create his fear in the hearts of the mischief mongers. He had simply narrated the fact that any one who indulges in such activities, disregarding the Islamic law, would be punished accordingly. Thus instead of using this incident as a source to create the fear about himself the Imam (AS) had used it to create the fear of Allah. This type of psychological treatment can be observed throughout the holy life of the lmam (AS).
Some biographers say that from Chanderi the Imam (AS) went to Chapanear, the then capital of Gujarat and then to Mandu. But some others say that he first went to Mandu, the then capital of Malwa and then to Chapanear. Since the Imam (AS) was passing through the territory of Malwa it is probable that he went to Mandu first and then to Chapanear. Mandu was a well established town and the capital of the Khilji rulers of Malwa. Sultan Naseeruddin son of Ghiasuddin, after killing his brother Allauddin and his mother Khursheed had occupied the throne by imprisoning his father. But in view of the fact that Ghiasuddin, the father was popular among the nobles, he was allowed to have all the authority over the personal treasury. When the Imam (AS) reached Malwa, as usual his fame had reached even before him. The people were anxious to see and hear him. The fame of the Imam (AS) gradually reached the dethroned king also. He was a pious king, well versed with the Islamic law and teachings. He had great scholars in his court. The king sent his personal aides to the Imam (AS), expressing apologies for his inability to see him. He requested to depute two of the companions of the Imam (AS) for his satisfaction. The Imam (AS) considered his request and deputed Miyan Syed Salamullah (RZ) and Miyan Syed Abu Bakar (RZ). When the holy deputies reached the king they were given red carpet reception. The king arranged another throne beside his own. He ordered for a curtain before him. This was done because of the fact that he was enchained and was unable to stand to receive them. Thus after they sat down on the arranged throne, the curtain was removed. The king expressed his inability to stand, and paid due respect to the holy deputies. He then enquired about the Imam (AS) and his teachings. After knowing the details of his character and Godliness, he was greatly moved and in their presence accepted the Imamuna (AS) as the Promised Mehdi (AS). The king sent a request to the Imam (AS) for granting three desires.(i) He wanted his end as a staunch follower and believer of the Imam (AS). (ii) The life of a poor (Mazloom) and (iii) A death of martyr (Shaheed) The king also sent several cart loads of gold and jewellery as humble presentation to the Imam (AS). Some say that the treasure was comprising of sixty sacks (Khantaar). Some others say that from the fort where the king was in detention, to the camp (Daira)* of the lmam (AS. the carts were standing in an unbroken row. Thus the wealth offered to the Imam (AS) was in unimaginably large quantity. The Imam (AS) after seeing the king's letter, said three times, that all the three desires were granted by Allah. Thus the king lived a poor (Mazloom). and became a martyr (he was assassinated by his son afterwards) and of course he remained a staunch believer till his death. The Imam (AS) distributed all the wealth among the residents of the town. However, one sack was kept aside, for his companions (RZ) and also for the death anniversary of the Prophet (PUH). He distributed the wealth personally. He was putting the gold coins and other ornaments with both the hands into the cloth spread by the recipients. Thus thousands of people gathered and many poor people became rich overnight. When the distribution was over, one beggar asked for his share, because according to him, he was the only one who has not received anything. Only a chaplet (Tazbeeh) made of pearls (murwarid) was left. It is said that it costed a crore of gold coins of those days. The Imamuna (AS) lifted it with a stick and dropped it into the bowl (Kashkal) of the Fakir. When it was told that it was a very precious rosary (Tazbeeh) the Imam (AS) quoted a Quranic verse:  - 4:77meaning that: the wealth of this world is scanty and insignificant. He also stated that this wealth was for those who were hungry for it. But it was immaterial for those who are longing only for the Almighty. The sack kept for the companions (RZ) of the Imam (AS) contained the silver coins. The Imam (AS) permitted for half of the sack to be distributed equally among his followers and half to be kept for death anniversary of the Prophet (PUH). After the distribution was over, the Imam (AS) got up for ablution (wadu) and prayer. Thousands of people joined the prayer but the Imam (AS) could notice that a considerable number of his companions (RZ) were missing. After the prayer he enquired about them and was informed that they had gone to the town for purchases. The Imam (AS) said that when a small portion of the wealth had prevented them from the group prayer (Jamaat), what would have happened, had all that wealth been distributed among them. At Mandu only Miyan Allahdad Hameed (RZ), the Vazir of the king, renounced the world and joined the group of the Mahajereens. He was a renowned scholar of Islamic law and a great poet in Persian. He had the ability to write unprecedented verses. He used all his talents in composing verses in the praise of the Imam (AS). It is well known that many of the Persian, Arabic, Urdu and Sindhi alphabets do not contain any dots. The number of such alphabets is 14 in Persian, rest of the seventeen alphabets are dotted. Thus with only the undotted alphabets a limited number of words are constructed. Most of the words i.e, nouns, pronouns, verbs, adverbs are constructed with the combination of both the category of alphabets. Thus it is very difficult to construct even a single sentence with the words containing only the undotted alphabets. One example of such sentence is the Kalima La-ilaha Ilallah Mohammadur Rasulallah SAS (this is an Arabic sentence). Miyan Allahdad Hameed (RZ) had composed in Persian an entire book of verses (Divan) with the words containing only the undotted alphabets. From this, one can assess the ability of the poet and his command over the words and language. This Divan was completed in 911 AH, and was published from Hyderabad in 1319 AH. Perhaps this is the first such book. Miyan Allahdad Hameed (RZ) is also the person who gave the well known Mehdavia litany (Tazbeeh) which is loudly recited (once) by all the persons joining the group prayer of night, before retiring to their rooms or houses for Dhikr-e-Khafi. This litany has become a symbol slogan of the Mehdavis, just like the Adhan for all the Muslims. At Mandu only, Imamuna (AS) lost his infant son Miyan Ajmal (RZ). On the 2nd of Rabi-ul-awwal the group was preparing food for the anniversary of the Prophet (PUH) in which thousands of poor were to be fed. The eldest son Miran Syed Mahmood (RZ) was supervising the cooking. The infant slipped from his hands and fell into the fire and expired on the spot. This was reported to the Imam (AS). When he saw the grief of the eldest son, he said we are not meant for mourning. It was the will of Allah and to mourn on It amounted to disregard of His will. Thus the Imam (AS) consoled his son and others and preached total submission to Allah. The stay at Mandu was
thus marked with several significant events such as Daira: In sufl orders there were Khankhas, Halqas and Dairas. The khankha was the biggest and generally constructed at the tomb of a saint and was administered by the head sufi. The kings and the nobles used to give jagirs and cash for their maintenance. The commoners also used to contribute their mite. The halqa was smaller group and only the durvesh and faqirs used to join the halqa for recitation of litany (Dhikr). Daira was a still smaller group of durvesh of higher status; who used to pray and practice the sufi systems jointly. Thus the khankha, halqa or daira of sufis were only the religious organisations with known sources of incomes. There stayed only the durvesh, faqirs and travellers who lived a bachelors life (tajarrud). Thus they never developed as town or a locality. Of course, around a khankha a town may come up but it was never govemed by the ruler of Khankha. .J.Spencer Trimingham in his book "The sufi orders in Islam" has given the details of the growth of khankhas, but he has not mentioned anything about the Mehdavis and their Dairas in India and abroad. The Daira of the Mehdavis is not like the khankha of the sufi. The Daira is a locality, where all those who choose to dedicate themselves in the path of Allah used to live together with their families. The head of the Daira used to govern it and guide them to attain their goal. He used to nominate one of the members to supervise the Bait-uI-mal (stores) and whatever was received in the name of Allah was equitably distributed among the inmates. Thus the Mehdavia Daira is totally different from that of the sufi.
