AQIDA SHARIFA (THE SACRED BELIEF)
- Urdu & Persian
(Farsi)
By Hazrat Bandagi Miyan Syed Khundmir Siddiq-e-Viliyat RZ
Translated by: Hazrat Syed Ziaullah
Hazrat Bandagi Miyan Syed Khundmir Siddiq-e-Viliyat RZ
His full name with titles and honourifics is Sani-e-Amir, Siddiq-e-vilayat,
Syed-ush-Shuhada, Hamil-e-Bar-e-amanath, Bandagi Miyan Hazrat Syed Khundmir Razi-Allah
SWTu-Anhu. He was the son-in-law and second caliph of Imam AHS Mehdi. He was
born in 886 H (1481 AD). Like Syed Muhammad Jaunpuri Mahdi Al-Mau'ood, he was a
desecedant of Imam AHS Moosa Kazim, separated by twelve generations.
His father Syed Musa, alias Chhajju, short for Shuja ul-Mulk was a military
officer in command of five hundred soldiers in the army of Gujarat's ruler
Sultan Mahmood Begda. His mother Buva Taj, daughter of Malik Maudood was brought
up by her uncle Malik Naseer Mubariz ul-Mulk, Governor of Patan in Gujarat. She
died when Syed Khundmir was fourteen years old. Her children, Khundmir and Attan
also were brought up by Mubariz ul-Mulk.
Syed Musa died in a war and the Sultan decided to confer his rank on his son.
Khundmir declined the honour, saying that he was not interested in the power and
pelf of wordly offices. His younger brother Attan was appointed to the office.
Khundmir was in search of a perfect spiritual guide. He was taken to three
guides who failed to impress him of their spiritual poweress.
Finally his uncle Malik Barkhurdar alias Malik Bakhkhan conducted him to Imam
AHS Syed Muhammad Jaunpuri. By this time Imam AHS Syed Muhammad had returned to
India after performing Haj and announcing by the command of Allah SWT, that he
was the Mahdi al Mauood at the holy shrine of Makkah in 901 H (1495 AD), and at
Ahmedabad in 903 H (1497 AD). When he arrived at Patan, Malik Bakhkhan chanced
to see him and his Fuqara and of curiosity went to meet him.
One look at the Imam AHS and he was floored, he took oath of fealty to the Imam AHS. Back at home, he informed Khundmir that the perfect spiritual guide he was in search of had at last arrived at Patan and was camping on the outskirts of the city. Khundmir rushed to meet the Imam AHS from the arena where he was engaged in the sport of fights between nightingales, crows, sheep and deer. It was time for mid afternoon (Asr) prayers when Bakhkhan and Khundmir reached the Imam AHS's camp. Khundmir saw the Imam AHS and was blessed with the vision of Allah SWT and fainted into spiritual ecstasy.
Later, describing his experiences, Khundmir said Allah SWT asked his head as a gift and he had offered it with a hundred others. Twenty eight years later, he laid down his life along with those of a hundred of his followers in the cause of Allah SWT and became the Leader of Martyrs (Syed ush Shuhada). From the time of his first meeting, Syed Khundmir RZ remained a companion of the Imam AHS to the latter's last breath, except for a sojourn to Gujarat, when the Imam AHS was on his way to Farah in Afghanistan from Sindh (now in Pakistan).
Hence, he was able to watch the Imam AHS at close quarters and learn the profession and practice of the divine secrets from the Imam AHS. Later he became the second caliph of the Imam AHS. He was also conferred the title of Siddiq-e-Vilayat. On his way to Farah at the conclusion of his visit to Gujarat, Syed Khundmir RZ reached Radhanpur, where he met Sani-e-Mahdi Miran Syed Mahmood RZ, son of Imam AHS Mahdi al-Mau'ood AHS. Mahmood RZ too was on his way to Farah. Mian Shah Niamat RZ later become the third caliph of the Imam AHS was already there. All three and their companions traveled together to Farah from Radhanpur.
On the way Syed Khundmir RZ was considerate, helpful, respectful and of great service to Syed Mahmood RZ as the latter was the son, and later to become the First Caliph of the Imam AHS. After the three caliphs reached Farah, the Imam AHS lived for six months, and gave special training to Syed Mahmood RZ and Syed Khundmir RZ, whom he called brothers, about the religion tenets and practice. The Imam AHS's end came in 910 H (1504 AD). To Allah SWT we belong to Him we return (II: 157).
