#Manqabat Hazrat Bandagi Miyan Syed Khundmir Siddiq E Vilayat Raziallahu Taala Anhu By Ikram Ul Haq Khundmiri

 

HAZRAT BANDAGI MIYAN SHAH-E-DILAWAR (RZ)

Ziqad 1- Bahr-e-Aam of Hz Bandagi Miyan Shah Dilawar RZ

Ziqad 2- URS of Hz Bandagi Miyan Shah Dilawar RZ

5th Khalifa of Imamuna Mehdi-E-Maoud Alaihis Salam (945H, Borkheda, Chalis Gaon, Maharashtra, India).

 

Concise Biography of Hz Bandagi Miyan Shah Dilawar RZ:

He is the fifth eminent Khalifa of Imamuna Mehdi AS. He was a prince and belonged to the Royal family of Gaur (Bengal). He was about 12 years of age, was very good looking and handsome. After winning the war he was taken by the ruler of Jaunpur Sultan Hussain Shah Sharqi due to his looks and royal personality and was given to his issueless sister Princess Saleema Khatoon. Like her brother she was also religious and Allah fearing lady, and was a follower of Imamuna AS. From beginning Hz Shah Dilawar RZ was inclined towards religious matters and was always found in deep thought. It is said that once, while he was asleep he heard the words'La ilaha illa Allah’ (There is no god but Allah). After this incident he lost all interest in worldly affairs and use to spend hours in silence and seclusion. The royal family thought some evil might have happened to him and to heal and save him the prince was presented in the audience of Hz Syed Mohammed Jaunpuri Mehdi AS in the year 886H, i.e 1481 CE. During that time Imamuna AS was 39 years old.

When he was brought before Imamuna AS , he observed and said, 'This is not Dilawar, but Shah Dilawar, he is my favourite and Allah's favourite'. From then onwards he was called ‘Miyan Shah Dilawar RZ’ he was adopted by Mehdi AS and he became a member of the holy family. When Imamuna AS was 40 years he started migration from Jaunpur and Hz Shah Dilawar RZ was one among the 17 persons in that holy group of migrants.

In 887H, i.e May 1482 AD, Imamuna AS was 41 years and was in migration: Imamuna AS was staying at Danapur (Near Patna, Bihar), here Hz Bibi Ilahdadi RZ wife of the Imamuna AS did tasdiq, followed by Hz Syed Mahmood ‘Sani-e-Mehdi’ RZ eldest son of the Imamuna AS, soon after the Zuhr (afternoon) prayers Hz Shah Dilawar RZ did the tasdiq of Imamuna AS and became his disciple ‘Murid'. Imam AS welcomed him and while making him murid he placed his hand on the hand of Hz Shah Dilawar RZ saying these words thrice, 'Muridullah ho jao, Muridullah ho jao, Muridullah ho jao.'

Soon after the acknowledgement, Imamuna AS preached ZIKR-E-KHAFI (concealed recitation) to him, Hz Shah Dilawar RZ was overwhelmed by the sublime spiritual experience and went into divine ecstasy (entered a spiritual trance) and was unable to move physically. It is said that his heart became so enlightened, that Allah SWT made everything clearly visible to him of this entire universe right from the depths of earth to the highest heaven. Regarding him 'Imam Mahdi (AS) said, you are an ahl-e-dil (man of the heart or one who knows the hidden truth).

In the condition of spiritual trance he was unable to move, so he was not able to accompany Imamuna AS on his onward Hijrath journey, therefore he was left at Danapur under the care of Hz Miyan Durraj RA and some friends in the Mosque of Miyan Durraj RA at Danapur. Imamuna AS left Danapur and continued migration went to Saudi Arabia to perform Haj Pilgrimage and returned to Gujarat , and stayed in Ahmedabad. One day Miyan Shah Dilawar RZ suddenly regained consciousness after 7 long years and smelt a pleasant perfume and said, 'lt is the perfume of my Master, the Mahdi AS'. Suddenly he started walking following that pleasant smell of Imamuna AS and reached Ahmedabad in 11 days and appeared before Imamuna Mahdi AS in (Jamadi-Us-Sani 903H, i.e DEC, 1497 CE, Imamuna AS was 56 Years).

It is said, after 16 years of paralyse suddenly Hz Shah Dilawar RZ started walking briskly and it was hard for Hz Miyan Durraj RA to keep pace with him, so he told not to worry and said, follow my foot steps you will not get lost, he did as told and he came along with Hz Shah Dilawar RZ by following his foot steps and met Imamuna AS.

From then on, Hz Shah Dilawar RZ accompanied lmamuna AS throughout his life. After the passing away of Imamuna AS he served the Aaqa Zaadeh HZ Bandagi Miran Syed Mehmood ‘Sani-E-Mehdi’ RZ, 1st Khalifa and eldest son of Imamuna AS until his demise. Later on due to his efforts the second marriage of Hz Bibi Fatima RZ noble daughter of Imamuna AS was performed with Hz Bandagi Miyan Syed Khundmir RZ the 2nd Khalifa of Imamuna AS (it was on a bisharath of Imamuna AS) and later on again served Khuzadeh the Grand Son of Imamuna AS ‘Shah Zadah-e-Vilayath’ Shajarathul Murshideen Hz Bandagi Miran Syed Shah Yakoob ‘Hasan-e-Vilayath’ RZ, father of Barah Bani Israil.

Regarding Hz Saha Dilawar RZ, Imamuna AS said, ‘Miyan Dilawar RZ is 'Aalam-e-Dil', 'Daftar-e-Dil', Dayanath Dar. Further Imamuna AS said, Apart from God nobody recognises this Banda and Miyan Dilawar RZ.

Imam Mahdi (AS) is narrated to have said, 'Get the dreams and reveries you see after this servant (banda) interpreted by Bandagi Miyan Shah Dilawar (RZ). Miyan Dilawar (RZ) is ahl-e-dil (man of the Heart). He is daftar-e-dil (record of the Heart). Everything between the Empyrean and the nether regions of the earth is visible to him like a grain of mustard on the palm of his hand.'

It is said that Hz Shah Dilawar RZ desired to get martyred in Imamuna AS. In response Imam Mahdi (AS) is narrated to have said, 'O Miyan Dilawar (RZ), Sword will not effect on you also as on this servant of Allah'.

It is to note that Hz Shah Dilawar RZ is the only Khalifa who did not leave Hz Sani-e-Mehdi RZ after much persuasion also, unlike other eminent Companions RZ, who after lot of persuasion accepted to separate and establish their Daira’s on a distance that can be covered in one-day walk. Hz Bandagi Miyan Shah Dilawar RZ excused himself and said 'the eminent companions RZ were already spreading the word of Imamuna AS' he begged to remain at the feet of Hz Sani-e-Mehdi RZ. He pleaded in this manner 'For the sake of your love to Allah, do not ask me to go away from you'. Hz Sani-e-Mehdi Rz did not appoint anyone as his successor in his lifetime, at the time of Hz Sani-e-Mehdi RZ burial Hz Miyan Syed Salamullah RZ (his maternal uncle) lamented that there is no khalifa to Hz Sani-e-Mehdi RZ his children is young, on hearing this Hz Shah Dilawar RZ said, he never parted his company under him and he is the Khalifa of Hz Sani-e-Mehdi RZ and moreover he was 5th eminent Khalifa of Imamuna AS also.

Hz Bandagi Miyan Shah Dilawar RZ, established many daira’s, his first daira was in Ahmedabad which grew quickly then he migrated to Patan, again from here he migrated and established Daira’s in Jalor, Santej, Bhangar, then he turned his migration towards Deccan (Maharashtra) and established his Daira at Chichound, Ahmednagar. His last Daira and abode is in Borkheda, and here he left this mortal world on 2nd Ziqada 944H /1538 at the ripe old age of 80/84 years. Borkheda is situated in the west of Aurangabad near Chalisgaon in Maharashtra . On his funeral Hz Bandagi Miyan Shah Abdur Rahman RZ (son of Hz Bandagi Miyan Shah Nizam RZ) led the 'Namaz-e-Janaza' funeral prayers.

Hz Bandagi Miyan Shah Dilawar RZ declared, 'My Janasheen 'Successors' will be from the fuqara, there is no Janasheeni and Murshidi for my children, so it is not being given to them.

There were 1400 Fuqara in his Daira, in the night when the Tahajjuth prayers were offered hardly one use to know about the other offering the Tahajjuth prayer and the naubath was observed strictly. Among all fuqara twelve were his Khulafa and they received the glad tidings of Paradise 'Khathai Jannathi' (as per a farman of Imamuna AS ).

Imam Mahdi (AS) is narrated to have said, 'O Miyan Dilawar (RZ), In your presence too twelve persons will be given glad tidings as twelve persons are given glad tidings in our presence.' Bandagi Miyan Shah Dilawar's (RZ) twelve bearers of glad tidings are as follows:

Miyan Abdul Karim Nuri (RA), Miyan Abdul Malik Sujawandi (RA), Miyan Yusuf (RA), Miyan Waziruddin (RA), Qazi Abdullah (RA), Miyan Abdu Shah Rumi (RA), Miyan Abdul Jaleel Mughal (RA), Shaikh Miyan (RA), Miyan Aman (RA), Miyan Shekhu (RA), Miyan Abu Muhammad (RA) and Miyan Zainuddin (RA). (May Allah have mercy on all of them).

Hz Miyan Abdul Malik Sujawandi (RZ) one of his Khalifa was a great Alim, and the author of 'Siraj al Absar' and many other books and booklets written in reply to some Anti-Mehdavi Ulemas as establishing and providing the Proof by Quran, Hadis and Sunnath.

Imam Mahdi (AS) is narrated to have told Bandagi Miyan Shah Dilawar (RZ), 'Whatever has happened before us will happen before you also.'

Imam Mahdi (AS) is narrated to have said, 'The bounty (faiz) of Bandagi Miyan Shah Dilawar (RZ) will flow and run till the Day of Resurrection is established.'

Bandagi Miyan Syed Khundmir (RZ) saw in a reverie that there were seven Muzaffars and the hairs of their heads were in his hands. He told the details of the reverie to Bandagi Miyan Shah Dilawar (RZ). The Shah (RZ) said, 'The interpretation of this dream should depend on its meaning. On account of you, seven generations of Muzaffar have been deprived of iman. You have to kill and be killed.' In Kalam-e-Qudsi Allah says, 'O Muhammad (SLM), I exist and you exist. And whatever other than you exists, I have created it for you.' Prophet Muhammad (SLM) said, 'O Allah, You exist and I do not exist…

Bandagi Miyan Hz Shah Dilawar (RZ) did not deliver his speeches (discourses, Bayan) explaining Quran without a parda (a screen) between him and the female audience. One day Hz Shah Dilawar RZ was invited for Bayan-E-Quran in the Royal Palace by Princess Raje Muradi and Princess Raje Sone, the Mehdavi sister’s of Sultan Mehmood Begda the ruler of Gujrath. While he was delivering the Bayan in the Palace these Mehdavi sisters out of humbleness and to seek the bounty of salvation they removed the screen placed in between and humbly requested him to put a glance on them, and said ‘You are a Migrating and Eminent Sahabi of Imamuna AS and your glance would be a source of salvation for us’. Hz Shah Dilawar RZ immediately covered his face with Chadar (a cloth) and said, This is violating Shariat (Islamic Code of Law). I will not deliver my speech in front of the Na-Mahrum women (women without blood relationship) without a screen. He said if the screen is not installed then this Banda will go away. After this, the screen was installed immediately and then Hz Shah Dilawar RZ opened his eyes and started the Bayan.

It is narrated that once Bandagi Miyan Shah Dilawar's (RZ) was performing wazu ablution, an unknown person with enmity in heart came from behind with a sword to attack him. The attacker lifted the sword to attack from behind but he found his right hand was paralyzed then he tried to lift the sword with his left hand and found his left hand too got paralyzed he was dumb stuck and aghast then he came forward and fell on the feet of Bandagi Miyan Shah Dilawar's (RZ) and did repentance.