From Mandu the Imam (AS) proceeded to Chapanear. It was the capital of Gujarat in those days. The king was Mahmood Begarah (Be means two, garh means fort). Before conquering Chapanear he was at Ahmedabad, but after the conquest of Chapanear which was considered to be a very strong fort, he moved his capital there and acquired the title of Begarah. He was considered to be the strongest king. His power and influence was considered to be more than that of the rulers of Delhi. In those days Delhi was ruled by Lodhi kings. They were engaged in wars with eastern kingdoms especially the ruler of Jaunpur, Sultan Hussain Sharqi. Thus there was no immediate threat to his kingdom. It was flourishing and had a very advanced culture. There were big mosques and buildings at the foot hills of the fort. The fort was on a hill and was called as Pavagarh and is very difficult to climb on. Even today the Jama masjid and other buildings are very good spots for sight seeing. The buildings are preserved as archives by the Archeological Department of India. About three kilometers north of this town, the tomb of Miyan Syed Khundmir (RZ) (the second Caliph of the Imam AS) is situated. The Imam (AS) camped at the Jama Masjid. His fame had already reached Chapanear. Hence there were unusual crowds at the mosque. Scores of people joined the prayers regularly. The mosque is still intact and can accommodate more than ten thousand people inside. There was a very big ground infront of it. Inspite of all this, during the stay of the Imam (AS), no space was available for the late corners. Gradually the news of the lmam's (AS) arrival reached the king. He wanted to go personally to pay respect to the Imam (AS). But the courtiers and the scholars prevented him. They advised him to depute four persons to have reliable information about the Imam (AS). Thus, two scholars and two nobles were deputed for this mission. The nobles were Islam Khan and Farhad-ul-Mulk. When they reached the mosque, the Imam (AS) was speaking about the Quran. The public were so much engrossed in the audition that they did not pay any attention to the royal deputies. Somehow they managed to sit in the crowd. The deliberations were so much impressive that the two nobles at once joined the fold of the Imam (AS). But the Ulema who were proud and were afraid of the dimension being given to the Islamic thought by the Imam (AS), were not ready to accept for their worldly ends. They reported to the king that no doubt Syed Mohammed (AS) was a great saint (Vali) but the king should not see him for two reasons. One was that the king would not be given due respect and it would have an adverse impact on the common people, and the fear of the king would be eliminated. This would be against the prevalent circumstances. The second reason was that the Imam (AS) was teaching against the worldly affairs and there is a great possibility that after hearing his convincing oratory the king might be tempted to renounce the world. In that eventuality the kingdom would be left at the mercy of the nobles. Thus the king, inspite of the strong desire to meet the Imam (AS) could not do so. But he became one of the disciples of the Imam (AS). This has been reported even by the non-Mehdavia sources. Two of his sisters Raje Sone and Raje Muradi also accepted him as the Mahdi-e-Mawood (AS). The fourth Caliph RZ of the Imam (AS), Miyan Shah Nizam (RZ) was also staying at Chapanear. He was the ruler of Jais. Despite being young, he was a very successful ruler; but at the same time he was more attached to the religion. Thus he decided to give up his kingdom, but his courtiers advised him to wait for sometime so that his younger brother might take over the reins of the kingdom under his control. He took the advice and after settling all the disputes and establishing his younger brother firmly, he abdicated in his favour and proceeded for Hajj. He was in search of a person who could guide him in the esotericism (Marifa). But even after seeing several renowned Sufis in India, Persia, Khurasan, Baghdad and Arabia, he was not satisfied with any one. At Madina-e-Munawara, the Sheik-Ul-Islam advised him to be in search and wait for sometime. He was of the opinion that the time for advent of the Promised Mehdi (AS) was fast approaching. His desire for attaining nearness to Allah could be satisfied by the Promised Mehdi (AS) alone. Miyan Shah Nizam (RZ) then returned to India and was staying at Ek-Minar Mosque of Saleem Khan at Chapanear. Though he had already memorised the Quran and acquired knowledge of the Islamic law and other Islamic teachings yet to keep himself engaged he was making further studies. Miyan Shah Nizam (RZ) was a descendant of Shaik Fareed Gunj Shakar (RH), a renowned saint in the progeny of Hazrath Umar-e-Farooq (RZ), the second Caliph RZ of the Prophet (PUH). His pedigree is as under: Shaik Fareed Ganj Shakar - Shaik Ruknuddin - Shaik Nizamuddin - Sultan Darani - Shah Khudavand - Shah Nizamuddin (RZ). Saleem Khan had seen the Imam (AS) as one of the deputies of the king and had joined his fold. Afterwards he reported the fact to Shah Nizam (RZ). Miyan Shah Nizam (RZ) lost no time to reach the Imam (AS). When he reached there, the Imam (AS) himself came out of the mosque and received Shah Nizam (RZ). They had a deliberation in poetic language, which could be best appreciated by the persons who could get to its depth. The Shah (RZ) immediately became a staunch follower of the Imam (AS). The Imam (AS) taught him the method of Dhikr-e-Khafi which had an ecstatic effect on the Shah (RZ). He was almost in ecstasy during the entire stay of the Imam (AS) at Chapanear. The Imam (AS) referring to Shah (RZ) said that he had brought every thing required for a light (lamp), it was the Imam (AS) who lighted it. He indicated the high spiritual status of the Shah (RZ). The Shah (RZ) never parted company with the Imam (AS), till the Imam (AS) left this world in 910 AH. At Chapanear, the first wife of the Imam (AS), Bibi Alhadadi (RZ) passed away after a short illness. She was buried at the slopes of the Dongri Hills. At this place an important incident is narrated. After she had passed away and before the burial someone informed the Imam (AS) about the presence of a gold coin in her clothes. The Imam (AS) ordered for branding her body with it. This was in accordance with similar orders issued by the Prophet (PUH) in respect of one or two of the Ashaab-e-Sufah (the companions RZ of the Prophet PUH) who stayed in the mosque and entirely depended on Allah (Mutawakkil). This was also to explain the Quranic verse by putting it to practice. The Quran says: 'On
the day of their punishment, when their sides and their backs be branded with (it will be said to them). This is what
you had treasured for yourself taste then your treasure.'
Daulatabad was the capital of India for sometime during the reign of Mohammed Bin Tughlaq. For long, it was a place for muslim saints and thousands of saints lay resting there. The Imam (AS) visited most of the graves, and offered fatiha. Specially he visited the tomb of Miyan Syed Mohammed Arif Momin (RH). Stayed at the grave for a while and later offered salat in the adjoining room. It is reported that the well of the Dargah had saltish water. The Imam (AS) dropped some of his offal (Paskurda) and the water became sweet. Still this well is in existence near the tomb. The Imam (AS) said that there were several saints resting there, who preferred to remain unknown.
From Daulatabad the Imam (AS) proceeded to Ahmednagar. It was the capital of the Nizam Shahi kings. This kingdom was an off-shoot of the Bahmani kingdom of Bidar. At that time the king was Ahmed Nizam Shah Behri. He was a learned king and had great respect for the saints. He was issueless. When he heard about the greatness of the Imam (AS) he came to pay his regards. In his heart he was having a desire to be blessed with a son. When the king came, the Imam (AS) was busy explaining the Quranic verses. During the explanations the Imam (AS) indirectly told about the desire of the king and that it would be fulfilled shortly. Afterwards he gave the offal of pan to the king. The king was happy that his unspoken desire was heard and is likely to be fulfilled. Afterwards he was blessed with a son who was named Shah Burhan. The king became the staunch follower of the Imam (AS). His son also accepted the Mehdavia faith on the hands of the third Caliph of the Imam (AS), Miyan Shah Nia'mat (RZ). Thus the Mehdavia faith gained popularity in the area. After a short stay the Imam (AS) proceeded to Bidar.
