GILZWA-E-FIIND

(The Battle of Hind)

A foretelling (of an event happening in future)
by Khatem-ul-ambia and Khatemul Huijat
Khatem-ul- Aulia (Peace be upon both of them)
Written by
Muffasir-e-Quran Haz. Syed Meeranii
Abid Khundmiri Sahab Esq.
(fnir article occuring in
Haz. Syed Meeranii Abid l(hundmiri's Tafseer
t t Noor-e-I man
t t
)
Translated by
Haz. Syed Ali Sahib Bartar Etq
Published by
Mahdavia Foundation Chicago
In the Name of Al l ah, the Most Benefi cent, Most Merci ful
PUBLISHER' S
NOTE
Mahdavi a f oundat i onerpressed
i t s desi re t hat t he art i cl e
" Ghaz* a- e- Hi nd"
occur r i ng i n Hazr al h
Sr . ed Meer anj i Abi d
Khundmi ri ' s Taf seer
"Noor-e-l man"
be t ransl at ed i n Engl i sh
and
shoul d be pr esent ed
t o t he l \ { ahdar i a communi t v
af t er i t s
publ i cati on
on the occasi on of Bahra-e-Aam
and Urs of Hazrath
Bandagi N{i r an Sred Khundmrr
Srddi q-e-Vi l ar.ar(Rz)
The gl ad ti di ng of
"Ghaz*a-e-Hi nd"
uas
qi ren
bv Hazrath
Rasool - e- N{ aqbool ( SAS)
and Hazr ar h Mahdi - e- Maud ( AHS) ,
rrhich took place rn India. In this hol' ri' ar
Hazrath Bandagi
Mian
(RZ)
def eat ed rhe arm' sent
b1' Muzaf f ar,
t he shah of Guj arat .
Hazrath Bandagi Mian's martl'rdom
took place
on the second day.
Al l t he rnci dent s
occurred accordi ng
t o t he propheo'
of Hazrat h
Mahdi ( AHS) .
I n t hi s ar t i cl e Hazr at h
Syed Meer anj i
Abi d
Khundmin
Saheb discussed this incident in detail with n,eli ground
reasons.
That's rvhf it was felt that it is necessary
to publish
this
article as a separate booklet for the benefit of our Mahdavi
brothers.
Its translation
\\'as done by Hazrath
Sl,ed Ali Bartar sahib in such a
l uci d ri ' al ' t hat i t has become
easi l v underst andabl e
i n Enel i sh
language.
Due
t o t he present
day si l uat i on
rvhen our st udent s
and
youngst er s
ar e unabl e t o r ead
t he books i n Ur du. i t becomes
necessar v
t o pr esent
t hi s ar t i cl e i n Engl i sh l anguage.
The
permrssion
for rts translation
and publication
has been taken from
Hazrath Abid Khundmiri
Saheb. This booklet is being published
rn
t he i nt er es t
of our c ommuni t r
Hope our br ot her i *
oul d be
benel l t ed br i t
On behal f , l ' \ l ahdart f oundat t o'
I t rl l er nt r i ; i . . , ; ^. l t r Ht z
. {br; KhunJrl rrr
Sa}rrb. Ha. z Sr ed . {l r Be; l er
S. r, i . l r : -. -: : : : nsl arron)
u; l i . : . , Sr eJ Yr i . . a, t R. , Shl r \ i ; . : : . i :
Sah: : r : ! :
; : .
i r eadr ng)
ut i ; : l ' . : , r . { . . r r : { . : : i * l i r : . . ,
bsi . . t Hr r ei i : ; . l s
ui r : : each and
\ 3f\ rrl i ' i i h..
i t&i a.,n!"nl ui 3\: hi s
scntcs l o pu:,:sh
ti ::
.t,ook
\ler
Allrlr biess rhc lare
llaz SraJ .1r.,.o.-.:J,in
Sahab
alias
Hu R-hutl ah \l ra'
S.*rab for ntnec
Ecd-e-Sa*:b
i hrs book i s
pubr ; sh. ' J
CA
A f oret el l i ng (of
an
Kl at em-ul
ambi a
and
aulia (Peace
be upon
Among t he t ora
(Hazrat
Muhammad)
foretol d
about certarn
rr
i n f ut ure
and as t he t rm
to be true one by one.
by Ul ama
among
l \ I o1i
about
t he advent
o[
Rasool ul l ah(sN
)' r
ru-r, n
the advent
of Mahdi l
Deen
(l sl am),
i t uas
n
be si l ent about i t . I n
fami l y parti cul ars
are me
descents,
i n some trarl i
menti oned
whi l e i n other
poi nt
out about
the pl ac
the ti me and peri od u h
some Ahadi th
hi s featurr
hi s Character
i s emphas
about
"GAZWA- E- F
HI ND) .
Thi s i s our Pr
Mojizah. which
can be r
Prophethood.
I nci dent al l y
t hrs
Hazrat
ffiul-,.1;(AHS)
o 6,
Abd Feiz Sled .{hmed.
GAZWA-E-HIND
Khatem-ul ambia and Khatemul Hujjat Khatem-ul-
aul i a (Peace
be upon bot h of Them)
rt , l , l ost Merci f ul
OTE
l esrre t hat t he art i cl e
i r ed \ { eer anj i Abi d
sl at ed rn Engl i sh and
ommuni t r af t er i t s
r and Urs of Hazrath
r
atr Rz)
rr:s
qi ven
bv Hazrath
t h; r - e- \ { aud
( AHS) ,
{:,,rath Burdagi Mian
t h: Shah of Guj arat .
:e .,i l the second day
; : .
l hecr of Hazr at h
r
e; \ l eer ani i Abi d
et r,
ri rt h l el l ground
:asJ..:1
to publ i sh
thi s
ou:
\ l ehJari
brot hers.
B::-.1 sdrrb i n such a
st : : . . 1r : l e r n Engl i sh
' re: .
, , t ' : t udent s and
r r : L : i u. r t becomes
; l ; . : . : n , : u a g e .
T h e
h;-- l r' ei t tl ken l rom
: i f a; : r , ' r ' r r hl r shed i n
' l : i i . i r . r s
\ \ o u l d
b e
f e: : : r l l , -' . r. : . l l r, r
S": . : : -
-
: -. : -. . , f t rOn)
L :
" r : i l
pL:
' -
- > r
i r n , r l
. l J u r r r r /
-:
-.'ach
and
^ . - 1
r:nab
al as
: : : s book i S
THE BATTLE OF HIND
A foretelling (of
an event happening in future) by
Anrong the total speci al attri butes of Ri sal at Ma' ab
(Hazrat
Muhammad;
(SnS)
thi s one i s al so there that he
foretold about certain important events that were to happen
in future and as the time is passing his foretelling are proved
to be true one by one. Hence these foretelling are counted
by Ul ama among Moj i zat
(mi racul ous
deeds and sayi ngs)
about the advent of our Imam Mahdi (AHS) Hazrat
Rasool ul l ah(SN)' s sayi ngs are rnore than three hundred. As
t he advent of Mahdi Maud was among t he necessi t i es of
Deen
(l sl am),
i t was not possi bl e f or t he prophet
(s\ s)
t o
be si l ent about i t . I n some t radi t i ons
(Ahadi t h)
\ l ahdi ' s
fami l y parti cul ars are menti on, i n some others from u hom he
descents, i n some tradi ti ons Mahdi j exal ted posi ti on i s
menti oned whi l e i n others hi s l ofty qual i ti es. Some tradi ti ons
point out about the place he would be born and some show
the ti me and peri od when hi s advent woul d take pl ace. In
some Ahadi th hi s features
(faci al )
are shown whi l e i n others
hi s Character i s emphasi zed. Among these Ahadi ths one i s
about
"CAZWA-E-HIND"
(THE
BATTLE OF
HI ND). Thi s i s our Prophet (SAs)' s promi se as wel l as a
Mojizah. which can be taken as a testimony
(Hujjat)
of his
Prophethood.
