603. A scholar came to meet Bandagi Miyan Shah Dilawar (RZ). The Shah (RZ) said, "How do you explain this Quranic Verse, And when the night spread its darkness over him, hew beheld a star. Said he, "This is my Lord;" but when it set, he said, "I love not the things that set" (S. 6: 76 SAL). The scholar said that seeing the star, sun and moon, Prophet Ibrahim (AS) said, "These are like our Lord." The Shah (RZ) asked, "Is it in consonance with the glory (shan) of Prophet Ibahim (AS) to call the star, the sun and the moon as 'our Lord.' The scholar said, "May your eminence explain it." The Shah (RZ) said, "Ibrahim (AS) suspected the Vision of Allah on the star, the sun and the moon. But when he envisioned innii bariiiun, (S. 6: 78 SAL) It means, 'I dissociate myself from you in joining others with Allah.' Prophet Ibrahim (AS) said, "I call Allah to witness, and do ye (too) bear witness, that I am innocent of (all) that ye ascribe as partners (to Allah) (S. 11: 54 MMP). The scholar said, "This knowledge is…'alla-manii Rabii (that which my Lord hath taught me) (S. 12: 37 MMP). It is not from books or taught by human beings."

604. The mullahs are narrated to have told Imam Mahdi (AS), "You decoy our murids (disciples) and make them your disciples." The Imam (AS) replied, "What does the Shariat say? A person married his daughter to an impotent person. He did not know the truth. Later, it came to be known that the groom was impotent. Do they separate them or not? You purchase some things believing them to be good. Later, you realize that the things purchased were defective. Do you return them or not. The objective of the religion too is the same."

605. Allah Most High had sent a pair of pajamas to Imam Mahdi (AS). It was longer than necessary. Somebody told the Imam (AS) that the pajamas should be above the ankle joint according to sunnat." The Imam (AS) got a large part of the pajamas cut. His emulation of Prophet Muhammad (SLM) was perfect. It means that the Imam (AS) emulated the practice of Prophet Muhammad (SLM) in qaul, fel and hal (word, deed and condition).

606. Imam Mahdi (AS) is narrated to have said. "He, who has recognized Allah, does not need asking."

607. A scholar came to meet Bandagi Miyan Malikji (RZ). The Miyan (RZ) asked him, "Do you know reciting Aamantu billah…" The scholar said, "Yes." Miyan (RZ) said, "Recite it." The scholar recited it. The Miyan (RZ) asked, "Do you repose faith (iman) on all these points?" The scholar replied in the affirmative. The Miyan (RZ) asked, "Have you reposed faith on the reality (haqiqat) or the manifest (majaz)?" The scholar kept quiet. The Miyan (RZ) said, "Haqiqat means deeds. You should practise. You should see what you have reposed your faith on. In other words one who sees Allah Most High is a mumin. Otherwise, if he continues and does not perform deeds, he would not be a seer (bina). In respect of such a person, Allah says in Quran, And he who has been blind here (to Truth), shall be blind in the Hereafter and far away from the right path (S. 17: 72 SAL). The person who has not seen Allah Most High in this world will not be a mumin (believer).

608. Somebody asked Imam Mahdi (AS), "Unity (yaganagi) is better or dualism (dui)?" The Imam (AS) said, "Dualism is better. Because one can understand Unity by dualism. Had there been no dualism, none would have recognized Unity."

609. Bandagi Miyan Shah Nemat (RZ) is narrated to have said, "The seeker of Allah wants that there should be no separation even for a moment. But it is good for the seeker that there is separation at times and union at times. Perpetual union too is not good and perpetual separation too, God forbid, is not good."

610. A person is narrated to have visited forty hujras (rooms) of the fuqara with loaves of bread. None accepted them. They all said, "We have the strength to starve. Give the bread to some other brother." They were all the seekers of Allah. There was sincerity among them because there is gain in sincerity. Allah says in Quran, The believers are after all brethren unto one another… (S. 49: 10 SAL).

611. There was a woman in the daira of Bandagi Miyan Syed Khundmir (RZ). She was in great distress (iztirar). She made one of her two children sleep in front of her and the other behind her. She slept between them. Later in the night, one of the children died. There was perfect (kamil) woman in the daira. She heard an unknown voice, "Serve food to Us." She was perplexed. Then again the unknown voice said, "So-and-so is in great distress. Feed her and that food reaches Us." The perfect woman took some food and a lamp and went to the woman in distress. She saw that one child had died and the other had become very weak. The surviving child was fed and the other was buried.. The seekers of Allah were such people.

