GILZWA-E-FIIND(The Battle of Hind)

A foretelling (of an event happening in future)

by Khatem-ul-ambia and Khatemul Huijat

Khatem-ul- Aulia (Peace be upon both of them)

Written by

Muffasir-e-Quran Haz. Syed Meeranii

Abid Khundmiri Sahab Esq.(fnir article occuring in

Haz. Syed Meeranii Abid l(hundmiri's Tafseert tNoor-e-Iman tt

)

Translated by

Haz. Syed Ali Sahib Bartar Etq

Published byMahdavia Foundation Chicago

In the Name of Allah, the Most Beneficent, Most Merciful

PUBLISHER'S NOTEMahdavia foundat ionerpressed i ts desire that the art ic le"Ghaz*a-e-H ind" occur r ing in Hazra lh Sr .ed Meeran j i Ab id

Khundmir i 's Tafseer "Noor-e- lman" be translated in Engl ish and

s h o u l d b e p r e s e n t e d t o t h e l \ { a h d a r i a c o m m u n i t v a f t e r i t spublication on the occasion of Bahra-e-Aam and Urs of HazrathBandagi N{ir an Sred Khundmrr Srddiq-e-Vilar.ar(Rz)

The glad tiding of "Ghaz*a-e-Hind" uas qiren bv HazrathRasool -e-N{aqbool (SAS) and Hazrarh Mahdi -e-Maud (AHS),rrhich took place rn India. In this hol'ri'ar Hazrath Bandagi Mian(RZ) defeated rhe arm'sent b1'Muzaffar, the shah of Gujarat.Hazrath Bandagi Mian's martl'rdom took place on the second day.All the rncidents occurred according to the propheo' of HazrathMahdi (AHS). In th is ar t ic le Hazrath Syed Meeranj i AbidKhundmin Saheb discussed this incident in detail with n,eli groundreasons. That's rvhf it was felt that it is necessary to publish thisarticle as a separate booklet for the benefit of our Mahdavi brothers.Its translation \\'as done by Hazrath Sl,ed Ali Bartar sahib in such alucid r i 'al ' that i t has become easilv understandable in Enelishlanguage.

Due to the present day si luation rvhen our students andyoungsters are unable to read the books in Urdu. i t becomesnecessarv to present th is ar t ic le in Engl ish language. Thepermrssion for rts translation and publication has been taken fromHazrath Abid Khundmiri Saheb. This booklet is being published rnt h e i n t e r e s t o f o u r c o m m u n i t r H o p e o u r b r o t h e r i * o u l d b ebenel l ted br i t

On behalf , l ' \ lahdart foundatto' I t r l ler ntr i ; i . . , ;^. l t r Htz.{br; KhunJrlrrr Sa}rrb. Ha.z Sr ed .{ l r Be; ler S.r , i . l r : - . - : : : :nslarron)u ; l i . : . , Sr eJ Yr i . . a , t R . ,Sh l r \ i ; . : : . i : Sah: : r : ! : ; : . i readrng)u t i ; : l ' . : , r . { . . r r : { . : : i * l i r : . . , b€s i . . t Hr re i i : ; . l s u i r : : each and€\ 3f\ rrli ' i ih.. it&i a.,n!"nlui3\: his scntc€s lo pu:,:sh ti::

.t,ook

\ler Allrlr biess rhc lare llaz SraJ .1r.,.o.-.:J,in Sahab aliasHu R-hutlah \lra' S.*rab for ntnec Ecd-e-Sa*:b ihrs book isp u b r ; s h . ' J

CA

A foretel l ing (of anKlatem-ul ambia andaulia (Peace be upon

Among the tora(Hazrat Muhammad)

foretold about certarn rrin future and as the trmto be true one by one.by Ulama among l \ Io1i

about the advent o[Rasoolul lah(sN ) ' r ru-r , nthe advent of Mahdi lDeen ( ls lam), i t uas nbe si lent about i t . Infamily particulars are medescents, in some trarli

mentioned while in otherpoint out about the plac

the time and period u hsome Ahadith his featurr

his Character is emphas

about "GAZWA-E-F

HIND). This is our PrMojizah. which can be rProphethood.

Incidental ly thrsHazrat ffiul-,.1;(AHS) o 6,

Abd Feiz Sled .{hmed.

GAZWA-E-HIND

Khatem-ul ambia and Khatemul Hujjat Khatem-ul-aulia (Peace be upon both of Them)

r t , l , lost Merci ful

OTElesrre that the art ic lei r ed \ {eeran j i Ab idslated rn Engl ish ando m m u n i t r a f t e r i t sr and Urs of Hazrathr atr Rz)rr:s qiven bv Hazratht h ; r - e - \ { a u d ( A H S ) ,{:,,rath Burdagi Mianth: Shah of Gujarat.:e .,il the second day

; : . lhecr o f Hazra thr e ; \ l e e r a n i i A b i detr, r i r th lel l ground:asJ..:1 to publish thisou: \ lehJari brothers.B::-.1 sdrrb in such as t : : . . 1 r : l e r n E n g l i s h

're: . , , t ' : tudents andr r : L : i u . r t b e c o m e s

; l ; . : . : n , : u a g e . T h eh;-- lr'eit tlken lrom: i f a ; : r , ' r ' r r h l r s h e d i n

' l : i i . i r . r s \ \ o u l d b e

fe: : : r l l , - ' . r . : . l l r , rS": . : : - - : - . : - . . , f t rOn)L :

" r : i l

pL:

' - - > r i r n , r l. l J u r r r r /

-: -.'ach and^ . - 1

r:nab alas: : :s book iS

THE BATTLE OF HINDA foretelling (of an event happening in future) by

Anrong the total special attributes of Risalat Ma'ab

(Hazrat Muhammad; (SnS) this one is also there that he

foretold about certain important events that were to happen

in future and as the time is passing his foretelling are proved

to be true one by one. Hence these foretelling are counted

by Ulama among Mojizat (miraculous deeds and sayings)

about the advent of our Imam Mahdi(AHS) Hazrat

Rasoolullah(SN)'s sayings are rnore than three hundred. As

the advent of Mahdi Maud was among the necessit ies of

Deen ( ls lam), i t was not possible for the prophet (s\s) to

be si lent about i t . In some tradit ions (Ahadith) \ lahdi 's

family particulars are mention, in some others from u hom he

descents, in some traditions Mahdij exalted position is

mentioned while in others his lofty qualities. Some traditions

point out about the place he would be born and some show

the time and period when his advent would take place. In

some Ahadith his features (facial) are shown while in others

his Character is emphasized. Among these Ahadiths one is

about "CAZWA-E-HIND" (THE BATTLE OFHIND). This is our Prophet(SAs)'s promise as well as a

Mojizah. which can be taken as a testimony (Hujjat) of hisProphethood.