Inci dental l y thi s i s al so a promi se and Moj i zah
Hazrat Mahdi (AHS) whi ch can be taken as a testi monv
^ t
t ) t
oi
Sr ed. { , hmed.
his Mahdiyat. Details of this will be mentioned in the
ensuing pages.
Thi s t radi t i on al so
qi ves
an i ndi cat i on t hat
f f i 3[ , i ; (AHS) un, ] hi s compani ons u, i l l be i n Hi nd (t ndi a).
The t radi t i on i s as i ol l ou. '
)fl
,t', -*
s'*'r..ce J
o
ia
d.,l'
;.,-,-,
.1,.
lr;
*-r
e)r A\.,r--l
e*
J.*
+r*o)
4t) )*
yt-as,
rl-Ji;*
alJl t*.o
e)r-Jt
*t"lp
Translation:- 5u5to(RZ) narrates ttril Hazrat
Rasoolullal6As) said
"
Two branches of my Llmmah
are sucb ttrat AIIah has saved them from the fire of
Hell. One of them is that Who will fight in Hind
(India),
the ottrer will accompanJr Isa ibn-e-
Maryap(AHS1-
In this tradition Prophet
yu1"tu-*",1(SAS)
has
informed about two set of people who will be saved from the
f i re of Hel l . The l eader of one of t hem i s Hazrat I sa i bn-e-
Vl urvu. (' At i s) The name , . , f t he l eader , -, f t he
, -rrher ser
of
l r or r l e.
r r h, , ur l l i i cht r n Hi n, l . h; r s not heen . n, , on.
. . i r ei . r . l r ! ' eJ( : : hl s l r ar l r : r , , n. r t r nakes
::r sct-on.i :rt oi pr,,;rl r sh,' ,ul d be
, . :
. F. , f
# Lxj br l l "zr. , l l i a(
\ HS).
f ."t{i L<' rs Kha[faul i ah anri m amor
:rr .-Ulah). rhc scc,lnrl set oi people
must
compulsorily
hane a
mamoor
min allah.
The stimulus
for th
result which
is mentioned
i
these set will be saved
fror
Ummah
of Rasoolullah(s.{
two sets of people
are m(
same-
that is safety
from p
set of people
can be sar.ecj
of the set enjoys
the pol
Muhammadia.
Thinking {
further, we come
across a
of people
mentioned
abor.r
are shown with
the first sr
one order.
The narration
is
"
How wiII my ummah
p<
phase,
Isa in tle last pha
the middle
phase."
It is know from this
Jsa(AHS),
two other pers{rr
Ummaht -e-Muhammadi a
Rasoolullah(sAs)
himseli an
(Now,
i n t he [ i r-t
leader
of the seconcl st'r
Rasoolullah(sAS)
b".uur" h
( l ndi a) .
Of t he ot her r u'
and the second
is
.Hazrat
\
t . i s t r .
l : r st
i
- \ n, l .
n i n
nl l be ment i oned i n t he
;es
an i ndi cati on that
" r . l L, e i n Hi nd
( l ndi a) .
e - t s ' , t i t
. J .
-
. V
: *
--rt -' Ji
' *
a.Ul tr,a
,t*.ir'*d,
trretes thil Hazrat
kzncLes of my Ummatr
I
tfea from the fire of
lTo *ill fis|t in Hind
ncoa,pan-r' Isa ibn-e-
: t \ l : hammacl ( sAS) has
rh, ,r rl l be saved from the
t l ' *' : n rs Hazrat I sa i bn-e-
. e. i , l e: '
"f
t he ot her set of
; n,
, l
f )een
sho\ \ n.
' i :
' : . .
: r a' l i l i r ) r ) . i t makes
i r : : ,
* , , r , l t -
sh, r t r l d be
t e. : :
' ,
I l . , z: . r : I - ' (
\ HS) .
Nr ^, . . : . . : - r . . ; n an, i m amor
i rr *r, , ; i ri set of peopl e
must compulsorily
have a leader who is Khalifatullah and
mamoor
min allah.
The stimulus
for this type of thinking is the end
result which is mentioned
in the end of tradition:- i-e. both
these set will be saved from the fire and both belon_g to the
Ummah of Rasoolullah(sAs).
In other words although these
two sets of people
are mentioned, the end of both is the
same- that is safety from perishing
and destruction. A whole
set of people
can be saved from destruction when the leader
of the set enjoys the position of saviour of Urnmath-e-
Muhammadia.
Thinking on this line when we proceed
further, we come across a tradition in which the second set
of people
mentioned
above
(those
who will fight in Hind)
are shown wi t h t he f i rst set of peopl e (l ed
by l rut aHS); i n
one order. The narrat i on i s t hus:
"
How will my ummah peish when I am in the first
phase, Isa in the last phase and MaLdi from me is in
the middle ptrase."
It is know from this tradition that along with Hazrat
Isa(AHS), two other persons are shown as the saviours of
Ummaht-e-Muhammadia
and they are Hazrat
Rasoolullah(sAs)
himself and Hazrat Imam Mah6;(AHS).
(Now,
in the first tradition rnentioned above) The
leader of the second set of people cannot be Hazrat
Rasoolullah(sAS)
6..uuse he did not fight a battle in Hind
(lndia).
Of the other two saviours, one is Hazrar I"
(AHS)
and the second is Hazrat ffiull,1;(AHs).
In the above tradi ti on the name of Hazrat Isa(AHS)
has been cl earl y menti oned. However
i n the case of
[1zl ul ,,]i (AHS)
i 1 has been poi nted out that hi s peopl e wi l l
f i ght i n Hi nd. Hence oi t h
#gqt ' : t
( Asoba ma' al
/sa); the other
(Asaba tagaz utal -hi nd)
-u"6Jt-,
P\t-a9
will be the people with Mahdi(AHS)
because
\' lul.,,l1(AHS)
' r khalifatullah, Mamoor
-minallah
and savi our of t he umrnaht -e- Muhammadi
f rom
dest ruct i on.
The t hi nki ng t hat t he
group who f i ght i n I ndi a wi l l
be that of Mahmmud of Ghazni.
(Mahmood gaznavi), who
invaded India for more or less seventeen times is wrong as
well as untrue.
We don' t know whi ch musal man wi l l consi der ri ght
to equate Hahmud' s
army wi th the group of Isa(AHS)
We ask whether Mahmud' s sel fi sh attacks on Indi a
especi al l y hi s attack on sommath
wi l l be the same i n the
eyes of a true musl i m as that of the
group
(Jama' at), of
Hazrat I sa(AHS) ,
who happened t o be a Khal i f at hul l ah
and
mamoor mi nal l ah.
\ \ ' as \ l ahrnud
, . 1
(l haznr
a Lhal ri . rrhul l ah
l i ke Hazrat
l sa( - \ l - l : ) )
l f h
Eas not
( ar xi
cer t ar nl l ' he
uas not ) . t hen,
becausr he ma<l e . cl i rsh cont l nrps at t ac-i . i
, , n l ndi a. was he
and hi s armt' i reed i r.,rn tht hre o[ t{el l by Hazrat
Rasoolullah(SAS)r
V,as
him and on his armv br
I
(The
writer ol
ment i oni ng
about t he er,
not see further that this
and what is the end
Rasoolullah(sAs)
is men
f i ght i n Hi nd. He (H
never attack a people
I
unnecessary violence.