A scholar told Imam Mahdi (AS) that the glory of Imam Mahdi (AS) of the Last Era was that he would express the entire purport of the Kalam of Allah (Quran) in one verse. The Imam (AS) asked Bandagi Miyan Shah Dilawar (RZ) to answer the question. The Shah (RZ) quoted Allah as saying in Quran, So know that there is no god but Allah… (S. 47: 19 SAL). The Shah (RZ) also said that this Verse was the purport of the whole Kalam of Allah.'

It is narrated that Bandagi Miyan Shah Dilawar (RZ) had kept a leather bag (mushk) at his house. He used to supply water to the houses of the handicapped (ma'zoor) at night.

Bandagi Miyan Shah Dilawar (RZ) is narrated to have said, 'There are three fires for a mumin (believer) in this world: the fire of ishq (love); the fire of faqa (hunger); and the fire of tegh (sword). The fourth is of the fire of dozakh (Hell) in the Hereafter. Hence, the mumin, who does not burn in any one of these three fires of this world, will certainly burn in the Fire of the Hereafter.'

Bandagi Miyan Shah Dilawar (RZ) married a girl from the family of Shah Alam (RA). The Bibi (RZ) often used to mention the name of Shah Alam (RA). Shah Dilawar (RZ) once told her, 'There are many shah Alams in our daira. Why do you take pride in repeating the name of Shah Alam?'

Bandagi Miyan Shah Dilawar (RZ) is narrated to have said, 'If you have the strength to remain hungry for three days, do not eat and feed the children, because they do not know tawakkal (trust in and dependence on Allah). The children, the guests and the animals do not know tawakkal.'

When the time of demise was nearing, Bandagi Miyan Shah Dilawar (RZ) was suffering great pain in his stomach. His companions asked about the reason for the pain. The Shah (RZ) said that due to the negligence of women (who cooked food) some food that was in the right of fuqara had gone into his stomach without his knowledge and Allah had appointed two angels who were removing some flesh from the stomach. Hence the pain, as the angels are removing the flesh.

Bandagi Miyan Shah Dilawar (RZ) is narrated to have said that he supplicated Allah Most High, 'Do not give worldly well-being to the members of my family. Give them qut-la-yamut (food enough to save them from death).' Allah Most High accepted the supplication.

Bandagi Miyan Shah Dilawar (RZ) is narrated to have said, 'The soil of both Bhilot and Borkheda desires that this servant (of Allah) be buried there. Allah knows whose desire will be fulfilled.' Later, Shah Dilawar RZ died and was laid to eternal rest at Borkheda.

HAZRAT BANDAGI MIYAN SHAH NIZAM RZ

7 Ziqad Bahr-e-Aam & 8 Ziqad URS, Anondra, Gujrat, India.

By Taher Mohd. Saheb

The Bahr-e-Aam of Hz Bandagi Miyan Shah Nizam RZ is on 7th Ziqad and his Urs is on 8th Ziqad his mousoleum is in Anondra. He is the 4th eminent Khalifa of Imamuna Mehdi Al-Maud AHS. He lived approximately 30 years after the passing away of Imamuna AHS.

In 871H (1467 AD): He was born in the ruling family of the Kingdom of Jais, His father Shaikh Khudawand the Allah fearing ruler of Jais is well known in history for his piety, he was a descendant of the famous Sufi Saint Hz Shaikh Fareeduddin Ganj-E-Shakar RA (his mausoleum is in Lahore, Pakistan). Hz Shaikh Fareeduddin Ganj-E-Shakar RA is a descendant of Hz Syedna Umar-e-Farooq RZ, second Caliph of Islam. The infant was named on his Grand father Hz Shah Nizamuddin.

It is said, Jais is situated approximately 20 Kms from Rai Bareli, state of Uttar Pradesh in India, today there exist a Railway station with the name of Jais, earlier this Jais use to be a Muslim kingdom ruled by the descendants of the famous Sufi Saint Hz Shaikh Fareeduddin Ganj-E-Shakar RA.

His Lineage:

Hz Shaik Fareeduddin ‘Ganj-E-Shakar’ RA - Shaik Ruknuddin RA - Shaik Nizamuddin RA - Sultan Durani RA - Shah Khudawand RA – Bandagi Miyan Shah Nizamuddin (RZ)

Shaikh Khudawand had two sons; the eldest one Hz Bandagi Miyan Shah Nizamuddin RZ was a Hafiz-E-Quran (memorise the Quran) and was not interested in worldly matters. Very soon he succeeded his father and was crowned the ruler of Jais, but he was not made for this worldly kingdom, he was always inclined towards spiritualism and as a result in the year 890H (1486 AD) when he was 17 years old he left the crown and throne, abdicated the Kingdom in favour of his younger brother and he resorted to migration.

Whenever or wherever he heard about a Shaikh, a Saint or a pious elderly person, he would go to him with the intention of becoming his disciple [murid]. But after meeting the person he got disappointed and returned empty handed. He went on Haj pilgrimage and travelled in Hijaz (Geological area comprising Makka and Madina) later traveled to Iran, Iraq, and Syria etc in search of a perfect spiritual guide “Murshid-E-Kamilâ€.

One day he met the Shaikh-ul-Islam; he felt some inclination to become his murid. He told the Shaikh about his desire. The Shaikh told him, “O Miyan Nizam! You are so broad minded and magnanimous that none other than the Khatam-e-Vilayat [Seal of Sainthood] can satisfy you. You wait for his zat-e-‘aali-darjat [Essence of high ranks]. â€Seeing his ernest desire the Shaikh-ul-Islam suggested, Your desire can only be fulfilled by the “Promised Mehdi AS†himself and now it is the correct time of his advent, better you travel to Hind (India) the expected place of the advent of Imam Mehdi AS, May Allah give you success in your desireâ€. Finally he came to Gujrat and stayed in Chapaner with one of his friend Salim Khan. Until then Imamuna AS was in migration and visited many places and atlast from Mandogarh he migrated to Chapaner at Gujrath.

One day his friend Salim Khan brought him the good news of the visit of a Vali-e-Kamil and brought Hz Shah Nizam RZ in the audience of Imamuna Mehdi AS and as soon as his sight fell on Imamuna AS he immediately came into discipleship and he became the Murid of Imamuna AS. Imamuna AS gave talqin and instructed him in “Zikr-E-Khafi†[concealed remembrance of Allah]. Hz Shah Nizam RZ lost his consciousness and went in a spriritual trance (Jazba). Then he was carried to the Hujra and was laid to rest, It is said that he was unconscious for 3 days, On the third day Imamuna AS went to his Hujra and greeted him with “Assalam Alaik“ then Hz Miyan Shah Nizam RZ woke up from his trance, upon this Imamuna AS said, everything was there in Bhai Nizam, only the wick of his lamp was to be lit by the torch of the Vilayath-e-Muhammadi SAS and this Banda has lit it.

From here he also became the Migratory companion of Imamuna AS and under him now he migrated towards the city of Mando in the State of Malwa. In future Hz Bandagi Miyan Shah Nizam RZ went on to become the 4th eminent Khalifa RZ of Imamuna AS.

The Imam AS has given a number of Bisharath (glad tidings) to Hz Shah Nizam RZ.

Seven of them are as follows:

1. He has seen and tasted.

2. Drinker of the Ocean [of Divinity].

3. Inebriated at times and in senses at times

4. Bowl of Blame

5. “Men whom neither merchandise or sale beguileth from remembrance of Allah…â€

6. Witness to the Vision of Allah through the physical eyes in this world.

7. Once The subject under discussion was the attributes of Hz Abu Bakr Siddiq RZ. They are more than 300 in number. Hz Miyan Shah Nizam RZ asked, “Does any one of us have any of those attributes?†In reply, Hz Imam Mahdi AS said, “He himself is in you from the head to the foot.â€

In the year 901H, when Imamuna AS performed his Haj and did his Claim “Dawa†of being the Promised Mehdi AS, Hz Shah Nizam RZ had the honor and previlege of acceptance at Kabatullah in the precincts of the Holy mosque at Makka Mukarramah.

Once due to the noise and commotion of the children disturbing during Zikr-Allah, Hz Shah Nizam RZ approached Imamuna AS and requested him for going in seclusion to perform Zikr-Allah, Imamuna AS said, be there where one can hear about deen from others or can tell about deen to others. It is also recorded that he spent 11 years in the company of Imamuna AS. After the passing away of Imamuna AS, he came under Hz Sani-e-Mehdi RZ and migrated back to India and stayed in Gujrath and later on upon the wish of Hz Sani-e-Mehdi RZ he established his first independent Daira at Radhanpur in Gujrath.

Later he started the process of migrations to various places including Ahmedabad, Badli, Patan, Chapaner, Ahmednagar, Devisana and lastly he established his last Daira and abode at Anondra. It is said that he used to carry his footwear in hand while leaving the Jamat Khana because the noise of footwear should not disturb and hamper the brothers involved in Zikr-Allah.

It is said that in his Daira there use to be starvation ‘faqa’ and the brothers of the Daira use to eat leaves of the trees to subside hunger and due to this their bellies use to become swollen and many brothers died due to the pain and hunger in this condition and Hz Shah Nizam Rz gave glad tidings “Bisharath†regarding these martys. But he never asked any help from his rich mureeds and he use to follow Aaliath at all costs and would see and urge his companions in the Daira to follow Aaliath.

It is narrated that, Fateh Khan presented 100 tinkas to Hz Shah Nizam RZ, who accepted it. A month later, he again presented some amount and Hz Shah Nizam RZ again accepted it. Another month later, he brought amount, but now Hz Shah Nizam RZ refused to take the amount and said: "it looks as if he has fixed monthly income on us and due to this the tawakkal will move from the creator and will be waiting for something from Fateh Khan."

One day, Hz Shah Nizam RZ and Hz Bandagi Miyan Malik Maroof RZ were sitting in the mosque (jama'at khana) after the zuhr prayers. During the discussion Hz Miyan Malik Maroof RZ informed about his daughter Bibi Qunza Bua RA becoming of marriageable age upon this Hz Shah Nizam RZ told the Malik RZ, “Give your daughter in marriage to Miyan Shah Abdur Rahman RZâ€. The Malik RZ agreed to the proposal. Then the Shah RZ informed Hz Miyan Abdur Rahman RZ, “Your marriage will take place tonight after Esha Prayers. Take two tinkas [local coins] from the money in the niche of the hujra [room]. Buy some soap, wash you clothes and those of the bride and bring them back.†He did as told.

Later in the evening, the nikah ceremony was performed. The Shah RZ and the son went to the house of Hz Malik Ma’roof RZ and took the bride, who was of tender age, to their home. The next morning the news of the marriage spread. The Shah RZ’s murids including Fateh Khan Baru and Syed Mustafa alias Ghalib Khan brought clothes, food and cash. The Shah RZ distributed everything as sawaiyath among the inmates of the daira.

As per some historical recordings, Hz Shah Abdur Rahman RZ was in starvation (faqa) from 5 days before his marriage. The bride was in starvation (faqa) from 3 days before the marriage ceremony. On the next day morning Miyan Abdur Rahman RZ went out to answer the call of nature. While returning, he found some grains of wheat on the way where the carts carrying the corn of wheat had passed. He collected them and brought home. Hz Shah Nizam RZ was sitting in the Jama’at Khana. The Shah RZ asked the son what it was. He told the details. The Shah RZ said, “Go and throw the grains where they were lying.†When Miyan Abdur Rahman RZ returned after throwing away the grains, the Shah RZ said, “O Miyan Abdur Rahman! In the earlier days, such a thing was allowed for the awlia-Allah. But in the era of Hz Imam Mahdi AS, it is not allowed. That is why I asked you to throw the grains at the place where you had picked them.