Soon after Syed Khundmir left Farah and came to Gujarat. A year later, Syed Mahmood RZ too returned and set up his Daira in Bhelot, near Radhanpur in Gujarat. All the Imam AHS's companions joined him. But he asked them to set up separate Dairas at convenient places. This was complied with. Syed Mahmood RZ died in 920 H (1514 AD), "To Allah SWT … return". Syed Khundmir RZ was then elected the Second caliph on the strength of his unrivalled capacity to preach the Divine Truth and his flawless practice of the fundamentals of Shariat and Mahdavi faith.
In one of his evening discourse at Nagaur, in Rajasthan, India the Imam AHS one day explained the Quranic verse: So those who fled and were driven from their homes and suffered damage in my cause and fought and were slain" (III: 195). It lays down four conditions for the faithful momin. They are: (i) Migration in the path of Allah SWT; (ii) expulsion from one's home; (iii) persecution; and (iv) martyrdom. The first three conditions were fulfilled by Imam AHS Mahdi AHS himself. Since the Imam AHS could not be over powered by any body, the fourth condition had to be performed by one of his staunch followers.
The choice fell on Syed Khundmir RZ. The Imam AHS had predicted that in the two day battle, Syed Khundmir RZ would defeat his enemies despite their superior military strength, but would attain martyrdom on the second day. The prophecy was to come true twenty years after the Imam AHS's death. Syed Khundmir RZ and his followers were persecuted mercilessly by the kings mullahs and ulema. Fatwas were issued to treat Mahdavis worse than robbers and asking common Muslims to brand Mahdavis with metal claws resembling those of crows. Syed Khundmir RZ was expelled and exiled twenty times in as many years that he lived after the death of the Imam AHS.
When the persecution of Mahdavis became intolerable, Syed Khundmir RZ asked the self-named ulema for a fatwa (decree) on how to punish a persecutor of the faithful among the Muslims. The ulema unanimously decreed that such persecutors were to be slayed. Armed with the Fatwa, Syed Khundmir RZ arranged for the punishment of the persecutors. Some of them were done to death. The surviving ulema complained to King Muzaffar Shah, successor of the late King Mahmood Begadha of Gujarat, who had a soft corner for the followers of Imam AHS Mahdi AHS. The new inexperienced king fell a victim of their machinations. A strong army of 16,000 was sent to crush a meagre force of 100 unarmed faithful Furqara.
As predicted by the Imam AHS, the battle on the first day was won by Syed Khundmir RZ and his companions. But two days later, Syed Khundmir RZ was martyred. "To Allah SWT we belong to Him we return" (II: 157). Syed Khundmir RZ's persecution continued after his death. His body was buried at Sudrasan, bones of his head at Patan and the Skin of his head at Chapaneer in Gujarat.
HIS WORK: Besides Aqida Sharifa (The Sacred Belief), Syed Khundmir RZ's other
writings include Ummur Risala, also known as Ma'arifat-e-Mahdi and
Maqsad-e-Awwal. This was the first authentic tract, in simple Persian to prove
that the Imam AHS was the Mahdi-al-Mau'ood. Syed Khundmir RZ sent it to Sultan
Muzaffar Shah, son of Sultan Mahmood Beghada, of Gujarat and Mulla
Hussain-ud-deen Patani and called upon them to embrace the true Islamic faith,
the Mahdavis practiced. Maqsad-e-sani his other tract written in Arabic could be
treated as a supplement of the Ummur Risala. It deals with faith (Iman), which
is a follow up consisting of what a Mahdavi should do after taking the oath of
fealty to a Murshid. Muktub-e-Multani, again is a tract to prove the veracity of
the claim of the Imam AHS the Promised Mahdi. It was sent to the ulema of Multan
(now in Pakistan). On reading it eighteen eminent ulema embraced the Mahdavi
faith. The number of common people who swore fealty is not mentioned.
Ba'z-ul-Ayat too is proof of Imam AHS Mahdi AHS through Quranic verses and traditions of the Prophet Muhammad PBUH. Risala Khatm-ul-Vilayat deals with the concept that Imam AHS Syed Muhammad Jaunpuri AHS is the seal of Vilayat-e-Muhammadia. There are many other brief works to guide Mahdavis on how to conduct themselves and attain choicest blessings of Allah SWT.
AQIDA-E-SHARIFA: Perhaps the most important of all his works is Aqida-e-Sharifa
(The Sacred Belief) also called as Umm-ul Aqaid (Mother of all Beliefs). It was
compiled by Hazrat Syed Khundmir between 910 H (1504 AD) and 930 H (1523 AD).
After the death of Imam AHS in Farah (Afghanistan) in 910 H, the Mahdavia
community was scattered into small groups called Dairas all over India, as it
then existed. Human memories fade with the passage of time. Deviations in belief
and practice are bound to creep into the life of the community.