L' r
mat t er of i nsol ence l n
Rasoolullah(sAS)
to ."go,
Chazni and his arm!, anc
foretelling of Hazrat F
considering
the fire oi F
group (Mahmud
and h;
cursed that it doesnor ma
On page 37
(Del hi ,
June
1952) un
tradition of Gazwa-e- l {
words:
"
17rrrr(S' aS
)
gear
before the birth ot
ChazniRh. He made hi,
i n 393Hi j . Ni net g
l Jt , )r
I mam Ni sai bg l hi s 1i r r r .
tradition is this that H L,
about Musl i m at t ack
! 1r
u;hich came to be tru, tt
,
l hr name of Hazrat Isa(AHS)
I {,u ever i n the case of
::.' i
,-,ut
that hi s peopl e wi l l
- i l - t f u t a , r
. ,
'
!
l AsaDa
ma al
s-: ' ;
l agaz u: al -hi nd)
rhr .ropl e
rvi th Mahdi (AHS)
i f a: , . l ah. Mamoor
-mi nal l ah
nar.:
-e-
Muhammadi
from
sri )1. ,
" ho i i ght i n I ndi a wi l l
rn,
(\ l ahmood gaznavi ), who
s sr\ ent een t i mes i s wrong as
mL-i rnan
u' i l l consi der
ri ght
I t:r i {roup of Isa(AHS)
rnu:
i ' el i rsh at t acks on I ndi a
na: r
si l l be t he same i n t he
I t
, , i
t he
group (Jarna' at ), of
r,i r,, l -re a Khal i fathul l ah
and
zr.
' *hal i f at hul l ah
l i ke Hazrat
! r
t
-ri . : . ri r
he u' as not ), t hen,
t n, r , .
r : t ac^.
, , n I ndi a. was he
llr i' .:*
,-i
Hell by Hazrat
Rasoolullah(sAs)r
Was the fire of Hell made
"Haram"
on
him and on his army by Rasoolullah(sAS)l
I
(The
writer of this article) did not see who rs
mentioning about the group
who will fight in Hind. He dld
not see further that this group
mentioned with which grouf)
and what is the end and result of the group.
Hazrat
Rasoolullah(SAs)
is mentioning about this group
that will
fisht in Hind. He
(Hazrat
RasoolullahsAS) himself did
never attack a people
for getting
booty nor did he like
unnecessary violence.
Under such condition will it not be a
matter of insolence
in the personal
dignity of Hazrat
Rasoolullah(SAs)
to regard the selfish attacks of Mahmud of
Chazni and his army and amassing the booty as the Gazwa
f oret el l i ng of Hazrat Rasool ul l ah(SAS)
and as a resul r
consi deri ng t he f i re of Hel l ro be
"Haram"
on t hi s u. hol e
group (Mahmud
and hi s army
)
) But l et sel i i shness be
cursed t hat i t doesnot make one wri t e t he t rut h.
On page 37 of the monthly magazine Asrana
(Del hi ,
June
1952) under rhe Headi ng
"Cazwar"
t hrs
tradition of Gazwa-e-Hind
has been written with these
words:
"
Huzur(SAS)
l oret ol d
t Ai s euent t uo hundred
gear
belore the birth of Imam /Visci. Hazrat Mahmud of
ChazniRh. He made his
first
attack in the shape of
iehad
in 393Hij. Ninetg gears
had passed
after the death of
Imam Nisai bg this time. In other utords the result of this
tradition is this that Huzun(s,].S)
had giuen a
foretellins
about Muslim attack on India
t' our
hundred Lte ors osL)
u,hich came to be true u,ord bu u,ord."
-)
Shoul d not the pou er of speech l ower
on t hi s research! ! l
head with shame
Another flau in presenting
this tradition was that it
was shown as reported by Hazrat Abu HurairaR'
instead of
Hazrat SaubanR' .
A tradition by Hazrat Abu Hurairahtu
about this matter is such that even a very ordinary man will
not say t hat t hi s t radi ri on i s about t he bat t l e of Mahmud of
Ghazni .
What will be the place and rank of the people
vho
will fight a baule in Hind, as told by Hazrath
Rasoolallah,(SAS)
can be considered
from the words
of
Hazrath Abu HurrairahR..
Hence in
"Sunan-e-kubra"
and
Nisai it is written thus:
r1"l.lil qSpr
iru.LaJr
lr;,
'U,
dlr
J1,r;
u rll
JU
rr,l
stt ,f
ljr-lt
l*trttt
U b6r1tt,rl
rt r1:Jr
J-.lt 'rc.f ;sfr
irul[r1,J-ir
Translation:-
"It
is narrated
by Hazrath
Abu
HunairahR'
that Hazrath
RasoolullatrQAs)
made a
to us of the battle of Hind. II I get
this banle
I will sacrifice my life and belongings. If I am killed in
this battle, I shall be counted among trigL-ranked
martyrs (Afzal
Shuhada).
If I return as a
"Ghazi"
(Conqueror),
I will be that Abu Hurrairah
who Las
been freed from the fire of trell.
"
Details are not ar.ailable
as to what
Hazrat
Rasool ul l ah(SAS)
6u, sai d about t he l of t y rank and posi t i on
of t he peopl e who v' i l l
f i ght t he bat t l e i n Hi nd. However
Hazrat Abu Hurrai rahR' ' s great (rest l ess)
desi re t o
j oi n
t hi s
battle is not a less testimony to show the lofty nature and
character
of this battle a
that
battle.
It must ir
HunairahRt
was a comp
and spent
his life on sui
our prophet(SAs)
to ever
compl et e
"
Turk-e-Duni r
Hazrath
Abu H'
the taste of lofty compan
not have desired to be rn
Hazrat Abu Hur
(Jama' at)
and fisht in tl-
not an ordinary group.
The last words ,r
tradition
that
"
If I get
L
high ranked
martyrs
a,
wiII be that Abu Huri
the fire of Helf pro, e
clearly and emphaticallr
part in that battle \&ill ir
this evoked a tense cl.s
Hunairahtu
to
join
and
come out of battle as a C
I n t hi s t radi t i on
(
word
"Al -Muharrar"
i s
Saubantu' s
tradition
".l
Hum allah Minan lYar"
g
I
)
: n
l l
l ou cr shame
ti rrs tradi ti on was that i t
.\ou Hurai raRt i nstead of
Hazrat Abu HurairahR'
a ' ery
ordinary man will
the battle of Mahmud of
nrl rank of the people who
l. as told by Hazrath
dcrrtt irom the words of
: r rn
-Sunan-e-kubra"
and
v
jrs
u.ul
Jtl
t*t
at f
tt g c-J;*lt;Urltr;
ri.i
d b.t' Hazrath Abu
bwtuttahQAs) made a
H;td. If I get
this battle
Aogiags. If I am killed in
)o.d emong Ligh-ranked
'
I return as a
"Ghazi"
Aba Hurrairah who has
t . -
hl r r: to w hat Hazrat
t h, . : t r rank and posi t i on
,
: ' " : : . r - r n Hi nd. However
( : r . : . . . . .
)
, - i csi r e t o
j oi n
t hi s
i : . r
: nr l oi t \ nat ure and
character of this battle and of those people who wlll fight in
that battle. It must be remembered that Hazrar Abu
HurrairahRz was a companion (sahabi)
of our Prophet(sAS)
and spent his life on suffaha and who preferred the love of
our prophet(SAs)
to everything in the world and observed a
complete
"
Turk-e-Duniya".
Hazrath Abu Hurrairahtu who was bestov,ed with
the taste of lofty company of Hazrat Rasoolullah(SAS) .o116
not have desired to be in a lower rank company.
Hazrat Abu Hurrairahtu.'s desire to
join
this group
(Jama' at)
and fight in the battle shovs that this group was
not an ordinary group.