612. Somebody asked Imam Mahdi (AS), "Is the faith (iman) perfect of the people who have affirmed Imam Mahdi (AS)?" Imam Mahdi (AS) replied, "The Iman of the companions of Prophet Muhammad (SLM) was perfect. A new Shariat had been revealed (and enforced). The Qiblah had been changed. Some people had become apostate. All the companions had worked in opposition to their nafs (self, lust) and, thus had increased their faith in affirmation (tasdiq) of the Prophet (SLM)." Then the Imam (AS) said, "What new thing has this servant (banda) brought in the Shariat, that these people find difficult to follow? This servant is the perfect follower of the Shariat. Is there any difficulty for them in affirming (tasdiq) me."

613. Imam Mahdi (AS) is narrated to have said, "The person, who remains away from his wife and children for one day or three days due to distress (iztirar) or (physical) weakness, is a seeker of the world."

614. Imam Mahdi (AS) is narrated to have said, "The person of high courage is one who instantly eats the thing sent by Allah and spends it in the way of Allah. The person of low courage is one who eats piecemeal the thing sent by Allah, because his nafs is weak. Hence, he uses his wisdom (hikmat) to know the path of Allah."

615. Imam Mahdi (AS) is narrated to have said, "A mutawakkil (person trusting in Allah) is one who eats what Allah gives him and does not store it for the morrow."

616. It is narrated that during the reign of Caliph Omar (RZ), a brother used to come for his namaz after every other brother had come. He would hurry back home after the namaz before everybody else. One day Omar (RZ) accosted him on the way and asked him why he did like that. The brother said, "Do not ask me." Omar (RZ) insisted and persuaded him to explain. The brother said, "We have only one piece of cloth between me and my wife. When my wife sits at home without clothes, I wear the piece of cloth and come for namaz and return hurriedly to give the piece of cloth to my wife, who goes for her namaz." Omar (RZ) was in tears hearing this. He sent a camel-load of food grains, some clothes and some gold coins. The woman said, "We were in difficulties for such a long time. Omar (RZ) did not send us anything. Now that you have told him about our troubles, he has sent us this." Her husband told her, "I said it under great compulsion." The woman said, "Send back all these things to Omar (RZ). Do as I ask you to do." The husband accepted her advice. Then the woman said, "Now that you have returned all the things, say our funeral prayers along with me. He did as told. The woman supplicated, "O Allah, Allow us to submit to Your will. Our condition was not known to anybody. But now it has come to be known. Give us death." Both were in prostration (sajda). They died. They were such seekers of Allah.

617. It is narrated that for intercession (shafa't), one should first see the body of the dead person to ascertain its condition. If the body and the face are black and the eye is green, it is obvious that the person has died faithless (be-iman). Intercession is not accepted for him. But if there is whiteness to the extent of a sesame grain (til) on the forehead or it becomes known that there is whiteness to that extent on any part of the body, it means that his faith is surviving. And intercession too survives. That whiteness benefits.

618. It is narrated that Caliph Omar (RZ) asked Prophet Muhammad (SLM), "Where is Allah?" The Prophet (SLM) said, "In the hearts of the slaves of Allah." Omar (RZ) asked again, "Where is heart?" The Prophet (SLM) said, "In the existence of human beings. But the heart is of two kinds ---the manifest and the real. The heart is not the heart that is a piece of flesh, which you know. O Omar (RZ). The real heart is that which is neither to the left nor to the right, neither up nor down. It is neither far away nor too close. One has to recognize the heart and need steadfastness. It is the guarding the nearness to the Lord of the Worlds, because the heart of the believers is the Empyrean of Allah." Then Omar (RZ) asked, "Who is a mumin?" The Prophet (SLM) said, "A holy man (zahid) is a Muslim and an 'arif (a devotee possessing the knowledge of God and His kingdom) is a mumin.

619. Imam Mahdi (AS) is narrated to have said, "A person who practises rasm (custom), 'adat (habit) and bid'at (innovation), will not get a share (bahra) of the religion (deen)."

620. Bandagi Miyan Syed Khundmir (RZ) saw in a reverie that there were seven Muzaffars and the hair 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. And whatever there is other than You, I have left it for You." Prophet Muhammad (SLM) told his companions, "You consent to the will of Allah (SLM)." The companions said, "Yes. O Messenger of Allah (SLM)." The Prophet (SLM) said, "Be patient if Allah sends troubles." The companions said, "Yes, O Messenger of Allah (SLM)." The Prophet (SLM) said, "Be grateful on the bounty of Allah." The companions said, "Yes, O Messenger of Allah (SLM)." Prophet Muhammad (SLM) said, "You are the true mumins. O Friend, this is the position that is called khalla or khullat (friendship) and that is not the position of worship and slavery ('ubudiyat). It is totally the position of friendship. In this position of friendship, the dream is on the religion of Khalilullah. O my friend of my heart. We have talked enough of the friends. But our objective is more than that. Their talk (baten) among the members of my ummah will be like salt in food. And food without salt does not taste good."

