SabirPak

Introduction Over the course of time, many books have been written onMakhduvm Saiyyid “Ala‟ al-Diyn “Aliy Ahmad Sabir PakKalyariy in Urdu with detailed descriptions of various events ofhis life. There are sourceless small notes in Persian also. Somework also available in English. Unfortunately, there is no book which is written by SabirPak himself, to know his life and teachings. The availablematerials are written by others. But the authentication of historicalfacts and life events in the published articles and books, isdoubtful. This book is humble effort that common man will be able tomake use of it, and benefit from its simple language. Proper names and words have been transliterated inaccordance with the usual method followed by scholars of Arabic,Persian, Turkish and Urdu, except of course with words such acaliph, Islam, Sufi etc. which have become part of the Englishlanguage. The words which are of a religious nature and are peculiar toIslam and Sufism have been retained in their Arabic, Hindi,Persian, Turkish and Urdu form which are transliteratedlinguistically. There is also a list of books (bibliography) whichare found helpful in writing this book. It goes without saying thatthe opinion expressed here, are entirely my own. Please forgive me if your find a mistake, kindly writedirectly to the publisher for necessary correction. Praise to be to Allah, Lord of the worlds.

CHAPTER I Sabir Pak’s Kalyar The origin of the name of kalyar town is unknown. Differenttribes of Himalayan region, have called it, differently. Such as:Kaliygarh, Kalyangrah, Kaliabarah, Kaliyar, Kalia. But now itspopular name is Kalyar. Geographically and physically, Kalyar ahs clayey soil, goodfor forest and grassy waste land. It is a muddy hillock, above thewater level of Ganga Canal. Rivulets soolani are flowing east andwest sides. Weather always is too hot ant too cold. Drinking wateris digestive and healthy.Kalyar’s Location Kalyar is situated underneath of Shiwalik mountains. It issurrounded by three major cities Dehradun, Haridwar andRoorkee. Kalyar is in the District of Haridwar which is in thestate of Uttarakhand, North India.How to Reach Kalyar Nearest all weather Airport is Delhi, Delhi is linked withRailways and Roadways to dehradun, Haridwar and Roorkee. Theshortest route to reach kalyar from Delhi is via Roorkee. Get atrain up to Roorkee and from Roorkee hire a taxi, up to Kalyar.Stay in a guest house, hotel or a lodge. Visit the shrine (Dargah).Go to near by vistiable places. Feel spiritual pleasure.

Kalyar’s Past & Present King Karam Pal populated the town, in 283 AC. He gave thename to the town Haridwar Gudihiy Bug. He constructed a bigtemple. Next king Bikram Pal developed the town further, in 298AC. He beautified the temple, with a graceful gate. A learnedPandit Gokal Chand was appointed as the Head of ReligiousAffairs. His management attracted more pilgrims to worship inthe temple. The worshipers offered oblation (Bhaint / Nadhranah)to gods and goddes. These offerings were used for the prosperityof the town king Kalyan Pal (sun worshiper) succeeded lastly inthe continuous series of kings. He changed the name of the city asKalyar. Sultan Shams al-Diyn of Delhi expand his kingdomborder up to Shiwalic mountains range and fought a battle tobring Kalyar under his reign. He appointed a resident officernamed Qayam al-Diyn Zomuran, who reparied old fort to makehis own residence. A mosque was also constructed. In olden days, there were also Hindu monks, who werepassing self denying life to over come on worldly desires. It was aplace of meditation, prayer & worship, far away from materialworld. Muslim sufis also knew Kalyar‟s forest land, is good formeditation and mystic exercises. That is way, Sabir Pak, on hisarrival, found many saints and sufis there. So he settled therepermanently. Presently, Kalyar is famous for the shrine (dargah) of aglorious sufiy “Ala‟al-Diyn Sabir Pak. Now it is a place of

pilgrimage. Pilgrims, in the large number come daily, to pay theirrespect and regards.