The l ast words of Hazrat Abu Hurrai rahR' i n t hi s
tradition that
"
If I get killed I would be counted among
Ligh ranked martyrs and if f return as a
"GLazi ",
I
will be that Abu Hunairah who Las been freed from
ttre fire of Helf prove that Hazrat Rasoolallah(SAS) ;rut
clearly and emphatically pointed out that those who take
part in that battle will be freed from the fire of hell. And
this evoked a tense desire in the heart of Hazrat Abu
HurrairahR' to
join
and fight in the battle to get killed or
come out of battle as a Ghazi.
In this tradition
(of
Hazrat Abu F{urrairah
R' )
the
word
"Al-Muharrar"
is taken from the words oi flazrath
SaubanR''s tradition
"
Asabatan min [tmmati Harrar
Hum allah Minan Nai'. [n other readinc
"
A.hraz Huma"
is written and in other reading it is
"
Hatrar Hama" .
Readers
wi th superfi ci al si eht mai ' thi nk i t easy to rel ate the
Cazwa-e-Hi nd
to \{ahmood of Ghazni . But the words of
the tracl i ti on and Haz-rat Abu Hrrrai rahfu' s
tense desi re
keep thi s i dea
veru far from the truth. If thi s i s not the case
then a questi on ari ses u hether Abu Hunai rahfu desi red to
attack on Somnath al ong u i th \{ahmud of Ghazni and get
the
gol d. di amor,ds and booty from the templ e. After l i vi ng
i n the pi ous company of Hazrat Rasool ul l ah(sAS)
who
proclaimed
"
AI-Fuqr u Faktrri
(poverty and hunger are
my
gl ory), wi l l Abu Hurrai rah desi re to put hi msel f to such
a low position as to go in the company of a worldly tyrani.
ki ng l i ke Mahmud of Chazni l
Was Mahmud' s battl e such that a Compani on of
Hazrat R,rsool ul l ah(sAs),
a Sahabi , makes hi msel f ready to
j oi n
i t and sacri fi ce hi s l i fe and al l hi s bel ongi ngsl
What wi l l
be the posi ti on of such.
(Musl i ms) who l i ved at the ti me
and did not take part in the battlel Are all the persons who
were ki l l ed i n Mahmud' s battl e hi gh ranked Martyrsl Is the
fi re of Hel l
"Haram'
on al l those who came al i ve from the
bat t l e) I f t he common sol di ers enj oy t hi s posi t i on, what wi l l
be t he pxi si t i on of \ l ahmo, xl
nf Chazni hi msel f under whom
Hazrat h . A[ , u Hurrai rah cl esi res t o f i ght even t hough earl i er
he l i ved under oLrr
qrei i t
[ ] r, rphet
(SAS))
Under such
condi t i ons
ui l l \ l ahmood Chazni not become superi or i n
posi t i on t o Abu Hurrai rah and equal i n rank t o Hazral
Ru*ol ul l uh(sAS)
and l *. (
\ s)r
Wi l l rhi s be t he rel i gi ous
bel i ef
(Aqui da) of anr, ' \ l usl i mi
It may be said
fighting in Hind is th,
without doubt Hazrat
Muhammadia like H
1ru(AHS). This h;
Rasoolullah(SAS) 6irn
that the advent of Haz
But , whet her
Hazrat fulu|rd1(AHs)' t
rightly called a Cazu a
was it conductedl The
This article carries the
1. Hazrat RasoolL
that will be iou
2. The illustrious
desires Whoieh
1. The group tha
mentioned alon
whose end and
Hel l .
4. The word
' Ga
battle fought b
Now it is to b,
I ndi a. How was i t i , , u
Those who re.
Mahdi(AHS) find thut
intz rt is
"
Harrar Huma".
nar thi nk i t easy to rel ate the
>t
(,hazni .
But the words of
I I urrairahfu' s tense desire
t ni t h. ] f t hi s i s not t he case
-\i-,u
Hurrairahfu desired to
\I.,r:nud of Chazni and set
fr, rr l he templ e. After l i vi ng
l az,r..,: Rosool ul l ah(SAS) who
i ;
(
txrvertv
and hunger are
r: r--rre t o put hi msel f t o such
c,)r:panv of a worl dl y tyrant
. i . r
f . : hat a Compani on of
l ; : , . : : akes hi msel f ready t o
e. . : . : - : ' l ei , ' t nei ngs) What wi l l
*l r---)
: . ho
l i ved at t he t i me
r!tr'
-\:t'
al l the persons who
:, ;: r.rnked Vl anyrsl Is the
rh-
: :),, ccrrre al i ve from the
c:.
.
i :f-.rr
,:xrsi ti on.
what wi l l
[
(
l : ; . 2: . r nrrnsel i under whom
I : , : : r: rt even t hough earl i er
r \ ' : ' : ( : - \ S) J
Under such
i f:
' :
I f' ecome superi or i n
r:
^:
-. i i i n rank t o Hazrat
\\
: i rrs be the rel i gi ous
'1
It may be said with clarity that the group (Jama' at)
fighting in Hind is the group of Hazrat Mln[i;(AHS), and
without doubt Hazrat Mahdi(AHS) is savior of Ummat-e-
Muhammadia like Hazrat Rusoolullah(sAS) and Hazrat
1."(AHS). This has been explained by Hazrat
Rasoolullah(SAS) 61*r.lf. An important clear point in it is
that the advent of Hazrat Mahdi(AHS) will be in Hind.
But, whether this battle
(Gazwa)
took place in
Hazrat Mahdi(AHs)'s timesl Whether this battle can be
rightly called a Gazwal Where did it take placel By whom
was it conductedl These
questions
are to be considered.
This article carries the following points:
1. Hazrat Rasoolullah(SAS) 6ur promised about a battle
t hat wi l l be f ought i n Hi nd
(i . e.
I ndi a)
2. The illustrious high ranked sahabi Abu HurrairahR'
desires Wholeheartedly to
join
this battle.
). The group
that fights this promised battle has been
mentioned along with the group of Hazrat Isa(AHS)
whose end and result is getting freed from the fire of
Hel l .
4. The word
'Cazva"
cannot fit from any angle on the
battle fought by Mahmud of Ghazni.
Now it is to be seen when was this Cazwa fought in
India. How was it fought and through whom was it foueht.
Those who read the books of biography oi }lazrat
Mahdi(AHS) find' thut Hazrath Mahdi(AHS) has taken oart
9
only in one battle in his life. But the events and time of this
battle are such that the word
"Cazwa"
cannot fit on it' The
following are the reasons:
1. The iirst thing to note is that this battle was fought
betu' een Sultan Hussain
Sharqui and Dalpat Rai,
Ki ng
of
"Caur-.
The st i mul us of t hi s bat t l e
was t he
Bayan-e-Quran
(Expl anat i on of t he Ayat s
of
Quran)
by Hazrat
Mahdi(MS)
in *hi.h he stressed
that lslam' s subjugation
to idolatory
(Kufr) was not
permissible.
Sultan Hussain Sharqui said he
rvas
payrng tribute to king of
"Gaur"
and if he stopped
it, a battle will become inevitable. He further said he
did not have necessary
means to face a battle' On
this Hazrat. Mahdi(AHS)
said
'Allah
is Naser
(supportive and helpful) to His religion.'
In this battle that ensured Sultan's arrny was almost
defended. At that time Hazrat Mahdi(AHS)
was standing
on
an elevated
place with some of his men. The Sultan sent
word to hirn that his arrny was defeated and he
(MahdlaHsl might also leave the battle field and return.
But Hazrat Mahdi(AHS)
did not leave his place and stood
f i r ml v al ons
ui t h hi s peopl e.
The Rala' s arm)' along
u' ith his elephant
began to
proceed tou' ards llazrat
\13|.,,ir(AHS). Then Hazrat
Mahdi (' AI l s)
ut t t ' red t he
*, , rd
' Bi smi l l ah"
and proceeded
towards Raja' s arm). lle sent an arrow at the elephant'
This caused disturbance in the Raja' s army and the defeat
of t he Sul t an
was convert ed i nt o a conquest .