After Fajr (early morning) prayers, a pahr [about three hours] later, Princes Raje Muradi and Princes Raje Soon [The Mehdavi sisters of King Mahmood Begda of Gujarat] came to know about the marriage of their Murshid’s son, they sent bread, sweets, fruits and other eatables for the Valima in the name of Allah SWT. The Shah RZ said. “Allah has sent this. Distribute it as sawaiyath. This bounty is for the newly married couple.â€

Such was the training Hz Shah Nizam RZ imparted to his children; Hz Shah Nizam RZ the fourth Khalifa of Imam Mehdi AS was "Hakim" for five years. The children of Hz Bandagi Miyan Shah Nizam RZ use to remember and follow the famous saying of their father “Be a servant, not a master" In Gojri dialect, he used to say,

"Ghulam ban, miyan mat ban."

Bandagi Miyan Shah Nizam (RZ) is narrated to have said that he supplicated Allah Most High, "Do not give worldly well-being to the members of his family. “Roti de, roti par daamty (ghee) math de†(food enough for survival without delicacies)" Allah Most High accepted the supplication.

It is narrated that Hz Bandagi Miyan Shah Nizam RZ did not delivered the bayan of Quran after Hz Bandagi Malik IIlahdad Khalifa Groh RZ left his daira and went to the Daira of Hz Bandagi Miyan RZ. He is narrated to have said, “Miyan Dadu was the only man who listened to the bayan of Quran and he has gone to his place. For whom should I now perform the bayan?â€. Bandagi Miyan Shah Nizam (RZ) did not give his sermons on explaining The Quran. Nobody dared to ask him to start his sermons again. One of the brothers politely said, "There was a thing. All the people were benefited by it. Now that thing is hidden. And the people are deprived of it." Hearing this the Shah (RZ) cast his glance at him. The questioner fell down and the Shah (RZ) went away. When he recovered, the brothers asked him, "What happened?" He said, "Our objective is achieved. What I saw is that the Shah (RZ) took me along with him to the worlds of Angels, Omnipotence and Divinity (Malakut, Jabarut and Lahut) and showed them to me." It is narrated that there were 300 Hafiz-e-Quran (Memorizer of Quran) in his Daira and the first 3 / 7 lines (Saf) in prayers use to be occupied with them.

In another version, Hz Bandagi Miyan Shah Nizam RZ did not delivered the bayan of Quran for a day after Hz Bandagi Malik IIlahdad Khalifa Groh RZ left his daira and went to the Daira of Hz Bandagi Miyan RZ. He is narrated to have said, “Miyan Dadu was the only man who listened to the bayan of Quran and he has gone to his place. For whom should I now perform the bayan?â€. Bandagi Miyan Shah Nizam (RZ) did not give his sermons on explaining The Quran. Then he once again started and said, now I am doing it for Miyan Abdur Rahman RZ.

After the demise of Imamuna AS he survived for 30 years and propagated the teachings. On 8 Ziqad 940 Hijri, (22 May 1534 CE) this noble personality passed away in the Mercy of His Lord and was laid to eternal rest in his Daira at Anondra.

The children of Hz Bandagi Miyan Shah Nizam RZ:

Bandagi Miyan Shah Abdur Rahman RZ, Bandagi Miyan Shah Abdul Latif RA, Bandagi Miyan Shah Abdur Razaq RA, Bandagi Miyan Shah Nur Muhammad RA, Bandagi Miyan Shah Salih Muhammad RA.

The khalifas of Hz Bandagi Miyan Shah Nizam RZ are as follows:

1- Bandagi Miyan Shah Abdur Rahman, 2- Miyan Abdul Qadir, 3- Miyan Abdul Latif, 4- Miyan Abdul Razzaq, 5- Miyan Sher Muhammad and 6- Miyan Abdul Fatah (eldest Son-in-Law of Imamuna AS).

Bandagi Miyan Shah Nizam (RZ) was sitting near water (on the bank of a river). The chicks of peacock came to drink water. The Shah (RZ) asked (his son) Miyan Shah Abdur Rahman (RZ) if he could recognize which of them were the male ones and which the female ones. Miyan Abdur Rahman (RZ) said he did not know. The Shah (RZ) said the one that comes out of the water without turning round is the male and the one that turns round and comes out is the female. The male are those chicks that do not allow their tails to become wet in the water. The female chicks allow their tail to become wet in the water.

He said, Similarly, the slaves of Allah came into the world and returned without involving themselves in sins. They died with their faith (iman) safe and perfect. The others came into the world, involved themselves into sins and died faithless (be-iman). Prophet Muhammad (SLM) has said, "Faqiri (indigence) will soon become kufr (infidelity). Faqiri blackens the face in both worlds. A faqir is not muhtaj (in need of anything) of his own zath (nature, essence) or of his Rab (Lord). When his faqr (indigence) and faqa (starvation) became perfect, he became Allah (that is, he fully perished himself in Allah)."

HZ BANDAGI MIRAN SYED MAHMOOD SANI MEHDI RZ (BHILOT SHAREEF , RADHANPUR , GUJARAT)

Ramzan 3 – Bahr-e-Aam of Farzand-e-Mehdi AS, Sair-e-Nabuath, Siddiq-E-Akbar, Awwal Miran, Bandagi Miran Hz Syed Mehmood “Sani-e-Mehdi RZ” Shaheed, First Khalifa RZ, First Son of Mehdi AS, First Shaheed-E-Mehdavia, First Hakim of Mehdavia, First Sadr-e-Ijma, Ahl-e-fazal (Bhelot).Ramzan 4 – URS of Farzand-e-Mehdi AS, Sair-e-Nabuath, Siddiq-E-Akbar, Awwal Miran, Bandagi Miran Hz Syed Mehmood “Sani-e-Mehdi RZ” Shaheed, First Khalifa RZ, First Son of Mehdi AS, First Shaheed-E-Mehdavia, First Hakim of Mehdavia, First Sadr-e-Ijma, Ahl-e-fazal (Bhelot). (By Taher Mohammed Saheb)

“So their Lord accepted of them …so those who were emigrated and were driven out of their homes, and suffered harm in My cause, and who fought, and were killed (in My cause), ….3:195

The Bahr-e-Aam of Farzand-e-Mehdi AS, Sair-e-Nabuath, Siddiq-E-Akbar, Awwal Miran, Bandagi Miran Hz Syed Mehmood “Sani-e-Mehdi RZ” Shaheed, First Khalifa RZ, First Son of Mehdi AS, First Shaheed-E-Mehdavia, First Hakim of Mehdavia, First Sadr-e-Ijma, Ahl-e-fazal, is on 4 and his Urs on 5 Ramzan his Mousoleum is at Bhelot.

Hz Syed Mehmood ‘Sani-e-Mehdi’ RZ is the first Son of Imamuna AS from his first wife Ummul Musaddiqeen Bibi Allahdadi Rz. Hz Syed Mehmood RZ was born at Jaunpur in 867H. When he was 18, in Danapur he reposed faith in Mehdiath of Imamuna AS before he literally claimed. Nearly 18 years after this incident Hz Imamuna AS staked his claim to be the Promised Mehdi AS during that time Hz Syed Mehmood RZ was 36 years old and at the time of Imamuna AS demise Hz Syed Mehmood RZ was 41 years old. His term of Khilafat was 9 years and at the time of his demise in 919 Hijri he was about 50 years old.

Hz Syed Mehmood RZ first married Bibi Khoob Kalan RZ and after her demise he married Bibi Kad Bano RZ and had three sons by the glad tidings of Imamuna AS (Mubashar-e-Mehdi AS) and a daughter. His first son is Hz Syed Abdul Hai “Roshan Munawar” RZ , second son is Hz Syed Yakoob RZ ‘Hasan-e-Vilayath’ also known as ‘Shajaratul-Murshideen’ from him the famous lineage of the ‘Barah Bani Israil-E-Vilayath’ blooms. His 3rd son is Hz Miran Syed Ahmed RZ, he passed away in infancy and a daughter Bibi Khunza Fatima RZ.

After the passing away of Hz Syed Muhammad Jaunpuri ‘Imamuna Mahdi-e-Mau’ood AS, the companions, particularly Hz Bandagi Miyan Syed Khundmir RZ, had called him ‘Sani-e-Mahdi [the Second to Mahdi AS]. This was in accordance with the Commandment of Allah, “… the second of the two; when they were in the cave….”9:40. Somebody asked, “How do you call him “Sani-e-Mahdi?” Hz Bandagi Miyan Shah Dilawar RZ said, “The purport of “Sani-e-Mahdi” is “sani-e-Asnain” (the Second of the Two)”.

Hz Sani-e-Mehdi RZ use to call the IJMA (congregation) once in every 8 days, along with the inmates of his Daira all the Khalifas RZ and the migrating companions of the Imamuna AS were also invited in the Ijma. After discussions a mahzar (the resolution) would be drafted, what would be the course of action in the future for propagating the teachings of Imamuna AS. His entire daira use to be present in each and every ijma and he use to see especially the young children working and taking part in the Ijma work, because he said they are the succeeding generations who would follow in the footsteps of the elders.

After some nine months after the demise of Hz Imamuna AS, As per a bishrath from Imamuna AS, Hz Sani-e-Mahdi RZ left Farah and arrived in India with his companions RZ and camped at the Bhilot village. As soon as Hz Bandagi Miyan Rz heard of his migration to Gujrath he directly went to the Daira of Hz Sani-e-Mehdi RZ and said,

“This banda [servant] has come with the intention of remaining in the company of the Miran RZ [i.e Hz Bandagi Miran Syed Mahmood RZ].” But Hz Sani-e-Mehdi RZ said “Make us happy and go” a month later he has to leave.

In the second time, a thought came to Hz Bandagi Miyan RZ that initially he had gone alone to Bhelot and probably that was why Hz Sani-e-Mehdi RZ did not allow him to stay there. He thought, “If I go now with the seekers of Allah Most High, he might allow me to stay there.” Hence, four months later for the Second time he again visited but along with his entire Daira. Then Hz Sani-e-Mehdi RZ took Hz Bandagi Miyan RZ by the hand to a secluded place and said, “I am the one who desires your good. Act as I ask you to. Hz Imamuna AS has placed the burden of “Qaatilu wa Qutailu” (fought and fallen). This would become impossible if you remain with us. Hence, you remain separately so that the people listen to your bayan [discourse] on Quran, get initiated on your hand and help you so that the saying of Hz Imamuna AS is rendered possible.” Hence, Hz Bandagi Miyan Rz left Bhelot in tears with his companions and seekers of his daira and camped at Bholara. Similarly other companions were also persuaded by Hz Sani-e-Mehdi RZ to form Daira’s across the country and spread the teachings of Imamuna AS. Such was the intensity of love and humbleness (nesthi) in between these eminent companions of Imamuna AS.

Hz Sani-e-Mehdi RZ was in Bhelot when the soldiers of the Sultan of Gujrat came and arrested him on the instigation by the worldly Ulema’s and shackled him chains with heavy boulders and took him to Ahmedabad when he was leaving the Daira Hz Shah Nemath RZ and Hz Shah Dilawar RZ arrived on the moment and wanted to accompany him but the soldiers objected and on much insistence by both the Khalifas RZ only Hz Shah Dilawar RZ was allowed to travel along with him and Hz Shah Dilawar RZ served Hz Sani-e-mehdi RZ during his detention. He left a message to Hz Bandagi Miyan RZ to stay back. But he cannot control himself and visited him in detention and said he would break open the doors and take him home if given permission, He said I am not a thief to run away in such a manner, we will put faith in Allah.

Meanwhile, Hz Bandagi Miyan RZ conveyed this news of arrest to the Mehdavi sisters of the Sultan and these noble ladies born and brought up in luxury began an in house protest and sat in the Open Verandah in the cold night and hot sun of the day and refused to take food or go back in the palace until Hz Sani-e-Mehdi RZ is released. When this in-house protest came to the notice of the Sultan he learnt the full facts of the case and realised his folly and immediately issued the royal order for release of Hz Sani-e-Mehdi RZ.

