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In the name of Allah, Most Gracious, Most Merciful. What Imam Mahdi (AS) has said about the non-migrants is known to all people. 1. Imam Mahdi (AS) is quoted as saying that if a person migrates to Khorasan from Gujarat, his relatives are in Gujarat, and his heart-felt inclinations are with his relatives, he is among the oppressors (zalim). This narration is reported by a (large) group of people. In respect of such migrant, Imam Mahdi (AS) has quoted the following Verses from Quran: "O believers! Do not take your fathers or your brothers for friends if they prefer unbelief to belief; and whoso of you shall take them for friends they shall be regarded as those who have been unjust to themselves." (S. 9 : 23 SAL). Again Allah has said: "… And they who having believed have not left their homes, they shall have no right of protection from you until they too fly their homes…" (S. 8 : 72 SAL). Allah again says: "…Take not therefore any of them for friends till they have forsaken their homes in the cause of Allah…" (S. 4 : 89 SAL). 2. It is narrated that Imam Mahdi (AS) said that a thousand seekers of Allah renounced the world (tark-e-dunya) and took the path of Allah. (Allah commanded) the angels: "Show them the world, as it is, after decorating it." They were shown the world as commanded. In other words, people turned to them and they began to get a large quantity of donations (futuh). Nine hundred out of the thousand seekers turned to the world and embraced it. Then, there were one hundred who were still on the path of Allah. (Allah commanded) the angels again: "Show them the Hereafter, as it is." They were shown the Hereafter. Seeing it, ninety of the remaining hundred accepted the Hereafter. The remaining ten were still for Allah. They said that they were not fascinated by the world or the Hereafter, and that they were the seekers of Allah. (Then Allah commanded) the angels to inflict calamities on the rest of them. Prophet Muhammad (SLM) has said: "Verily, Allah tests the believers by inflicting calamities on them, as one among you examines gold by heating it over fire to find out whether it is genuine or not. COUPLET: 3. It is reported by Bandagi Miyan Syed Khundmir and Bandagi Miyan Shah Nizam (RZ) that the day when Bibi Shakar Khatoon and some others returned from Kaha, the capital of Thatta (in Sindh) and reached the coast, Bandagi Miyan Shah Nizam (RZ) said that he too had gone with them to help them board a hired boat. They had given some money to him (Shah Nizam (RZ) ) who had hired the boat for them and, forgetfully, some of the money was still in his possession. He had returned home at sunset. When he removed his garments, the coins bagan to jingle. He recalled that their money was left with him. At about three or four in the morning, when he came out all set to go to them and return their money, Imam Mahdi (AS) too came out. They met. By a gesture of the hand, Imam Mahdi (AS) asked Miyan Shah Nizam (RZ) where he was going. The Shah went to the Imam (AS) and said: "Miranjeo, some of the money of Shakar Khatoon, which she had given me to hire the boat, remained with me and I was going to the coast to return it." Imam Mahdi (AS) said: "Miyan Nizam, spend the money. If Allah were to ask (you about it ), hold me responsible. These people are going turning their faces away from Allah. If Allah were to give me the strength (that is, if the commandment of Allah were to come), I would give them a beating and snatch away everything they have." O friend, these people had not revoked their covenant with Imam Mahdi (AS) about his being the Mahdi al-Mau'ood, but giving up the company of the Imam, they were going to Gujarat to their relatives. And Imam Mahdi (AS) said this in respect of them. 4. It is narrated that when Bandagi Miyan Syed Khundamir (RZ) came along with the inmates of his daira to Bhadriwali from Jalor, and stayed for some days at the village, some of family members of the brothers of the daira went to Naharvala to meet their relatives. These relatives were the sympathisers of Imam Mahdi (AS) and sometimes they used to come with their families to stay at the daira for some months. Their generosity was well known. Despite all this affinity, Bandagi Miyan Syed Khundmir (RZ) did not treat them as relatives. He consulted Miyan Shihabuddin bin Qutbuddin, Miyan Qutbuddin bin Yaqoob and Miyan Alauddin bin Rafi (RZ), asked them to bring a particular camel to a particular place, "so that we too could embark on a journey." They took the camel and went to the appointed place. Bandagi Miyan Syed Khundmir (RZ) started early in the morning (that is, much later after the midnight). At the time of starting, Bandagi Miyan tried to beckon the servant-maid, Marjana. Marjana