Incidentally this is also a promise and Mojizah

Hazrat Mahdi(AHS) which can be taken as a testimonv

^ tt ) t

o i

Sred. { ,hmed.

his Mahdiyat. Details of this will be mentioned in theensuing pages.

This tradit ion also qives an indication thatff i3[, i ;(AHS) un,] his companions u,i l l be in Hind (tndia).

The tradit ion is as iol lou. '

)fl ,t', -* s'*'r..ce J o ia d.,l' ;.,-,-, .1,. lr; *-r

e)r A\.,r--l e* J.* +r*o) 4t) )* yt-as, rl-Ji;* alJl t*.o

e)r-Jt *t"lp

Translation:- 5u5to(RZ) narrates ttril HazratRasoolullal6As) said " Two branches of my Llmmahare sucb ttrat AIIah has saved them from the fire ofHell. One of them is that Who will fight in Hind(India), the ottrer will accompanJr Isa ibn-e-Maryap(AHS1-

In this tradition Prophet yu1"tu-*",1(SAS) hasinformed about two set of people who will be saved from thefire of Hell . The leader of one of them is Hazrat Isa ibn-e-Vlurvu.( 'Atis) The name ,., f the leader ,-, f the ,-rrher ser ofl r o r r l e . r rh , , u r l l i i ch t rn H in , l . h ; r s no t heen .n , ,on .

. . i re i . r . l r ! ' eJ ( : :h ls l ra r l r : r , ,n . r t rnakes

::r sct-on.i :rt oi pr,,;rlr sh,',uld be,. : .F., f # Lxj br l l "zr. , l l ia( \HS).

f ."t{iL<' rs Kha[fauliah anri m amor

:rr .-Ulah). rhc scc,lnrl set oi people

must compulsorily hane amamoor min allah.

The stimulus for thresult which is mentioned ithese set will be saved frorUmmah of Rasoolullah(s.{two sets of people are m(same- that is safety from pset of people can be sar.ecjof the set enjoys the polMuhammadia. Thinking {further, we come across aof people mentioned abor.rare shown with the first srone order. The narration is" How wiII my ummah p<

phase, Isa in tle last phathe middle phase."

It is know from thisJsa(AHS), two other pers{rrUmmaht-e-Muhammadia

Rasoolullah(sAs) himseli an

(Now, in the [ ir-tleader of the seconcl st'rRasoolullah(sAS) b".uur" h( lnd ia) . Of the other ru 'and the second is .Hazrat \

t . i s t r .

l : rs t i

- \ n , l .

n i n

nl l be mentioned in the

;es an indication that

" r . l L ,e in H ind ( lnd ia ) .

e - t s ' , t i t. J . - . V

: * --rt -'Ji '* a.Ul tr,a

,t*.ir'*d,

trretes thil Hazrat

kzncLes of my Ummatr

I tfea from the fire of

lTo *ill fis|t in Hindncoa,pan-r' Isa ibn-e-

: t \ l :hammac l (sAS) has

rh, ,r rll be saved from the

t l ' * ' :n rs Hazrat Isa ibn-e-

.e. i , le: ' " f the other set of

; n, , l f )een sho\\ n.

' i : ' : . . : r a ' l i l i r ) r ) . i t m a k e s

i r : : , * , , r , l t - sh , r t r ld be

te . : : ' , I l . , z : . r : I - ' ( \HS) .

Nr^ , . . : . . : - r . . ;n an , i m amor

irr *r , , ; i r i set of people

must compulsorily have a leader who is Khalifatullah andmamoor min allah.

The stimulus for this type of thinking is the endresult which is mentioned in the end of tradition:- i-e. boththese set will be saved from the fire and both belon_g to theUmmah of Rasoolullah(sAs). In other words although thesetwo sets of people are mentioned, the end of both is thesame- that is safety from perishing and destruction. A wholeset of people can be saved from destruction when the leaderof the set enjoys the position of saviour of Urnmath-e-Muhammadia. Thinking on this line when we proceedfurther, we come across a tradition in which the second setof people mentioned above (those who will fight in Hind)are shown with the f irst set of people ( led by lrutaHS); inone order. The narration is thus:" How will my ummah peish when I am in the first

phase, Isa in the last phase and MaLdi from me is inthe middle ptrase."

It is know from this tradition that along with HazratIsa(AHS), two other persons are shown as the saviours ofUmmaht-e-Muhammadia and they are HazratRasoolullah(sAs) himself and Hazrat Imam Mah6;(AHS).

(Now, in the first tradition rnentioned above) Theleader of the second set of people cannot be HazratRasoolullah(sAS) 6..uuse he did not fight a battle in Hind(lndia). Of the other two saviours, one is Hazrar I" (AHS)

and the second is Hazrat ffiull,1;(AHs).

In the above tradition the name of Hazrat Isa(AHS)

has been clearly mentioned. However in the case of

[1zlul,,]i(AHS) i1 has been pointed out that his people will

f igh t in H ind . Hence o i th #gqt ' : t (Asoba ma 'a l

/sa); the other (Asaba tagaz utal-hind)

-u"6Jt-, P\t-a9 will be the people with Mahdi(AHS)

because \'lul.,,l1(AHS) 'r khalifatullah, Mamoor -minallah

and saviour of the umrnaht-e- Muhammadi from

destruction.

The thinking that the group who f ight in India wil l

be that of Mahmmud of Ghazni. (Mahmood gaznavi), who

invaded India for more or less seventeen times is wrong as

well as untrue.

We don't know which musalman will consider right

to equate Hahmud's army with the group of Isa(AHS)

We ask whether Mahmud's selfish attacks on India

especially his attack on sommath will be the same in the

eyes of a true muslim as that of the group (Jama'at), of

Hazrat Isa(AHS) , who happened to be a Khal i fathul lah and

mamoor minal lah.

\ \ 'as \ lahrnud , .1 ( lhaznr a Lhalr i . rrhul lah l ike Hazrat

lsa( - \ l - l : ) ) l f h€ Eas no t (a rx i cer ta rn l l ' he uas no t ) . then,

becausr he ma<le .c l i rsh cont lnrps attac- i . i , ,n lndia. was he

and his armt' ireed ir.,rn tht hre o[ t{ell by Hazrat

Rasoolullah(SAS)r V,ashim and on his armv br

I (The writer olmentioning about the er,not see further that thisand what is the endRasoolullah(sAs) is menfight in Hind. He (Hnever attack a people Iunnecessary violence. L'rmatter of insolence lnRasoolullah(sAS) to ."go,Chazni and his arm!, ancforetelling of Hazrat Fconsidering the fire oi Fgroup (Mahmud and h;cursed that it doesnor ma

On page 37(Delhi, June 1952) untradition of Gazwa-e- l {words:

" 17rrrr(S'aS )

gear before the birth otChazniRh. He made hi,in 393Hij. Ninetg lJt,)rImam Nisai bg lh is 1 i r r r .tradition is this that H L,about Muslim attack !1ru;hich came to be tru, tt ,

lhr name of Hazrat Isa(AHS)