After forty-one days of detention Hz Sani-e-Mehdi RZ ankles were unchained, the heavy chains with boulders injured his ankles, the wounds of his ankles spread to his thighs and he use to experience severe pain. Despite all this he continued to go to the mosque and give daily Bayan of Quran etc etc…. Two and half months after his return to Bhilot Hz Sani-e-Mehdi RZ passed away due to his severe injuries. In this way he achieved martyrdom on 4th Ramazan 918H (13th Nov 1512 CE).

At the time of his demise his children were very young. As per his advice (Wasiyat) all the members of the family (Ahle Baith) Bibi Mulkan RZ, Bibi Kad Banu RZ, Bibi Khunza Fatima RZ, Bibi Khunza Gouhar RZ was about 4 years old, Bibi Hidayathullah RZ, Mian Syed Salamullah RZ, Miran Syed Hameed RZ, Miran Syed Ibrahim RZ, his sons Miran Syed Abdul Hay Roshan Munawwar RZ was 11 years old, and Miran Syed Yakoob RZ was 7 years old. They all moved to the daira of Hz Bandagi Miyan Shah Nizam RZ 4th Khalifa of Imamuna AS, who himself sent carriages for the journey of the Holy family of the Imam AS.

Hz Sani-e-Mehdi RZ had not appointed anyone as his successor in his lifetime he persuaded the Khalifas RZ and other migrating companions to establish Daira’s and spread the teachings of Imamuna AS. It was not an easy task to live separately due to lot of affection with each other. After many efforts other Khulafa RZ accepted to establish separate Daira’s. Nearly 10 Daira’s were established in his lifetime. Among the 5 Khulafa RZ of Imamuna AS only Hz Shah Dilawar Rz the 5th Khalifa of Imamuna AS remained and did not leave Sani-e-Mehdi RZ, he excused himself from going away from the Farzand-E-Mehdi AS and he justified with a noble saying in honor of the other Khulafa RZ. As the eminent Companions were already spreading the word of the Imamuna A.S he begged to remain at the feet of Hz Sani-e-Mehdi RZ. He pleaded in this manner, “For the sake of your love to Allah, do not ask me to go away from you”.

[Note: Until his demise Hz Shah Dilawar RZ served the family of Imamuna AS, later he was with Farzand-E-Mehdi AS, Aaqa Zaadeh Hz Sani-e-Mehdi RZ until his demise, and later served the Shajratul Murshideen ‘Shah Zadah-e-Vilayath’ Hz Bandagi Miran Syed Shah Yakoob “Hasan-e-Vilayath” RZ, father of Barah Bani Israil-e-Vilayath and grandson of Imam Mehdi AS (he was fondly addressed as Khuzadeh i.e “Khundkar Zadeh” by the migrating companions of Imamuna AS), due to his efforts as per the bisharath of Imamuna AS the second marriage of Hz Bibi Syeda Fatima RZ noble daughter of Imamuna AS took place with Bandagi Miyan Hz Syed Khundmir RZ].

At the time of Hz Sani-e-Mehdi RZ burial Hz Miyan Syed Salamullah RZ lamented that there is no khalifa to Hz Sani-e-Mehdi RZ and his children are still young, on hearing this Hz Shah Dilawar RZ said he never parted his company with him and he is the Khalifa of Hz Sani-e-Mehdi RZ and moreover he was the 5th eminent Khalifa of Imamuna AS also. In a separate instance, Bandagi Miyan Hz Syed Khundmir RZ Shaheed also said that he is the Khalifa of Hz Sani-e-Mehdi RZ although he was the 2nd eminent Khalifa of Imamuna AS. They both received mutual uncountable basharath from Imamuna AS. Being no appointed successors to take charge of the Daira, the fuqara of the daira dispersed and multiplied and it is said that approximately 18 new Daira’s sprang out of the Single Mother Daira of Hz Sani-e-Mehdi RZ. One can see the fact that even after the Martyrdom of Farzand-e-Mehdi Hz Sani-e-Mehdi RZ, the faith spread through the spreading of new Dairas from his single Daira.

There was rain in the daira of Bandagi Miran Syed Mahmood (RZ). The houses of all his companions were destroyed. However, the house of the Miran RZ survived. The Miran RZ lamented that he was not among the ijma’ (unanimity). He was happy when his house too fell down due to heavy rain.

Excerpts included from Sayir-e-Nabuvath Hz Meeran Syed Mahmood Sani-E-Mahdi RZ
By Janab Abu Naimath Shahab.

Published and Printed by Mehdavia Foundation, Chicago, USA.

O Allâh! Send your blessings (and the Holy Words of Yours) upon Muhammad (SAS) and the family of Muhammad (SAS), as You have send blessings upon Ibrâhim A.S and the family of Ibrâhim A.S. You are worthy of all praise, All Glorious.

O Allâh! Bless Muhammad (SAS) and the family of Muhammad (SAS) as You have already blessed Ibrâhim A.S. and the family of Ibrâhim A.S. You are worthy of all praise, All Glorious.

The First bisharat:
At the birth the name given to him as Syed Mahmood is the glad tiding in that he is the Sahib-e-Muqam-e-Mahmood [Lord of the Praised Station]. This came through the mouth of Hazrat Imam MahdiAS. This was the final bisharat [glad tiding], which was understood by only those who could understand.

The second bisharat is the one . Hazrat Bibi IlahditiRZ had performed the tasdiq of Hazrat Imam MahdiAS. Hazrat Bandagi Miran Syed MahmoodRZ followed suit in performing the tasdiq. At that time, Hazrat ImamAS had said: “See! The bones, flesh, blood and skin of Syed Mahmood RZ had all become ‘illa Allah’.”

The third bisharat.This was about Hazrat Syed Mahmood RZ’s ‘fana-dar-zath-e-Rab-be-Ghafoor’ [perishing in the zath of the Lord, the Forgiving]. Hazrat Imam Mahdi AS, pointing to his own breast, said, “Whatever has been placed in this breast, has been placed in that breast [that of Hazrat Bandagi Miran Syed MahmoodRZ].”

The fourth bisharat:This relates to the time of the death in an accident of Miran Syed Ajmal RZ. It may be recalled that after the accident, Hazrat Bandagi Miran Syed Mahmood RZ had become grief-stricken. At that time, Allah Most High commanded Hazrat Imam MahdiAS, “Go and tell Syed Mahmood that there is none greater than you [in Our estimation]. If Syed Ajmal were alive, he would have reached the station of Hazrat Imam Mahdi AS. But the station of Hazrat Imam Mahdi AS is the most magnanimous of all stations.”

in another words the incident is recorded that, Imamuna AS went to Miran Syed Mahmood RZ and came out of the hujra along with him and said, ‘Two persons of the same rank will not live during this period. Had Miran Ajmal RZ been alive, he would have been in your position. But he was not destined to be in your position. Allah’s writing (navisht) was like that. Do not grieve.’

(Then the Imam AS recommended in respect of Miyan Ajmal RZ. Allah’s command arrived, ‘We have forgiven and blessed with salvation all the persons buried in the old graveyard of Mandogarh (Mando) were Miran Syed Ajmal RZ was buried.’ In that graveyard approximately 350 Hafiz-E-Quran were under the wrath of Allah, they were all given salvation in the charity of Miran Syed Ajmal Rz. Later, the companions did their best but failed to find the grave of Miran Syed Ajmal RZ. The dead of the graveyard were blessed.)

The fifth bisharat is this narrative:Hazrat Imam AS returned after the performance of Haj pilgrimage to Gujarat and stayed at Naharwala or Piran Patan for 18 months. At this place Hazrat Bandagi Miran Syed Mahmood RZ, all set to go on a journey, came and sought his permission to go and earn legitimate livelihood [kasab-e-halal]. Hazrat Imam AS was performing the wazu [ablutions]. Hazrat Imam AS told him: “Allah protect you! Wherever you are, remain with Allah. Allah may bring you back soon.” After this, Hazrat Bandagi Miran Syed Mahmood RZ touched the feet of Hazrat Imam Mahdi AS and started his journey.

The news of the arrival of Hazrat Bandagi Miran Syed Mahmood RZ, son of Hazrat Imam Syed Muhammad Mahdi al-Mau’ood AS, at Chapanir reached the king, Sultan Mahmud Begda, welcomed him with great courtesies and gave him a high position in his kingdom. The story here is long. In short, when Hazrat Imam AS started his journey towards Khorasan and reached Nasarpur, he sent Bandagi Miyan Syed KhundmirRZ towards Gujarat. At that time, Hazrat Bandagi Miyan Syed Salamullah RZ wrote a letter to Hazrat Miran Syed Mahmood RZ, “Why are you sitting there? Come here because this is the time of the Beneficence of Allah Most High.” When Hazrat Imam Mahdi AS came to know about this, he asked for the details of the letter. Then Hazrat Imam AS said, “Do not write like this. Tear the letter.” Then he said, “Write like this: ‘This banda is there [at Chapanir] and Syed Mahmood is here [at Nasarpur].’ O Musaddiq! know the station ‘maqam’ of Miran Syed Mahmood RZ.

The sixth bisharat:Is that Hazrat Bandagi Miran Syed MahmoodRZ performed the tark-e-dunya at the hint given by the souls of the Seals [of Prophethood and Sainthood]. In his dream he also saw that they took his hands In their own hands and brought him out of his house and told him, “Bhai Syed Mahmood! This is not the suitable place for you.” When he woke up he found himself standing outside his house. this was the station Maqam of Hz Syed Mehmood RZ.

The seventh bisharat:Is that when Hazrat Bandagi Miran Syed Mahmood RZ arrived in Khorasan in the presence of Hazrat Imam Mahdi AS, the first bisharat that Hazrat Imam Mahdi AS gave him was that “The son is coming as the son.”

The eighth bisharat:Is that one day Hazrat Imam Mahdi AS said there were three kinds of farzand [son or daughter]: poothi, pooth and puthinder. Then Hazrat Imam Mahdi AS said that puthinder was superior to the father in the rank, the pooth was equal to the father and poothi is inferior to the father. Here, the Imam AS said, “Bhai Syed Mahmood is pooth.”

The nighth bisharat:Is that one-day Hazrat Imam Mahdi AS is narrated to have quoted Allah Most High as saying, “O Syed Muhammad! If I had not made you Mahdi al-Mau’ood, I would have made Syed Mahmood the Mahdi al-Mau’ood.”

The tenth bisharat:Is that at Farah, Hazrat Bandagi Miyan Yusuf RZ experienced the state of kashf [divine inspiration] from Allah Most High. All the brothers of the daira drank his paskhurda [sanctified leftover] water. Hazrat Bandagi Miran Syed Mahmood RZ came back to the house and started crying. Hazrat Bibi Buwanji RZ told the Imam AS, “Miran Syed Mahmood is crying and is very sad. Please come and see him.” Hazrat Imam AS came and asked Miran Syed Mahmood RZ, “Why are you so sad?” With all humility,

Hazrat Bandagi Miran Syed Mahmood RZ said, “Miranji! I have three relationships with the khundkar:
(1) the relationship as the father and son;
(2) the relationship as teacher and disciple; and
(3) the relationship as the seeker and preceptor.

And between you and Miyan Yusuf RZ there is no relationship other than that of the seeker and the preceptor. Despite this, Miyan Yusuf RZ has experienced the Vision [of Allah Most High] and this banda has seen nothing.” Hazrat Imam Mahdi AS said, “Bhai Syed Mahmood! What is this desire that you have? He is celebrating the ruhani tajalli [manifestation of the soul]. Your condition is much better than his!” Then, giving an example, Hazrat Imam AS said, “You are like a person who is riding a fast galloping horse and is traversing the distance in full speed. He is neither bothered about himself nor about the sights of the road. He is focusing on his destination and taking notice of nothing else. On the other hand, the condition of the Miyan [Yusuf RZ] is like an old woman, who, because of her handicap, is engrossed in the sights of the road at times and traverses the road at other times.”