did not get up, as Bibi ' Aisha's (RZ) face was towards her. Afterwards, Bandagi Miyan (RZ) came out of the daira. Malik Hammad (RZ) too followed him. Bandagi Miyan's (RZ) attention was not directed towards anything. He was in a divine ecstasy (jazba) and could not differentiate between the right or wrong path (he was following). When he reached the place where the camel had been brought, and was still a short distance away, the brothers who had brought the camel saw Bandagi Miyan (RZ) and Malik Hammad (RZ) coming towards them. They thought that the news of the departure of Bandagi Miyan (RZ) had spread among the inmates of the daira, and that was why the brothers were coming towards them (who had brought the camel). Hence, they started walking briskly. They were going fast and Bandagi Miyan was following them. At one point, the apparel of Bandagi Miyan got entangled with a thorny bush. Bandagi Miyan (RZ) sat down there, and started complaining about his condition. He said: "Ilahi, this servant of yours is not worthy of and competent to being a murshid (spiritual guide) and it is not proper for me to sit in the place of Imam Mahdi (AS), make pas-khurda (sanctified left-over eatables ) and sawaiyat (equal distribution of the donations received by the murshid)." Then an unknown voice was heard saying: "O Syed Khundmir, you are Our well-liked (maqbul), We have made you worthy and competent to succeed Imam Mahdi, We have invested you with many robes of honour (khil'at), We have granted you the meaning of Quran." After this, Bandagi Miyan again gave reasons of his contentions for his stand. Again the unknown voice was heard saying: "There is much work to be done by you. Where are you going?" Later, Bandagi Miyan recovered his senses and called Malik Hammad (RZ) to come and asked him which was the way to the daira. Malik Hammad (RZ) showed him the way. Malik Hammad (RZ) asked Bandagi Miyan (RZ): "I heard one voice of Bandagi Miyan, (but) whose was the other voice?" Bandagi Miyan replied: "The other voice was from Allah, the Most High, and Prophet Muhammad (SLM)." Allah be praised! the robes of honour were so great, and his humility was so immense! This humility is impossible without living in accordance with the will of Allah. After this, Bandagi Miyan (RZ) came back to the daira. Later, after dawn, he went into the wooden tent of Miyan Khanjeo (RZ) and sat there. The people, whose family members had gone to their relatives, were called and severely rebuked. Bandagi Miyan said: "Why should this servant (of Allah) remain among you? You diverted your attention towards the worldly people, and allowed your family members to go to (the houses) of the worldly people. "He recited the following Quranic Verses to them: "O Believers! Do not take your fathers or your brothers for friends if they prefer unbelief to belief; and whoso of you shall take them for friends they shall be regarded as those who have been unjust to themselves. Say (to the believers, O Prophet (SLM)! ), if your fathers and your sons and your brothers and your wives, and your kith and kin and the wealth you have acquired and the merchandise which ye fear may not have a proper sale, and the dwellings of which you are very fond, be dearer to you than Allah and His Apostle and striving in the way of Allah, then, wait until Allah discloses what He wills to do. And it is not in the manner of Allah to guide the impious." (S. 9 : 23 and 24 SAL). "Thou wilt not find those who believe in Allah and the Last Day loving those who work against Allah and His Messenger (SLM), even though they be their fathers of their sons of their brothers or their near of kin. These are they on whose hearts Allah hath engraved the Faith and strengthened them with a spiritual force proceeding from Him; and He will bring them into Gardens wherein flow streams to let them abide therein. Well pleased is Allah with them, and they with Him. It is they who are Party of Allah! Mark! It is Allah's Party which shall be blessed with success." (S. 58 : 22 SAL). "Neither your near of kin nor your children will avail you on the Day of Resurrection. He will judge you (by what ye have actually done). For, indeed Allah is fully aware of what you do. Indeed, ye have had `n excellent pattern (to follow) in Abraham and even in those who were with him. They had said to their people, ' Verily, we are clear of you and of what ye worship beside Allah: we renounce you; and there has arisen between you and us enmity and hatred which shall last till ye believe in Allah alone…" (S. 60 : 3 and 4 SAL). Bandagi Miyan (RZ) recited many other Quranic Verses similar to these. He was furious and reproached particular brothers (of the daira). The brothers repented and said: " It was our fault that we allowed the members of our families to go." After this, the brothers soon summoned the members of their families. This narrator (Vali bin Yusuf (RZ), the author) was present (on the occasion). 