I {,u ever in the case of

::.' i ,-,ut that his people will

- i l - t f u t a , r . ,' ! lAsaDa ma a l

s-: ' ; lagaz u:al-hind)

rhr .rople rvith Mahdi(AHS)

i fa: , . lah. Mamoor -minal lah

nar.: -e- Muhammadi from

sri)1. , " ho i ight in India wi l l

rn, ( \ lahmood gaznavi) , who

s sr\enteen t imes is wrong as

mL-irnan u' i l l consider r ight

I t:r i{roup of Isa(AHS)

rnu: i 'e l i rsh attacks on India

na:r s i l l be the same in the

It , , i t he group (Jarna'at) , of

r,i r,, l-re a Khalifathullah and

zr. ' *hali fathullah l ike Hazrat

!r t -r i . : .r ir he u'as not), then,

t n , r , . r : t ac^ . , , n I nd ia . was he

llr i'.:* ,-i Hell by Hazrat

Rasoolullah(sAs)r Was the fire of Hell made "Haram" on

him and on his army by Rasoolullah(sAS)l

I (The writer of this article) did not see who rsmentioning about the group who will fight in Hind. He dldnot see further that this group mentioned with which grouf)and what is the end and result of the group. HazratRasoolullah(SAs) is mentioning about this group that willfisht in Hind. He (Hazrat RasoolullahsAS) himself didnever attack a people for getting booty nor did he likeunnecessary violence. Under such condition will it not be amatter of insolence in the personal dignity of HazratRasoolullah(SAs) to regard the selfish attacks of Mahmud ofChazni and his army and amassing the booty as the Gazwaforetel l ing of Hazrat Rasoolul lah(SAS) and as a resulrconsidering the f ire of Hell ro be "Haram"

on this u.holegroup (Mahmud and his army ) ) But let sel i ishness becursed that i t doesnot make one write the truth.

On page 37 of the monthly magazine Asrana(Delhi, June 1952) under rhe Heading "Cazwar"

thrstradition of Gazwa-e-Hind has been written with thesewords:

" Huzur(SAS) loretold tAis euent tuo hundred

gear belore the birth of Imam /Visci. Hazrat Mahmud ofChazniRh. He made his first attack in the shape of iehadin 393Hij. Ninetg gears had passed after the death ofImam Nisai bg this time. In other utords the result of thistradition is this that Huzun(s,].S) had giuen a foretellinsabout Muslim attack on India t'our hundred Lte ors osL)u,hich came to be true u,ord bu u,ord."

-)

Should not the pou er of speech loweron this research!! l

head with shame

Another flau in presenting this tradition was that itwas shown as reported by Hazrat Abu HurairaR' instead ofHazrat SaubanR'. A tradition by Hazrat Abu Hurairahtuabout this matter is such that even a very ordinary man willnot say that this tradir ion is about the batt le of Mahmud ofGhazni.

What will be the place and rank of the people vhowill fight a baule in Hind, as told by HazrathRasoolallah,(SAS) can be considered from the words ofHazrath Abu HurrairahR.. Hence in "Sunan-e-kubra"

andNisai it is written thus:

r1"l.lil qSpr iru.LaJr lr;, 'U, dlr J1,r; u rll JU rr,l stt ,fljr-lt l*trttt U b6r1tt,rl rt r1:Jr J-.lt 'rc.f ;sfr irul[r1,J-ir

Translation:- "It is narrated by Hazrath AbuHunairahR' that Hazrath RasoolullatrQAs) made a

to us of the battle of Hind. II I get this banleI will sacrifice my life and belongings. If I am killed inthis battle, I shall be counted among trigL-rankedmartyrs (Afzal Shuhada). If I return as a "Ghazi"

(Conqueror), I will be that Abu Hurrairah who Lasbeen freed from the fire of trell. "

Details are not ar.ailable as to what HazratRasoolul lah(SAS) 6u, said about the lofty rank and posit ionof the people who v' i l l f ight the batt le in Hind. HoweverHazrat Abu HurrairahR''s great (restless) desire to join thisbattle is not a less testimony to show the lofty nature and

character of this battle athat battle. It must irHunairahRt was a compand spent his life on suiour prophet(SAs) to evercomplete "

Turk-e-Dunir

Hazrath Abu H'the taste of lofty compannot have desired to be rn

Hazrat Abu Hur(Jama'at) and fisht in tl-not an ordinary group.

The last words ,rtradition that " If I get Lhigh ranked martyrs a,wiII be that Abu Hurithe fire of Helf pro, eclearly and emphaticallrpart in that battle \&ill irthis evoked a tense cl.sHunairahtu to join andcome out of battle as a C

In this tradit ion (

word "Al-Muharrar" is

Saubantu's tradition ".l

Hum allah Minan lYar"

g

I

):n

l l

l ou c r shame

tirrs tradition was that it

.\ou HurairaRt instead of

Hazrat Abu HurairahR'a 'ery ordinary man willthe battle of Mahmud of

nrl rank of the people who

l. as told by Hazrath

dcrrtt irom the words of

:r rn -Sunan-e-kubra"

and

v jrs u.ul Jtl t*t at ftt g c-J;*lt;Urltr; ri.i

d b.t' Hazrath Abu

bwtuttahQAs) made aH;td. If I get this battle

Aogiags. If I am killed in

)o.d emong Ligh-ranked'

I return as a "Ghazi"

Aba Hurrairah who has

t . -

hlr r: to w hat Hazrat

th, . : t r rank and posit ion, : ' " : : . r - rn H ind . However( : r . : . . . . . ) , - i cs i re to jo in th is

i : . r :nr lo i t \ nature and

character of this battle and of those people who wlll fight inthat battle. It must be remembered that Hazrar AbuHurrairahRz was a companion (sahabi) of our Prophet(sAS)and spent his life on suffaha and who preferred the love ofour prophet(SAs) to everything in the world and observed acomplete "

Turk-e-Duniya".

Hazrath Abu Hurrairahtu who was bestov,ed withthe taste of lofty company of Hazrat Rasoolullah(SAS) .o116not have desired to be in a lower rank company.

Hazrat Abu Hurrairahtu.'s desire to join this group(Jama'at) and fight in the battle shovs that this group wasnot an ordinary group.

The last words of Hazrat Abu HurrairahR' in this

tradition that " If I get killed I would be counted amongLigh ranked martyrs and if f return as a "GLazi ", Iwill be that Abu Hunairah who Las been freed fromttre fire of Helf prove that Hazrat Rasoolallah(SAS) ;rutclearly and emphatically pointed out that those who takepart in that battle will be freed from the fire of hell. Andthis evoked a tense desire in the heart of Hazrat AbuHurrairahR' to join and fight in the battle to get killed orcome out of battle as a Ghazi.