After this, Hazrat Bandagi Miran Syed Mahmood RZ said, “I should get something as the sadaqa [charity] of the Khundkar.” Hazrat Imam Mahdi AS replied, “One should not become a ‘Sadaqa-khwar’ [one who eats the proceeds of charity]. One should become a man. What is this; you desire the condition of Miyan Yusuf RZ?. If you want to desire something, desire the condition of your father. And if you want to see the condition, see the condition of ‘Bandagi Miyan Syed Khundmir RZ’: He gets the manifestation of the zath incessantly, but nothing appears on his face. Even the complexion of his face does not change.”

[Hazrat Imam Mahdi AS gave bisharat and said, “He [Bandagi Miyan Syed KhundmirRZ] drinks seven oceans of Divinity in one gulp but his upper lip does not get moistened.” – aap uloohiyat kay saath 7 samanadar ek ghunt mein peeliye laikin lab-e-baala (oopar ka onth) thar nahi hua].

The twelfth bisharat:Is that one day at Farah Hazrat Imam Mahdi AS said, “As the goldsmith lights his coals in his furnace: some coals are fully lighted and some are partially lighted, our companions too are lighted in the fire of ‘Ishq [divine love]: some are fully lighted and some are partially lighted. They will become perfect by the bounty of Bhai Syed Mahmood RZ.”

The thirteenth bisharat:Is that one-day Hazrat Imam Mahdi AS said at Farah that the ‘Sair-e-Nabuwat’ is affirmed for Bhai Syed MahmoodRZ.

HZ BANDAGI MIYAN SHAH NEMAT (RZ) SHAHEED

 

Shaban 21- Bahr-e-Aam Hz Bandagi Miyan Shah Nemat RZ Shaheed (By Taher Mohammad Saheb)

Shaban 22- Urs Hz Bandagi Miyan Shah Nemat RZ Shaheed

3rd Khalifa of Imamuna Mehdi-E-Maoud Alaihis Salam (935H, Loghad Shareef, Poona).

It is narrated that in Solah Santej the salty water of a well became sweet by the effect of the paskhurda[sanctified leftover] of Hz Imam Mahdi AS, as had happened at Daulatabad near the tomb of Hz Syed Muhammad Arif RA. Besides, it was here that Hz Shah Ne'mat RZ met Hz Imam Mahdi AS and he performed the tasdiq of the Imam AS.

It is narrated that Hz Shah Ne'mat RZ was among the nobles of Gujarat. He belonged to the tribe of the Baniyanis. 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 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 and became very belligerent, given to bloodshed. Everybody was afraid of him.

One day he murdered the son of a Negro. The Negro complained to the king and told him all the earlier crimes of the Shah. The king sent his soldiers to arrest him. When this news came, Hz Shah Ne'mat RZ took some 25 mounted armed men with him and fled. The king’s soldiers chased them. When Miyan Shah Ne'mat RZ came near Sola Santej, he heard the azan [prayer-call] from the daira of Hz Imam Mahdi AS. He told his companions, “The prayer-call has been sounded. We should say our prayers.” His companions said, “The king’s soldiers are chasing us to arrest us. We should run away from here at the earliest.” The Shah RZ dismounted and started saying his ritual prayers [namaz]. The king’s soldiers too arrived about the same time. But Allah Most High had changed the complexion and bodily shape in such a manner, that the soldiers could not recognize him. Then they went ahead. Miyan Nemat RZ asked the villagers about who had given the prayer-call. They told him, “A group of fuqara who trust in Allah has come here [and camping here].”

The Shah RZ then went to meet Hz Imam Mahdi AS. Without asking his name, Hz Imam Mahdi AS said, “Come Miyan Ne’mat! You are full of Favours “Ne’mat!” Hz Shah Ne'mat RZ immediately became a disciple of Hz Imam Mahdi AS. He gave up the world and became a seeker of Allah. He gave all his belongings whatever he had in charity in the name of Allah. He repented all his sins and joined the company of the Imam AS. Then he told the Imam AS about all his past sins. The Imam AS told him, “Allah will forgive all the sins that are against Him. Allah is Much Forgiving, the Merciful. But the sins that you have committed against the khalq [the mankind], you will have to get forgiven by the people.” Immediately, Shah Ne'mat RZ went in accordance with the pleasure of Allah Most High to meet the people he had sinned against.

He first went to the door of the Negro whose son he had murdered. Shah Ne'mat RZ told him, “Take revenge for the murder of your son.” The Negro saw that the condition of Shah Ne'mat RZ had completely changed. Tears flooded the eyes of the Negro. His heart too started burning in the fire of the Love of Allah Most High. He said, “You are not the Ne’mat from whom I can collect the blood-money. When you have assigned your zath [nature, essence] to the pleasure of Allah Almighty, I too forgive you for the pleasure of Allah Most High.

Hazrat Shah Ne'mat RZ took leave of the Negro and went to every person he had wronged and offered himself for the reprisals. But Allah Most High made everybody utter the words of forgiving in favour of him. Then Hazrat Shah Ne'mat RZ came to Hazrat Imam Mahdi AS and remained in his company thereafter and the Imam AS conferred many glad tidings on him.

It is narrated that Hazrat Imamuna AS gave the title of the Miqraz-e-Bid’at [Scissors to cut Innovations] in accordance with the command of Allah Most high. Further, Hz Imam AS used to call him Mard-e-Qallash

Further, it is narrated that Hz Imam Mahdi AS gave the glad tidings to Hz Shah Ne'mat RZ by quoting a Hindi couplet: “Whether you like me or not, I like you”.

Further, it is narrated that Hz Imam Mahdi AS, a little before his death, took his cap away from his own head and gave it to Bandagi Miyan Shah Ne'mat RZ.

Allah said “We have given Miyan Nemat (RZ) three eminences (buzurgian-Sar-Andaz, Janbaz and Sarfaraz)”.

Imam Mahdi (AS) is narrated to have said in respect of Bandagi Miyan Shah Nemat (RZ) that he is a miqraz-e-bid'at (the scissors of innovation).

Imam Mahdi (AS) is narrated to have described Bandagi Miyan Shah Nemat (RZ) as Qallash (friendless). (By that expression, he meant that the Shah (RZ) had perished in Allah and what was remaining was Allah --- fani fillah, baqi billah).

Imam Mahdi (AS) is narrated to have said, "Miyan Nemat (RZ) is the Omar (RZ) of Vilayat (sainthood)."

Imam Mahdi (AS) is narrated to have recited a dohra (regarding Miyan Nemat RZ in Farah): "Whether you like me or not, I am the one who likes you."

It is narrated that time of the demise of Imam Mahdi (AS) was nearing. Miyan Nemat (RZ) started lamenting. The Imam (AS) asked, "Who is it?" The Shah (RZ) said, "It is this banda." The Imam (AS) asked, "Which banda?" The Shah (RZ) said, "This banda is Nemat (RZ)." The Imam (AS) placed his cap on the head of the Shah (RZ) and said, "Allah Most High has forgiven Miyan Nemat (RZ) and the members of his family." Miyan Nemat (RZ) said, "The members of my family are the fuqara as they emulate me. They are members of my family. One who does not emulate me is not a member of my family."

It is narrated that some of the women of the daira came to the house of Bandagi Miyan Shah Nemat (RZ) on a Friday. The Shah's wife did not get up to receive the guests. The Shah (RZ) came to know of the incident. He asked her why she did not get up to receive them. The Bibi (RZ) said, "I was nursing the baby at that time. Hence, I did not get up." Shah Nemat (RZ) said, "Allah will take away the baby." The baby died the next week.

The inmates of the daira are narrated to have told Bandagi Miyan Shah Nemat (RZ): "New people have come to the daira. Please make your sermons and explanations of Quran a little mild." The Shah (RZ) replied: "This servant's beard has grown grey in the company of Imam Mahdi (AS). And you are trying to teach me now. If the seeker of the world comes to me, in one blow the matter is finished. If he (the new comer) stays, it is his good fortune. If he goes away, it is good-riddance. This servant (banda) will not make himself subservient to the wishes of the worldly people. People do not like the Truth (Haq). But the duty of this servant is to tell the Truth."

Bandagi Miyan Syed Khundmir (RZ) and Bandagi Miyan Shah Nemat (RZ) used to say; "We would hold accountable on the Day of Resurrection a person who sees anything in us opposed to Imam Mahdi (AS) and does not warn us about or lapses here (in this world)."

Bandagi Miyan Shah Nemat (RZ) is narrated to have had no slave girl (bandi) in his house because even Imam Mahdi (AS) too did not have a slave girl. The Shah (RZ) was a perfect follower of the Imam (AS).

It is narrated that Bandagi Miyan Shah Nemat (RZ) had no clothes except an old lungi (a piece of cloth wrapped round the lower part of the body). Wrapped in the lungi, the Shah (RZ) was in the ‘Zikr’ remembrance of Allah near the hujra of Imam Mahdi (AS). The Imam (AS) came near him. Because of the shortness of the lungi, the Shah (RZ) stood in the posture of a ruku'. The Imam (AS) saw this and went to his house, and told the Bibi (RZ), "I regretted seeing Miyan Nemat today." The Bibi (RZ) said, "Miranji (AS), Give him something." At the same time, Allah's command arrived, "O Syed Muhammad, Go and give the glad tidings of faith (iman) to Miyan Nemat (RZ)." Immediately, the Imam (AS) came near the Shah (RZ) and woke him up. The Shah (RZ) looked up and said, "Miranjee (AS), you are the zath of Allah. Nemat is in the mushahida (observance) of Allah. Imam Mahdi (AS) told the Shah (RZ), "I give you the glad tidings of faith (iman)." Miyan Nemat (RZ) said, "Please bless me with the iman of Khundkar (AS) (your eminence)." The Imam (AS) said, "Nobody is allowed the iman of the Prophet (SLM) and the Imam (AS). But a seeker should always have such a desire. I give you the glad tidings of the iman." Then Imam Mahdi (AS) patted on the back of Bandagi Miyan Shah Nemat (RZ) and said, "Miyan Nemat is a He-man (mard-e-mardana)."

Imam Mahdi (AS) is narrated to have said, "We and Miyan Nemat (RZ) rode the horses on the field of tawakkal (trust in Allah). There was no difference except for two ears."

Urs-e-Hz Bandagi Miyan Syed Meeran Ghazi (ra), Saheb-e-Hazira Daira Kirgaval. Karntaka

CELEBRATING EID-E-MILAD-UN-NABI (SALALLAHO ALAIHI WASALLAM)

By Imam Jalaluddin al-Suyuti (radi Allahu anhu)

Allah in the Name of, Most Beneficent, Most Merciful

PREFACE

'Abd al-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq l-Din, Jalaluddin al-Suyuti (radi Allahu anhu) was born in 849 A.H./1445. He was a Shafi'i mujtahid Imam, Mufassir, Sufi, Muhammadith - hadith master (Hafiz), and historian, a prolific writer who authored books in virtually every Islamic science. He was raised as an orphan in Cairo and memorized the Holy Quran at 8. Amongst his teachers were Siraj al-Din Bulqini, Sharaf al-Din al-Munawi, Taqi al-Din  al-Shamani. He travelled to gain Sacred Knowledge to Damascus, the Hijaz, Yemen, India, Morocco, and the lands south of Morocco, as well as centres of learning in Egypt such as malalla, Dumyat and fayyum.