CHAPTER II Sabir Pak’s Monastery (Khanqah-e-Sabriy) Since a long time, monastery (Khanqah) has been changingits face, because of renovation and additional construction. Presently, monastery or sufistery (Khanqah) has a largerectangular, walled space. It has a high gate (buland darwazah) inthe east and two small gates in north and south. There are somerooms, a well and an ablutions place (waduv khanah) in north-west wing. There are rooms for mentally ill persons, a school(madrasah) and free food house (langar khanah) in the north-eastwing. There are rooms, two trees of wild fig (guvlar), a memorial(yadgar) and a place of Qaw-waliy in south east wing. There is apigeon house. (kabuvtar khanah), assembly hall (mehfil khanah)and seclusion cell (hujrah govsha nashiyniy) in south-west wing. There is a mausoleum,(aastanah) in the centre and a grandmosque in the west.Mausoleum (Aastanah) There is a very beautiful Mausoleum. It consists WhiteJainish design dome and greenish Mughal-Rujput architecturetomb. Mausoleum has three major parts. Ist Iron fence all aroundthe Mausoleum, 2nd cemented wall and Jaliys boundary, havingfour gages. 3rd main grave place with white marble boundary.Doors always remain opened daily, from morning to evening, forthe pilgrims. Thousands men and women visit in shrine (dargah) to paytheir homage, and pray to get relief from difficulties. They alsowish to have spiritual blessings.

Grand Mosque (Jama’’ Masjid) Shaykh “Abd al-Qud-duvs Gangovhiy laid the foundation ofthe mosque, when he had located the grave of Sabir Pak.Construction was usually delayed due to political disturbancesand lack of funds.High Gate (Buland Darwazah) Main Gate and the boundary wall of monastery (khanqah)complex were constructed by Nawab of Bijnor, Khan Mu “lynal-Diyn as per the inscription plaque fixed on the main gate in1231 A.H. He also constructed northern and southern gates,public dinning hall, connected rooms.Public Dining Hall (Langar Khanah) Emperor Shah Jahan allotted agricultural land to the shrineto meet the free Food Distribution Expenses. Now-a days SunniCentral (waqf) Board is bearing the expenses of Langar Khanah.Wild Fig Trees (Guvlar) There are two fig trees in south-eastern wing. These are notoriginal trees which Sabir Pak ate figs (guvlar).Memorial (Yadgar) It is a platform where was original fig tree. Here visitorsilluminate candles etc and pray.Assembly Hall (Mehfil Khanah) In the evening between “Asr va Maghrib on every Thursday,people gather here to listen recitation of Glorious Qur‟an and themystical poems and Sufi songs.

Pigeon House (khabuvtar Khanah) There are unnumbered pigeons in the pigeon house. Theyare flying, sitting and eating. People enjoy their movements.Seclusion Cell (Hujrah Govshah Nashiyniy) The room is attached with assembly hall (mehfil khanah).People seclude themselves for forty days and keep engagethemselves in fasting and divine worship. It is called chillahkashiy i.e. continuous forth days prayer.

CHAPTER III Piyran-e Kalyar ShariyfPiyrane -e Kalyar Shariyf is the name of a vast complex whichconsists all the graves, monasteries, monuments and shrines andtombs in the old town of Kalyar. There are many other visitable shrines of pious and virtuouspersons, besides Sabir Pak‟s Mausoleum. Professionally, theywarriors and died as martyrs in the battle of Kalyar.Shrine (Dargah) of ImamThe shrine (Dargah) of Imam al-Diyn Saiyyid Abuv Salehexisted before Sabir Pak arrival. He was a commanding officer.He and his sister Biy Biy Govhar Fatemah were killed during thebattle of Kalyar. They buried at the same place where they werekilled. A tomb was built on the grave. There are a mosque and amadrasah, in side the boundry. 6th Muharram is the date of ”Urs.Shrine (Dargah)of Kilkily shah Real name of Kilkily Shah was Kalak “Aliy, i.e Paft ofHadrat” Aliy. Kilkily means: to shout with loud voice to boost themorale of the soldiers for fighting. Kilkily Shah was in armedforces of Sultan of Delhi. He was commanding a front fighterbattalion, deployed to break the gage of the fort of the Raja ofKalyar. He was rising slogans with loud voice to excite and toencourage offensive army unit emotionally. Kilkily Shah wascaught in arrow fire and killed. He was buried at his martyr place.Here is a small mosque also.