It was the capital of Behmani kings. At the time of arrival of the Imam (AS) it was the capital of Buridshahi kings. Shah Qasim Burid was the ruler in those days. The town had many elegant buildings and was surrounded by a strong wall. This wall had several entrances in the shape of big doors. These doors were closed during the nights. This was the practice in almost all the important towns in the medieval India. The king Qasim Burid had a dream that a very big lion has entered the town from one of the doors and has passed out from the other one. He was worried about the meaning of such a dream. He placed it before the learned and wise men of the town but none of them could give any reasonable explanation. There was a great sufi saint Miyan Shaik Momin Tawakkali (RZ). He interpreted it by saying that a great saint (khutubal Aqtab) equivalent to the Sher-e-Khuda (the lion of Allah, Hazrath Ali RZ) may come to the city through one door and pass out through the other. This interpretation satisfied the king. Then onwards the king, nobles, Ulema and commoners were waiting for his appearance. Shortly after this, the Imam (AS) entered the city through the same gate which was seen in the dream by the king. He resided in the city for one and a half year and departed from the gate which was seen in the dream by the king. Thus the dream of the king came true. Owing to this and also owing to the unprecedented explanation of the Quranic verses and the high characteristics of the Imam (AS), the king, most of the nobles, Ulema, saints and commoners became his disciples. The prominent among them are: Miyan Shaik Momin Tawakkali (RZ): As stated earlier he was a very respected sufi of his time. He was so much attached to the Imam (AS) that during his stay at Bidar he used to serve the Imam (AS) personally for ablution and used to drink the water dropped from the wash. He had the pride of witnessing the seal of Vilayat (Mohr~e~Vilayat)* on the back of the Imam (AS). He had also copied it. It is said that this copy is still in the possession of his successors. He used to tell his followers that the Imam (AS) was the Promised Mehdi (AS) and whenever he proclaims as such it was their duty to search him and accept him. When the Imam was leaving Bidar. Miyan Momin (RZ) wanted to accompany but considering his old age the Imam (AS) asked him to stay at Bidar only. He also said that If he were to follow the Imam (AS) in his teachings he will be with the Imam (AS) always, irrespective of his physical presence. But if he were not to follow him in his teachings he was not to be with him even In his company. Thus the Imam (AS) explained the importance of putting his teaching into practice. Khaja Alauddin Bidari (RZ): He was the jurist of the city and was in search of a priest to guide him In the spiritual matters. Inspite of his best efforts, he was not able to find one. One of the elderly sufis told him that he would get such a priest at Makkah. Meanwhile the Imam (AS) came to Bidar. Khaja Alauddin (RZ) used to attend the sermons of the Imam (AS) punctually. but did not join his circle, When the Imam (AS) was leaving Bidar all the Ulema. nobles, saints and commoners came to bid farewell to him. But the Khaja (RZ) was late due to the fact that he was held up washing his clothes. No sooner the Imam (AS) saw him he read out a couplet In Deccani to him which meant 'clear your heart even if you could not wash your clothes. Because the salvation (Najaat) depends on the purity of the heart but not on the whiteness of the clothes. Do not sleep fearlessly so that you may not repent on the day of judgement'. This had a tremendous effect on the Qazi and he joined the group of the Imam (AS) for Hajj. Ultimately. at Makkah, when the Imam (AS) proclaimed himself to be the Promised Mehdi (AS) the Qazi RZ was one among the others to say 'Aaman'na-wa-Saddaq'na' (it is true. I accept it). Miyan Moulana Dhiauddin Qadri (RZ): He was a renowned sufi scholar of his day with many disciples. He joined the fold of Imam (AS) during his stay at Bidar. When the Imam (AS) left Bidar he also renounced the worldly belongings and his priesthood and joined the holy group. After a short travel his disciples came and begged of the Imam (AS) to leave their priest because their livelihood was depended on him. He was not inclined to go. But the Imam (AS) permitted him. At Bidar his followers kept him enchained in a room under strict guard. But after a few days he managed to escape and again joined the Imam (AS). Again his disciples came begging for his return but the Imam (AS) refused this time. His love of Allah and for the Imam (AS) was so much that the Imam (AS) called him an Aashiq-e-Allah. (lover of Allah). Qazi Muntajibuddin Junery (RZ) : He was the doctor of the Islamic jurisprudence and a master of all the Islamic teachings. He was Qazi (Jurist) of Juner, a town near Bidar. He joined the Imam (AS) at Bidar and never left his company. He was one among the few companions of the Imam (AS) who wrote a book In support of the claim of the Imam (AS) of being the Promised Mehdi (AS). His book is in Arabic with the title of 'Makhzan-ul-Dalayal' * (The mine of proofs). We have quoted only a few prominent personalities who have accepted the Imam (AS) as the Promised Mehdi (AS). There are several others who have not been mentioned. At the time of departure from Bidar there were 360 companions RZ. Mohr-e-Vilayat: This was a natural growth of flesh on the back of the Imam (AS). It has certain Arabic script which could be read easily. It is reported that a similar seal (growth of flesh) was found on the back of the Prophet (PUH) which was called the seal of Nabuwa (PUH) (Mohr-e-Nabuwa PUH). Makhzan-ul-Dalayal: It is translated in Persian and Urdu: The Urdu version has been printed and pubiished by Jamiat-e-Mehdavia Daira, Zamistanpur, Musheerabad, Hyderabad
From Bidar the Imam (AS) proceeded to Gulburga. It is said that in a dream the Sajjada (priest of the Dargah) of Hz. Syed Mohammed Al Hussaini Gesuderaz RH (a popular saint in the Chishtia order) was informed about the arrival of the Imam (AS). He along with other prominent persons received the Imam (AS) and lodged him in the Khankha. When the Imam (AS) approached the shrine, the doors were locked but the lock opened by itself and the Imam (AS) entered the Darga and the doors closed automatically. After a long stay inside he came out and started to move to the other place. The Sajjada insisted him to stay for a longer duration but the Imam (AS) replied that he had already taken permission from his father (Hz. Gesuderaz RH). It is also reported that since Hz. Gesuderaz RH had, once during his lifetime proclaimed himself to be the Promised Mehdi (AS) and repented for such a claim, therefore during the visit of the Imam (AS) his spirit apologised to the Imam (AS) for this error. From this shrine the Imam (AS) went to the Darga of the Hz. Shaik Slrajuddin (RH) and offered fatiha. In the adjoining room he went to retreat (Aa'tikaf) for a week. Then proceeded to Bijapur via Badiapur.
10, 11, & 12 BIJAPUR, RAIBAGH & CHITAPUR At Bijapur Imam (AS) stayed in the mosque which had only one minaret. Then proceeded to Raibagh and from there to Chitapur. At Chitapur he stayed at the suburban village of Nagai. Here he went into retreat (Uzlat) for some days. Still the room and the well which became a sweet water well, with the blessings of the offal (Paskhurda) of the Imam (AS), are in existence and attract visitors from all over the muslim world.
13 DABHOL BUNDAR (Port Dabhol) From Chitapur via Konkan the Imam (AS) reached Dabhol port. Enroute a gang of thieves met the holy group, but could do no harm. At Dabhol Port the Imam (AS) boarded the ship for Hajj along with his 360 companions RZ. It may be recalled that when the Imam (AS) started from Jaunpur in 887 AH., there were only seventeen followers. But during a period of 3-4 years there were 360 persons who refused to part his company under any circumstances. They belonged to different places, spoke different languages. had different cultures and had different faiths (Maliki, Hambali, Hanafi and Shaafi etc); they came from different economic classes and also had different mental calibre. There were kings. nobles, scholars, saints, suns, jurists, soldiers and commoners. They had only one thing in common i.e. the love of Allah. They were attached to the magnetic personality of the Imam (AS). It is really unimaginable that the personality and teachings of the Imam (AS) had such an impact on the different shades of the human race. They had left all their belongings and attachments only for the sake of the company of the lmam (AS). They underwent hunger, humiliation, hardships and persecution for no personal material gain but only for Allah. There were many others, hundreds and thousands of people who could have joined the company of the Imam (AS) but could not do so for the reasons beyond their control. This itself is a great miracle and enough proof of the truth of the Imam (AS) and his teachings. This fact had been admitted in different ways by the non-Mehdavi writers as well. But they have tried to justify it through different illogical interpretations. It is not a new thing for the Apostles of Allah (PUH). The truthfulness, trust worthiness and high character of the Prophet (PUH) was unconditionally admitted by all the Meccans. When it came to his religion they unanimously opined it as false and the trick of a magician. They ought to have thought that a person never known to have spoken a lie would utter a lie in the name of Allah. Likewise all the non-Mehdavi scholars and historians had unanimously admitted that the Imam (AS) was pious, honest, scholarly, courageous and a perfect adherent of Sunna. They also admit that he was the greatest saint of his time. Above all this, his teachings were treated as 'above reproach'. But when the question about his claim of being the Promised Mehdi (AS) was raised, they tried to interpret it with so many illogical arguments. They never thought that a saint of his calibre would never lie in the name of Allah, would be free from erring in his Kashf (Divine word) and if at all committed any error, never would have insisted on his mistake and instead would have corrected himself and repented for such an erroneous interpretation of his Kashf. (There are several examples of such erroneous interpretations by great saints about the claim of the Mehdaviat). It is evident that this idea never occurred to them or they never paid due consideration to it. This leads to the conclusion that only Allah can guide, and none else. At the port, the Imam (AS) noticed an atmosphere of confusion among the co-pilgrims who were running here and there for bringing their provisions and making arrangements for the accommodation on the ship. They were so much engaged in this activity that they totally forgot the very purpose of their voyage. The Imam (AS) observing the chaos, read a Rubai (a poem with four lines) in Persian which means: "Where are you 0! Hajis, the beloved (Lord) is here only. Come here, come yourself if you are in search of Him, if not then come not . Thus, the Imam (AS) invited them to the vision of Allah and at the same time reminded them the purpose of their voyage. However, the Imam (AS) started his voyage with 360 companions RZ without any proper preparations. He announced that since they all were dependent on Allah (Mutawakkal), there was no need to keep anything for tomorrow. Thus they undertook the journey with nothing to eat or drink. There were no hopes of any aid from any source because the journey was by sea. But it is reported that an unidentified boat approached the ship in the mid-sea and enquired about the Godly people. The co-pilgrims pointed out to the group of the Imam (AS). The leader of the strangers presented food, drinking water, firewood, salt and what not to the Imam (AS) saying that Allah had sent it to him. The Imam (AS) accepted the presents and told his companions RZ to use it for the journey. The food was enough for the whole voyage. It is also reported that a bitter storm caught the ship. The companions RZ pleaded with the Imam (AS) to do something about it otherwise the ship might sink. The Imam (AS) said that he has no say in the happenings from Allah. However, when the panic mounted he slowly went to the railing and saw towards the sea, the storm ceased immediately and the ship started sailing on its regular route. The ship halted for three days at 'Aden' and reached Yelmalam where the Imam (AS) wore the pilgrim clothes (Ahram)*. They reached Jiddah and disembarked from the ship. From Jeddah they had to travel to Makkah by land. When the Imam (AS) started for Makkah several Arabs joined the group, saying that after the Prophet Mohammed (PUH), they had seen the only perfect man in the Imam (AS). Ahram: This is an unstitched cloth wrapped around the body keeping the right shoulder naked. The real pilgrimage of Hajj starts soon after wearing this cloth. The Hajis must enter Makkah in this costume only.