In this book, the great scholar he has shed light on the historical and legal status of the Meelad Shareef in his own characteristic scholarly style. Before forming any opinion on the status of this booklet in imparting knowledge and benefit, first of all consider the illustrious personality of the author. The highly acclaimed "Tafsir al-Jalalain" which he co-authored is still a prescribed textbook in religious institutions and Muslims of all shades of opinion study and teach it, and praise Imam al-Suyuti for this work. Apart from this, his book on Usul al-Tafsir called "al-Itqan fi Ulum al-Quran" became an indispensable source of reference for all later works on the subject. "Al-Badr al-Manshur", his Tafsir of the Holy Quran is referred to as an exemplary Tafsir. On the characteristics and miracles of the Noble Prophet (sallal laahu alaihi wasallam), his work entitled "al-Kasa'is al-Kubra" has the distinction of being the foremost on this topic and excerpts from it are to be found in the works on Sirah by eminent Imams and Ulama.

It is thus obvious that when such a great religious luminary takes up his pen to write on the Meelad Shareef, i.e. celebrating the Birthday of the Noble Prophet (sallal laahu alaihi wasallam), the result will be of a unique status and its every word will be a summary of his vast knowledge of Tafsir, Hadith, Fiqh, Usul and history. Thus it would form the conclusive verdict of this subject.

Imam Jalaluddin al-Suyuti (radi Allahu anhu) passed away in Cairo at 60 years of age in 911A.H./1505.

PRAISE BE TO ALLAH AND PEACE ON HIS CHOSEN SERVANTS

The question under consideration is what is the verdict of the Shari'ah on celebrating the Holy Birthday of the Noble Prophet (sallal laahu alaihi wasallam) in the month of Rabi-ul-Awwal. From the point of view of the Shari'ah, is this a praiseworthy action or a blameworthy one? And do those who arrange such a celebration receive blessings or not?

THE OCCASION OF HAPPINESS

The reply to this question is that in my view the Meelad Shareef, Celebration of the Birthday of the Noble Prophet (sallal laahu alaihi wasallam) is in fact such an occasion of happiness on which people assemble and recite the Holy Quran to the extent that is easy. Then they relate the prophecies concerning the appearance of the Noble Prophet (sallal laahu alaihi wasallam) that have been transmitted in Ahadith and Athar, and the miraculous events and signs that took place on his birth.

Then food is set before them and according to their desire they partake thereof to satisfaction.This festival of celebrating the birthday of the Noble Prophet (sallal laahu alaihi wasallam), is a Bid'ah Hasanah (a good innovation) and those arranging it will get blessings, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Prophet (salall laahu alaihi wasallam) at his birth.

HISTORY OF THE MEELAD SHAREEF

The beginning of the celebration of the Meelad Shareef in its present form lies with the ruler of Irbil, Sultan Muzaffar whose full name is Abu Said Kukabri Ibn Zain al-Din Ali Ibn Baktagin, who is counted among the great Sultans and generous leaders. He was responsible for many other noble works as well. Among the many monuments set up by him was the Jami Muzaffari, which he had constructed near Mount Tasiyun.

Ibn Kathir (radi Allahu anhu) writes about Sultan Muzaffar as follows: "Sultan Muzaffar used to arrange the celebration of the Meelad Shareef with due honour, glory, dignity and grandeur. In this connection, he used to organise a magnificent festival. He was a pure-hearted, brave and wise Alim and a just ruler. May Allah shower His Mercy on him and grant him an exalted status. Sheikh Abu al-Khattab Ibn Dhiyah also wrote a book for him on the Meelad Shareef entitled 'al-Tanwir fi Mawlid al-Bashir al-Nadhir' (Enlightenment on the Birthday of the Bearer of Good News, the Warner). For this book Sultan Muzaffar awarded him a gift of one thousand dinars. Sultan Muzaffar remained the ruler until his death, which occurred in 630 A.H. in the city of 'Akka when he had the Europeans under seige. In short he was a man of piety and noble disposition".

Sibt Ibn al-Jauzi (radi Allahu anhu) wrote in "Mir'at al-Zaman" that one participant in the Meelad Shareef organized by Sultan Muzaffar states that on the royal table-spread were laid out five hundred prepared goats, ten thousand chickens, one hundred thousand earthen tumblers and thirty thousand baskets of sweet fruits. He further writes that eminent pious Ulama and illustrious Sufis used to attend the Meelad Shareef ceremony held by the Sultan, who used to honour them with robes of distinction and royal favour. For the Sufis there used to be a Mahfil-e-Sama from Zuhr until Fajr, in which the Sultan himself used to participate and derive ecstasy there-from together with the Sufis.

Every year his expenditure on the Meelad Shareef amounted to three hundred thousand dinars. For those coming from outside (the city) he had a special guest house commissioned, where people from all walks of life used to come from different places and without any discrimination of status. The expenditure of that guest house used to be one hundred thousand dinars annually.

Similarly, he used to spend two hundred thousand dinars annually to ransom Muslim prisoners-of-war from the Europeans. Also for the maintenance of the two Harams and for providing water along the routes in Hijaz (for pilgrims), he used to spend three thousand dinars annually. These are in addition to the Sadaqat and charity that used to be given secretly. His wife, Rabi'ah Khatoon Bint Ayyub, the sister of Sultan Nasir Salahuddin narrates that her husband used to wear a garment (Qamis) of coarse cotton costing no more than five dirhams. She says that she once rebuked him for this, upon which he replied that his wearing a five-dirham garment and spending the rest of the money in charity is far better than wearing a costly garment and giving a poor or indigent person mere good wishes.

THE FIRST BOOK ON THE MEELAD SHAREEF

Ibn Khallikan wrote in the biographical sketch of Hafiz Abu al-Khattab Ibn Dihyah: "He was one of the pious Ulama and famous scholars. He travelled from Morocco to Syria and Iraq. In the year 654 A.H. he passed through the area of Irbil, where he saw that its ruler, the eminent Sultan Muzaffar al-Din Ibn Zainal-Din arranged for celebrating the Birthday of the Prophet. So he wrote the book 'Kitab al-Tanwir fi Mawlid al-Bashir al-Nadhir' for the Sultan and himself read it out to him.I myself heard the book read out in six sittings at the Sultan's place in 625 A.H."

AL-FAKIHANI'S ESSAY REJECTING THE MEELAD SHAREEF

Sheikh Tajuddin Umar Ibn Ali al-Khumi al-Iskandari, well known as al-Fakihani, has claimed that the Meelad Shareef is a reprehensible Bid'ah (innovation). In this regard, he wrote an essay entitled "al-Mawrid fi-l-Kalam ala-l-Mawlid" (The origin in Discussion about the Birthday of the Prophet).

REFUTATION OF THE FOREGOING ESSAY

Now consider may discussion on what al-Fakihani has said in this brief essay.

In connection with this statement that he could not find any basis for the Meelad Shareef in the Quran and the Sunnah, our submission is that the negation of the knowledge of a thing does not necessarily imply the negation of the existence of that thing (i.e. someone not having knowledge of a thing does not necessarily mean that that thing does not in reality exist). The Imam of the Huffaz, Abdul Fadl Ahmad Ibn Hajar (radi Allahu anhu) has extracted a basis for the Meelad Shareef from the Sunnah. One more basis I have extracted, which will be mentioned later.

Al-Fakihani has stated that the Meelad Shareef is an innovation invented by useless and idle people, who are slaves of their stomachs and on whom the lower desires of the Nafs predominate.Further, having explained the different kinds of rules he stated that it is neither Wajib, nor Mandub, since neither did the Shari'ah demand it nor did the Sahabah, the Tabi'un and the Ulama of the early generations celebrate it. In this connection we say, as stated earlier, that it was a just Sultan who was an Alim who started the Meelad Shareef with the objective of obtaining nearness to Allah. There were many Ulama and pious people with him, yet none of them deemed it reprehensible.

On the contrary, Ibn Dihyah (such an eminent Alim of that time) liked the celebration of the Meelad Shareef, and wrote a book for the Sultan on this subject (as mentioned earlier). These were all Ulama of the earlier generations who liked the Meelad Shareef, who supported and confirmed it and did not criticise or refute it. (This is itself a selfevident proof that al-Fakihani's allegations are wrong).

Then there remains his statement that the Meelad Shareef is not even Mandub in reality, which the Shari'ah has demanded. In this regard our submission is that the demand of the Shari'ah is known sometimes through a Nass (an explicit textual statement in the Quran or in the Hadith literature) and sometimes through Qiyas (analogical deduction). For the Meelad Shareef, although no Nass is to be found, yet from those two bases in the Sunnah which are mentioned further on, Qiyas can definitely be made (i.e., when Qiyas is applied on those two bases the commendability – being Mandub – of the Meelad Shareef can be realised).

DIFFERENT CATEGORIES OF BID'AH (INNOVATION)

His statement that the Meelad Shareef can also not be Mubah because the Ijma' of the followers of Islam is that anything that is a Bid'ah (innovation) in religion cannot be Mubah, is one that is not accepted. This is because Bid'ah (innovations) are not classified only as Haraam or Makruh, but they can also be Mubah as well as Mandub or Wajib.

Imam al-Nawawi (radi Allahu anhu) says in "Tahdhib al-Asma wal Lugat": "Bid'ah in the Shari'ah is the invention of that which was not there in the period of the Messenger of Allah, and it is divided into two categories, Hasanah (or good) and Qabihah (or evil)."

Shaikh Izzuddin Ibn Abd al-Salaam (radi Allahu anhu) writes in "al-Qawa'id": "Bid'ah is divided into Wajib, Haraam, Mandub, Makruh and Mubah. And the way to know to which category it belongs is to examine it together with the laws of Shari'ah. If it falls with those laws that deal with what is Wajib, then it is Wajib; if with those laws that deal with what is Haraam, then it is Haraam; if with the laws dealing with what is Mandub, then Mandub; if the laws dealing with what is Makruh, then Makruh; if with the laws dealing with what is Mubah, then Mubah".

After this he went on to give examples of the five kinds of Bid'ah and wrote: "As for Bid'ah that is Mandub, its examples are the setting up of inns and educational institutions and very good action which was not there in the first age. Among the latter are Tarawih, discussion on the intricacies of Tasawwuf and debates. And among these is the convening of assemblies for deduction of laws in connection with problems providing that the motive thereof is to seek the pleasure of Allah Ta'ala".

Al-Baihaqi (radi Allahu anhu) in "Manaqib al-Shafi'i" has transmitted with his isnad (chain of narrators) from Imam al-Shafi'i (radi Allahu anhu) himself, that he said: "The new things that are brought about are of two kinds. One kind is that which is brought about, inconsistent with something in the Quran or the Sunnah or with some Athar or some Ijma'. This is the category of Bid'ah Dalalah (heretic innovation). The second kind is that which is brought about from good things which are not inconsistent with any of the above".

Umar (radi Allahu anhu) did say about standing in prayer in the month of Ramadaan, "What a good Bid'ah this is!" meaning that this is a new thing which was not there before and being a new thing it does not contradict anything that went before.

THE BID'AH THAT IS MANDUB

This refutes al-Fakihani's statement that the Meelad Shareef cannot also be Mubah. But on the contrary it is a Bid'ah that is Makruh.This is because the Meelad Shareef is of that category of new matters which involve no inconsistency with anything in the Quran or the Sunnah, or with any Athar or Ijma'. Thus, this is not blameworthy (i.e. from the point of view of the Shari'ah, there is no evil in it), as in the statement of Imam al-Shafi'i (radi Allahu anhu) and it is a good action which, even though (in its present form) was not done in the first age, was brought about afterwards.

The invitation to partake of food and drink in which there is no sin, is an act of goodness for sure. Therefore, in connection with the Meelad Shareef, that assembly in which someone, out of his lawfully earned wealth, invites his family, relatives and friends to partake of food and drink in which there is no action against the Shari'ah – that assembly is a Bid'ah (innovation) that is Mandub (commendable), as is clear from the above quoted statements of Shaikh Izzuddin Ibn Abd al-Salam (radi Allahu anhu).