Tomb (Maqbarah) of Leathern Dressed(Charam Povsh Baba)Charam Povsh Baba was a Faqiyr of High level. Instead of cloth,he covered himself with an animal skin (charama). He also tookpart in the battle of kalyar as a soldier. He died during fighting.His grave is on the bank of canal. People pay their respects inlarge number.Tomb of Disappeared Saint (Piyr Gha’eb)He also took part in the battle of Klayar, and lost the life. Hisgrave is on the left side of ganga canal. VIsitors also come here toexpress their regards.Tomb (Maqbarah) of AbdalThis tomb (Maqbarah) is famous with the name of Abdal. It issituated at western back side of the Grand Mosque. It may be thegrave of “Aliym Allah Abdal. Or it may be the grave of a Faqiyr.Only Allah knows. Pilgrims also come here to do Fateha.Graves (Mazar) of Child & MotherThere are graves of newly born child and his mother, inside north-west of dargah. Mostly childless women pray here for having achild.Graves (Mazar) of Piyr va MuriydChiragh “Aliy ShahThere are graves of Piyr Ilahiy “Aliy shah and Muriyd Chiragh“Alky Shah. They were pious and righteous men. They belonged

to Sabriy sub brotherhood. Their successor is Baba Jalal al-Diyn.He is continuing Sabriy sub-order.

CHATPTER IV Sabir Pak’s AncestorsSabir Pak‟s forefathers were, either Hasaniy of Husayniy. Hisgrand father name was Sayf al-Diyn “Abdul-Wahab. His fathername was Saiyyid “Abd al-Rahiym. His mother was Biy BiyHajrah, traced her relationship to Hadrat Ibrahiym Adham ofBalkh. She was sister of Ba Ba Fariyd al-Diyn Shakar Ganj.Sabir Pak’s Family’s Lineage,(NasabNamah)Following Lineage (Nasab Namah) is as per the engraved stonefixed on the front gate. 1. Makhduvm Saiyyid “Ala‟ al-Diyn “Aliy Ahmad Sabir 2. Saiyyid “Abd ul-Rahiym 3. Saiyyid “Abd ul-Wahab 4. Saiyyid Mahiy al-Diyn “Abd al-Qadir Jiylaniy 5. Saiyyid “Abd al-Rehman Muhammad Slaeh 6. Saiyyid “Abd Allah Zahuvr al-Diyn 7. Saiyyid “Abd ul-Wahid Yahya 8. Saiyyid Kariym Allah Mavrith 9. Saiyyid In “am Allah 10. Saiyyid Salamat Allah 11. Saiyyid Hasan Muthanna 12. Saiyyid Imam Hasan 13. Hadrat “Aliy

There are different lineages (Nasab Namah) in different booksand each lineage has given names of ancestors differently. Forexample, the oldest book Masalik al-Salkiyn descends of ImamHusain. It means, he was Saiyyid Husayniy. Tadhkirah Jaliyl,highly researched book which has quoted from TawariykhAs’ena’e Tasaw-wuf. It ends up with Imam Hasan. Dastan-e-Sabir which has copied from the inscription stone, fixed at thefront gate of dargah. It ends at Imam Hasan. It means he wasHasaniy. All books have ancestors names but different.Therefore, it is not confirmed whether he was Hsaniy of Husaniy.So we may say, Hasany or Husayniy or both. From the motherside he was Faruvqiy.Sabir Pak’s FatherMost of the books, have written Sabir Pak‟s father name “Abd al-Rahiym but “Abd Allah and “Abd al-Salam are also mentionedin others. He was born in the after noon, on Sunday 11 Dhiyqa „d541 AH in Baghdad. He got primary education in a localmadrasah. He was a sufi and a scholar of his own time. Heinherited mystical ideas from his father. who was pious andrighteous person.“Abd al-Rahiym, took and oath of allegiance (Bay “at) on thehand of his own father, who gage him education of humanbehavior and Islamic mysticism (tasaw-wuf). “Abd al-Rahiymwas declared a caliph (khaliyfah) of Rashiydiyah and Jaliylahorders. His father organized a function to formalize succession.He tied a green turban (Dastar) of honor around his son head.Now a honorable young educated Khaliyfah, “Abd al-Rahiymdecided to move towards east and reached at Herat, Afghanistan,on 5th Dhuv ul-Hijjah, 559AH. Where he found a house owned by