Syed Khundmir RZ realised that the deviations, however insignificant at the time, could blow up in the bud and therefore, compiled the basic beliefs as enunciated by the Imam AHS. The compilation over, he invited a conclave those of the Imam AHS's companions who had lived with the Imam AHS, heard him and seen him in action and who are still alive. The compiled tract was read out to them. They all agreed that it had correctly depicted the word and deed of the Imam AHS.
In token of their agreement, they affixed their signatures to the document. There was no dissent. Hence, The Sacred Belief is regarded as the basic document of the tenets of Mahdavia faith. (Extracts in translation from Sharah-e-Aqida-e-Sharifa by Syed Qutubuddin alias Khub Miyan of Palanpur)
THE TEXT:The following is the text in translation of Aqida-e-Sharifa:
TEXT BEGINS: Imam AHS Mahdi AHS said: "I am directly taught by Allah
SWT daily to declare that I am the servant of Allah SWT and the follower of
Prophet Muhammad PBUH, the Messenger of Allah SWT". Syed Muhammad AHS, (of
Jaunpur India) is the Imam AHS Mahdi AHS of the Last Era and Heir to Syed
Muhammad Allah SWT's Messenger PBUH. He was an authority on the meaning and
substance of Quran and Faith (Iman). He was the interpreter of the (ultimate
inner) Reality (Haqiqat), its (outer) Manifestation (Shariat), and (various
shades of) Allah SWT's pleasure (Rizwan). The purpose of this tract is to record
that the author Syed Khundmir RZ, son of Musa alias Chhajju has heard the
(following) injunctions from the mouth of Syed Muhammad Mahdi AHS.
The Imam AHS said he explained every commandment of Allah SWT on His behalf and as ordained by Him; whoever denied even one word of it shall be called to account before Allah SWT. The Imam AHS declared that he was Mahdi AHS as commanded by Allah SWT. To prove his claim he cited Allah SWT. His word (Quran) and conformance with the practice of Prophet Muhammad PBUH. Allah SWT said: "Is he (to be counted equal with them) who relieth on a clear proof from his Lord, and a witness (Quran) from his reciteth and before it the Book of Moses, an example and a mercy? Such believe therein and whose disbelieveth therein of the clans, the Fire is his appointed place. So be not thou in doubt concerning it. Lo! It is the Truth From thy Lord; but most of mankind believe not" (XI: 17).
There are several other similar verses in Quran. The Imam AHS said the refusal to believe his being the Mahdi AHS would tantamount to refusal to believe in Allah SWT, His word (Quran) and His Messenger PBUH. He said he had been assigned (the task of) spreading the word of Allah SWT among the people. If a person cited the traditions (Hadith) of Prophet Muhammad PBUH to argue his point, the Imam AHS used to say that there was great contradictions among various traditions and it was difficult to correct them. The Imam AHS said a tradition was correct if it is in conformity with the Quran and the events (taking place around the Imam AHS).
To prove his point, he quoted Prophet Muhammad PBUH who has himself said there would be many traditions for his followers (to deal with) after his death and that they should accept traditions that are in conformity with Quran as correct and reject the others. The Imam AHS explained some of the Prophet Muhammad PBUH's traditions. The explanations turned out to be against the beliefs and understanding of the people who cited the Hadith that Mahdi AHS would fill the earth with justice, as it would have been filled with injustice, oppression and violence. The tradition was understood to mean that all the people on earth would accept the Imam AHS as Mahdi AHS and obey him. In reply, the Imam AHS said all believers believed accepted and obeyed him. Imam AHS cites the following Quranic verse in favor of his devotees "So those who fled and were driven from their homes and suffered damage for My cause and fought and were slain" (III: 195).
The Imam AHS said the qualities described in this verse were the attributes of his followers, the Mahdavis. These qualities except one that of war was already there among them. The Imam AHS left it the quality of war to Allah SWT's will and said it would manifest itself at His Pleasure. He said the person who possessed the qualities described in the verse would be among the Mahdavis. The Imam AHS decreed as a hypocrite a person who accepted Mahdi AHS but avoided migration (Hijrath) and kept himself away from the Imam AHS's company. The decree was in accordance with the Quranic verse: "Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah SWT with their wealth and lives a rank above the sedentary; Degrees of rank from Him, and forgiveness and mercy. Allah SWT is ever forgiving, Merciful" (IV: 95-96).