HARAAM AND MAKRUH THINGS

In connection with the second manner al-Fakihani has described and criticised, his criticism is in itself correct. There is no doubt that the assembly (mahfil) is Haraam where men, women, youths and little boys are freely mixed, and which there is dancing and music, with musical instruments in busy use, or where women assemble separately and sing in raised voices. But this does not mean that to arrange for the Meelad Shareef has been deemed Haraam. On the contrary, in the above instances the reason for their being Haraam is not assembling to celebrate the Meelad Shareef but is due to those things which are Haraam in the Shari'ah and have become mixed with the blessed assembly. (And if these things are not indulged in, then the Meelad Shareef would be as assembly for remembering Muhammad Mustafa - sallal laahu alaihi wasallam - and would thus be full of goodness and blessings).

Furthermore, if these kinds of actions were to take place say, in the assembly for Salatul-Jumu'ah, then it is evident that would be a reprehensible step and an evil matter. However from this the criticism of the original assembly for Salatul-Jumu'ah does not necessarily ensue. It has been seen that some of these kinds of actions also take place on the nights of Ramadaan Shareef, when people assemble for Salatut-Tarawih. Now on the basis of those actions can one conceivably criticise assembling for Salatut-Tarawih? Definitely not! However, we will say that the original assembly for Salatut-Tarawih is Sunnah and an act of virtue and Ibadah, but that those above mentioned actions, which have become mixed with it, are evil and repulsive.

Similarly, we say in connection with the celebration of the Meelad Shareef that the assembly is itself Mandub (commendable) and an act of virtue, but the above mentioned kinds of other actions, which have become mixed with it, are blameworthy and unlawful.

REFUTATION OF THE FINAL OBJECTION

In conclusion, al-Fakihani stated that Rabi-ul-Awwal is the month not only of the birth of the Noble Prophet (sallallaahu alaihi wasallam), but also of his demise. Therefore, instead of grief and sorrow, exhibiting joy and happiness is neither better nor suitable. In reply to this, first of all we submit that the birth of the Noble Prophet (sallal laahu alaihi wasallam) is the greatest favour of Allah granted to us, and that his death is the greatest affliction for us.

However, the Shari'ah has encouraged us to show our gratitude for favours has taught us to observe patient, perseverance, silence and calm in the face of afflictions. The Shari'ah has ordered us to offer the Aqiqah on the birth of a child, which is an expression of gratitude and happiness on the birth of that child. But the Shari'ah has not ordered us to sacrifice any animal on the death of someone, nor to do any such action. On the contrary, it has prohibited wailing and lamentation.Thus the laws of the Shari'ah indicate that to exhibit happiness in this holy month in connection with the birth of the Noble Prophet (sallal laahu alaihi wasallam), is better than showing grief at his demise.

Ibn Rajab (radi Allahu anhu) in his "Kitab al-Lata'if" wrote criticising the Rawafid (A Shia sect) that because of the martyrdom of Imam Husain (radi Allahu anhu) they have made Ashura (the 10th of Muharram) a day of mourning, whereas Allah and His Messenger (sallal laahu alaihi wasallam), have prohibited taking the days of affliction on the Prophets and the days of their deaths (alaihimus-salaam) as days of mourning. What then is the justification for taking days of mourning for those who are not prophets?

STAND-POINT OF IBN AL-HAJ

Imam Abu Abdullah Ibn al-Haj (radi Allahu anhu) has discussed the subject of the Meelad Shareef with great maturity and insight in his book "al-Madkhal". To sum up his discussion, he has praised celebrating the Meelad Shareef with joy and happiness and exhibiting gratitude to Allah, therefor. And he has criticised those Haraam and prohibited things which have been included in it. Here, I quote his discussion section–wise.

SOMETHING ABOUT THE MEELAD

"From among those innovations which those people have brought about, thinking that thereby they are engaging in a great act of Ibadah and participating in religious ceremonies (to celebrate the remembrance of some great event) is this that in the month of Rabi-ul-Awwal they celebrate the Meelad, which celebration is constituted of many innovations and unlawful things. Among these are the participants sing songs and Ghazals while at the same time using musical instruments – drums, flutes, fiddles, etc. – and in this connection do many other evil actions which are customarily done mainly at those times which Allah Ta'ala has endowed with excellence and greatness (e.g. Eid and other occasions) and which are innovations wholly and totally, and are prohibited. There is no doubt that this kind of Sama, if it takes place on other nights apart from this, even then it would not be permissible. What then is the justification for holding such a Sama in this holy month, which Allah Almighty the Most Excellent has endowed with excellence and blessings in that His Beloved was born therein – such a Sama in which musical instruments are used?

What relation can such a Sama have to this holy and blessed month, in which Allah (Exalted is His Majesty) granted us the great Ihsan of the auspicious birth of the Noble Prophet, the leader of those who are first and those who are last, (sallal laahu alaihi wasallam)?

"Therefore, it is Wajib that special gratitude to Allah Ta'ala should be expressed in this month and as much Ibadah and charity should be done as is possible, since He has bestowed on us this very great favour (that He caused the birth therein) of His beloved (servant) (sallal laahu alaihi wasallam). Even though the Noble Prophet (sallal laahu alaihi wasallam) did not engage in more Ibadah in this month as compared with other months (nor did he command us to do so), yet in reality, this was due to his mercy and kindness to his Ummah, and also to create ease and mildness for them. This is why at times the Noble Prophet would leave off doing an action, lest it should become compulsory on his Ummah.This is the result of his mercy on us".

MERITS OF THE DAY OF THE MEELAD AND OF THE NOBLE PROPHET (SALLAL

LAAHU ALAIHI WASALLAM)

"Nevertheless, the Noble Prophet has indicated the excellence of this great month in reply to a questioner. When he questioner wanted to find out about fasting on Mondays, the Noble Prophet (sallal laahu alaihi wasallam) replied:

'That is the day on which I was born'. (al-Hadith)

"Since the excellence of this day (i.e. Monday) implies the excellence of this month (i.e. Rabi-ul-Awwal) in which the Noble Prophet graced this world, then it is our duty to give this month its due respect and sanctity, and we should understand it to be very excellent just as Allah Ta'ala has deemed other blessed months to be very excellent. In this connection the Noble Prophet is reported to have said: 'I am the leader of the children of Adam and there is no pride (in this)'. 'Adam and all other (Prophets alaihimus-salaam) will be under my flag (on the Day of Judgement)'.

"The merits and excellence of times and places are a result of those forms of Ibadah which are carried out therein, and by which Allah Ta'ala has specially favoured them. When it is known that times and places do not in themselves contain any honour and greatness accrues on account of those characteristics and distinctions (with which they have been granted exaltation), then reflect on this greatest favour of Allah Ta'ala, with which He has distinguished and ear-marked this blessed month, Rabi-ul-Awwal Shareef and the day, Monday. Do you not see that fasting on Mondays has great merit because the Noble Prophet (sallal laahu alaihi wasallam) was born on a Monday? "For this reason it is of the utmost appropriateness (and it behoves us to do so) that when this holy month comes, it should be treated with the exaltation, honour, esteem and respect it deserves. The example of the Noble Prophet (sallal laahu alaihi wasallam) should be followed in that in times endowed with special distinction, he himself used to perform the maximum possible acts of virtue and of charity, and he used to make special arrangements thereof.

Have you not seen the following statement of Hazrat Ibn Abbas? 'The Messenger of Allah was the most generous of men and his generosity was the utmost in Ramadan'".

WHY IS RESPECT FOR RABI-UL-AWWAL ESSENTIAL?

(AND IN THIS CONNECTION THE REMOVAL OF A MISGIVING)

"For this reason, just as the Noble Prophet honoured those times endowed with distinction, we carry out this very duty in accordance with our capacity, in the month of Rabi-ul-Awwal Shareef. If it be said that what the Noble Prophet (sallal laahu alaihi wasallam) took upon himself in times of special distinction is known, but what he undertook in other months he did not do so in this month (i.e. Rabi-ul-Awwal Shareef) – then the answer is that it is well-known that the Noble Prophet (sallal laahu alaihi wasallam) had this noble trait of wanting ease and relief for his Ummah, especially in those things concerning himself. Do you not see that the Noble Prophet, the leader of the world, (sallal laahu alaihi wasallam) declared Madinah Munawwarah as sacred territory (Haram) just as Hazrat Ibrahim (alaihis-salaam) has declared Makkah Mukarramah to be, yet he did not fix any punishment for hunting, cutting down any tree, etc. in Madinah? – do you not see that he did this out of desiring ease and relief for his Ummah and out of mercy on them?

"As it were, the Noble Prophet (sallal laahu alaihi wasallam)used to consider what things concerned his own self, and even though those things in themselves are of great merit, yet through desiring ease and relief for his Ummah, he used to abstain from them. The honouring of Rabi-ul-Awwal Shareef is of this category, that in it the maximum possible acts of virtue and charity should be done and he who cannot do so (i.e. for any reason is unable to perform these acts), at least he should abstain from all Haraam and Makruh things in this holy month, out of respect for it.

Even though the abstention from all Haraam and Makruh things is required in other months as well, yet this month deserves the greatest respect. He should do so just as in Ramadan al-Mubarak and other sacred months, he remains careful to the utmost, abstains from misdeeds in religion and keeps away from other unsuitable things".

CRITICISM BY IBN AL-HAJ

"However, at the present time some people are acting contrary to this. When this blessed month comes they busy themselves with amusement and sport, using musical instruments. However, regretful it is that they make music and merriment and then entertain the assertion that they are showing respect for this blessed month!Leave aside the fact that they begin such Meelad celebrations with the recitation of the Holy Quran. They then, for the sensual delight of the Nafs, take resort to those who are expert at the art of creating restlessness and excitement in the emotions – which in itself contains many causes of corruption and destruction.

"Yet they do not content themselves with that alone – but some of them add an even more dangerous thing in that the singer is young, handsome, mellow-voiced, well-attired and of a very pleasing appearance. He sings Ghazals, at the same time with crescendo and diminuendo in voice and ascent and descent in movements. Thus, he puts the audience, men and women into temptation. The result is that the two sides become prey to temptation and other many evils take the root. In some extreme cases, the husband-wife relationship is destroyed and it even reaches the extent of separation between them at times. Thus, the period of destruction and ruin begins, in which a settled and complete home is destroyed and peace of mind and heart ruined. These evils are the result of that kind of Meelad celebration in which there is also a session of Sama".

"Yes, if the Meelad Shareef is free from those evils (and that kind of Sama) – only food is prepared and in that ones Niyyah (intention) is of celebrating the Meelad and Muslim brethren are invited and in which those matters contrary to the Shari'ah and those blameworthy matters described above are abstained from – then it is an innovation merely on account of one's Niyyah (intention) because this is an accretion in the religion. Also the pious predecessors have not done it, and it is evident that it is better than more appropriate to follow the predecessors from none of whom has this been transmitted, nor has it been said of any of them that they made the Niyyah (intention) of celebrating the Meelad. We are their followers and are obligated to observe the same precepts as they were. (Thus, we should do only that which they did)".

GIST OF CRITICISM

The gist of the above quoted writing of Ibn al-Haj (radi Allahu anhu) is that he has not criticised the Meelad Shareef.

On the contrary, he has criticised those things which are Haraam and Makruh in the Shari'ah. From the opening section it is clear that this holy month should be accorded a special status and it should be honoured and respected. The maximum possible acts of virtue should be done therein. One should try to surpass one's limits in doing acts of Ibadah, of charity and other virtuous acts. This is the method of celebrating the Meelad Shareef which he has deemed praiseworthy and commendable, because in that there is nothing but the recitation of the Holy Quran and an invitation to partake of food and drink – and these are the acts of goodness, meriting reward.

As far as his statement goes that this is an innovation – either it is in clear contradiction to what he said earlier (when Ibn al-Haj himself stressed honouring the month of Rabi-ul-Awwal), or it means that it is a good innovation (Bid'ah Hasanah) the elucidation of which was given earlier, or it means that the Meelad Shareef is a virtuous and praiseworthy act, and the innovation is the Niyyah (intention) of the Meelad, as he has suggested in his statement of his, then it will be an innovation merely on his account of his Niyyah (intention).