621. Imam Mahdi (AS) is narrated to have said, "Both ways it is good for the seeker of Allah. It is good for him if he dies early. If he lives longer and renounces the life of the world, it is better for him. In Gojri dialect, he said, whether a mumin lives or dies, he has laddus in both his hands."

622. A seeker of Allah died in the august presence of Imam Mahdi (AS). The Imam (AS) said nothing about his ranks. It was the habit of the Imam (AS) to recount the ranks of the deceased. The companions pointed out that he had not said anything about the deceased. The Imam (AS) concentrated towards Allah and quoted Allah as saying, "O Syed Muhammad, We have forgiven him for your sake." The Imam (AS) asked Allah, "What was his sin?" Allah replied, "Whenever he was in distress, his nafs would bring a thought into his mind, "Your relatives are worldly people. They did not send you anything." He did not go to them and they did not send him anything. But the thought remained in his mind. He did not repent and perform tauba. He died with that thought in his mind. His condition came to this pass on account of his sin. But he was forgiven for your sake." What will happen to others?

623. Bandagi Miyan Syed Khundmir (RZ) and Bandagi Miyan Shah Nemat (RZ) went to Jami' Masjid. The dress of Bandagi Miyan (RZ) was long. The Shah (RZ) pointed out that the dress of Miyan (RZ) was long. The Miyan (RZ) said, "Allah had sent it." A person said something unbecoming to the Shah (RZ) taking sides with the Miyan (RZ). Miyan (RZ) took him to task and made him apologise to the Shah (RZ).

624. Bandagi Miyan Shah Nemat (RZ) quarreled with many people and went away from the city. Imam Mahdi (AS) said namaz there. His meeting with the Shah (RZ) came about. The Imam (AS) performed the initiation (talqin) of the Shah (RZ). The Shah (RZ) was unconscious for three days. He recovered after that. He repented his quarrels and remained in the august company of the Imam (AS). Allah Most High made him perfect. He became one of the respected companions of the Imam Mahdi (AS).

625. Imam Mahdi (AS) was in journey. One day he was going in front of the companions. He looked for an elevated place and stood there. He looked behind him and saw that the fuqara were coming in great trouble and in distress (iztirar) with their luggage on their necks. Some of them had their children on their necks. Imam Mahdi (AS) said, "What has this banda taken from them? They are in the company of this banda after taking all this trouble. But their objective is Allah. They are coming with me for the sake of Allah." Allah's command arrived, "Take their oath of allegiance. These fuqara are accepted at Our door." The Imam (AS) administered the oath of allegiance. In all, there were 313 fuqara with him. The Imam (AS) was very happy with them all.

626. Bandagi Miyan Syed Khundmir (RZ) is narrated to have said, "Achieving Allah was easy for this banda as he was alone. Otherwise, it would have been very difficult. It is the specialty of the prophets that they had wives and children. They underwent distress, expulsion and troubles. Yet there was no interruption in their remembrance of Allah and their other scores."

627. When Bandagi Miyan Syed Khundmir (RZ) went into the battlefield, he is narrated to have made a will (wasiyat) and advised the members of his household and the sisters of the daira, "We have sacrificed ourselves in the way of Allah. If you are imprisoned, be happy and serve them (the captors) well. Do not grieve. All of us will be presented in the august Presence of Allah in this same condition on the Day of Resurrection. Allah will say then, 'Who are they who had caused themselves to be killed in Our path and allowed the members of their house to be imprisoned. Bring them to Us. We will give them our zath. We bless them with Our Vision.'" After this, Bandagi Miyan (RZ) said, "We have made over members of our families to Allah Most High. Allah willing, nobody will ever see even a hair of hers broken. They will not undergo any trouble."

628. Imam Mahdi (AS) is narrated to have said, "This banda has made over the members of his family to Allah Most High."

629. It is narrated that Bandagi Miyan Shah Dilawar (RZ) came to know of the impending death of Imam Mahdi (AS) six months ahead of the day of his demise. He told Imam Mahdi (AS) what he had come to know. Imam Mahdi (AS) told him, "Yes, it is like that."

630. It is also narrated that three days before the demise of Imam Mahdi (AS), Bandagi Miyan Shah Dilawar (RZ) got the information. Again he informed Imam Mahdi (AS), who said, "Yes, it is like what you say. But it will make a great difference for the fuqara." After this, Bandagi Miyan Shah Dilawar (RZ) told Bandagi Miyan Shah Nizam (RZ) about what he had come to know. Shah Nizam (RZ) concentrated (on Allah) and realized what was going to happen.