In this tradition (of Hazrat Abu F{urrairah R') the

word "Al-Muharrar"

is taken from the words oi flazrath

SaubanR''s tradition " Asabatan min [tmmati Harrar

Hum allah Minan Nai'. [n other readinc " A.hraz Huma"

is written and in other reading it is " Hatrar Hama" .

Readers with superficial sieht mai' think it easy to relate the

Cazwa-e-Hind to \{ahmood of Ghazni. But the words of

the traclition and Haz-rat Abu Hrrrairahfu's tense desire

keep this idea veru far from the truth. If this is not the case

then a question arises u hether Abu Hunairahfu desired to

attack on Somnath along u ith \{ahmud of Ghazni and get

the gold. diamor,ds and booty from the temple. After living

in the pious company of Hazrat Rasoolullah(sAS) who

proclaimed " AI-Fuqr u Faktrri (poverty and hunger are

my glory), will Abu Hurrairah desire to put himself to such

a low position as to go in the company of a worldly tyrani.

king like Mahmud of Chaznil

Was Mahmud's battle such that a Companion of

Hazrat R,rsoolullah(sAs), a Sahabi, makes himself ready to

join it and sacrifice his life and all his belongingsl What will

be the position of such. (Muslims) who lived at the time

and did not take part in the battlel Are all the persons who

were killed in Mahmud's battle high ranked Martyrsl Is the

fire of Hell "Haram' on all those who came alive from the

batt le) I f the common soldiers enjoy this posi t ion, what wi l l

be the pxisi t ion of \ lahmo,xl nf Chazni himself under whom

Hazrath .A[,u Hurrairah clesires to f ight even though earl ier

he l ived under oLrr qrei i t [ ] r , rphet (SAS)) Under such

condit ions ui l l \ lahmood Chazni not become superior in

posit ion to Abu Hurrairah and equal in rank to Hazral

Ru*olul luh(sAS) and l* .( \s)r Wil l rhis be the rel igious

bel ief (Aquida) of anr, ' \ lusl imi

It may be said

fighting in Hind is th,

without doubt Hazrat

Muhammadia like H

1ru(AHS). This h;

Rasoolullah(SAS) 6irn

that the advent of Haz

But, whether

Hazrat fulu|rd1(AHs)'t

rightly called a Cazu a

was it conductedl The

This article carries the

1. Hazrat RasoolL

that will be iou

2. The illustrious

desires Whoieh

1. The group tha

mentioned alon

whose end and

Hell.

4. The word 'Ga

battle fought b

Now it is to b,

India. How was it i , ,u

Those who re.

Mahdi(AHS) find thut

intz rt is " Harrar Huma".

nar think it easy to relate the

>t (,hazni. But the words of

I I urrairahfu's tense desire

tnith. ] f this is not the case-\i-,u Hurrairahfu desired to

\I.,r:nud of Chazni and set

fr, rr lhe temple. After living

laz,r..,: Rosoolullah(SAS) who

i; ( txrvertv and hunger are

r:r--rre to put himself to such

c,)r:panv of a worldly tyrant

. i . r f . :hat a Companion of

l ; : , . : :akes himself ready to

e.. : . : - : ' le i , ' tneings) What wi l l

* l r ---) : .ho l ived at the t ime

r!tr' -\:t ' all the persons who

:, ;: r.rnked Vlanyrsl Is the

rh- : :),, ccrrre alive from the

c:. . i :f-.rr ,:xrsition. what will

[ ( l : ; .2: .r nrrnsel i under whom

I : , : : r : r t even though earl ier

r \ ' : ' : ( : - \S)J Under such

if: ': I f 'ecome superior in

r: ^: - . i i in rank to Hazrat

\\ : irrs be the religious'1

It may be said with clarity that the group (Jama'at)

fighting in Hind is the group of Hazrat Mln[i;(AHS), and

without doubt Hazrat Mahdi(AHS) is savior of Ummat-e-

Muhammadia like Hazrat Rusoolullah(sAS) and Hazrat

1."(AHS). This has been explained by Hazrat

Rasoolullah(SAS) 61*r.lf. An important clear point in it is

that the advent of Hazrat Mahdi(AHS) will be in Hind.

But, whether this battle (Gazwa) took place inHazrat Mahdi(AHs)'s timesl Whether this battle can be

rightly called a Gazwal Where did it take placel By whom

was it conductedl These questions are to be considered.

This article carries the following points:

1. Hazrat Rasoolullah(SAS) 6ur promised about a battlethat wil l be fought in Hind (i .e. India)

2. The illustrious high ranked sahabi Abu HurrairahR'

desires Wholeheartedly to join this battle.). The group that fights this promised battle has been

mentioned along with the group of Hazrat Isa(AHS)whose end and result is getting freed from the fire of

Hell.

4. The word 'Cazva" cannot fit from any angle on the

battle fought by Mahmud of Ghazni.

Now it is to be seen when was this Cazwa fought in

India. How was it fought and through whom was it foueht.

Those who read the books of biography oi }lazrat

Mahdi(AHS) find'thut Hazrath Mahdi(AHS) has taken oart9

only in one battle in his life. But the events and time of this

battle are such that the word "Cazwa" cannot fit on it' The

following are the reasons:

1. The iirst thing to note is that this battle was fought

betu'een Sultan Hussain Sharqui and Dalpat Rai,

King of "Caur-. The stimulus of this batt le was the

Bayan-e-Quran (Explanation of the Ayats of

Quran) by Hazrat Mahdi(MS) in *hi.h he stressed

that lslam's subjugation to idolatory (Kufr) was not

permissible. Sultan Hussain Sharqui said he rvas

payrng tribute to king of "Gaur" and if he stopped

it, a battle will become inevitable. He further said he

did not have necessary means to face a battle' On

this Hazrat. Mahdi(AHS) said 'Allah is Naser

(supportive and helpful) to His religion.'

In this battle that ensured Sultan's arrny was almost

defended. At that time Hazrat Mahdi(AHS) was standing on

an elevated place with some of his men. The Sultan sent

word to hirn that his arrny was defeated and he

(MahdlaHsl might also leave the battle field and return.

But Hazrat Mahdi(AHS) did not leave his place and stood

f i rmlv a lons u i th h is people.

The Rala's arm)' along u'ith his elephant began to

proceed tou'ards llazrat \13|.,,ir(AHS). Then Hazrat

Mahdi( 'AIls) uttt ' red the *,,rd 'Bismil lah" and proceeded

towards Raja's arm). lle sent an arrow at the elephant'

This caused disturbance in the Raja's army and the defeat

of the Sultan was converted into a conquest.