After reaching Makkah the Imam (AS) went to Kaaba and started Tawaf (circles around the Kaaba). After completing the formalities of Hajj, standing between Rukn and Muqam, before thousands of pilgrims, the Imam (AS) proclaimed loudly that he is the Promised Mehdi (AS) and whoever follows him is the (real) believer (Momin). All the companions and several Arab pilgrims said 'Aamanna Saddaqna' (it is true and we admit). Two of the companions Miyan Shah Nizam (RZ) and Qazi Alauddin Bidari (RZ) and an Arab came forward and made convenant (Ba'ith). Others were also coming forward, but the Imam (AS) started his sermon on the Quranic verses. His explanation was such that the pilgrims had never heard such secrets of the Quran. After the sermon the Imam (AS) went to his abode. The pilgrims and several Arabs discussed and deliberated about the great claim of the Imam (AS), but no one could muster enough courage to discuss it with the Imam (AS). After this the Imam (AS) stayed in Makkah for seven or nine months preaching and delivering his sermons. During this period the group faced many hardships. There was nothing to eat. His cousin brother Miyan Salamullah (RZ) informed the Imam (AS) about the position and enquired of his permission for obtaining something from the Governor of Makkah. The Imam (AS) prohibited him saying that sawaal (Begging) is prohibited in Islam. If at all anything is to be asked, it is to be asked from Allah. But not from anyone else. Many among the group became anemic and were finding it difficult even to perform prayers. Their condition was similar to that of Ashab-e-Sufa of the Prophet of Allah (PUH) at Medina. One day Miyan Salamullah (RZ) happened to meet the Governor of Makkah. During the discussion he asked the Governor as to whether there was anything for Allah with him and If so it should be given to the dependents of Allah (Mutawakkal). The Governor got the point and presented 1800 gold coins in the name of Allah. Miyan Salamullah (RZ) presented it to the Imam (AS) saying that Allah has sent it. The Imam (AS) asked as to whether Allah has sent it or you have begged from the Governor. However, since due to hunger several companions were on the verge of dying, he kept silent. Since the companions, due to weakness, were not able to consume solid food, Miyan Salamullah (RZ) prepared liquid food from grains (aash) and distributed it among the group. When it was brought to the Imam he refused saying that he was not feeling restless (mudtar). The Imam (AS) started preparations for his journey to Medina for the visit (Ziarat) to the shrine of the Prophet of Allah (PUH). He also paid some advance for the camel carts. The preparations for departure were in full swing when the Imam (AS) was advised by the holy soul (ruh) of the Prophet (PUH) that he need not go to Taiba (Madina), instead he should return to India since his presence there was more necessary. The Prophet (PUH) had also said that when they had met in the spiritual form there was no need of going to his shrine. The Imam (AS) took back the advance from cart men and used it for his return journey fare. Some critics have objected to it saying that by doing so the Imam (AS) has disregarded the tradition (Hadith) of the Prophet (PUH) about visiting his grave. But they have neglected the fact that the Imam (AS) was directed by the Prophet (PUH) himself to do so. The second aspect of it is that the visit to the grave of the Prophet (PUH) is not obligatory (fard) on Muslims. It is voluntary (mustahab). It is not a tenet of Hajj. The visit of the Imam (AS) would have made it a compulsory act for all the believers, since he being the Khalifa of Allah (AS) is to be followed in his actions like the Prophet (PUH). The critics could not understand this delicacy. Thus the Imam (AS) went to Jeddah and boarded the ship for Devport. During the voyage the group faced hunger, but Allah miraculously arranged for their survival. There was again a big cyclone and the ship was about to be drowned. But when the Imam (AS) came on the deck the storm subsided. The Imam (AS) stated that since there was little food left on the ship, the storm was from Allah to speed up the journey. The journey was completed within half the period of the regular sailing.
After disembarking from the ship the Imam (AS) started his sermons, benefiting thousands of people who joined his circle. It is reported that one day a drunkard appeared before the Imam (AS) with an intention to give up drinking, if the Imam (AS) prohibits him to do so personally. But the Imam (AS) never addressed him. Of course, he explained the Quranic verses about the evils of liquor. But the drunkard was adamant about his desire to hear specific prohibitions. The Imam (AS) refused to talk to him saying, that when the drunkard had not obeyed the command of Allah where was the assurance that he would obey him. But the Imam (AS) adopted psychological methods and ultimately the drunkard developed hatred for the liquor and stopped drinking. Then the Imam (AS) proceeded to Ahmedabad via Khambat. At Khambat several Bohras joined his clan.