AN ACADEMIC EXAMINATION OF THIS

There remains the statement of Ibn al-Haj (radi Allahu anhu) that it has not been transmitted that any of the predecessors made the Niyyah (intention) of celebrating the Meelad. From this it is clear that he considered the Niyyah of celebrating the Meelad to be Makruh and that he did not deem the preparation of food and inviting Muslim brethren to partake thereof as Makruh (i.e. he also views the preparation of food and inviting Muslim brethren as not being Makruh). If this is examined closely, then it seems that this statement of his is not consistent with his earlier statements.This is due to the fact that he first taught the showing of gratitude to Allah Ta'ala in Rabi-ul-Awwal Shareef, and the engaging in the maximum acts of Ibadah and of charity and other virtuous acts therein since he caused His Beloved (Servant), (sallal laahu alaihi wasallam) to be born in this holy month. The Niyyah (intention) of celebrating the Meelad Shareef means only this. Then how can something be criticised after doing it has been stressed? Abstract virtue, acts of Ibadah, of charity, etc. and other acts of goodness cannot be conceived of without a Niyyah (intention). And even it could be considered, then it couldn't be deemed Ibadah, nor can it earn any reward. This is because no action without an intention is (worthy of acceptance). And the Niyyah (intention) to celebrate the Meelad Shareef means only to demonstrate gratitude to Allah Ta'ala on the auspicious birth of the Noble Prophet (sallal laahu alaihi wasallam) in Rabi-ul-Awwal.The intention of celebrating the Meelad Shareef means only this, and there is no doubt that this intention is commendable (i.e. it is a virtuous intention). Ponder on this well (and impress it on the mind well).

EXTRA-ORDINARY FORM OF THE MEELAD

After this Ibn al-Haj wrote: "There are some people who do not celebrate the Meelad solely for the purpose of demonstrating honour and respect. On the contrary, someone has some money in the possession of various people which he had given them on different occasions and ceremonies and now he wants to re-possess this money and is shy to ask for it. Therefore, he makes arrangement for the Meelad which becomes the cause for the recovery of his wealth which was in the hands of people.

"In this many types of corruption are found. One is that hypocrisy is found there – in his heart the opposite of what he outwardly shows is present. Outwardly he shows that he is celebrating the Meelad because he wants to gain benefits in the Hereafter, however in his heart that he should recover his money dispersed in the hands of people.

"Some are such that they celebrate the Meelad in order to collect money or so that people may praise them (saying for example, 'Well done, brother!' or 'What good work you have done!') and join them to work (so that it may be evident from this how many people are with them). In these forms as well as the acts of corruption and destruction are not hidden".

REAL REASON FOR ABOMINABLENESS

The criticism by Ibn al-Haj (radi Allahu anhu) is also of that kind which has already been examined above. The blameworthy or evil aspect in it is based on the absence of pure Niyyah (intention), and not that in the Meelad Shareef itself there is to be found any evil or blameworthy aspect.

VIEWPOINTS OF SHAIKH AL-ISLAM IBN HAJAR

Shaikh al-Islam Abdul Fadl Ahmad Ibn Hajar (the Hafiz of the Age) (radi Allahu anhu) was asked about the Meelad Shareef. His reply was that the Meelad Shareef is, in fact, an innovation, which was not transmitted from any pious predecessor in the first three centuries. Nevertheless, both acts of virtue as well as acts of abomination are to be found in it (i.e. sometimes acts of virtue are found therein and sometimes acts of abomination). If in the Meelad Shareef only acts of virtue are done and acts of abomination are abstained from, then the Meelad Shareef is a Bid'ah Hasanah (a good innovation), otherwise not.

BASIS OF THE MEELAD SHAREEF

He has said that he found a strong basis for the Meelad Shareef in "Sahih al-Bukhari" and "Sahih Muslim". It is that when the Noble Prophet (sallal laahu alaihi wasallam) migrated to Madinah, he saw the Jews fasting on Ashura (i.e. the 10th of Muharram). He enquired from them as to reason for this. They told him that Ashura is that day on which Allah Ta'ala has caused Pharaoh to drown, and granted Musa (alaihis-salaam) deliverance from him, and that they (the Jews) therefore fast (on that day) out of gratitude to Allah Ta'ala.

From this the proof is obtained of showing gratitude to Allah, and in that connection to do any virtuous act and to observe it annually as a means of recollection for any special day on which Allah Ta'ala has bestowed any favour or removed any calamity.Gratitude to Allah Ta'ala is expressed through different kinds of Ibadah – prostration and standing in prayer, charity and the recitation of the Holy Quran. And what greater favour of Allah Ta'ala can there be than the appearance of the Prophet of Mercy (sallal laahu alaihi wasallam) on this day (i.e. 12th Rabi-ul-Awwal)?

Therefore, this day should be specially observed so that consistency with the event concerning Hazrat Musa (alaihissalaam) on the day of Ashura, be attained.

Some people do not limit it and celebrate the Meelad Shareef on any day of Rabi-ul-Awwal. Nay, some have extended it even more and increased the period to the whole year. According to the latter, the Meelad Shareef can be celebrated on any day of the year. The objective here is the same (i.e. to rejoice at and celebrate the Holy birth of the Noble Prophet - sallal laahu alaihi wasallam).

This discussion has been in connection with the basis of the Meelad Shareef.

ITS BETTER TO REFRAIN FROM WHAT IS NOT MOST PREFERABLE

As far as those actions are concerned which are done in the Meelad Shareef it needs that one content oneself with only such actions through which gratitude through Allah Ta'ala is demonstrated in a proper manner. For example,

the above-mentioned matters – recitation of the Holy Quran, invitation to partake of food, acts of charity, reciting verses in praise of the Leader of the two worlds (sallal laahu alaihi wasallam) and such verses through which hearts are moved towards acts of Ibadah and piety and through which there is motivation for bringing about acts of virtue and for working for the Hereafter.

Concerning those things belonging to the category of Sama and amusement and song ... and which happen to be within the sphere of permissibility and through which joy is expressed on that day – if such things are done there is no evil therein. And those things belonging to the categories of Haraam and Makruh they should be guarded against.

Similarly, those things which are inconsistent with what is Awla (most preferable) and which are not appropriate such things should be abandoned.

ANOTHER BASIS FOR THE MEELAD SHAREEF

I submit that I have also found another basis for the Meelad Shareef in the Hadith Shareef (literature). It is that al- Baihaqi transmits from Hazrat Anas (radi Allahu anhuma) that the Noble Prophet (sallal laahu alaihi wasallam) performed his own Aqiqa in the period after the proclamation of Prophethood. This was in spite of the fact the his grandfather, Hazrat Abdul Muttalib (radi Allahu anhu), had already performed the Aqiqa on the seventh day after the birth, and Aqiqa is done only once and is not done a second time.

From this it is understood that the Noble Prophet (sallal laahu alaihi wasallam) did this to show his gratitude to Allah Ta'ala for causing him to be born, having made him "the mercy unto all the worlds". The objective was also to create a precedent in the Shari'ah for the Ummah – just as the Noble Prophet himself (sallal laahu alaihi wasallam) used to recite Darud Shareef on his own self in order to create a principal in the Shari'ah for that act of showing honour and esteem to him. Therefore, it is commendable (Mustahab) that we arrange for the Meelad Shareef to show our gratitude (to Allah Ta'ala) for the birth of the Noble Prophet (sallal laahu alaihi wasallam), in which the invitation to food and drink is there and other similar acts of virtue are done and which occasion is celebrated with happiness.

IBN AL-JAZARI'S FAITH–ENKINDLING PROOF

I came across the book of the Imam of Qurra Shams al-Din Ibn al-Jazari (radi Allahu anhu) entitled "Urf al-Ta'arif bil Mawlid al-Sharif" in which he writes that after the death of Abu Lahab someone saw him in a dream and enquired from him as to his condition. He said that punishment is being meted out. However, on the night of Monday, there is some relaxation in his punishment and he manages to suck some water from his finger (so saying, he indicated the finger) because it was through a gesture of that finger that he set his female slave Thuwaibah free when she conveyed to him the good news of the birth of the Noble Prophet (sallal laahu alaihi wasallam) and that she had the privilege of suckling him. Consider! If this Abu Lahab, a Kafir whose censure has come in the Holy Quran also – if he has been rewarded for his expression of the joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam), what will be the condition of that Muslim, the sincere upholder of Tawhid from his Ummah who express joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam) and spends whatsoever is possible for him, out of love for the Noble Prophet (sallal laahu alaihi wasallam)? By my life! His reward will be that Allah the most Noble, out of his comprehensive Grace will place him in the gardens of Bliss.

AL-DIMASHQI'S SOUL-ENRICHING NAATH ON THE MEELAD

Hafiz Shams al-Din Ibn Nasir al-Din al-Dimashqi (radi Allahu anhu) has written in his book "Mawrid al-Sadi fi Mawlidal-Hadi": "It is established in Sahih Ahadith that punishment is lessened for Abu Lahab every Monday because he said Thuwaibah free out of joy and happiness at the birth of the Noble Prophet (sallal laahu alaihi wasallam). After this he wrote the following lines of poetry:

When this is a Kafir and his censure has come (in theQuran) Perish his hands in the fire of Hell forever.

It has been narrated that always on a Monday (His punishment) is lessened because of his happiness at (the birth of) Ahmad What is the view then about the servant (of Allah) whospent his whole life

Being happy at (the birth of ) Ahmad and died an upholder of Tawhid?"

PRACTICE OF A SHEIKH OF A TARIQAH

Kamal Adfiri states in "al-Tali al-Sa'id" that his reliable and trustworthy friend Nasir al-Din Mahmud Ibn al-'Imad related that Abu al-Tayyib Muhammad Ibn Ibrahim al-Sibti al-Maliki, a resident of Tus and one of the pious Ulama, used to pass by the Madrassah on the birthday of the Noble Prophet (sallal laahu alaihi wasallam) and say, "O Jurist! Today is the day of Eid. Give the students a holiday and send them home". Thus they used to give them a holiday and send them home.

This is evidence of his confirmation and absence of rejection. This gentlemen was a famous Jurist of the Maliki School of Law, who had a command over many branches of knowledge and was a God-conscious and pious elder.

Abu Hayyan and others have transmitted narrations from him. He passed away in the year 695 A.H.

CONCLUSION

Ibn al-Haj has written that if it is questioned as to wisdom in the birth of the Noble Prophet (sallal laahu alaihi wasallam) being in the month of Rabi-ul-Awwal and on Monday not in the month of Ramadaan al-Sharif, which is the month of the sending down of the Quran and in which Lailatul-Qadr is found, nor in any of the sacred months nor on the fifteenth of Shabaan al-Mu'azzam, nor on Friday, nor on the night of Friday – then the reply can be given from four angles:

(1) It has been transmitted in Hadith literature that Allah Ta'ala created the trees on a Monday. In this there is great admonition and that is that on a Monday Allah Ta'ala created food, sustenance, fruits and the things given in charity.

Mankind's growth development and livelihood are closely connected with these and men's selves get joy from them.

(2) In the word Rabi' from the point of view of its etymology, a good indication and a virtuous omen is found. Abu al-Rahman al-Saqli states that for every man his name is a part for him (i.e. his name has effects on his body).

(3) The reason of Rabi' (i.e. spring) is the most moderate and beautiful of all the seasons. And the Shari'ah of the Noble Prophet (sallal laahu alaihi wasallam) is the most moderate and the easiest among all the Shara'i.

(4) Allah, the All-Knowing and All-Wise, wanted to bestow eminence on that time in which the Noble Prophet (sallallaahu alaihi wasallam) entered this world. Had he been born in any of the above-mentioned sanctified times, then the illusion may have arisen that the nobility and eminence of the Noble Prophet (sallal laahu alaihi wasallam) are on account of those sanctified times.