On such historic e

fought between Hazt

Gaur. It was in realit'

Dalpat. Hazrat Mahd

and his intention was

As an under ,

conquest vas the resu

the battle but in appz

vho fought in suplx

commander of the an

the real fight in the

Irn.rnunu(AHS) and I

join the battle as a su

2. On a seconoa

of Hazrat \la

t ime Imamun;

be The Pror

battle of \Ial

be applied to

Had the batt

The Mahdiyat bv"Cazrwa' and Mahdi

This is an a

proclaimed his Mahc

in 905Hi1. Every \l

understands that aft

(MahdiAHS) i, .o'

I,nu-unu'rAHS den"

t 0

hr events and time of this

rs a cannot fit on it. The

rhar this battle was fought

Sharqui and Dalpat Rai,

ulus .,i this battle was the

,!ion oi the Ayats of\ll:r 1n v'hich he stressed

rc.latory (Kufr) was not

r:n Sharqui said he was'(.rLrr- and if he stopped

.rtab,le . He further said he

rans '.o face a battle. On| -rrd

'Allah is Naser

l { . . r e l i g i o n . "

\i:an s arrny was almost

ahi -r i lS) was standing on

h.r= nen. The Sultan sent

E a-i defeated and he

r t,aule field and return.

ir;re hrs place and stood

h :,.. elephant began to

1r1 ' . : r : , .

Then Hazrat'B;- : : . . lah- and proceeded

. r . . - , \ r a t the e lephant .

tar., . arml' and the defeat

l . : . ' : . l e S t .

on such historic events who will say that the battle was

fought between Hazrat Mahdi(AHS) and Rai Dalpat of

Gaur. It was in reality a battle between the Sultan and Rai

Dalpat. Hazrat Mahdi(aHS) loined this battle as a supporter

and his intention was to support Islam.

As an under current it is right to consider that the

conquest was the result of Hazrat Mahdi(AHS)'s presence in

the battle but in apparent conditions the battle was Sultan's

who fought in support of Islam and he himself was the

commander of the ur,,'r. Had it been Imamunu''AHS battle

the real fight in the beginning would have been between

I*.*u.u(AHS) and Rai Dalpat and the Sultan would have

join the battle as a supporter. But this was not thr case'

2. On a secondary basis if it is claimecl to be the battle

of Hazrat Mahdi(AH-s), it it to be seett that b-v that

t ime Imamuna(AHs) had not proclaimed himself to

be The Promised lVlahdi ancl so it u as not the

battle of MahdiAHS und the word "Gazua- cannot

be applied to it.

Had the battle taken place after the proclamation of

The Mahdiyat by I*u*unu(AHS), then it could be a'Gazwa" and Mahdi(AHS) would be the leader of the army'

This is an admittecl fact that Hazral yu1.t6i(AHS)

proclaimed his Mahdiyath at Badli (a place in Gujrat India)

in 905Hij. Every Mahdavi till today in his heart of Hearts

understands that after this date a person believing in hinr

(MahdiAHS) i, -o*in and denying his Mahclil'at is Kafir

Irnu*rnu'rAHS demise took place at Farah in 910Hij'

l l

Between this period (ie.905 Hij. And 910 Hij.) HazratMahdi(aHs) did nor fight a battle at any time and at anyplace.

Now the questiorr is veather our first proposition thatthe group that will fight in Hind rvill be lVIu[l.l;(AHS)'t

group, is wrong as during the period of Mahdiyat HazratMahdi(AHS) did nor fight any battle)

The answer to this question is that Gazwa-e-Hind(The battle of Hind) should have taken place duringI.urnunu'rAHS period of Mahdiyat and he should havebeen its leader. But the will of Allah was that this "Gazs'a'

should not be fought by Mahdi(AHS) 6;ntr.lf. It had to betaken place after hirn by a person selected by Him (Allah)

and who was announced by Mahdi(AHS) as "Badal-e-Zaat'

(Substitute for him self). And this was clearly and fullyknown by Mahdi(AHS)'s Sahaba(companions) and also byothers far and wide.

Allah's decision that this Gazwa should take placeby the substitute of Mahdi(AHS) was because of Allah'sprevious decision that no one should overcome and kill theconcluders (The prophet(SA-S) and The Mahdi (aHS);

Hence no one \!.as able to overcome on HazratRasoolul lah(sAS) as a result which Rasoolul lah(sN) couldnot get excellence of

-Shahadat" (martyrdom). This hasbeen written in

-sirrus shahadatain" on pagel, that the

excellence that remained unachieved bv Rasoolullah(SAs)

vas 'shahadat". The rea,

Aziz of Delhi was this"There is a secr(

(shahadat) by Rasoolulla

been killed in a battle.

vould have been marl

disturbances in Deen".

Hence as no on

Khatimul fut'tf, iu( SA^s )

kept intact, due to th

corne on the Khatimu

wil l . In the Gazwa-e-L

along with the QuatilrHazrat 1Y1u1",6i(AHS),

h a j a r u . . . . . . ' t i l l t h e t

himself and his "quan

"fal lazeena Hajaru ''

daganhim" has been

But "Quatilu wa Qu

when Allah wishes so.

It is thus knou

these four attributes tt

(People). One imP'rr

attributes are Primarilr'I,nu*unu(AHS) and I

followers. As the first t

the Imamunu(AHS) ;tin

his people (Quam) st,

attribute was also Prirt 2

t .l€

\nd 910 Hij.) Hazratat anv time and at any

rr ,rr-r iirst proposition that

n' l * r : l be M3[{;(AHS)'"

,'f !lahdiyat Hazrat

r':r is that Gazwa-e-Hind

ha. r taken place during

rlai and he should have

lan eas that this "Gazwa'

$l t ' h,-* l f . I t had to be

rlected by Him (Al lah)

Ir {il ':) as "Badal-e-Zaat'

fus oa" clearly and fully

,cor:,panrons) and also by

(lzg a should take place) . as because of Allah's

u.{c ,)\'ercome and kill the-I1' 'c

\ lahdi (AHS);

:o , - , \e rcome on Hazra t

h R.: . , rc lul lah(SN) could(r:*rrrvrdom). This has

iur. (,n page), that the\er: :.\ Rasoolullah(SAs)

was 'shahadat'. The reason for this as told by Shah

Aziz of Delhi was this"There is a secret in not getting this excellence

(shahadat) by Rasoolullah(sAs). Had he (Rasoolulla6(sa^s);

been killed in a battle, the dignity and spendour of Islam

would have been marred and there would have been

disturbances in Deen".

Hence as no one was able to over come on the

Khatimul fuof,iu(sAs), so that the strength oi deen be

kJpt intact, due to the same reasons no one cttuld over

come on the Khatimu Aulia (MuhdiAHs) as 'er Al lah's

wil l . In the Gazwa-e-Hind there u,as the issue ,r i "Quti lu'

along with the Quati lu ( ie.Kil l ing as u'el l as being ki l led).

Hazrat Mahdi(AHS) uft.r reciting the verse -ial lazeena

hajaru... . . . ' t i l l the end ,attr ibuted the four quali t ies to

himself and his "quam" (people). He also explained that

"fal lazeena Hajaru" has taken place, "Oukhniu min

daganhim' has been over, 'ouzu fi sabili" has occurred.