On such historic e
fought between Hazt
Gaur. It was in realit'
Dalpat. Hazrat Mahd
and his intention
was
As an under
,
conquest
vas the resu
the battle but in appz
vho fought in suplx
commander
of the an
the real fight in the
Irn.rnunu(AHS)
and I
join
the battle as a su
2. On a seconoa
of Hazrat \la
t i me I mamun;
be The Pror
battle of \Ial
be applied to
Had the batt
The Mahdiyat
bv
"Cazrwa'
and Mahdi
This is an a
proclaimed
his Mahc
in 905Hi1. Every \l
understands
that aft
(MahdiAHS) i, .o'
I,nu-unu' rAHS
den"
t 0
hr events and time of this
rs a cannot fit on it. The
rhar thi s battl e was fought
Sharqui and Dal pat
Rai ,
ul us
.,i thi s battl e was the
,!i on oi the Ayats of
\l l :r
1n v' hi ch he stressed
rc.l atory
(Kufr) was not
r:n Sharqui said he was
' (.rLrr-
and i f he stopped
.rtab,l e . He further sai d he
rans
' .o
face a battl e.
On
|
-rrd
'Allah
is Naser
l { . . r el i gi on. "
\i:an s arrny was almost
ahi
-ri l S)
was st andi ng on
h.r= nen. The Sultan sent
E a-i defeated
and he
r t,aul e fi el d and return.
i r;re hrs pl ace and stood
h :,.. el ephant began to
1r1
' . : r: , .
Then Hazrat
' B; -: : . .
l ah- and proceeded
. r . . - , \ r
at t he el ephant .
tar.,
.
arml' and the defeat
l . : . ' : . l e S t .
on such historic events
who will say that the battle
was
fought between Hazrat Mahdi(AHS)
and Rai Dalpat
of
Gaur. It was in reality a battle
between
the Sultan
and Rai
Dalpat. Hazrat Mahdi(aHS)
loined
this battle as a supporter
and his intention
was to support
Islam.
As an under current
it is right to consider
that the
conquest
was the result of Hazrat
Mahdi(AHS)'s
presence
in
the battle but in apparent
conditions
the battle
was Sultan's
who fought in support of Islam
and
he himself
was the
commander
of the ur,,'r. Had it been Imamunu''AHS
battle
the real fight in the beginning
would have
been between
I*.*u.u(AHS)
and Rai Dalpat
and the Sultan
would have
join
the battle as a supporter.
But this
was not thr case'
2. On a secondary
basis if it is claimecl
to be the battle
of Hazrat Mahdi(AH-s),
it it
to be seett that
b-v that
t i me I mamuna(AHs)
had not
procl ai med
hi msel f
t o
be The Promised
lVlahdi
ancl so it
u as not the
battle of MahdiAHS
und the word
"Gazua-
cannot
be applied to it.
Had the battle taken
place after the
proclamation
of
The Mahdiyat
by I*u*unu(AHS),
then it could
be a
'Gazwa"
and Mahdi(AHS)
would be the leader
of the army'
This is an admittecl
fact that Hazral
yu1.t6i(AHS)
proclaimed
his Mahdiyath
at Badli
(a place in Gujrat
India)
in 905Hij.
Every Mahdavi
till today in his heart of Hearts
understands
that after this date a person believing
in hinr
(MahdiAHS) i, -o*in and denying
his Mahclil' at
is Kafir
Irnu*rnu' rAHS
demise
took
place at Farah
in 910Hij'
l l
Between this period (ie.905
Hij. And 910 Hij.) Hazrat
Mahdi(aHs) did nor fight a battle at any time and at any
place.
Now the questiorr is veather our first proposition that
the group that will fight in Hind rvill be
lVIu[l.l;(AHS)' t
group, is wrong as during the period of Mahdiyat Hazrat
Mahdi(AHS) did nor fight any battle)
The answer to this question is that Gazwa-e-Hind
(The battle of Hind) should have taken place during
I.urnunu'rAHS period of Mahdiyat and he should have
been its leader. But the will of Allah was that this
"Gazs'a'
should not be fought by Mahdi(AHS) 6;ntr.lf. It had to be
taken place after hirn by a person selected by Him
(Allah)
and who was announced by Mahdi(AHS) as
"Badal-e-Zaat'
(Substitute
for him self). And this was clearly and fully
known by Mahdi(AHS)'s Sahaba(companions)
and also by
others far and wide.
Allah's decision that this Gazwa should take place
by the substitute of Mahdi(AHS) was because of Allah' s
previous decision that no one should overcome and kill the
concl uders
(The
prophet (SA-S) and The Mahdi
(aHS);
Hence no one \!.as able to overcome on Hazrat
Rasool ul l ah(sAS) as a resul t whi ch Rasool ul l ah(sN)
coul d
not get excellence of
-Shahadat"
(martyrdom).
This has
been written in
-sirrus
shahadatain" on pagel, that the
excellence that remained unachieved bv Rasoolullah(SAs)
vas
'shahadat".
The rea,
Aziz
of Delhi was this
"There
is a secr(
(shahadat) by Rasoolulla
been killed in a battle.
vould
have been
marl
disturbances
in Deen".
Hence
as no on
Khatimul
fut'tf, iu(
SA^s )
kept intact,
due to th
corne
on the Khatimu
wi l l . I n t he Gazwa-e-L
along
with the
Quatilr
Hazrat
1Y1u1", 6i (AHS),
haj ar u. . . . . . ' t i l l
t he t
himself
and his
"quan
"fal
lazeena
Hajaru
''
daganhim"
has been
But
"Quatilu
wa
Qu
when
Allah
wishes so.
It is thus knou
these
four attributes
tt
(Peopl e). One i mP' rr
attributes
are
Primarilr'
I,nu*unu(AHS)
and
I
followers.
As the first t
the Imamunu(AHS)
;tin
his
people
(Quam) st,
attribute
was also
Prir
t 2
t .
l
\nd 910 Hij.) Hazrat
at anv time and at any
rr
,rr-r
i i rst proposi ti on that
n' l
*
r: l be
M3[ {; (AHS)' "
,' f
!lahdiyat
Hazrat
r' :r i s that Gazwa-e-Hi nd
ha. r taken place
during
rl ai and he shoul d have
l an eas
that thi s
"Gazwa'
$l t '
h, -*l f . I t had t o be
rl ect ed by Hi m (Al l ah)
Ir
{i l ' :)
as
"Badal -e-Zaat'
fus oa"
cl earl y and ful l y
,cor:,panrons)
and al so by
(lzg
a should take place
)
.
as because of Allah's
u.{c
,)\' ercome
and ki l l the
-I 1' ' c
\ l ahdi
(AHS);
: o, - , \ er come on Hazr at
h R. : . , rcl ul l ah(SN)
coul d
(r: *rrrvrdom).
Thi s has
iur.
(,n
page),
that the
\er: :.\
Rasool ul l ah(SAs)
was
'shahadat'.
The reason
for this as told by Shah
Aziz of Delhi was this
"There
is a secret
in not
getting this excellence
(shahadat) by Rasoolullah(sAs).
Had he
(Rasoolulla6(sa^s);
been killed in a battle,
the dignity
and spendour
of Islam
would have been marred
and there
would
have
been
disturbances
in Deen".
Hence as no one was able to over come
on the
Khatimul
fuof,iu(sAs),
so that the strength
oi deen
be
kJpt intact, due to the same
reasons
no one
cttuld over
come on t he Khat i mu
Aul i a
(Muhdi AHs) as
' er
Al l ah' s
wi l l . I n t he Gazwa-e-Hi nd
t here
u, as t he i ssue
, ri
"Qut i l u'
al ong wi t h t he
Quat i l u
(i e. Ki l l i ng as u' el l as bei ng
ki l l ed).