Muhammad bin Ishaq who allowed him to stay jin housepleasantly after knowing his and his father identity.Later on “Abd al-Rahiym shifted at Kahetwal Multan for learningand working under Qadiy Jamal al-Diyn who treated him, as aseeker (salik). He gave him the knowledge of phenomenology(“uluvm-e zahiriy). He also taught him Islamic mysticism (tasaw-wuf). He remained with him under his guidance and service up to10 years.Sabir Pak’s MotherSabir Pak‟s Mother Biy Biy Hajrah was known as JamiylahKhatuvn, she was eldest among her brothers. She was sober andpious. She was expert in house keeping. Ba Ba Fariyd was heryounger brother.Biy Biy Hajrah‟s mother name was Biy Biy Kulthuvm Khatuvnwho was daughter of Mavlana Vajih al-Diyn Fajundiy. Sabir Pakwas Faruvqiy from the side of his mother, according to thefollowing lineage (Nasab Namah). 1. Hajrah alies Jamiylah Khatuvn 2. Shaykh Jamal al-Diyn Sulayaman 3. Shaykh Sultan Ahmad 4. Muhammad Shu”ayb 5. Muhammad Yuvsuf 6. Shahab al-Diyn 7. Ahmad 8. Khwajah Nasiyr al-Diyn 9. Khwajah Mehmuvd 10. Mas”uvd Shah 11. “Abd Allah, Wa”iz Asghar 12. Wa”iz Akbar

13. Abu Fateh 14. Ishaq Shah 15. Ibrahiym Adham 16. Muhammad Baqar to Sulayaman Adham 17. “Umar FaruvqHappy Union in Holy Matrimony (Nikah)Qadiy Jamal liked “Abd al-Rahiym very much. He found him agood alliance for his elder daughter Hajrah.It is written in Anwar ul- Shahuvd by “Abd al-Rahiym, Arkan al-shahuvd by Muhammad bin Ishaq and Zahrat Namah by Abu al-Qasim that Ba Ba Fariyd invited him on behalf of his father forNikah ceremony at night (“Isha‟), on Wednesday 17th Jamad ul-Aakhir 571 AH. “Abd al- Rahiym reached at matrimonial housewith “Aliyn Allah Abdal and Abu Qasim Grigamiy. He passed 18months with others at father in law‟s house. Then all of them,with bride left for Herat. Newly married couple stayed at

CHAPTER V Sabir Pak’s Birth & BabyhoodAllah displays some things extra ordinary whenever a great manhas to take birth. Similarly surprising happening took place beforethe birth of Sabir Pak.It is said that there were brightening clouds of attractive smell inthe room, where holy matrimonial (nikah) was performed.Surprisingly, a lovely reddish gleam like ruby was shining on thefor head of bridegroom. This rubish ray shifted from forehead tothe back of “Abd al-Rahiym after the end of nikah ceremony.It was Friday night, 11 the Rabiy” ul-Aakhir 521AH, whenspecial light shifted from “Abd al-Rahiym back, to the womd oflady Hajrah.BirthWhen he was in his mother‟s womb. the room in which she livedwas shrouded by clouds of graceful sweet smell all around.The illumination of the light was increasing day by day, as thebaby was developing in uterus. Pleasing fragrance was spreadingall around in the house. It is said that nine days before the birth,Lady Hajrah heard a voice, that I am shade of Allah (ZahuvrAllah).An unusual baby came into the world by birth before dawn,having his head towards Ka”bah, on thursday, 19th Rabiy” ul-Aw-wal 592 AH./1198-8 AD, having natural ability like a waliy.Midwife, Basriy who was attending upon the mother, tried to holdthe baby, in her hands, to give birth bath, but could not do so,because the strange type of hotness, coming out from the body of

the baby, which might burn the fingers of the midwife. It wasbrought to the attention of baby‟s mother. She suggested her, todo ablutions frist herself, then give ablutions (Wuduv) to the babyand bath the baby after words, Midwife followed the instructions.Shaykh Abuv al-Qasim g irgamiy made prayer call (Aadhan) inthe ears of newly born baby. He predicted this boy will bespiritual commandant (Qutb).There is a difference of opinion for the place of Birth. Whether hewas born in Khuvtuval (Kahetwal) at maternal grand father houseor in Herat at his father house. In olden days, travelling duringpregnancy was not easy. Therefore most probably, he was born inHerat.NameThis infant was Saiyyid by birth. His family was Hasaniy orHusayniy. It is said that once his father saw Holy Prophet in hisdream, pointing out to him that the soul sitting on his left wouldappear in the world and his name will be Ahmed.During the pregnancy period, Lady Hajrah, the mother, sawHadrat “Aliy in her dream, was advising her, to name the baby as“Aliy. After his birth he was given both names as “Aliy Ahmad.When he had born, a pious derweysh, visited the house, took himin his lap, kissed his forehead and called him “Ala’ al-Diyn. Sothe baby‟s name was declared during his foster hood as “Ala’ al-Diyn “Aliy Ahmad. Ba Ba Fariyd Ganj-e Shakar bestowed onhim, a title of Sabir or the patient one. Pak represent may be topak pattan where he learnt Ma”ifat and Tariyqat or Sufi science.Makhduvm was a title for who was served by others. He wasserved by Shams al-Diyn Turk, Panipatiy. Kalyariy