But "Quatilu wa Qutilu" is yet to Occur' It will occur

when Allah wishes so.

It is thus known now that Imu*aunu(AHS) t"1uttd

these four attributes to himself as well as to his Quam

(People). One important point to note is that these

attributes are primarily and really related to the person of

I*u*unu(AHS) and secondarily to his people as his

followers. As the first three attributes occurred in the life of

the Imamuna(AHs) himself he took these up primarily and

his people (Quam) secondarily as his followers' The iourth

attr ibute was also primari ly to occur with Imamunu(AHS)'

1 i

?t-lr-. l

t k /

Although Imamuna had a keen desire that this attribute

could b. expressed on his persn' yet this could not happen

because of the v'ill and knowledge of Allah' Hazrath

rmam(AHS) praved to Allah to let the fourth attribute

(Qualtilu wa Qutilu) mieht also occur on his person and

that he was ready and acceptable for it, Allah sent his word"O Syed Muhammad in our etemal knowledge (llm-e-

Azali) this. fact is decided that no person will over come on

Khatimul Ambia and Khatimul Aulia and sword will not

work.'we have made you Khatim-e-vilayath-e-Muhammadi.

Hence we have made Syed Khundmir thy Substitude"'

Thus we come to know from this narration that the

fourth attribute could not be expressed on the person of

Hazrat Mahdi(MS) und that Bandagi Mian Syed

Khunmir(tu) ,o* made Substitude to the person of

I*u*unu(AHS).

This narration also speaks that as the fourth attribute

vas to express Quatilu and Qutilu (killine and being

killed), this could not have been expressed on the person of

I*^-u'u(AHS) against the eternal knowledge (A'ali llm)'

hence it was necessary to make one person substitute to the

p€rson of Imamuna(AHs) so that this fourth attribute might

be expressecl in a befitting manner' For this purpose Hazrat

Bandagi Mivun(R') v'as already chosen by Allah'

Imumuna(AHs) hacl many times spoken about this great and

dignif ied matter.

Among clifferent sayings of Itu*unu(AHS) about

this event one was: "Allah hears, sees and knows' He has

made you capable of lifti

careful this is the weight

head will be severed your

you must ask for help fror

It is also a matter

of Quatilu wa Qutilu'sBandagi Miyan Syed K

Allah was not a narratior

It was spoken many

I*umuru(AHS) und it o u

that all the inmates of th,

Mussadiqueen), Muhajir,

over it was not limited

outside the Dairah also.

before "Shahadat" mar

"Hazrath Syed Mohar

attribute of battle on

Khundmirtu. But this h

Miyan Syed KhundmirR

Khalifas. And this will c<

this Miyan(R') said "t

attribute will be expresse

specif ied by Imamuna{'

what happens.

The gist of all

Rasoolullah,r(SAS) prorn

group of Hazrat lVtahdi(

we do not know about

results. It is not clear it h

l l

lrn desire that this attribute

;on. \'et this could not happen

roo iedee of Allah. Hazrath'.r, let the fourth attribute

il*,-, txcur on his person and

blr ior it. Allah sent his word

rr .:ernal knowledge (llm-e-

l :),, fx'rson will over come on

r.r. .-\ulia and sword will not

r : ln - i - r r layath-e-Muhammadi.

run, lmir thy Subst i tude".

r :rom this narration that the

errcrre ssed on the person of

thar Bandagi Mian Syed

,bsrr: x:e to the person of

fu ti:al as the fourth attribute

Q-rrr , . r (k i l l ing and being

in ev'ressrd on the person of

rrr-i kn,qledge (Azali Ilm),

? cr.r .xrson substitute to the

rat :i '.r. lourth attribute might

lff: F,rr this purpose Hazrat

Jrca,:r chose n by A.llah,

s -r.-,ken about this sreat and

Fs , ' : l .nurnrnu(AHS) about

ar-i. \res and knows. He has

made you capable of lifting the great weight of vilayar. Becareful this is the weight of Vilayat-e-Muhammadia; yourhead will be severed your waist will be broken at thar rimeyou must ask for help from only Allah (Matlaul-Vilayat).

It is also a matter of consideration that the narrationof Quatilu wa Qutilu's attribute was bestowed on HaztatBandagi Miyan Syed Khundmir(Rz)'by rhe command ofAllah was not a narration by one man (Khabar-e-Wahed).It vas spoken many times and at many places byImarnuna(AHS) and it was explained at Farah in such a waythat all the inmates of the Dairah sahaba, ladies, (UmmatulMussadiqueen), Muhajireen and all spoke about it. Moreover it was not limited to Dairah only it became famousoutside the Dairah also. The writer of

'lnsafnama- rvrires

before "Shahadat' many non mahadavis rrsed to say:

"Hazrath Syed Mohammed ha,l bestou,erl the fourth

attribute of battle on his special Khaliia \'1ivan S1'eclKhundmirtu. But this has not occurred till noq. PerhapsMiyan Syed Khundmirtu will also transfer ir ro one of hisKhalifas. And this will continue till Qayamat." After heanngthis Miyan(R') said "this

is not the case. The fourthattribute will be expressed on this banda's (My) p€rson asspecified by Imamunu(AHS) *61 for some days and seewhat happens.

The gist of all this argurnents is that HazratRasoolullah's(sAs) promise of Gazwa-e-Hind indicates thegroup of Hazrat Mahdi(AHS). Th" promise is so brief thatwe do not know about the conditions of the battle and it..results. It is not clear whether the fighting people wiil krll th.

l 5

kafirs or will become martyrs. Hazrat Mahdi(AuS) recited a

verse (of Quran) relating to himself. It contained four

attributes. The fourth attribute is of Qualilu and Qutilu(killing and being killed). Hence Quatilu and Qutilu is the

detail of the brief note of Ghazwa-e-Hind in the tradition'

As ImarnunaAHs has related Quatilu and Qutilu to himself

so the group fighting in India will be the group of

1y1up,6;(AHS).

As Khatemain (Rasoolulla6(sas) and MahdiAHS)

could not be over come by any person and this was in the

knowledge of Allah. This attribute was bestowed to Bandagi

Miun(tu) by Allah through the holy tongue o6 14u1t61(AHS).

And on the person of Bandag" Miuntu this attribute was

accomplished 20 yrs after the death of Imam(AHs) in the

same v/ay as vas foretold by Imam(AHS).

Now the question is whose martyrdom should it be

consideredl The attribute of Quatilu wa Qutilu was not

primarily on Bandagi Miutt(tu). It was basically for

[\tl3]fi1(AHS). Bandasi Miun(tu) was appointed on the order

of Allah as a substitute to the person of Mahdi(AHS). The

answer to this question can be none other than that the

auribute of Quital was of yu1t6i't(AHS) but Bandagi

Miun(fu) was made a substitute for him on special reasons

and the attnbute u'as shown on him.