631. Imam Mahdi (AS) is narrated to have explained the meaning of the Vision of Allah Most High before Bandagi Miyan Shah Nizam (RZ). Bandagi Miyan Syed Salamullah (RZ) told the Imam (AS) that he should not have said all this before the Shah (RZ). The Imam (AS) replied, "Miyan Nizam (RZ) is one who tells the truth (haq-go). The Truth is not concealed from a haq-go."

632. Bandagi Miyan Shah Nemat (RZ) is narrated to have told Imam Mahdi (AS), "This servant (banda) sees nothing." The Imam (AS) told him, "O Miyan Nemat, Your ability is great. Allah Most High will bless you. A labourer works. If his wages were not given the same evening, he would not come for work the next day. If the person is buzurg (respected elderly person) and he is not given his wages, he would not make excuses. He continues to serve. His wages are given in a lump-sum."

633. Imam Mahdi (AS) is narrated to have explained a Verse of the Quran in this manner, "The purport (murad) of saabiquun is lahutian who have reached the tajalli (manifestation, brilliance) of the zath of Allah. Sullatum-minal-'awwaliin (a number of them will be from among the earliest believers) (S, 56: 13 SAL) are those respected people who manifested from the time of Khatam-al-ambia (Prophet Muhammad (SLM)) to the time of Khatal-al-awlia (Imam Mahdi (AS))." He said that Khwaja Bayazid (RA), Khwaja Ibrahim (RA), Khwaja Junaid (RA), Khwaja Shibli (RA) and others are in this group. And there would be some people after the advent of Imam Mahdi (AS). Among them are Miran Syed Mahmood (RZ), Miyan Syed Khundmir (RZ) and some other muhajirs (migrants).

634. Fateh Khan Baru had sent word to all muhajirin through Malik Bakhkhan (RZ), "The mullahs have said that they wanted to debate the question of Mahdiat with you." All the muhajirin assembled at the village of Munib. Bandagi Miyan Syed Khundmir (RZ) advised all the muhajirin, "All of you come to a consensus that only one man would reply to the opponents. All the muhajirin agreed to the suggestion. Bandagi Miyan (RZ) told Bandagi Miyan Shah Nizam (RZ), "How would you reply to the debate?" Miyan Nizam (RZ) said, "This servant will prove the zath of Imam Mahdi (AS) by the traditions (hadis) of Prophet Muhammad (SLM)." Miyan Khundmir (RZ) said, "This is not the reply because there is great contradiction in the traditions. The munkir (opponent) of Imam Mahdi (AS) will not accept the arguments." Then he turned to Bandagi Miyan Shah Nemat (RZ), "What would be your reply?" Shah Nemat (RZ) said, "This servant will prove the zath of Imam Mahdi (AS) by one Verse of Quran and one tradition of Prophet (SLM). It is good if the opponent accepts. Otherwise, I will show the sword and ask if he accepts it." Miyan Khundmir (RZ) said, "This is not the reply." Then he asked Bandagi Miyan Shah Dilawar (RZ), "What would be your reply?" Miyan Dilawar (RZ) said, "This servant will answer after ascertaining from Allah." Miyan Khundmir (RZ) said, "This too is not the (proper) answer. The opponent will not accept ascertaining from Allah." Then he asked Miyan Malikji (RZ), "What would be your answer?" Miyan Malikji (RZ) said, "This servant will prove the zath of Imam Mahdi (AS) by the similitude of the zath of Prophet Muhammad (SLM)." Miyan Khundmir (RZ) said, "The munkir of Imam Mahdi (AS) will not accept similitude." He then turned to Miyan Amin Muhammad (RZ), "What would be your reply?" Miyan Amin Muhammad (RZ) said, "This servant will prove the zath of the Imam (AS) through the glory of the Prophets (SLM)." Miyan Khundmir (RZ) said, "The munkir of the Imam (AS) will not accept the glory of the Prophets (SLM)." Miyan Khundmir (RZ) asked some other muhajirin about their replies. They answered according to their ability. Miyan Khundmir (RZ) could not accept their replies too. Then Miyan Malikji (RZ) asked Miyan Khundmir (RZ), "What would be your answer?" Miyan Khundmir (RZ) then said, "If all the muhajirin permit me, I will tell about my answer." All the muhajirin gave the permission. Then Miyan Syed Khundmir (RZ) said, "As the sadaqa of our khundkar Mahdi, I will prove the vilayat of Imam Mahdi (AS) on the authority of the first letter, Alif, to the last word, wannas, of the Quran, "All the companions affirmed that the person who can give such proof is the honoured (ikram). All the companions paid fealty to Bandagi Miyan Syed Khundmir (RZ) by saying, "You are the buzurg among us. Bandagi Miyan (RZ) explained the Verse, Afa man kana…, and some other Verses of the Quran. However, the mullahs felt defeated even before the debate started and refrained from joining the debate. They were disgraced. This narration is from the village Nabib.

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