was related to Kalyar where he had passed his life in prayer andmeditation. Therefore he is Makhuduvm Saiyyid “Ala’ al-Diyn“Aliy Ahmed Sabir Pak Kalyariy.BabyhoodSabir Pak had Patience and contentment form the day first of hisarrival in the world. During his fosterage he did not suck milk ofhis mother, immediately after birth. He made a custom to drinkmother body milk, day after one day, in the first year, and in thenext second year, day after two days. He stopped breast milk aftercompleting two years. He started speaking in the fourth year ofbabyhood.

CHAPTER VI Sabir Pak’s Childhood & ManhoodFather’s DeathDuring the year 597 AH, Sabir Pak was a child when his fatherwas expired! It was big shock and big loss of him in childhood. Itmade him sad. He stopped talking with others, and kept himselfsilent. Now silence was a part of his life.ChildhoodHe was relying on Allah (Tawak-kul). Reliance made him not toexpect, anything from any person except Allah. So he started togo to jungle, when he was hungry to get natural food, provided byAllah, in abandonment. Circumstances compelled him to avoidgathering and home. He felt pleasances in loneliness and keptsilent. He used to eat less to sleep less and to thank Allah more.Bad daysIn juvenile age, there was no source of income. No friend and norelative, to help the family. He and his mother were passing harddays. Extreme poverty, non availability of food at home and griefof father‟s death gave him power of patience.Migration to Pak PattanHis mother discussed the matter of bringing up and nourishmentof Sabir, with Abuv al-Qasim Girgamiy. It was decided that thechild should be handed over to his maternal uncle Ba Ba Fariyd,

who was living in Ajuvdhiyan (Pak Pattan). They travelled toreach there.Guardianship of Maternal UncleBa Ba Fariyd welcomed them with an open heart. All stayed withhim. On a good day, Sabir‟s mother met Ba Ba Fariyd andexplained the Sabir inclination divine love, interest with food andgoods, avoiding the relation with people, quality of bearness andpatience.She requested him to look after her son for each and every affairof life and to bring him up under his guardianship. Ba Ba fariydgladly agreed. Then she left for Herat behind her 9 year old lovelyson.Public Service (Langar)When he grew to juvenilehood in the age of 11 year, Baba Friydappointed him to supervise his People Food House (LangarKhanah) to distribute food among general public and to those,who were present in the monastery. He was incharge ofeverything He kitchen as he liked and served as much food as hewanted and to whom so ever he wished.He passed remaining time, in prayer in his chamber and inlearning sufism.Mother re- AriivalSabir Pak had passed 12 years under the guardianship of Ba BaFariyd. Now he had crossed Juvenilehood and had entered inmanhood. Mother was getting old day by day. She had to condoleher brother, for the death of three sons who had died in duecourse. On the other hand, she wanted to see her beloved son. She

also wished to marry of her son. Therefore, she took a longjourney to reach Pak Pattan again. She was surprised to see “AliyAhmad, very weak, lean, and thin. She was very grieved to findhim to so much reduced. She accordingly complained to Ba BaFariyd, his neglect of her son.Surname SabirBa Ba Fariyd made an inquiry to know the cause of starvedappearance. “Ala‟al-Diyn replied that he was asked to supervisethe kitchen and to distribute prepared food but he was not told toeat food available from it. On receiving this explanation, Ba BaFariyd held Sabir in a warm embrace. He conferred upon himmany spiritual blessings. He uttered following memorable words“Aliy Ahmad is Sabir which means patient. He is popular withthis title (Laqab)He was become “Ala‟ al-Diyn “Aliy AhmadSabir, in recogntion of his power of endurance.MarriageSome hold view that he did not marry. There are others whoassert that he did marry. It is said his mother was anxious abouthis marriage and requested her brother to give his daughter inmarriage to her son.A Sufi like sabir pak could fil be the require of marriage Ba BaFariyd knew also very well that “Aliy Ahmad is not a person whocan lead a family life. But his sister was insisting again and again.Eventually, he agreed because he did not want to hurt herfeelings. Marriage was solemnized with Khadiyjah Beygam aliasShariyfah. This marriage could not go long. May be his spiritualpractice could not allow him to hive time to his wife as much asshe required. Incidentally, she died.