In respect of the penitent, Allah SWT said "Save those who repent and amend and hold fast to Allah SWT and make their religion pure for Allah SWT (only). Those are the believers. And Allah SWT will bestow on the believers an immense reward" (IV: 16)
The Imam AHS said (the
process of) verification took place before him, whom he accepted (as good) would
be treated as such by Allah SWT, and he who was not found correct before him
(the Imam AHS ), would be confuted before Allah SWT. The Imam AHS asked his
followers not to say their prayers under the leadership (immamat) of a person
who refused to accept him (the Imam AHS) as
the Mahdi AHS, and if one has said prayers by mistake under the leadership of a
non believer, one should say them again.
The Imam AHS said all elucidations, explanations and commentaries of Quran, not in conformity with his own statements and interpretations were not correct. And his word and deed were in accordance with the teachings of Allah SWT and in conformity with Prophet Muhammad PBUH. The Imam AHS said he was not bound by the doctrines (of various school of thoughts of Fiqah); if one wanted to test the veracity (of the creed of his followers), one should look for their adherence to Quran and compliance with the (practice of) Prophet Muhammad PBUH in their behavior, as Allah SWT has said: "Say thou, This is my-way I invite unto Allah SWT one evidence clear as seeing with one's eyes, I and whoever follows me" (XII: 108).
The Imam AHS said; Allah SWT had sent me particularly to explain His commandments pertaining to Vilayat-e-Muhammadi PBUH (roughly translated, the Muhammadan Sainthood PBUH), Allah SWT said; "Then Lo! Upon us (resteth) the explanation thereof and this explanation is to come through me".
The Imam AHS said Allah SWT has to be seen in this world with human eyes and He must be seen. The Imam AHS had himself given the testimony of the Vision of Allah SWT in accordance with the Quran and on behalf of Prophet PBUH. The Imam AHS said the desire to see Allah SWT was obligatory (Farz) on every man and woman, one should not be a true believer (Momin) until he or she had seen Allah SWT through physical eyes or in a dream, however, a true seeker who had given up his or her un-Godly desires, who had devoted himself heartily to Allah SWT, who always remembered Allah SWT (Zikr), who kept himself aloof from the world and (His) creation and who had the courage to come out of himself too was blessed with Faith (Iman).
The Imam AHS said the zath (nature and essence) of Allah SWT is faith (Iman). The real faith is vision of Allah SWT. The Imam AHS explained some Quranic verses in a way different from the beliefs of the earlier commentators and religious directors (Mujtahids). In respect of the limits of Faith, the Quran says: "They only are the (true) believers whose hearts feel fear when Allah SWT is mentioned, and when the revelations of Allah SWT are recited unto them, they increase their Faith, and who trust in their Lord: who establish worship and spend of what we have bestowed on them. Those are they who are in truth believers" (VIII: 2-4).
The seeker of Allah SWT whose qualities are enumerated in these verses had been kept within the limits of Faith, the Imam AHS said. And for the infernals, the Imam AHS ordained the destiny of eternal condemnation under the Quranic verse: "Nay, those who seek gain in evil, are girt round their sins. They are companions of Fire. Therein shall they abide (for ever)" (II: 81).
The Quran further says: "If a man kills a believer intentionally, his recompense is hell, to abide therein (for ever), and the wrath and the curse of Allah SWT are upon him, and a dreadful penalty is prepared for him" (IV: 93).
And by the following verse the Imam AHS held out the promise of Hell for those in worldly desires: "If you wish for the transitory things (of this life), We readily grant them such things as we will to such persons as We will in the end have We provided Hell for them, they will burn therein, disgraced and rejected" (XVII: 18).
And for the abjuration of worldliness (Tark-e-hayat-e-duniya) the Imam AHS quoted the verse: "Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the best of their actions" (XVI: 97).And in respect of forsaking things other than Allah SWT (ma siva Allah SWT).
The Imam AHS quoted the verse: "O ye who believe; fear Allah SWT and let every soul look to what (provision) he has sent for the morrow (Doom's day)" (LIX: 18).
And for the perpetual remembrance (Zikr-e-dawam) of Allah SWT, he quoted the verse: "When ye pass (congregational) prayers, celebrate Allah SWT's praises standing, sitting down, or lying down on your sides, but when you are free from danger, set up regular prayers, for such prayers are enjoined on believers at stated times" (IV: 103)
O seekers of Truth, who are devotees of Imam Mahdi AHS you should know the injunctions (of Mahdi AHS) mentioned (in the fore going pages) by this servant (the author Hzt. Syed Khundmir RZ) who was constantly in the company of Imam Syed Muhammad Mahdi AHS from his first meeting to the last breath of the Imam AHS and he found no deviation (in the observance of) these injunctions at any time. We all believe and have faith in them. Any explanation, elucidation or interpretation (Taveel) of these injunctions would be against the teachings of Imam AHS Mahdi. (TEXT ENDS)
A WORD TO EARNERS: The following are the excerpts from the translation of
Sharah-e-Aqida Sharifa by Syed Qutubuddin alias Khub Miyan of Palanpur. Imam
Mahdi AHS said: Give your heart to Allah SWT and do what you please. The Imam AHS
has laid down limitations which Tarik-e-duniya Fuqara dare not violate. For the
earners (Kasibs) too he has prescribed twelve limitations.