5. Hence, if (the inmates of the daira) are (favourably) inclined towards their worldly kith and kin, the master (sahib) of the daira should not help such people; and if they were to help such people, it would be against the practice of Imam Mahdi (AS); indeed it is an innovation (bid'at). Hence, Allah says: "…Cooperate one with another in goodness and piety and do not cooperate in sin and transgression, and avoid displeasure of Allah, for Allah is strict in dealing out chastisement." (S. 5 : 2 SAL). (If one helps, one would come within the purview of this Verse.) And if they come on the path of Allah and seek your help, then help them, as Allah has said: "Yet if they seek aid from you in the name of their faith, it will be obligatory on you to give them aid..." (S. 8 : 72 SAL). 6. Imam Mahdi (AS) , Bandagi Miyan Syed Khundmir (RZ) and Bandagi Miyan Shah Ni'mat (RZ) and a majority of the migrant-companions (RZ) of Imam Mahdi (AS) were not happy at the inmates of the daira going to (the houses) of their worldly kith and kin living outside the daira. The narrations relating to the cities of Kaha, Nahrvala and Bhadriwali have been reported above, and it was because of this that the inmates of the daira had been rebuked in severe terms. 7. It is narrated that Bandagi Miyan Malik Allahdad (RZ) went along with the (inmates of his) daira from Jalor and stayed for some days near Naharvala. He warned (the inmates of his daira) that they should not go to (the houses) of their relatives in the city (of Nahrvala); and if they went and met their relatives, they should not return to the daira: they might go wherever they wanted, or stay there (itself with their relatives outside his daira). 8. And be it known that when some of the companions (of Imam Mahdi (AS) ) returned from Kaha (in Sind, now in Pakistan), Bandagi Miyan Syed Khundmir (RZ) too accompanied them to Gujarat. Some of the companions urged Imam Mahdi (AS) not to allow Bandagi Miyan (RZ) to go to Gujarat, for his relatives in Gujarat were worldly people and they might not allow him to return (to the company of the Imam AS). However, Imam Mahdi (AS) said in reply: "This servant (of Allah) sends; Allah, the Most High, may promote His Faith (deen)." 9. Bandagi Miyan Syed Khundmir (RZ) narrates that once Malik Ma'roof (RZ) told Imam Mahdi (AS) that he had received a letter from his mother asking him to go over to his house at least once; he would go if the Imam permitted him. Imam Mahdi (AS) told him: "O Malik Ma'roof, write to your mother that Malik Ma'roof is dead." 10. It is narrated that Miyan Ali Dholkhia (RZ) died in the daira of Bandagi Miyan Shah Ni'mat (RZ). He had left fifty fairozis (local coins) as his legacy. Miyan Ni'mat (RZ) distributed the fairozis among the inmates of the daira. The son the daughter of Miyan Ali (RZ) were living in Dholkha. Shah Ni'mat (RZ) did not send the amount to them on the plea that this amount was in the right of the indigent (fuqara) of the daira. 11. It is narrated that Miyan Faqih Muhammad (RZ) was martyred by a Rajput at the town of Barhli. Bandagi Miyan Shah Nizam (RZ) informed his relatives (outside his daira) and whatever Miyan Faqih Muhammad (RZ) had left as his legacy was handed over to them. When this incident was related to Bandagi Miyan Syed Khundmir (RZ), he said that it was not good, that the legacy was given to the relatives, and that it was in the right of the indigent and the emigrants. If those people (the relatives) had migrated and participated in jihad, they should be treated well as relatives (sila rahmi), as Allah has said: "They who have believed and left their country and struggled in the way of Allah, and they who have given the Prophet and his followers an asylum and been helpful to them-these are verily the faithful. Mercy is their due and an honourable provision. And they who have believed in the meantime and left their homes and have joined you to fight by your side, these also are of you. Those who are united by ties of blood according to the Book of Allah, enjoy closer relationship with one another. Verily, Allah knoweth all things." (S. 8 : 74 and 75 SAL). So if they migrate and come to terms with Allah and the believers, they will become the (true) followers of the believers (mumineen). 12. Bandagi Miyan Syed Khundmir (RZ) said in the Gojri dialect that those who come behind (pas-ravi) are mumin (believers); they will not be equal in ranks to those who went earlier if they migrate; and great are the ranks, forgiveness (by Allah) and recompense of those who went earlier. Hence, Allah says: "…Those among you who contributed (to war effort) before victory and fought do not stand on the same footing (as the rest of you)! Such shall have a rank higher than that of those who contributed later and fought. But a goodly reward hath Allah promised to one and all…" (S. 57 : 10 SAL). Allah has made a promise of good for all but the ranks of those who came earlier are great. 