In a ludicial case if a party appoints a pleader, then

every word of the pleader is considered to be the word of

the party (not the u'ord of pleader).Similarly the substitute's

action (Bandagi \zl1un(tu)'t action) cannot be considered as

l 6

his own action but the act( i . . . , Mahdi(AHs);.And

appointed by the order caction is not of the substitperson for whom the subst

This event throvsi-yat-e-tamma) of Bandagexprebses the glory of Mavilayat to Bandagi Miun(R

Here the importanthe word Gazwa can rightearlier arguments have this

Quatilu wa QutiluMuradullah(AHS).As per ttransferred to BandaMahdi(AHS).No* the poiwould be given to theMahdi(AHS) euatilu etcalled fighting; simple battrightly applied to it. Everwill not hesitate to say thawill be called Gazwa in tplace where Gazwa isconnected vith it .The

attribute Quatilu Qutilucalled Gazwa-e-Hind. Itreligious reasons the arsubstitute instead of IKhali fatul lah's attr ibute is

,azrat !1ah6;(AHS) recited a

h'nse li. It contained four

rs ,''i Qu6/i/u and Qutilur Q..; l i lu and Quti/u is the

!ra-r-Hind in the tradit ion.

r.; . ' . , ancl Quti lu to himself

lr" * rii be the grouP of

o11"1 :\s) and MahdiAHS)

!rr! n and this was in the

ie ::. bestowed to Bandagi

[r. l , , ,nsue of f f iul l i ;(AHs).

3 \! ,"ntu this attr ibute vas

&a::^ ,, f 1*.. '(AHS) in the. i l { i r

ITI

E :r.irr.\'rdom should it be

Q'-rarr.--r *a Qutilu was notFr lt u'as basically for

) rai appointed on the order

pr.*'r. oi \lahdi(AHs). The

? c,rr.r other than that the

\ lar: : . t \HS) but Bandagi

c :,,r hrm on special reasons

h::n

a:1r ;prpoints a Pleader, then

or-.r,le:ed to be the word of

rrr ) )imilarly the substitute's

lor) cannot be considered as

h

his own action but the action for whom he acts as substitute(i."., Mahdi(AHS)1.And specially when the subsritute is

appointed by the order of Allah, it will be said that the

action is not of the substitute(Bandagi Miun(tu)) but of the

person for whom the substitute acted i.e., of X4u1"t6;(AHS).

This event throws light on the total perishing (Fana-

i-yat-e-tamma) of Bandagi Miun(tu) in Mahdi(AHS). It ulro

expresses the glory of Mahdi(AHS)'s glad tidings of Sair-e-vilayat to Bandagi Miun(tu).

Here the important question is also solved whether

the word Gazwa can rightly be applied on this battle. The

earlier argurnents have this much proved that the attribute of

Quatilu \ra Qutilu belonged to Mahdi Maud

Muradullah(AHs).4r per the wil l of Al lah this attr ibute u,as

transferred to Bandagi IVI iyan( R' ' bi' Hazrath

Mahdi(AHs).No* the point to consider is that u'hat namewould be given to the battle in which the attribute of

Mahdi(AHS) Quatilu Qutilu was expressed. Will it becalled fighting; simple battle, Harb or the name Cazwa was

rightly applied to it. Even a man of simple understanding

will not hesitate to say that the battle related to khalifatullahwill be called Gazwa in the religious terminolory. And the

place where Gazwa is fought will be given the nameconnected with ir .The battle related to khalifatullah is

attribute Quatilu Qutilu as it was to occur in Hind, wascalled Gaava-e-Hind. It is a different thing that for some

religious reasons the attribute was exhibited upon a

substitute instead of the real person. But if theKhalifatullah's attribute is shown bv the order of Allah on

,{i.slp.r

t 7

the substitute, then how can it be called as a common

battle. And if the substitute is shown to get the expression

of Qutilu (killed) then how can it be called a common

martyrdom (as infact it is the martyrdom of the real person

(i.e. Mahdl(AHS)). Here logic and honesty wil l hold that as

the attritrute of Quatilu and Qutilu was specifically of

Hazrat M3[.i;(AHS), hence the battle will be called the

Ghazwa and the martyrdom in it was a special martyrdom

(Shahadat-e- Maqsoosa).

The above arguments were given because some

people with non-arab (ajami) thinking feel that Gazwa is a

battle in which Hz. Rasoo1u11u6(sAs) himself took part. [n

Arabic language the word Gaza is common and there is no

such condition as mentioned above. Hence , Ghazi is a

word from Caza and is applied to any person who takes part

in a religious battle and comes out un-killed. Moreover in a

Hadith it is said " ragazu wa tag-tanamu" i.e. Fight a battle

and get "Mal-e-ghanimath"(booty). Here also Gazwa is

used in common meanings. These two examples are for the

people with knowledge. There are many more examples in

Arabic.

If it is still stressed that the word Gazwa is used

only for the battle in u'hich Hazrat Rasoolullah(sAS) took

part, then we ask uhat name will be given to the battle

which was relatecl to the name of Hazrat ffi.ltfl1(AHs).

Those who consider Hazrat Mehdi(AHS) as l"ts in rank and

position to Hazrat R"*olulluh(SN) will not give any

answer. Those who feel Hazrat Mehdi(AHS) "quul in rank

I

and position to Hz

at once say as hat

Moreover tl

Rasoolullah(sAs). F

vill take place in H

of this he rememt

with the name "Ga

then his objectior

Rasoolullah(sAs) hi

It is a fact

made to give diff

biographers. To

Rasoolullah(SAs) ir"

but folly and stul

honesty and knou'le

I t i s a n i

Rasoolullah(SN)'s

level that they ca

Gazwa and also th

people don't har',

Miyan(R')'s battle

the substitute of I

shows the attribute

Sudrason. It is off

This argun

if that part of the

soul of this full e'r

l 8

an lt br called as a common

: r: <hrru.n to get the expression

I iJ:r rt be called a common

fr -..:rrrciom of the real person

fir ir:rl nonesty will hold that as

rrl: Q-rtrlu \r,as specifically of' ti-.+- L,attle will be called the

r .:. ;: Eas a special martyrdom

. l

r.l_i tr ere gtven Decause some

r) :r : rxrng feel that Gazwa is a

u11.h:S\q) hirnself took part. InL'-. 15 common and there is no

d a[r ,re. Hence , Ghazi is a

icri t,, anv prrson who takes part

)c- ,rt un-killed. Moreover in a

a :ar-rdnamu" i .e. Fight a batt le'(

i,t^,tr ). Here also Gazwa is

Tir* tqo examples are for the

:fr i:e manv more exampleS in

li ' i: :t€ \rord Gazwa is used

I I l:z::t Rasoolullah(SAS) took

rrur l l l 'e given to the batt le

ri::.t- .,i Hazrat X4.1l6;(AHS).