1. Depend on Allah SWT and not on (your) earnings.
2. Say prayers in congregation with others (preferably in Mosque)
3. Remember Allah SWT (and recite His name) constantly
4. Do not be greedy in your earnings, the intentions should be to provide food
for subsistence and
enough clothes to cover one's body (in accordance with the
Shariat)
5. Ushr (tenth of one's earnings) to be fully spent (on charity)
6. Remain in the company of Bandagan (servants) of Allah SWT
7. Reproach oneself continuously (for not yet having renounced the world
tark-e-duniya)
8. Protect two periods of time (in the morning from fajr to sunrise and
mid-afternoon asr to sunset).
These periods have to be spent in the remembrance of Allah
SWT and recitation of His name
9. Do not work for the earning after the call for prayers (azan).
Anything earned in contravention of the rule is forbidden (Haram)
10. Never utter a falsehood
11. Follow the commandments of Quran
12. Avoid what is prohibited in Quran
If one remains within these limits Allah SWT will bless one with tark-e-duniya,
otherwise attaining Faith (iman) is impossible. Earners (kasibs) were not
allowed to stay in the Daira till the time of Hazrath Syed Mahmood Syedanji
Khatim-ul-Murshideen RZ. His grandson, Hzt. Syed Ibrahim RH allowed the earners
to live in the Daira, if they observed the following conditions
1. All earners should join the ijma and bahra-e-aam (congregations) along with
Fuqara
2. They should join naubat (at prescibed times when they should keep themselves
awake to protect the Daira and at the same time recite the name of Allah SWT
with others)
3. Earners should join the congregational prayers five times a day
4. Remember Allah SWT and recite His name in the morning till sunrise and in the
evening till Isha, the late evening prayers, on the prayer mat
5. Earners should not commit any breach of Shariat in their transactions
6. Give Qarz-e-hasana (interest free loan repayable at the convenience of the
debtor) to Fuqara
7. Pay Ushr and Zakaat (in accordance with the Shariat)
8. Extend financial help in times of religious need, and
9. Always reproach oneself for not having renounced the world (tark-e-duniya)
The earners are also expected to obey the commandments of Syed Mahmood RZ and Syed Khundmir RZ. They have enjoined on the wealthy earners, if a faqir comes to the market for buying provisions do not take to your house to feed him, if he comes to your house uninvited, give him a good beating and throw him out of your houses. You spoil them by giving them things in cash and kind.
Anything given in the name of Allah SWT should go to Fuqara who have confided themselves to the Dairas totally depending on Allah SWT. These are the Fuqara who deserve futuh (donations)."Allah SWT says: (charity is) for those in need, who, in Allah SWT's cause, are restricted (from travel), and cannot move about in the land seeking (for trade or work).
The ignorant man thinks, because of their
modesty, that they are free from want. Thou shalt know them by their (unfailing
mark),
they beg not importunately from all sundry. And whatever of good ye give, be
assured Allah SWT knoweth it well" (II: 273)
The Imam AHS told the fuqara of the Daira "if on the occasion of a feast, more than the required donations are received, they can be utilized to feed the Fuqara alone as many times as possible. What destroys the earners (kasibs) life in the Hereafter and prevents in this world from tark-e-duniya (renunciation) and vision of Allah SWT is the greed for wealth and miserliness.
Allay says in Quran: "And there are those who bury gold and silver and spent it not in the way of Allah SWT; announce to them a most grievous penalty. On the day of judgement when heat will be produced out of that wealth in the fire of Hell, and with it will be branded their foreheads, their flanks and their backs. This the treasure which ye buried for yourself taste ye then the treasure ye buried" (IX: 34-35).
Every earner should therefore keep the
implications of this verse in mind while going to bed and waking up.
The six occasions for Zikr for the earners are:
1. From early morning to sunrise
2. From mid-afternoon (Asr) to evening (Isha)
3. While eating and drinking
4. While answering the calls of nature
5. While going to bed, and
6. During co-habitation.
COMPILED BY Hzt. Syed Khuda Bakash Khundmiri contact: atufa9@yahoo.com