13. It is narrated that Imam Mahdi (AS) has said that one glance of this servant (of Allah) is better than the accepted (maqbula) worship (ibadat) of a thousand years. COUPLET: 14. It is narrated by Bandagi Miyan Bhai Muhajir (RZ) that Imam Mahdi (AS) has said that if a person were to remain in the company of the Imam (AS), as long as it takes to dust one's footwear, all his past sins would be forgiven. A Hadith is reported in the Tamheed-e-Ain-al-Qazat that the Prophet (SLM) has described the qualities of the group of Imam Mahdi (AS). The Hadith begins with the words: "O Aba Zarr (RZ)…"* * Prophet Muhammad (SLM) said: "O Aba Zarr, do you know what is my sorrow and my anxiety and what I am desirous of ?" The Companions (RZ) requested: "O Messenger of Allah (SLM), (please) inform us about your sorrow and anxiety". The Prophet (SLM) said : "Ah! I am anxious to meet my brothers who would come after me. Their glory (shan) would be like that of the prophets. They would be of the rank of the martyrs before Allah. The would run away from their parents, siblings and children to win the pleasure of Allah. The would forsake their riches (mal) and they would humiliate their soul (nafas) deliberately. They would not drown themselves in the lustful desires and superfluous (things) of the world. They would assemble in a masjid. They would be sorrowful in their love and devotion to Allah. Their hearts will remain (directed) towards Allah. Their souls would be one with Allah and all their work will be particularly for Allah". This Hadith is narrated in Tamheed. (Excerpts from Maktub-e-Multani) 15. It is narrated that Imam (AS) said: "The person who migrates to the path of Allah in the morning is the murshid (spiritual guide) of the person who migrates to the path of Allah in the evening, in other words, the person who migrated at the time of 'Asr prayers. This is so because the person, who came in the evening, had come seeing the person who came in the morning. Hence, the first is the murshid of the one who followed. 16. It is narrated by Bandagi Miyan Syed Khundmir (RZ), and he has written in his booklet, Aqida Sharifa, that Imam Mahdi (AS) said that critical rectification (tashih) takes place in front of this servant (of Allah) and commandment (of Allah) is revealed that "O Syed Muhammad! Whoever is correct in front of you is our accepted (maqbul) person; and he, who is not correct in front of you, is abandoned (mardood) in front of Us." 17. Bandagi Miyan Syed Khundmir (RZ) has said that the persons, who migrate and come, are those very people whose souls have been critically rectified before Imam Mahdi (AS). They come not because of our explanation (of Quran). Hence, those who subsequently arrive should never have any resentment against the early migrants. They should always wish for the good of the earlier migrants, as Allah quotes the Meccan refugees as praying "…Our Lord! Forgive us, and our brethren who have preceded us in the Faith, and make not our hearts ill disposed towards those who have already believed. O Lord! Verily, thou art Kind, Merciful" (S. 59 : 10 SAL). 18. It is narrated that at Nainpura, in Ahmadabad, a majority of the migrant-companions of Imam Mahdi (AS) draw up a mahzar (document). The assembly included Bandagi Miyan Syed Khundmir (RZ), Bandagi Miyan Shah Nizam (RZ), Bandagi Miyan Shah Ni'mat (RZ), Bandagi Miyan Malikjeo (RZ), Bandagi Miyan Shah Dilawar (RZ), Bandagi Miyan Larh Imam (RZ) and Bandagi Miyan Malik Ma'roof (RZ). Apart from them, there were sitting some shirkers and squatters (qa'ideen). Bandagi Miyan Syed Khundmir (RZ) asked the shirkers and squatters to go away from the assembly of migrants, saying: "I will call them back after consenses." This writer was present on the occassion. 19. Bandagi Miyan Syed Khundmir (RZ) had consulted Malik Fakhruddin and Malik Latif before going to Naharvala. They had opposed Bandagi Miyan (RZ) during the consultations. Afterwards, Bandagi Miyan (RZ) said that he would not thereafter consult the shirkers and squatters (qa'ideen), because they would try to influence (his decisions to their advantage). 20. And be it known that when the inmates of the daira did not return to the daira, Bandagi Miyan (RZ) called them shirkers and squatters, vocals (lisanian) and worldly people. And when they returned to the daira and died there, he gave them glad tidings (of the Hereafter). 