Hazrat Mahdi(AHS)
uft.r
reciting
the
verse
-ial
lazeena
haj aru. . . . . . '
t i l l t he end
, at t ri but ed
t he f our
qual i t i es
t o
himself and his
"quam"
(people). He also explained
that
"fal
lazeena
Hajaru"
has taken
place,
"Oukhniu
min
daganhim'
has been over,
'ouzu
fi sabili"
has occurred.
But
"Quatilu
wa
Qutilu"
is yet to Occur'
It will occur
when Allah
wishes so.
It is thus known
now that Imu*aunu(AHS)
t"1uttd
these four attributes
to himself as well as to his
Quam
(People). One important
point to note
is that these
attributes
are primarily
and really
related
to the
person
of
I*u*unu(AHS)
and secondarily
to his
people
as
his
followers.
As the first three attributes
occurred
in the life
of
the Imamuna(AHs)
himself
he took these
up primarily
and
his people
(Quam) secondarily
as his followers'
The iourth
at t ri but e
was al so pri mari l y
t o occur
wi t h I mamunu(AHS)'
1 i
?t-l r-. l
t k /
Although
Imamuna
had a keen desire that this attribute
could
b. expressed
on his
persn'
yet this could not happen
because
of the
v'ill and knowledge
of Allah'
Hazrath
rmam(AHS)
praved
to Allah
to let the fourth
attribute
(Qualtilu wa
Qutilu)
mieht
also occur on his person and
that he was ready and acceptable
for it, Allah
sent his word
"O
Syed Muhammad
in our etemal knowledge
(llm-e-
Azali)
this. fact is decided
that no
person will over come on
Khatimul
Ambia
and Khatimul
Aulia
and sword will not
work.' we
have made
you Khatim-e-vilayath-e-Muhammadi.
Hence
we have made
Syed Khundmir
thy Substitude"'
Thus
we come
to know from this narration
that the
fourth
attribute
could not be expressed
on the
person
of
Hazrat
Mahdi(MS)
und that Bandagi
Mian
Syed
Khunmir(tu)
,o* made
Substitude
to the person
of
I *u*unu(AHS).
This narration
also speaks that as the fourth
attribute
vas to express
Quatilu
and
Qutilu
(killine and being
killed),
this could not have
been expressed
on the
person of
I*^-u' u(AHS)
against
the eternal
knowledge
(A' ali llm)'
hence it was necessary
to make one person substitute
to the
prson of Imamuna(AHs)
so that this fourth attribute
might
be expressecl
in a befitting
manner'
For this purpose Hazrat
Bandagi
Mivun(R' )
v' as already
chosen
by Allah'
Imumuna(AHs)
hacl many times spoken
about this
great and
di gni f i ed
mat t er.
Among
clifferent
sayings
of Itu*unu(AHS)
about
this event one
was:
"Allah
hears, sees and knows' He has
made
you capable of lifti
careful this is the weight
head will be severed
your
you must ask for help fror
It is also a matter
of
Quatilu
wa
Qutilu's
Bandagi Miyan Syed K
Allah was not a narratior
It was spoken many
I*umuru(AHS) und it o u
that all the inmates of th,
Mussadiqueen),
Muhajir,
over it was not limited
outside the Dairah also.
before
"Shahadat"
mar
"Hazrath
Syed Mohar
attribute of battle on
Khundmirtu.
But this h
Miyan Syed KhundmirR
Khalifas. And this will c<
this Miyan(R' ) said
"t
attribute will be expresse
speci f i ed by I mamuna{'
what happens.
The
gist of all
Rasoolullah,r(SAS)
prorn
group of Hazrat lVtahdi(
we do not know about
results. It is not clear it h
l l
lrn desire that this attribute
;on. \'et this could not happen
roo iedee of Allah. Hazrath
' .r,
l et the fourth attri bute
il*,-, txcur on his person and
bl r i or i t. Al l ah sent hi s word
rr .:ernal knowl edge
(l l m-e-
l :),,
fx' rson
wi l l over come on
r.r. .-\ul i a and sword wi l l not
r: l n
-i -r
rl ayat h-e-Muhammadi .
run, l mi r t hy Subst i t ude".
r :rom thi s narrati on that the
errcrre ssed on the person of
thar Bandagi Mi an Syed
,bsrr: x:e to the person of
fu ti:al as the fourth attribute
Q-rrr, . r
(ki l l i ng
and bei ng
in
ev'ressrd
on the person of
rrr-i kn,ql edge
(Azal i
Il m),
? cr.r
.xrson substi tute to the
rat :i ' .r. l ourth attri bute mi ght
l ff: F,rr thi s purpose Hazrat
Jrca,:r chose n by A.l l ah,
s -r.-,ken about thi s
sreat
and
Fs
, ' :
l . nurnrnu(AHS) about
ar-i . \res and knows. He has
made you capable of lifting the great weight of vilayar. Be
careful this is the weight of Vilayat-e-Muhammadia; your
head will be severed your waist will be broken at thar rime
you must ask for help from only Allah
(Matlaul-Vilayat).
It is also a matter of consideration that the narration
of
Quatilu
wa
Qutilu's
attribute was bestowed on Haztat
Bandagi Miyan Syed Khundmir(Rz)' by rhe command of
Allah was not a narration by one man
(Khabar-e-Wahed).
It vas spoken many times and at many places by
Imarnuna(AHS)
and it was explained at Farah in such a way
that all the inmates of the Dairah sahaba, ladies, (Ummatul
Mussadiqueen),
Muhajireen and all spoke about it. More
over it was not limited to Dairah only it became famous
outside the Dairah also. The writer of
' lnsafnama-
rvrires
before
"Shahadat'
many non mahadavis rrsed to say:
"Hazrath
Syed Mohammed ha,l bestou,erl the fourth
attribute of battle on his special Khaliia \' 1ivan S1' ecl
Khundmirtu. But this has not occurred till noq. Perhaps
Miyan Syed Khundmirtu will also transfer ir ro one of his
Khalifas. And this will continue till
Qayamat."
After heanng
this Miyan(R') said
"this
is not the case. The fourth
attribute will be expressed on this banda's
(My)
prson as
specified by Imamunu(AHS) *61 for some days and see
what happens.
The gist
of all this argurnents is that Hazrat
Rasoolullah' s(sAs) promise of Gazwa-e-Hind indicates the
group
of Hazrat Mahdi(AHS). Th" promise is so brief that
we do not know about the conditions of the battle and it..
results. It is not clear whether the fighting people wiil krll th.
l 5
kafirs or will become martyrs. Hazrat Mahdi(AuS) recited a
verse
(of
Quran)
relating to himself. It contained
four
attributes.
The fourth attribute is of
Qualilu
and
Qutilu
(killing and being killed). Hence
Quatilu
and
Qutilu
is the
detail of the brief note of Ghazwa-e-Hind
in the tradition'
As ImarnunaAHs
has related
Quatilu
and
Qutilu
to himself
so the
group fighting
in India will be the
group of
1y1up,6;(AHS).
As Khatemain
(Rasoolulla6(sas) and MahdiAHS)
could not be over come by any person and this was in the
knowledge
of Allah. This attribute was bestowed to Bandagi
Miun(tu) by Allah through the holy tongue o6 14u1t61(AHS).
And on the person of Bandag" Miuntu this attribute was
accomplished
20 yrs after the death of Imam(AHs) in the
same v/ay as vas foretold by Imam(AHS).