Death of Wife & MotherMother had fulfill all her duties, Babyhood to manhood and donethe marriage also of Sabir Pak. Now she was too old to live. Shedied during 614 A.H. Mother and wife deaths change his mind, hebecame abandoner (tarik) and he renounced (tark-e duniya) theworld.

CHAPTER VII Sabir Pak’s Spiritual GuideBa Ba friyd al-Diyn Mas”uvd Shakar GanjBa Ba fariyd al-Diyn Mas”uvd. Shakar Ganj was an eminent saintof the Indian subcontinent. His father, Jamal al-Diyn Sulaiman,was related to Sultan Mahmud of Ghazni. His mother was thesister of the Sultan‟s mother. He had two brothers. He was born inAH 569 in Kahetwal and named as Mas”uvd. He is popular as BaBa Fraiyd.At the age of eighteen year, he went to Multan which was then animportant seat of learning. He learnt the Glorius Qur‟an by heart.He attended the lectures of Mavlana Minhaj al-Diyn andTirmiziy. He went to Baghdad and Qandhar and many otherplaces where he came into contact with some eminent saints andoutstanding scholars. He was fond of music. He was also a poet.From the childhood he was deeply religious in his early life. Hewas influenced by Baha‟ al-Diyn Zakriyah of the suhrawardiyorder, who gave him academic and religious education. Afterhaving completed his studies, he followed Qutb al-Diyn of Delhi,for inner purification and illumination. In Delhi, Ba Ba Fariydserved his master with great zeal, and led a life of strictly simpleand plain with piety. Consequently his fame spread far and wide,and soon crowds of people began to come to him, to get hisblessings.But he disliked popularity and preferred solitude (khalwat). Heleft Delhi and shifted one place to another to leave in peace to domediation freely. But no where he was allowed to pass his time in

quietness. Finally, he was allowed to pass his time in quietness.Finally, he began to reside in Ajovdhan now it is called PakPattan.One night, when in Hansi, he dreamt that he was beingsummoned by his spiritual guide and teacher khwajah Qutb al-Diyn Bakhtyar Kakiy and immediately ralised that he hadexpired. He left for Delhi.On the fourth day, he reached Delh, he paid his respects to thegrave of Khwajah Qutb al-Diyn Bakhtyar Kakiy. Qadiy Hamid al-Diyn of Nagore and Shaykh Badr al-Diyn of Ghazni handed overHoly relics that had been given by Quth al-Diyn to them to giveBa Ba Fariyd. He received a robe (“abayah) of Caliphate anddeclared spiritual successor of Khwajah Qutb al- Diyn BakhtyarKakiy. He offer his prayer on the received prayer carpet(sajjadah) of his master (shaykh). He stayed in his home.During his stay in Delhi, Khwajah Ghariyb Nawaz appealed toAllah for the spiritual blessing upon him. Ya Allah! Accept ourFariyd and make him a perfect derweysh. Khwajah GhariybNawaz gave a loose patched gown (khirqah) as a sign of hisregardful love.He passed approximately thirty years in self imposed hardshipand discipline. He ate less, slept less and talked less. He used tokeep fast continuous three days without breaking it, in between.He did many spiritual practices and rituals. One of those washanging in a position that head downward and feet upward in awell. He used to conceal his performance of prayers, and prayercontinuously for forty nights (chillah) in a un-noticed place.Ba Ba Fariyd mostly addressed as Ganj -e Shakar or ShakarGanj (treasure of sweets).