In those days Ahmedabad was one of the biggest cities of India, even today It is a very big industrial city. Prior to the conquest of Pawagarh. Ahmedabad was the capital of Gujarat. In those days it was surpassing Delhi in respect of population, trade and wealth and was considered to be a strong centre for muslims in India. There were more than 370 localities, and the town was surrounded by a strong protecting wall. After seeing the affluence of the town the Imam (AS) made a comment that it was the heaven for donkeys (the fools who believe in material progress only). The Imam (AS) entered the city through the Jamalpur Darwaza and stayed in the nearby mosque of Taj Khan Salar. This mosque Is still in a very good condition and several people pray everyday. It is evident that most of its open space Is consumed by the growing population but the building, water tank etc. are in use. The stone pillars of this mosque are having fine sculpture in Indian Style. There was an attached lodge (Saraya) and a Madrasa (school). This school was constructed by one of the military chief Haibeth Khan. After his death he was buried in the yard of the mosque, thus gradually people forgot the name of Taj Khan Salar and now the mosque is known as the mosque of Haibeth Khan. The Imam (AS) stayed there for one and half year. The Imam (AS) used to deliver his sermons regularly everyday. At the time of his sermons thousands of people used to gather. The big mosque and its yard were not sufficient to accommodate them. The people used to climb the walls, roofs, and nearby trees to see and hear the Imam (AS). It was the speciality of his speech that the persons nearby and faraway used to listen and understand him equally. The deliberations used to be so impressive that the listeners felt that the Quran is being revealed afresh. They used to compare their lives in the light of the sermons and reach to the conclusion that there was not much difference in their way of life and blasphemy and paganism. Most of the non-Mehdavia sources such as Badauni in Muntaqabut Taureeq, Share Ali Quane in Tohfatul Kiram, Mohammed Ma'sum Nizami in Tareeq-e-Sindh. Nizamuddin Ahmed Bakshi in Tabquat-e-Akbari, Abdul Baqui Nehavandi in Masar-e-Rahimi. Khaja Ibadullah Akhtar In Mushaheer-e-Islam, Hafeez Mahmood Shirani in his Miqalat (thesis), Dr.Athar Abbas Razvi in Medieval India. Abul Kalam Azad in Tadkira and Dr.Qamruddln have directly or indirectly admitted the extra ordinary impact of the deliberations and sermons of the Imam (AS) (The details can be seen in Mukhadam-e-Sirajul Absar). The acknowledgement of the non-Mehdavia sources are at the same time more impressive and elaborate than the description of Mehdavia sources, specially Badauni, Ather Abbas Razvl, Khaja Ibadulla Akhter, Abdul Kalam Azad and Qamruddin have paid great tributes to the person, character, adherence of Sunna and great impact of the sermons of the Imam (AS). Thus It Is proved beyond doubt that not only the personality, practices and the knowledge but also the faith and Vilaya of the Imam (AS) was unquestionable. At Ahmedabad also the godly teachings had the required effect and thousands of people corrected themselves and became his followers. It is practically impossible to narrate even a small impact of the Holy teachings on the common man, scholars, nobles etc. The fact is that the entire journey of the Imam (AS) had only two aspects i.e. to restore the Sharla and to invite the people to Vision. The people who accepted him as the Promised Mehdi (AS) and joined his circle could attain both the objectives. But those who did not accept him as the Promised Mehdi (AS) were also benefited. They were forced to give up the innovations (Bida't) and follow the religion and Sharia properly. The main reason for the deterioration of muslims throughout the world was the wealth. We have referred the Hadith of the Prophet (PUH) that the wealth was an evil for his followers. Thus the Promised Mehdi (AS) tried to bring a change in the approach of the muslims towards the wealth and spirituality by inviting them to the path of Allah and His Vision. Thus due to the great mission of the Promised Mehdi (AS) the Islam was reviewed and revived, and the muslim in general realised and followed the path of Allah. At Ahmedabad thousands of people joined his circle but we shall report a few prominent names. Miyan Malik Burhanuddin (RZ): He
was a noble of Sultan Mahmood Begra and was
a high Mansabdar. Once along with thousands of people he was listening
the sermon of the Imam (AS). At that time the Imam (AS) was explaining
the Quranic verse: Malik Gowher (RZ): He was an able administrator and had served on important positions in the courts of Malwa and Gujarat. Ultimately he left the job and proceeded to Makkah for Hajj. After Performing pilgrimage he came back to Gujarat. When he heard about the Imam (AS), he developed a desire to see him. After seeing the Imam (AS) he immediately joined his followers and became one of the twelve blessed companions (RZ). Miyan Haji Mali (RZ): He was the son of a gardener (Mali). His father had died at a young age and he was left under the protection of his uncle. He was not interested in his hereditary profession and was always found in meditation. This was something very strange for a poor working family. The uncle was unable to divert his attention towards the worldly affairs. Once the boy happened to see a women burning alive happily along with the dead body of her husband (Sati). The young one had a unique impact of this event. He thought if the love of a women towards her husband was so much strong then what would be the effect of the love for the Creator. Since then he was in search of Allah and became a staunch lover of Allah. He contacted several priests, saints and rishis, but in vain. Once he heard that at Makkah, Kaba was the house of Allah. He thought that when there was a house, the owner of that house would also be available there. Thus he started for his journey to Makkah. On the way he met an elderly person who enquired about his journey. The young lover explained that he was going to Makkah to see Allah. The elderly man laughed at him and explained that in such circumstances it was not fruitful to go to Makkah. Then he taught him the Kalima and Prayer (Salat) and told him to do as he was doing. He advised that by repeating this system of prayer he can attain his objective. But the boy did not allow him to go. He insisted that now that he had been converted to Islam and had become an outcast, he would not leave the old man without fulfillment of his desire. The elderly man was greatly moved by the strong will of the boy. He then advised him to go to Ahmedabad and see the Promised Mehdi (AS) who alone could accomplish his desire. The boy left him and proceeded to Ahmedabad. When he reached the mosque of Taj Khan Salar, the Imam (AS) came forward and invited him by the name of Miyan Haji Mali (RZ). After seeing the Imam (AS), the boy had an intoxicating effect. The Imam (AS) taught him the recitation of 'La-ilaha Illallah'. Then the boy went into ecstasy. He was in that condition for three days. experiencing the exceptional joy of the Vision of Allah. On the fourth day he passed away. It is reported that the flowers offered at his grave were fresh for forty days. The Imam (AS) said that this would lead to worshipping of his grave by the ignorant. He ordered to remove the flowers and level the grave. From this Incident it Is evident that the lmam (AS) had more higher objective of the unity of Allah and eliminated the slightest possibility which may lead to Shirk. This objective was attained even at the destruction of the last signs of his beloved follower. Miyan Shah Abdul Majeed (RZ) and his brothers (RZ): Hz. Shah Sadullah Gansavi was a renowned sufi of his days. He was a descendent of Hazrath Sheik Fareed Shakergunj (RH) a great saint of Chishtia order. Due to Godly qualities most of the nobles used to come to his Khankhah and became his disciples (Murld). He had three sons viz (1) Miyan Shah Abdul Majeed (RZ) (2) Miyan Shah Ameen Mohd. (RZ) (3) Miyan Shah Abu Mohd. (RZ). They had come from Delhi and settled at Ahmedabad. Their Khankhah was very popular and was always full of people who came there to pay their respect. When the Imam (AS) arrived at Ahmedabad, the three brothers consulted among themselves about him. They were of the view that the time was ripe for the advent of Promised Mehdi (AS) and most of the predictions about the Promised Mehdi (AS) were apparently present. The character of the claimant of this dignity were also similar to that of the Prophet of Allah (PUH). But they were not able to make their minds and to decide any thing about him. In the meanwhile the worldly ulemas started a campaign against the Imam (AS). They managed to forge an order in the name of the king for the Imam (AS) to leave Ahmedabad. The Imam (AS) was also ready to proceed further for the accomplishment of his mission. The Imam (AS) left Ahmedabad. When the three brothers came to know about the departure of the lmam (AS), they could not withhold themselves and left Ahmedabad immediately and reached him while he was in journey. Thus the three brothers joined the holy group of Muhajireens. They abandoned their Khankhah, the followers (rich and poor), lands and properties, renounced the worldly desires and remained with the Imam (AS) thereafter and were included among the twelve blessed followers. Miyan Moulana Yousuf (RZ): He was yet another renowned saintly scholar of Ahmedabad (a learned sufi). When he heard about the Imam (AS) and his character, he lost no time in seeing the Imam (AS). He also left everything and joined the group of Godly men and ultimately attained the position of one of the twelve blessed companions. His dependence on Allah was greatly exhibited during the journey of Khorasan. Miyan Moulana Ahmed Shah Bin Qadan (RZ): He was also a renowned sufi of Ahmedabad. His silsilah (order) was very popular among the nobles and commoners and was having the patronage of the king also. When the Imam (AS) came to Ahmedabad. even without knowing about him, the Shah felt himself exhausted spiritually and was feeling that he needs guidance. Then he came to know of the arrival of the Imam (AS) and paid a visit to him. Alter due clarifications he joined the holy group by renouncing the worldly belongings. But he was not able to bear with the hardships of the journey in the company of the Imam (AS). Thus, made lame excuses. The Imam (AS) called him a hypocrite (Munaflq). But after the Imam (AS), when Miyan Shah Nizam (RZ) came back to Gujarat he joined his Daira and repented. His repentance was so great that he used to weep for days together and ultimately lost his eye sight. We have given the glimpses of a few highly renowned sufis, saints and nobles who joined the lmam (AS) at Ahmedabad. There were thousands of commoners, scholars, saints and nobles about whom we have not mentioned. His popularity was growing day by day. It appeared that the entire city would be converted to his side in a very short time. This had adversely affected the fame and incomes of so called sufis and scholars. Therefore they were in search of an excuse to let him down. They were feeling that if the Imam (AS) is allowed to speak openly the truth, then the innocent people who were their prey would not follow their innovations (bida't) and would desert them. Thus their 'profession' would be destroyed. The worldly scholars (Ulema-e-Su) were conspiring among themselves to take some step against the Imam (AS). After seeing the strict adherence of the Sunna and the Book by the Imam (AS) and his followers, and his personal character and his popularity they were not in a position to do anything against him. These facts have been reported in detail by scholars like Khaja Ibadullah Akhter, Moulana Abul Kalaam Azad etc. While the situation was such at Ahmedabad, the Imam (AS) proclaimed in the mosque of Taj Khan Salar in the presence of thousands of people that "Allah has ordained me as the Promised Mehdi (AS) and directs me to proclaim as such". This proclamation was made in 903 AH; after this proclamation the Imam (AS) lived for seven years. Thus the so called scholars got a point to accuse him. They sat together and according to their view sorted out a few pertinent questions to be asked to the Imam (AS). One of the questions was about the claim of the Imam (AS), they were to ask the Imam (AS) as to whether he is making such proclamation as per Allah's will or it was his own idea. Perhaps due to eagerness, anger or jealousy they failed to analyse the proclamation of the Imam (AS) properly. Had they seen it