21. During the time of Prophet Muhammad (SLM), ten sincere people consulted the shirkers and squatters and remained apart and away from the Prophet at the time of his migration. Allah revealed the Quranic Verses about hypocrisy in respect of them. After this, the ten persons were ashamed of themselves and repented. Seven among them shut themselves in their houses and the remaining three went away to the mountains and lamented so much that Allah accepted their repentance (tauba). Allah has said: "Indeed, Allah had mercifully shown consideration to the Prophet, as well as the Refugees (Muhajirin) and the Helpers (Ansar) who had followed him in the hour of distress, despite the fact that the hearts of some of them had well-nigh failed them. He hath now turned unto them over again; for He is Kind and Merciful. (Likewise), hath He mercifully turned unto those three persons also who had been left in suspense, and who had felt that the earth, spacious as it was, had become too strait for them and their very lives had become a burden unto them, who had thought that there was no refuge from Allah except in Himself. Allah had turned unto them that they might turn repentant unto Him. Surely Allah is Relenting, Merciful" (S. 9 : 117 and 118 SAL). 22. A commandment was revealed forbidding consultations with the shirkers and squatters and enjoining consultations with the migrants and truthful (muhajerin and sadiqin). Hence, Allah says: "O believers! Be mindful of Allah and associate with the truthful" (S. 9 : 119 SAL). 23. And the truthful are those about whom Allah has said: "It (a part of that which is assigned to the Apostle) belongeth to the poor also from among the Muhajerin (the refugees), who had been driven from their homes and their possessions while engaged in seeking grace from Allah and His pleasure and in supporting the cause of Allah and His Apostle. It is they who are truly sincere (in their belief in Allah)" (S. 59 : 8 SAL) 24. And be it known that at the mosque in the daira of Bibi Buwan (RZ) and Bandagi Miyan Syed Ibrahim (RZ),son of Imam Mahdi (AS), a congregation was organized. Some shirkers and squatters were also sitting in it. Bandagi Miyan Syed Khundmir (RZ) ordered that the shirkers and squatters should be sent out of the congregation of the migrants. The brothers of the daira sent away Ahmad Shah Khaddan and Mahmood Multani from the assembly. Miyan Abdul Haleem (RZ) told this writer, Vali bin Yusuf (RZ), that Miyan Sher Malik (RZ) too wanted to go away. Bandagi Miyan Syed Khundmir (RZ) said: "Why are you going away? You were in the company of Imam Mahdi (AS)." Miyan Sher Malik (RZ) then sat down. 25. Bandagi Miyan Syed Khundmir (RZ) said that while going to the Jami'Masjid and Eidgah (for preaching), they should get ready, put on good apparel, should be armed and go in a group so that the opponents are annoyed and became jealous and say: "O they are so many." And they should be afraid of the believers (mumineen). The Mahdavis should always do like this, and should go to the Jami' Masjid and Eidgah (with dignity) and make no fuss, as Allah has said: "The people of Madina and the nomad Arabs dwelling around it had no cause to abandon the Apostle of Allah or to prefer their own lives to his. This because neither thirst, nor exertion, nor hunger, should have caused them discomfort when they were engaged in the cause of Allah; nor again was there any step taken by them proving disagreeable to the unbelievers, nor any advantage gained over their enemies which was not written down as anything but a righteous act. Verily, Allah suffereth not the reward of the righteous to go waste. And there is nothing small or great, which they spend (for the needy) or undertake journey through a valley (for the sake of Allah) which is not recorded in their favour in order that Allah might requite them liberally for the good they have wrought" (S. 9 : 120 and 121 SAL). Hence, the qualities and attributes Allah has described of the believers in this Verse should be implemented. It is only when one acts according to all these attributes that the acts and deeds become complete and righteous; it does not become complete just with (daily) prayers, (Ramazan) fasting and remembrance of Allah (zikr) alone. 26. Bandagi Miyan Syed Khundmir (RZ) has narrated that Imam Mahdi (AS) said that those people who go (that is, migrate) to Khorasan from Gujarat and, in the path of Allah, bring water and firewood and dig (and prepare) stoves (for cooking): all these are righteous deeds, as all this is done for the sake of Allah. And playing with children too is among righteous deeds.