A simple story is related in explanation of his title Shankar Ganj.It is said that his mother, in order to make the child habitual ofperforming the regular daily prayers, used to place a few sweetsunder his prayer carpet as an incentive. Once she neglected to doso. Fariyd, as usual rolled the carpet, and expected to find therefew sweets. In stead of that he found lot of sweets.An other explanation is that under the instruction of his spiritualguide (murshid) he kept a fast, unbroken for three days. As thetime approached, to break the fast, he fond nothing to eat. In thelate night, he was unable to bear hunger. So he ate dust, lyingnearby. The dust tasted like a sweet. He ate in again and againand found it sweet.Ba Ba Fariyd was follower of Chishtiy order and his followers areknown as Faridiy. He had many spiritual deputy caliphs (Na‟ebKhaliyfah). Prominent among them were. Jamal al-Diyn ofHansi, Nixam al-Diyn Awiya‟, Delhi and “Aliy Ahmad Sabir,Kalyar.He passed away on the fifth of Muharram in AH 670. His shirne(dargah) is situated in Pak Pattan.His discoursed are contained in a book entitled Rahat ul-Quluvbcomplied by his spiritual disciple and premier caliph Nizam al-Diyn Awliya. He says that a sufi is one who makes all things pureand nothing impure. He who does not know his own self runsafter other people, but when he realized the love of Allah, even ifthe angles and eighteen thousand worlds pursue him, he does notlook towards them.

CHAPTER VIII Sabir Pak’s Spiitual GuidanceBa Ba Fariyd Shakar Ganj was Sabir‟s maternal uncle, guardian,teacher, reformer, spiritual guide and above all he was hismurshied.Academic & Seminary Education(“Ilm al- Dunya val Diyn)“Aliy Ahmad‟s father & mother gave him early necessaryreligious education, in his childhood. Further religious andworldly education, he got in Ajodhan (Pak Pattan) where hismaternal uncle Ba Ba Fariyd was running a centre of spiritualism,in which he was giving education of religion, shariy‟at, tariqatand ma”rifat. He learnt prevailing academic sciences regardingworld and received the knowledge of Arabic and Persianlanguages also in Ba Ba Fariyd‟s siminary (madrasah).Spiritual Guidance (Ruvhaniy Hidayat)After his mother and wife death, he lost all his interest with theworld. He used to close himself in a rood to do mystical practicesand prayers. He slept on the floor and fasted daily. He ate wildfruits when he had felt utmost hunger.Sabir saw human born and die. Plants grow and dry. Things aremade and destroyed. He found nothing is immortal. He hadstarted to awake the self from his dreamy existence of the cosmicillusion. Ba Ba Fariyd realized that “Aliy Ahmad acted like athinker. His concentration was very deep. He was alone when inthe gathering, and not alone when he was actually alone.

Ba Ba Fariyd initially did not want to interfere with hismeditation, and prayer. But being his guardian, he was anxious toknow about him and his routine.Once he was crying and weeping in his chamber. Ba Ba Fariydheard his lamenting sounds and came to know that Sabir wassorrowful because he is losing affection with the world and itsbeings. Others were keeping distance with him. Once Sabir kepthimself busy in meditation deeply, continuously for many days.Ba Ba Fariyd could not see him. He was disturbed. He entered inhis room and found him, drowned in the love of Allah.Oath of Allgiance (Bay”at)On 17th Muharram 623 AH, in a scholary gathering, Ba BaFariyd introduced “Ala‟ al-Diyn “Aliy Ahmad Sabir as hisspiritual disciple (muriyd) to the all assemble dignities.Ba Ba Fariyd put on Sabir‟s head, his own cap and gave him towear. his own long loose gown (khirqah). He distributed dates.raisins and grams, among the honourable guests. Sabir wasallowed to sit in the company of Ba Ba Fariyd from that date,during day time. Now he used to retire to his room at night, to domeditation. The state of absorption (mehviyyat) usually made himunconscious. He was going to up and up, step to get a glance ofmessenger of Allah.Spiritual Travel (Ruvhaniy Safar)Sufis commonly do contemplation (Muraqbah). It means, toperform an act of devotion, in a hidden lonely place such asclosed rooe, in a monastery (khanqah) or in a depopulated area.They do dhikr i.e. recital of ninety nine names of Allah. Performprayers and repeating again and again spiritual incantation. They