properly they would have got their reply themselves. However when they
came to the mosque, the Imam (AS) was explaining the Quran. After seeing
the worldly scholars he recited a Quranic verse: He also added that for worldly affairs people pay so much importance but for the world to come no such precaution is taken. A person joins a priest in the hope of fulfillment of his spiritual aspirations of vision of Allah. But afterwards he comes to know that the priest is incompetent. If he severs his connection with that priest, he is criticised. Thus it was evident that the worldly affairs were more important than the spiritual matters. Was it the real Islam ? The so called Ulema were not in a position to face such a pertinent question because they themselves were guilty of such activities. After the unsuccessful attempt, the Ulema decided that It was not in their interest to argue with the Imam (AS). They realised that despite of all their enmity, they were so much impressed by the lmam (AS), thereby they could assess the impact of the Imam (AS) on the unbiased people. This had further worried them. They decided to issue a Fatwa (Decree) stating that the Imam (AS) was claiming that it was possible to have Deedar (Vision of Allah) in this world and according to Sharia it was impossible and amounted to blasphemy (Kufr). They drafted the fatwa concluding that due to this claim the Imam (AS) had to be executed. They sent it to Moulana Mohammad Tajuddin. who was the master of the Islamic Law and almost all the scholars of Ahmedabad were his pupils. They requested him to correct the Fatwa and give his assent. The Moulana called all the Ulema and scolded them saying ~were you given the knowledge only to issue such decree against the Syed (AS)". This has been reported even by the non-Mehadavi authors such as author of Mirat-e-Sikanderi. Thus this attempt of the so called Ulema also failed. Ultimately they arrived at the only conclusion, to misuse the authority of the State. But this was also not an easy affair, because they know that Sultan and most of his relatives were also having high regard for the Imam (AS) and had become his disciples. Thus they were afraid to approach the king. They concocted an order with the help of some of the officials at Ahmedabad directing the Imam (AS) to leave the city immediately. The orders were presented to the Imam (AS) by A'itemed Khan, a noble of Sultan. When the orders were presented, the Imam (AS) asked the noble the cause of such an order. He replied that the Ulema have lodged a complaint that the Imam (AS) was pronouncing the truth (Haqaeq) openly which was harmful to commoners and the state. The Imam (AS) said that "I am a perfect follower of the Prophet (PUH) and whatever I am saying is nothing but Sharia, the truth (Haqaeq) cannot be pronounced (openly) nor the people can understand them. If they do, they would be burnt". He also said that Hijrath and expulsion (Ikhraj) were accepted by even the Prophet (PUH) himself. Thus he decided to follow the Prophet (PUH) in this aspect as well. Then he proceeded to Patan.
The Imam (AS) started his journey for Patan and enroute he camped at Santej. Here the third Caliph of the Imam (AS) Miyan Shah Ni'amat (RZ) joined his fold. Miyan Shah Nia'mat (RZ): He was the only son of a noble of Gujarat Miyan Malik Bade. Owning to undue love and affection of the parents he had turned up into a spoilt child. As his father died at a young age there was none to attend to his education and training. Therefore It was presumed that he was unfit to succeed the Jagir of his father. Miyan Nia'mat (RZ) was very much annoyed at such a decision of the king. He along with a few of his 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 Abduilah, who being highly influential, directly approached the Sultan for justice. The king ordered the arrest of Miyan Shah Nia'mat (RZ), and deputed a contingent of 500 soldiers for this purpose. But this was not an easy task. After great efforts they came to know that he was at Santej. When the Shah (RZ) and his companions saw the royal force approaching, they fled away and the army followed them. In a forest Miyan Shah Nia'mat (RZ) 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 the Shah (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 prayers the Shah (RZ) enquired from a passer by as to who was telling Adhan in that forest. He was told that the group of the Promised Mehdi (AS) was camping nearby. Miyan Nia'mat (RZ) had already heard about the Imam (AS), and therefore decided to see him immediately. When he reached the Daira, the Imam (AS) was explaining the Quranic Verses. The explanation was so much convincing and inspiring that Miyan Nia'mat (RZ) felt guilty and started weeping. He went to the Imam (AS) 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 no match to him in this field. The Imam (AS) consoled him saying that even then he (RZ) was Nia'mat (a bless), 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 Shah (RZ) took permission of the Imam (AS) and first went to the house of the negro noble Abdullah. On seeing the Shah (RZ), he was very much astonished. He could clearly notice the revolutionary change in his personality. The Shah (RZ) presented his sword to the negro and asked him to take Qisas (revenge) of his son. This was the least expected of the Shah (RZ). The negro asked the reason for such a change in his personality. The Shah (RZ) told him about the Imam (AS). The negro whole heartedly forgave him and proceeded to the Daira to join the Imam (AS). In this way Miyan Nia'mat (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, forgave him. Thus after settling all the claims, Miyan Nia'mat (RZ) joined the Imam (AS) at Patan and rose to the status of his third Caliph. 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 (AS) and rose to the position of saint hood.
From Santej the Imam (AS) camped at a village called Sauda. As usual the lmam (AS) delivered his sermons on the Quran and many people joined him. A young boy who happened to listen to one of the sermons was so much moved that he refused to return to his house. Knowing this the mother was very much annoyed and accused the Imam (AS) of stealing the boys and selling them as slaves in the towns. When her husband came home she was weeping and her only demand was to get back her son. The husband went to the Daira in a very angry mood. But after listening to the sermon, he also joined the fold of the Imam (AS). He sent a word to his wife, that after seeing the Imam (AS) it was not possible to leave the holy company, if she was willing to join him she may come otherwise she will be at her liberty.
Thus traveling the lmam (AS) reached the outskirts of the town Patan. The Imam (AS) commented that there was 'a scent of love' (Bu-e-Ishq) in the town. When he reached the town he said that it was 'the mine of love' (Kaan-e-Ishq). The Imam (AS) stayed at the Inn of Qadi Qadan, near the tank of Sarvar Khan. There was a pious saint a Majzoob (one who is lost in divine meditation), Shah Ruknuddin (RZ). He was informed of the Imam's (AS) arrival through a divine word (Kashf). The saint desired to host the Imam (AS). Thus, through his men he sent bread and bananas. The Imam (AS) permitted for the distribution of one bread and two bananas to each of his followers. This was done without counting either the followers or the provisions. The bread and fruits proved exactly sufficient for the entire group. On the first Friday of his stay, the Imam (AS) proceeded to Jama Masjid for prayers. The abode of Shah Ruknuddin (RZ) was on the way. He was always in ecstasy and was not conscious of his dress. But on that day, well in advance of the arrival of the Imam (AS) he regained full consciousness and demanded for the dress. He said that the protector of the Sharia of the Prophet (PUH) was coming and hence he could not remain in a condition contrary to the Sharia. When the Imam (AS) was passing through the house of the Shah (RZ), the Shah (RZ) came out and paid respect to the Imam (AS). This event was a living proof of the Hadith that "the Mehdi (AS) would insist on the adherence of the Sunnah". Patan was an important and ancient town and a centre of religious activity in Gujarat. Most of the scholars and nobles of the Gujarat court were residing there. The most important family was that of Bariwals. This was a family of nobles which has settled down at Patan, after migrating from Bari, a town near Agra. They were the descendants of Hazrath Abu Bakr Siddiq (RZ), the first Caliph (RZ) of the Prophet (PUH). The head of the family was Malik Yaqub Bariwal. Most of the family members accepted the Imam (AS) as Mahdi-e-Mawood AS (The Promised Mehdi AS). Among the other prominent people who joined him were: Malik Mubarizul Mulk (RZ): Malik Yaqub (RH), the governor of Patan, had eight sons. By the time the Imam (AS) reached Patan all his sons had died except Malik Naseeruddin (RZ), who succeeded his father with the title of Mubariz-ul-Mulk. Most of the surrounding villages were the Jagir of the Bariwals. Thus practically Patan and its surroundings were under the control of this family. They all had accepted the Imam (AS) and were staunch followers. Malik Mubariz-ul-Mulk had also become a follower, but retained his office of the Governor instead of joining the Daira. Therefore most of the family members were not happy with him.