Now the question is whose martyrdom should it be
consideredl
The attribute
of
Quatilu
wa
Qutilu
was not
primarily on Bandagi
Miutt(tu). It was basically for
[\tl3]fi1(AHS). Bandasi
Miun(tu) was appointed on the order
of Allah as a substitute to the person of Mahdi(AHS). The
answer to this question can be none other than that the
auribute
of
Quital
was of
yu1t6i' t(AHS)
but Bandagi
Miun(fu)
was made a substitute
for him on special reasons
and t he at t nbut e
u' as shown on hi m.
In a
ludicial
case if a party appoints a pleader, then
every word of the pleader is considered to be the word of
the party
(not the u' ord of pleader).Similarly
the substitute' s
action
(Bandagi \zl1un(tu)' t
action) cannot be considered as
l 6
his own action but the act
(i . . . ,
Mahdi (AHs); . And
appointed by the order c
action is not of the substit
person for whom the subst
This event throvs
i-yat-e-tamma) of Bandag
exprebses the glory of Ma
vilayat to Bandagi Miun(R
Here the importan
the word Gazwa can right
earlier arguments have this
Quatilu
wa
Qutilu
Muradullah(AHS).As per t
transferred to Banda
Mahdi(AHS).No* the poi
would be given
to the
Mahdi(AHS)
euatilu et
called fighting; simple batt
rightly applied to it. Ever
will not hesitate to say tha
will be called Gazwa in t
place where Gazwa is
connected vith it .The
attribute
Quatilu Qutilu
called Gazwa-e-Hind. It
religious reasons the ar
substitute instead of I
Khal i f at ul l ah' s at t ri but e i s
,azrat !1ah6;(AHS)
recited
a
h' nse li. It contained four
rs
,' ' i
Qu6/i/u
and
Qutilu
r
Q. . ; l i l u
and
Qut i / u
i s t he
! ra-r-Hi nd
i n t he t radi t i on.
r. ; . ' . , ancl
Qut i l u
t o hi msel f
lr"
* rii be the
grouP of
o11"1
:\s)
and MahdiAHS)
!rr!
n and this was in the
ie
::. bestowed to Bandagi
[ r. l , , , nsue of f f i ul l i ; (AHs).
3
\ ! , "nt u t hi s at t ri but e
vas
&a: : ^
, , f 1*. . ' (AHS)
i n t he
. i l { i r
ITI
E
:r.irr.\'rdom should it be
Q' -rarr.--r
*a
Quti l u
was not
Fr
lt u'as basically
for
)
rai appoi nted
on the order
pr.*' r. oi \l ahdi (AHs).
The
? c,rr.r
other than that the
\ l ar: :
. t
\ HS)
but Bandagi
c :,,r hrm on speci al reasons
h: : n
a:1r ;prpoi nts
a
Pl eader,
then
or-.r,l e:ed
to be the word of
rrr )
)i mi l arl y the substi tute' s
l or) cannot be consi dered as
h
his own action but the action for whom he acts as substitute
(i.".,
Mahdi(AHS)1.And specially when the subsritute is
appointed by the order of Allah, it will be said that the
action is not of the substitute(Bandagi Miun(tu)) but of the
person for whom the substitute acted i.e., of X4u1"t6;(AHS).
This event throws light on the total perishing
(Fana-
i-yat-e-tamma) of Bandagi Miun(tu) in Mahdi(AHS). It ulro
expresses the glory
of Mahdi(AHS)' s
glad tidings of Sair-e-
vilayat to Bandagi Miun(tu).
Here the important question is also solved whether
the word Gazwa can rightly be applied on this battle. The
earlier argurnents have this much proved that the attribute of
Quatilu
\ra
Qutilu
belonged to Mahdi Maud
Muradul l ah(AHs). 4r per t he wi l l of Al l ah t hi s at t ri but e u, as
transferred to Bandagi IVI iyan(
R' '
bi' Hazrath
Mahdi (AHs). No* t he poi nt t o consi der i s t hat u' hat name
would be given
to the battle in which the attribute of
Mahdi(AHS)
Quatilu Qutilu
was expressed. Will it be
called fighting; simple battle, Harb or the name Cazwa was
rightly applied to it. Even a man of simple understanding
will not hesitate to say that the battle related to khalifatullah
will be called Gazwa in the religious terminolory. And the
place where Gazwa is fought will be given the name
connected with ir .The battle related to khalifatullah is
attribute
Quatilu Qutilu
as it was to occur in Hind, was
called Gaava-e-Hind. It is a different thing that for some
religious reasons the attribute was exhibited upon a
substitute instead of the real person. But if the
Khalifatullah' s attribute is shown bv the order of Allah on
,{i.slp.r
t 7
the substitute, then how can it be called as a common
battle. And if the substitute is shown to get the expression
of
Qutilu
(killed) then how can it be called a common
martyrdom
(as
infact it is the martyrdom of the real person
(i . e.
Mahdl (AHS)). Here l ogi c and honest y wi l l hol d t hat as
the attritrute of
Quatilu
and
Qutilu
was specifically of
Hazrat
M3[.i;(AHS),
hence the battle will be called the
Ghazwa and the martyrdom in it was a special martyrdom
(Shahadat-e- Maqsoosa).
The above arguments were given because some
people with non-arab
(ajami) thinking feel that Gazwa is a
battle in which Hz. Rasoo1u11u6(sAs)
himself took part. [n
Arabic language the word Gaza is common and there is no
such condition
as mentioned above. Hence
,
Ghazi is a
word from Caza and is applied to any person who takes part
in a religious battle and comes out un-killed. Moreover in a
Hadith it is said
"
ragazu wa tag-tanamu"
i.e. Fight a battle
and
get
"Mal-e-ghanimath"(booty).
Here also Gazwa is
used in common meanings. These two examples are for the
people with knowledge. There are many more examples in
Arabi c.
If it is still stressed that the word Gazwa is used
only for the battle in u' hich Hazrat Rasoolullah(sAS)
took
part, then we ask uhat name will be given to the battle
which was relatecl to the name of Hazrat ffi.ltfl1(AHs).
Those who consider Hazrat Mehdi(AHS) as l"ts in rank and
position to Hazrat R"*olulluh(SN)
will not
give any
answer. Those who feel Hazrat Mehdi(AHS) "quul in rank
I
and position to Hz
at once say as hat
Moreover tl
Rasoolullah(sAs). F
vill take place in H
of this he rememt
with the name
"Ga
then his objectior
Rasoolullah(sAs) hi
It is a fact
made to give diff
biographers. To
Rasoolullah(SAs) ir"
but folly and stul
honesty and knou'le
I t i s a n i
Rasoolullah(SN)' s
level that they ca
Gazwa and also th
people don't har',
Miyan(R' )' s battle
the substitute of I
shows the attribute
Sudrason. It is off
This argun
if that part of the
soul of this full e'r
l 8
an l t br cal l ed as a common
: r:
<hrru.n
to get
the expressi on
I i J:r rt be cal l ed a common
fr -..:rrrci om of the real person
fi r i r:rl nonesty wi l l hol d that as
rrl :
Q-rtrl u
\r,as speci fi cal l y of
'
ti -.+- L,attl e wi l l be cal l ed the
r .:. ;: Eas a speci al martyrdom
. l
r.l_i tr ere gtven Decause some
r) : r: rxrng f eel t hat Gazwa i s a
u11.h:S\q) hi rnsel f took part. In
L' -.
15 common and there i s no
d a[ r, re. Hence
,
Ghazi i s a
icri t,, anv prrson who takes part
)c-
,rt
un-ki l l ed. Moreover i n a
a : ar-rdnamu" i . e. Fi ght a bat t l e
' (
i ,t^,tr
).
Here al so Gazwa i s
Ti r* tqo exampl es are for the
:fr i:e manv more exampleS in
l i ' i : :t \rord Gazwa i s used
I I l :z::t Rasool ul l ah(SAS) took
rrurl l l ' e gi ven t o t he bat t l e
ri ::.t- .,i Hazrat X4.1l 6;(AHS).