** It is among the deeds of the believers. ** Imam Mahdi (AS) has, under the commandments and the Book of Allah, made obligatory the remembrance of Allah the twenty four hours of a day and had emphatically enjoined the remembrance of Allah during the morning and evening hours. Therefore, after the morning and evening prayers, nobody in the daira used to recite even the Quran in a loud voice. If a child of any seeker of Allah made any fuss (crying, etc..) the seeker used to take the child out of the daira and engage him in play, so that the other brothers were not disturbed in the zikr. That is why Imam Mahdi (AS) had said that playing with the children was a righteous deed, and among the work of the believers. Hence, Bandagi Miyan Vali (bin Yusuf, the author) has stated that during the period of the Imam (AS) and his companions (RZ), nobody would recite even the Quran in a loud voice. If a child were to cry, his father would take him out of the daira, so that his neighbours were not disturbed in their zikr. (From chapter 11 of INSAF NAMA) 27. It is narrated that Imam Mahdi (AS) has said that during the period of Prophet Muhammad (SLM) there were the migrants and the helpers, and that during the period of Imam Mahdi (AS) there would be no helpers (ansar), because, Imam Mahdi (AS) has said that Allah is the Helper (Nasir), and that there would be none other than the migrants for Imam Mahdi (AS). 28. Imam Mahdi (AS) has decreed as hypocrites those people who had abandoned migration. Hence, one should not show any inclination towards persons whom the Imam had called hypocrites. One should not go to their houses. 29. Bandagi Miran Syed Mahmood (RZ), Bandagi Miyan Syed Khundmir (RZ) and Bandagi Miyan Shah Ni'mat (RZ) were not happy about having any dealings with the shirkers and squatters (qa'idan), and they had prohibited marrying the sons and daughters of the rich people. 30. It is narrated that the practice of the companions of Imam Mahdi (AS) in his daira was that if a new seeker of Allah were to come, no girl from the daira would be married to him unless he lived in the daira for a whole year. First, they would observe his behaviour (tareeq) and if he was found to be true (sincere) seeker of Allah, kept himself busy in the remembrance of Allah and was steadfast in the daira, a girl from the daira would be married to him, on condition that the girl from the daira would not be taken out of the daira and made to live among the seekers of the world. 31. May it be known that Bandagi Miyan Shah Ni'mat (RZ) had a daughter. A person from the daira, whose father was a relative of the Shah, asked the Shah to marry his daughter to a certain person. The Shah replied that he would marry his daughter to a person whose pyjamas had three patches (paiwand), one above the other. The seekers of Allah used to be of such character and convictions. 32. Imam Mahdi (AS) married his daughter to
Malik Burhanuddin Muhajir (RZ). Bandagi Miyan Syed Khundmir (RZ) married
his daughter to Miyan Malikjeo ibn Khwaja Taha Muhajir (RZ), although he
was not a Syed, but he was among the nobles (ashraf). He gave his second
daughter in marriage to Malik Ismail (RZ), and his third daughter to
Malik Ismail bin Malik Hammad (RZ). All the three of them were not
Syeds, but were the seekers of Allah and had renounced the world
(tarik-e-dunya). And Bandagi Miyan Shah Ni'mat (RZ) gave in marriage his
two daughters to indigents (fuqara). Some of the companions of Imam
Mahdi (AS) objected to this on the ground that his sons-in-law were not
of the same tribe or his equals. Bandagi Miyan Shah Ni'mat (RZ) said
that he had given his daughters in marriage to those who were the
seekers of Allah and had acted in accordance with the Quranic Verse: "…Verily,
the noblest with Allah is the most pious of you…" (S. 49 : 13
SAL) (Atqaakum, in this verse is also translated as 'fear of Allah').
Bandagi Miyan Syed Khundmir (RZ) was not happy at the marriage of the
daughter of Miyan Atan to Malik Miyan Bariwal, despite the fact that the
girl was brought up by her maternal grandmother, who had adopted her
granddaughter, from her childhood. Further, Bandagi Miyan Syed Khundmir
(RZ) severely rebuked Miyan Adil Shah for giving his daughter in
marriage to a person from among his worldly relatives. He even expelled
Adil Shah from his daira. Bandagi Miyan Syed Khundmir (RZ) seriously
reproached Miyan Qutbuddin; he even stopped talking to Qutbuddin and,
for a few months, he did not even see Qutbuddin's face, as the latter's
wife had given her daughter in marriage to one from among her worldly
relatives. The daughters of such worldly relatives were married to the
inmates of the daira and were brought into the daira. But nobody was
pleased in giving the girls from the daira in marriage to outsiders.
Bandagi Miyan Syed Khundmir (RZ) was particularly averse to such marital
alliances because Imam Mahdi (AS) had said that he who desired the
existence of the worldly life was an infidel (kafir). And this narration
is well known. |