Malik Bakhkhan (RZ): He was the grandson of Malik Yaqub (RH) by his last son Malik Ahmed (RH). He happened to be the first person of the Bariwals to accept the Imam (AS) and was also responsible for introducing his nephew Miyan Syed Khundmlr (RZ) to the Imam (AS). When the Malik (RZ) told the Imam (AS) of his intention to introduce his nephew to the Imam (AS), the lmam (AS) said that as per the will of Allah he had come to Patan only for Miyan Syed Khundmir (RZ). The Malik (RZ) was one of the important nobles of Gujarat. But after joining the Imam (AS) he renounced everything and joined the holy group of Muhajireen. He was so much attached to the Imam (AS) that, when his son sent him a new foot wear, he decided to present it to the Imam (AS) and to request him to give the worn out foot wear, so that he could make a cap out of it, and use it as a bless. With this intention he joined the late night prayer (Isha). After the prayer, as per the Mehdavia practice all were standing to say farewell (Salaam). The Imam (AS) pointed out to his old pair of footwear and addressed to the Malik (RZ) saying that it was meant for feet only. As the Malik (RZ) had not revealed his intention, he was dumb-founded. Ultimately he told the Imam (AS) of his intentions. The Imam (AS) enquired, whether he knew about the material of the old footwear, the Malik (RZ) was silent. Then the Imam (AS) himself explained that the upper was made of goat skin and the sole of the calf hide and enquired of the Malik (RZ). as to whether after being in his company for such a long period he had learnt only that the Promised Mehdi (AS) would bestow salvation only through the bless of goat and calf leather? He added that even if out of affection he gives his own skin to the Malik (RZ), Allah was capable of removing it from Malik (RZ) and also throwing him (the Malik RZ) into the Hell If his deeds were not good and if he fails to abide by what is taught in between Asar and MaghrIb prayers. This explanation about the salvation is very important, keeping in view the superstitious conditions of the muslims in those days. The so called sufis, scholars and fakirs were claiming the capacity to arrange salvation through some or the other things given to the followers as bless. But when it was intended by a staunch follower, to use the footwear as bless, the Imam (AS) not only clarified the real Islamic position in such matters, but also scientifically explained the proper usage of the articles. Thus he condemned the superstitious approach to Islam which was in vogue. This incident also reveals the fact that the Imam (AS) was leading a very simple life using worn out footwear and patched clothes. It also indicates that regularly in between Asar and Maghrlb prayers the Imam (AS) used to teach the real Islamic faith and practices while explaining the Quranic verses. Miyan Syed Khundmir (RZ): He was the son of Hazrath Moosa (RH), a descendant of Imam Moosa Kazlm (RH). The lineages of the Imam (AS) and of Miyan Syed Khundmir (RZ), join at Miyan Syed Nia'matullah (RH). Thus the Imam (AS) and Miyan Syed Khundmir (RZ) were of the same progeny. On maternal side he was the son of the grand-daughter of Malik Yakub Bariwal (RH). The Governor of Patan Malik Naseeruddin Mabarizul Mulk (RZ), was his mother's uncle. His father Miyan Syed Moosa (RH) was the commander of 5000 cavalry and died in a battle field. After his father the post was offered to Miyan Syed Khundmir (RZ). But he refused to accept it. So it was given to his younger brother Miyan Syed Ataullah (RZ). From the very young age he was much conscious of religion and always adopted the righteous path. Even elderly people used to pay him regard for his piousness. He was always in search of a true priest to guide him to attain his objective of communion with Allah. Seeing his strong desire, Malik Bakhkhan (RZ) took him to several priests, considered to be very pious. But, infact all of them were more Interested in material world than the spiritual uplift. They had devised several methods to fool the Innocent. Miyan Syed Khundmir (RZ), owing to his knowledge and insight, noticed the tricks and refused to be a disciple of any of them. One was asking him to make convenant (Ba'ith) with a grave, while the other wanted to consult the Governor before taking him as his disciple. The third one was interested in restoration of the jaglr to him. All such things were either against the Sunna or Sharla or were based on worldly desires. Thus Miyan Syed Khundmir (RZ), inspite of his search was not able to find one priest who could lead him to attain his objective. The outcome of this search is a clear proof that in those days religion had lost Its importance and was used only as a means to attain the worldly comforts by fooling the people or to gain political power. This situation had been depicted impressively by Abul Kalam Azad in his 'Tadkirah'. In the meanwhile Malik Bakhkhan (RZ) met the lmam (AS) and after obtaining his permission went to Miyan Syed Khundmir (RZ) and told him about the Imam (AS) and his claim of being the Promised Mehdi (AS). Miyan (RZ) lost no time in going to the Imam (AS). It is reported that he took two gold coins as a present. When they both reached the saraya (Inn) the Imam (AS) came out to receive them. No sooner the eyes of the Imam (AS) and Miyan Syed Khundmir (RZ) met, the true lover of the truth (Haq) had an electrlfying effect, lost consciousness and went into ecstasy. The Imam (AS) called him as Siddiq and stepped forward to hold him, and embraced him. Imam (AS) said, "Syed Khundmir (RZ) had come with full requirements of a light and was lighted with the light of Vilayat-e-Mohammedia PUH". Imam (AS) also told that "He (AS) and Miyan Syed Khundmir (RZ) were from the same progeny". In the same condition Miyan Syed Khundmir (RZ) performed the Asar prayer and after the prayer the Imam (AS) started his regular sermon explaining the Quranic verses. On this occasion
he explained the Holy verse: This had a still more intoxicating effect upon the Miyan Siddiq (RZ). He performed the Maghrib prayer also in the same condition. After Isha he was sent to his house. For a week he was in this condition. Then the Imam (AS) enquired Miyan (RZ) about his experience of the first day. Miyan Siddiq (RZ) narrated that at the first sight he had the vision of Allah. The Imam (AS) said that It was true, and that one who gets complete self-annihilation can alone visualise Allah. Miyan Siddiq (RZ) also stated that during the Asar prayer, he felt that Allah was asking him to present something in His way. He (Miyan Khundmir RZ) said that everything with him belongs to Allah. The Almighty pointed at his head and Miyan (RZ) said that he is prepared to present not only one but even a hundred heads if provided with. He immediately felt that he was praying without the head on his body. However he felt that the head was restored at the end of the prayer. At Maghrib prayer he submitted as to whether his presentation was rejected. Allah Informed him that the head was given back as a trust and would be taken back at the appropriate time. The Imam (AS) informed that it was the indication of the events to come. The details reported by Miyan Syed Khundmir (RZ) are about the spiritual experiences and divine stages he passed through, during his first meeting with the Imam (AS). Everyone having such capacity, who happened to see the Imam (AS), had a definite spiritual experience. But the stages and experiences were different basing on the capacity of the individual. In respect of the Miyan Siddiq (RZ), inspite of the fact that he was an youth of eighteen years, it can be well assessed that he was having the highest spiritual capacity at the time of meeting the Imam (AS). We have narrated these experiences in brief, because of their relevance to the subsequent events. Miyan Syed Khundmir (RZ) was bestowed with the title of the Siddiq-e-Vilayath (RZ). He was also the second Caliph (RZ) and son in law of the Imam (AS). He became martyr in lieu of the Promised Mehdi (AS). Therefore he is also called the 'Badal-e-Zaat-e-Mehdi AS' (substitute to the person of the Mehdi AS). After the acceptance by the two important personalities, i.e., Malik Bakhan (RZ) (a nobleman) and Miyan Syed Khundmlr (RZ) (a pious youth) the entire family of Bariwals joined the Imam (AS). Same of the eminent among them are 1. Malik Alahdad (RZ) 2. Malik Hammad (RZ) sons of Malik Ahmed (RZ) bin Yaqub 3. Malik Hasan (RZ) 4. Malik Abdul Lateef (RZ) 5. Malik Fakruddin (RZ) 6. Malik Sharfuddin (RZ) sons of Malik Mohd. bin Yaqub 7. Malik Uth'man (RZ) bin Malik Esa 