\ t et -. , j r' \ HS)
as l ess i n rank and
i ". . ", , ' -t -\ t ) u' i l l not gi ve
any
rz, er \ l ehd; (' AHS) equal i n rank
I \
and position
to Hz. Rasoolullah(SAs)
1"6umsar');
they will
at once say as hat is Camt4 this is also Gazwa.
Moreover the words Gazwa-e-Hind are of Hazrat
Rasoolullah(SAs). He very vell knew that in the battle that
will take place in Hind in future he cannot take part. Inspite
of this he remernbered that battle with full responsibility.
with the name
' Cazwa-e-Hind".
If any one objects to this,
then his objection will be to the person of Hazrat
Rasoolullah(SAS) himself.
(Allah
Forbid).
It is a fact that
"Sirya", 'Harab", "Gaava'
\rere
rnade to give
different meanings by later historians and
biographers. To weigh the words of Hazrat
Rasoolullah(SAs) in the balance of later historians is nothing
but folly and stupidity. It will not get any praise from
honesty and knowledge.
It is an irony that those who consider Hazrat
Rasoolullah(SN)' s battle only as Gazwa come to such low
level that they call the battle of Mahmud of Ghazni as
Gazwa and also the battle of Sultan Hussain sharqui. Such
people don' t have any inclination to consider Bandagi
Miyan(R' )' s battle as Gazw' a. Though it was the battle of
the substitute of I*u*unu(AHS). accepted by Allah which
shows the attribute of
"Quatilu
and
Qutilu"
in khambel and
Sudrason. It is off course in reality the Gazwa-e-Hind.
This argument will remain incomplete and defective
if that part of the narration is not mentioned which is the
soul of this full event. Hazrat Mehdi(AHS) has not bestowed
I
l 9
the attribute of
"Quatilu
and
Qutilu"
to Bandagi
miyan(k)
in a cursory and superficial manner that if it occurs it is
well, if it does not it matters not. On the other hand he
(AHS)
said it is the
"aayath'
and
"hu1jath"
(a
rrue proof) of
his Mahdiyath. Hence he has, with great
stress.(that
it vill
surely occur). F{e explained that on the first day if you
(Bandagi
Miyantu) are single and the whole world is your
opponent, the whole world will be defeated and on the
second duy you will become a Martyr. This was the
explanation of
' Quatilu
and
Qutilu".
The first day attribute
of
'Quatilu"
will be manifested and on the second day the
attribute of
' Qutilu".
The same thing I-amun.(AHS)
told
with a stress that
"lf
Banda (lmamana(AHs);
is Mahdi-
Maud, this will happen." This small sentence is so simple
and spontaneous and so true that the like of it cannot be
found anyrvhere.
This point is necessary to explain that throughout his
whole life, Hazral Mahdi(AHS)
kept hirnself on the
commands of Allah and
Quran
and followed conformably
Hazrat Rasoolullah(sAS)
and expressed these as a proof of
his Mahdiyath. Further he explained two events that were to
happen after his death and these are also the
"aayath'
and
"hujjath"
of his Mahdiyath. If these things occurred after his
death in the way he had said then it will be a clear proof of
his Mahdiyath. Of these the first verse to occur
just
after
his death and the second occurred ahout 20
years
after his
death.
About the first event I-u-unu(AHS)
said,
' After
putting
me in the Grave. See if
"Bandu"(AHS)
is in the
20
grave, then I am not l
then know that I am tn
About second e
then the attribute of
(
you
(Bandagi Miyantu
Praise to Allah
by I.u*unu(AHS). T
found in his
grave and
happened on Bandagi )
Due to this rea
the
Quam
collectivel
Mahdi (AHS). H. . Shul
Bandagi Miyan
of Badar. [f the perv
Miyan(R' )' s battle vas
a hypocrite and a p.
Martyrdom
(Shahadar
Hazrat X4u1t6;(AHS) ;t
for Bandagi Miyan(R
attribute of
Quatilu
an
battle of Bandagi \{iy
Miran Syed Mahmocx
point. This informatio
167). ln other words t
of
Quat i l u-wa-Qut i l u
place and importance
Badr was
"Aayath".
Rasool ul l ah
(SAs)
i n
r- to Bandagi miyan(tu)
r that if it occurs it is
On the other hand he
rqpth'
(a true proof) of
sreat
stress.(that it will
Dn the first day if you
the n hole world is
your
e deieated and on the
\tarty' r. This was the
fhe iirst day attribute
|
.,r: the second day the
unr Imamanu(AHS)
1o16
rnara(AHS);
i s Mahdi _
ill .cntence is so simPle
trr lrke of it cannot be
p"a.r that throughout hi s
re.,t hi rnsel f on the
rj :,,l l oued conformabl y
ssrr:
:irse as a
Proof
of
i t : ,
,
t vent s t hat were t o
r"
' i ' , t he
"aayat h"
and
::' l i :r{s occurred after hi s
rt
u: . . be a cl ear proof of
\e:{' !o occur
j ust
after
i r. rrt 20 years af t er hi s
,,:",,.r'
\HS)
sai d,
"After
' [ ] . , . , i u" ( . AHS)
i s i n t he
grave, then
I am not Mahdi
and if I
am not
in the
grave
then
know
that I am true
Mahdi'"
About
second
event
he said
"
If I arn Mahdi-Maud'
then
the attribute
of
Quatilu-wa-Qutilu
vill
be shown
on
you
(Bandagi
MiYantu.)' "
Praise
to Allah
both
these
events
occurred
as told
by
lrnu*unutaHsl.
That
is he
(l*u*unuAHs)
was
not
found
in his
grave and
the event
of Killing
and
being
Killed
happened
on Bandagi
MiYan(tu)'
Due
to this reason,
these
two
events
are
counted
in
the
Quam
collectively
among
the
Mojizat
of
Hazrat
X4u1'r61nHs).
Hr.
Shah
Quasim
Rh'
Wrote
thus:-
Bandagi
Miyan(R')'s
battle
is true
just like
the
battle
of Badar.
tf the prson
says
with
certainity
that
Bandagi
tuttr""f*l' s
battle
was not
like
the Mojizat
of Badar'
he is
a hypocrite
and a
persn
who totally
denies
this
Special
Mu,tyrdorn
(Shahalat-e-Makhsosa)
is a Kafir
because
H;;
M"66itnHsl
has
in detail
spoken
as a will
(wasivat)
for
Bandagi
Miyan(R'')'
And,
for
the
expression
of
his
attribute
of
Quatilu
and
Qutilu
he
gave an indication
of
the
battle
of Bandagi
Miyan(R')
Moreover
the
witness
of Hz'
Miran
Syed
Mahmood
Sani-e'Mahdi(tu.)
also
stresses
this
point.
This
information
is famous
(ref: Sirat-e-lman
.
page
167).
In other
words
the
place and
importance
of
' the
battle
of
Quatilu-wa-Qutilu
is
the same
for \' lahdi
(AHS)
as the
place
and importance
of Battle
of Badr'
As
the
battle
of
Badr
was
"Aayath"'
"Hujjath"
and
' Mojaiza"
of
Hz
n"r""ftff"n
(sAs)
in
the same
way the
expression
of
the
2 l
attribute (of
Quatilu-wa-Qutilu)
is
"Aayath", "Hujjath"
and
"Mojaiza"
of Hz. Mahd;
(AHS).
As the battle fought at the place of Badr is called
the Battle of Badr, in the same way the Battle
(to
be)
fought in India was named by the Holy tounge of Hazrat
Mohammed Mustafah
(SN)
as
"Cazwa-e-Hind"
i n t he name of
has been
post ed on
cal i Ph of A
ww\rl
l m
portant Fei
I nsi gh
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22