\ tet- . , j r ' \HS) as less in rank and

i". ." , , ' - t - \ t ) u ' i l l not give any

rz,er \ lehd;( 'AHS) equal in rank

I \

and position to Hz. Rasoolullah(SAs) 1"6umsar'); they willat once say as hat is Camt4 this is also Gazwa.

Moreover the words Gazwa-e-Hind are of HazratRasoolullah(SAs). He very vell knew that in the battle thatwill take place in Hind in future he cannot take part. Inspiteof this he remernbered that battle with full responsibility.with the name 'Cazwa-e-Hind".

If any one objects to this,then his objection will be to the person of HazratRasoolullah(SAS) himself. (Allah Forbid).

It is a fact that "Sirya", 'Harab", "Gaava' \rerernade to give different meanings by later historians andbiographers. To weigh the words of HazratRasoolullah(SAs) in the balance of later historians is nothingbut folly and stupidity. It will not get any praise fromhonesty and knowledge.

It is an irony that those who consider HazratRasoolullah(SN)'s battle only as Gazwa come to such lowlevel that they call the battle of Mahmud of Ghazni asGazwa and also the battle of Sultan Hussain sharqui. Suchpeople don't have any inclination to consider Bandagi

Miyan(R')'s battle as Gazw'a. Though it was the battle ofthe substitute of I*u*unu(AHS). accepted by Allah which

shows the attribute of "Quatilu and Qutilu" in khambel and

Sudrason. It is off course in reality the Gazwa-e-Hind.

This argument will remain incomplete and defectiveif that part of the narration is not mentioned which is thesoul of this full event. Hazrat Mehdi(AHS) has not bestowed

I

l 9

the attribute of "Quatilu and Qutilu" to Bandagi miyan(k)

in a cursory and superficial manner that if it occurs it iswell, if it does not it matters not. On the other hand he(AHS) said it is the "aayath'

and "hu1jath" (a rrue proof) ofhis Mahdiyath. Hence he has, with great stress.(that it villsurely occur). F{e explained that on the first day if you(Bandagi Miyantu) are single and the whole world is youropponent, the whole world will be defeated and on thesecond duy you will become a Martyr. This was theexplanation of 'Quatilu

and Qutilu". The first day attributeof

'Quatilu" will be manifested and on the second day the

attribute of 'Qutilu". The same thing I-amun.(AHS) told

with a stress that "lf Banda (lmamana(AHs); is Mahdi-

Maud, this will happen." This small sentence is so simpleand spontaneous and so true that the like of it cannot befound anyrvhere.

This point is necessary to explain that throughout hiswhole life, Hazral Mahdi(AHS) kept hirnself on thecommands of Allah and Quran and followed conformablyHazrat Rasoolullah(sAS) and expressed these as a proof ofhis Mahdiyath. Further he explained two events that were tohappen after his death and these are also the "aayath'

and"hujjath"

of his Mahdiyath. If these things occurred after hisdeath in the way he had said then it will be a clear proof ofhis Mahdiyath. Of these the first verse to occur just afterhis death and the second occurred ahout 20 years after hisdeath.

About the first event I-u-unu(AHS) said, 'After

putting me in the Grave. See if "Bandu"(AHS) is in the

20

grave, then I am not l

then know that I am tn

About second e

then the attribute of (

you (Bandagi Miyantu

Praise to Allah

by I.u*unu(AHS). T

found in his grave and

happened on Bandagi )

Due to this rea

the Quam collectivel

Mahdi(AHS). H.. Shul

Bandagi Miyan

of Badar. [f the perv

Miyan(R')'s battle vas

a hypocrite and a p.

Martyrdom (Shahadar

Hazrat X4u1t6;(AHS) ;t

for Bandagi Miyan(R

attribute of Quatilu an

battle of Bandagi \{iy

Miran Syed Mahmocx

point. This informatio

167). ln other words t

of Quati lu-wa-Quti luplace and importance

Badr was "Aayath".

Rasoolul lah (SAs) in

r- to Bandagi miyan(tu)

r that if it occurs it is

On the other hand he

rqpth' (a true proof) of

sreat stress.(that it will

Dn the first day if you

the n hole world is your

e deieated and on the

\tarty'r. This was the

fhe iirst day attribute

| .,r: the second day the

unr Imamanu(AHS) 1o16

rnara(AHS); is Mahdi_

ill .cntence is so simPle

trr lrke of it cannot be

p"a.r that throughout his

re.,t hirnself on the

rj :,,l loued conformably

ssrr: :irse as a Proof of

i t : , , tvents that were to

r" ' i ' , the "aayath"

and

::'l i:r{s occurred after his

rt u: . . be a clear proof of

\e:{' !o occur just after

i r . rr t 20 years after his

,,:",,.r' \HS) said, "After

' [ ] . , . , iu " ( .AHS) is in the

grave, then I am not Mahdi and if I am not in the grave

then know that I am true Mahdi'"

About second event he said " If I arn Mahdi-Maud'

then the attribute of Quatilu-wa-Qutilu vill be shown on

you (Bandagi MiYantu.)'"

Praise to Allah both these events occurred as told

by lrnu*unutaHsl. That is he (l*u*unuAHs) was not

found in his grave and the event of Killing and being Killed

happened on Bandagi MiYan(tu)'

Due to this reason, these two events are counted in

the Quam collectively among the Mojizat of Hazrat

X4u1'r61nHs). Hr. Shah Quasim Rh' Wrote thus:-

Bandagi Miyan(R')'s battle is true just like the battle

of Badar. tf the p€rson says with certainity that Bandagi

tuttr""f*l's battle was not like the Mojizat of Badar' he is

a hypocrite and a persn who totally denies this Special

Mu,tyrdorn (Shahalat-e-Makhsosa) is a Kafir because

H;; M"66itnHsl has in detail spoken as a will (wasivat)

for Bandagi Miyan(R'')' And, for the expression of his

attribute of Quatilu and Qutilu he gave an indication of the

battle of Bandagi Miyan(R') Moreover the witness of Hz'

Miran Syed Mahmood Sani-e'Mahdi(tu.) also stresses this

point. This information is famous (ref: Sirat-e-lman . page

167). In other words the place and importance of 'the

battle

of Quatilu-wa-Qutilu is the same for \'lahdi (AHS) as the

place and importance of Battle of Badr' As the battle of

Badr was "Aayath"' "Hujjath" and

'Mojaiza" of Hz

n"r""ftff"n (sAs) in the same way the expression of the

2 l

attribute (of Quatilu-wa-Qutilu) is "Aayath", "Hujjath"

and "Mojaiza" of Hz. Mahd; (AHS).

As the battle fought at the place of Badr is calledthe Battle of Badr, in the same way the Battle (to be)fought in India was named by the Holy tounge of HazratMohammed Mustafah (SN) as "Cazwa-e-Hind"

in the name of

has been posted oncaliPh of A

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