8.Maiik Ma'ruf (RZ) 9.Malik Sharfuddin (RZ). Syed Khanji Khidkiwal (RZ): He was a descendant of Hazrath Syed Mohammed Gesudaraz (RH) of Gulbarga. He was the fifth head in the lineage of Gesudaraz (RH). Since some of the nobles of Patan belonged to the silsila of Gesudaraz (RH), this family had settled at Patan near the locality of Bariwals. The locality of the Bariwals was surrounded by a strong protecting wall. They had a bypass (Khidki i.e., a small door) for the women folk for transiting to the houses of Saadat and vice versa. Therefore they were called as Khidkiwal. Miyan Syed Khanji (RZ) was the head of this family. He after listening to the sermons of the Imam (AS), accepted him as the Promised Mehdi (AS). He joined the Daira of Hazrath Syed Khundmir (RZ), the second Khalifah (RZ) of the Imam (AS), and was one of the hundred martyrs with him. Miyan Moulana Yousuf Suhait & Moulana Mohd. Taj (RZ): The two brothers were important scholars of Patan. The non-Mehdavi sources such as Mirat-e-Sikandari have reported that they were very popular for their piety and adherence of Sunna. They were also great scholars of Islamic jurisprudence and were considered as the masters of all the scholars of the town. They had long discussions on the proclamation of the Imam (AS). The discussions lasted for several days. Miyan Yousuf Suhait (RZ) had a vague idea that his father had jotted down the date of the birth of the Promised Mehdi (AS) as notified by a Godly old man (Majzoob). But he was not able to trace It. The Imam (AS) noticing his anxiety informed him that the said paper was available in a certain book at such and such page. Miyan Yousuf (RZ) Immediately rushed to his house and found the paper written by his father, some fifty years ago. He brought It to the Imam (AS) and enquired about his date of birth. The Imam (AS) told him to consult his son-In-law Miyan Abu Bakr (RZ), who informed him that the Imam (AS) was born on Monday, the 14th of Jamadi-ul-Awaal 847 A.H. Miyan Yousuf (RZ) tallied it with his paper and found it to be correct. He also requested the Imam (AS) to show him the seal of the Vilaya on his back. The Imam (AS) enquired as to whether he was not yet satisfied. Miyan Yousuf (RZ) replied that he wanted to get more satisfaction and also to have the honour of witnessing such an important sign. The Imam (AS) took him Inside lifted his shirt and showed him the seal. Thus he acquired the honour of being the second witness of the sign, the first being Miyan Momin Tawakkali (RZ) of Bidar. After such satisfaction, Miyan Yousuf (RZ) and his brother Miyan Mohammed Taj (RZ) became staunch followers of the Imam (AS). Their zeal was such that Miyan Yousuf (RZ) wanted to launch a vigorous campaign to propagate the teachings of the Imam (AS) all over, and to indulge into arguments with the Ulema (scholars) who opposed the claim of the Imam (AS). But the Imam (AS) prevented him by saying that, for him there was no need to do all that. What he was supposed to do was to perform the recital as advised, It was for Allah to popularise and to protect the true religion. With the help of the Almighty the Mehdi (AS) would attend to any objection against the true faith. Thus the Imam (AS) was more Interested in the spiritual progress of his followers than indulging in arguments with the opponents.
Miyan Moulana Abdur Rasheed (RZ): He was a descendant of Hz. Ali (RZ) through his son Hanafia (RZ). Thus he was called the Ulvi Syed. He was one of the most learned scholars of Patan. He also joined the fold after listening to the sermon of the Imam (AS). His son Miyan Mustafa Gujrati (RH) was zealous propagator of Mehdavia and had many discussions on this Issue with the Ulema in the court of Emperor Akbar at Agra. Miyan Abdur Rasheed (RH) had collected the narrations (Naqaliyat) of the Promised Mehdi (AS). The book is called 'Naqliyat-e-Miyan Abdur Rasheed (RH)'. [This book had been translated in Urdu and had been published with the Commentaries of Miyan Syed Mahmood Tashreefullahi (RH) in 1369 AH (1949 A.D) from Hyderabad] Miyan Moulana Malikji (RZ) Bin Khawja Taha: He was a renowned scholar and poet. After becoming a disciple of the Imam (AS), he became a pupil of Miyan Allahdad Hameed (RZ). He had the pen name of Mehri. He has left several works in prose and poetry. He is credited with two diwans (collections of poems). He is a vastly quoted poet in the Mehdavia community. Apart from the above, several nobles and scholars, sufis and commoners joined the Mehdavia fold at Patan. At Patan only the Imam (AS) performed his third marriage in 903 AH with Bibi Malkan (RZ), the daughter of Miyan Lad Shah (RZ). This marriage was necessitated by the fact that his first wife Bibi Allahdadi (RZ) had expired at Chapanear. and the second wife Bibi Bhikta (RZ), who was a new convert had also passed away. At Patan, Miran Syed Mahmood (RZ), the eldest son of the Imam (AS), sought permission to take up some job and earn livelihood. Till then he was constantly in the company of the Imam (AS). He proposed to take up the job in accordance with the Quranic teachings, Sunna of the Prophet (PUH) and the teachings of the Imam (AS). On enquiry the Imam (AS) told him that one who had large worldly comforts and left them in the path of Allah is definitely superior in stages to one who had nothing to part with. Thus Miran Syed Mahmood (RZ) intended to do some Kasab (any work done to earn livelihood). From Patan he went to Chapanear, the then capital of Gujarat. He was received by MalIk Uthman Bariwal (RZ). The Malik (RZ) arranged for the stay of the son of the Imam (AS), at his garden, and personally reported this fact to the king. The king deputed two of his nobles viz 'Itemad-ul-Mulk and Admath-ul-mulk to receive Miran Syed Mahmood (RZ). He was offered the commandership of 4000 cavalry. Bergaon and Sanchur, two populated and well cultivated villages were given as his jagir. Bibi Khubkalan (RZ), a bond maid given to the Imam (AS) by Miyan Lad Shah (RZ), was a beautiful girl of high character. The Imam (AS) freed her and married her to his eldest son Miran Syed Mahmood (RZ). By doing so the Imam (AS) removed the barriers of caste system, wealth and dowry which had crept into the Islamic society. Even the slaves and bond maids were given equal status. Bibi Khubkalan (RZ) was a loving wife. The separation of her husband even for his official duties was unbearable to her. Every time her husband went out she used to enquire the time of his return. After the lapse of the given time she used to become restless till his return. Once on an invitation of Maulana Abdul Wahed, Miran Syed Mahmood (RZ) went for dinner, the host requested him to stay for the night. Hence he was held up there. The wife was so much shocked that she passed away during that night itself. This was a great shock for Miran (RZ). For a long time he did not remarry. Afterwards he married Bibi Kad Banu (RZ), the daughter of Malik Uthman Bariwal (RZ). Though a daughter of a noble, she was very much obedient and was prepared to serve even as a maid servant to the son of the Imam (AS). Mullah Moinuddin and his disciples: At Patan there was a famous scholar by name Mullah Moinuddln, who was very popular for his ability to teach different subjects of Islamic studies. He had many capable students who after completion of their courses had attained respectable positions as scholars. When Mullah Moinuddin heard about the popularity of the Imam (AS), he became jealous. At the same time he could not muster enough courage to appear personally for a discussion. But adopted an indirect method to belittle the Imam (AS). He used to depute a group of his ex-students with pertinent questions to be asked to the Imam (AS) during his congregations. The Imam (AS) used to clarify all the doubts even without being asked, thus virtually they were not in a position to put any question to the Imam (AS). This was something very strange to them and they concluded that the Imam (AS) was right In his claim. They advised the Mullah that since the Imam (AS) was highly learned and Godly man, It was desirable to meet him personally and get a first hand knowledge. The Mullah said that whatever they had concluded after seeing the Imam (AS), he had come to know even without seeing him. But he refused to meet him on one or the other plea. Once when the Imam (AS) was proceeding to Jama Masjid for Friday prayer, someone pointed out a house saying that It was the house of Mullah Moinuddln. The Imam (AS) decided to see him personally. Therefore he sent a word to the Mullah. The Mullah was not inclined to meet the Imam (AS). |