absorb so deeply in this act that they become unaware of theirsurrounding and even themselves. Their soul becomes free fromall conditions and boundaries. Soul can go to anywhere. Inner orouter world. It can meet and see any alive and died person‟s soul.It can go beyond the skies.It was the night of 27th Ramadan, 650 AH Ba Ba Fariyd wasbusy in contemplation (Muraqbah) and Sabir was also doingMuraqbah. All of a sudden, the piyr uv murshid khwajah Qutb al-Diyn Bakhtyar Kakiy came spiritually and ask that let us goimmediately with Sabir , to above the sky, to get a glance ofGlorious Prophet Hardrat Muhammad. It was spiritualcommnuication. Ba Ba Fariyd took Sabir and follow BakhtiyarKakiy. They Crossed angelic world (“alam-e malakuvt) andreached at the world of power (alam -jabruvt). They saw GloriousProphet Hardat Muhammad as sitting on the thorne and all friendsof Glorious Prophet Hadrat Muhammad were standing in front ofhim. They heard a voice. He is a friend of Allah (Hadha WaliyAllah) pointing towards Sabir. All standing personalities repeatedthe same. It was greatest honour of Sabir.Ba Ba Fariyd was also very happy by knowing that his lovelyspiritual disciple (muriyd) had gotten a high grade / level in thefield of spiritualism.He called on a meeting of spiritualists to inform, where was Sabirstanding ? He said that Sabir had taken my knowledge of apparentand hidden and he had given knowledge of heart to him. Allcelebrated the night with (sama”) or raga.

CHAPTER IX Sabir Pak’s Spiritual Caliph-hoodThe state of spiritual caliph-hood (khaliyfah) comes after the oathof allegiance (Bay”at) when the course of hard spiritual exercises;meditation and prayers have been completed.“Aliy Ahmad Sabir had crossed all channels of shariy”at andtariyqat. He was moving towards Ma”rifat.On a good day, Ba Ba Fariyd organized a function to announcethe caliph-hood of Sabir Pak. Ba Ba Fariyd put his own cap onthe head of Sabir and tied a turban around the cap, as a robe ofhonour. He taught him incantations (waza „if) and the greatattributes of Allah (Ism-e A”zam). It is reciteable to control overevil spirit and devil power. One day Ba Ba Fariyd took anotherdecision to grant him caliphate (khilafat). He gave him Sufi dressi.e. a patched gown (khirqah-e khilafat). He worte a letter ofcredential (khilafat namah) to be verified by Shaykh Jamal al-Diyn of Hansi.Visit to HansiAccordingly, Sabir reached Hansi, at the time of sun-set, with theletter of caliphate (khilafat Namah) to get approval of ShaykhJamal who welcomed him gladly and proudly. He gave him allrespect and honour. Because, he was his spiritual brother (piyrbha‟iy). After performing sun-set (maghrib) prayer. They sattogether and talked, regarding deed of caliphate.Unfortunately, sun had set and darkness had spread. There wasnolight. Shaykh Jamal asked to see the deed next morning. ButSabir was in hurry and insisted to see it. in the nick of time. The

light was provided on the hard request of Sabir. The caliphatedeed was opened to read, but suddenly air blew so fast that lampwas extinguished. Darkness fell again Sabir became impatient andcould not wait any longer. He just set out air from his mouthrapidly, to put on the light of lamp. Darkness disappeared andlight spread.Shaykh Jamal was annoyed and surprised to know that Sabir hasno patience and realised hastiness is not good. So he at oncedecided that Sabir was not suitable person to settle in Delhi. Sabirwas not mature enough to stay in Delhi. He took the deed and toreit into pieces, and said ,”How will Delhi bear your mouth angryblow. It will burn or destroy Delhi”. Delhi needs a man who hasbearnace, endurance and tolerance, not a person who is hasty andimpatience.Sabir replied angrily, “you have torn my caliphate deed. So I havetorn into pieces your spiritual genealogy from the beginning. Heleft for Pak Pattan .DisagreementThe event which described here, is extremely doubtful andsuspicious. Most of the writers accept that Sabir had completedthe grade of caliph-hood before Jamal al-Diyn. Jamal was undertraining in Pak Pattan when Sabir was in Kalyar. If it is true. ThenSabir did not go to Hansi. This event is not written in importantbooks also.It does not look sensible that a caliph tears the deed issued by hisMurshid. On the other hand, Sabir has a title of patience. He hadbearness from his childhood. He should not be hasty.

Shaykh Jamal al-Diyan AhmadHansi is a small town in Distt. Hissar of Haryana State of India.There is situated monastery (khanqah) of him. His tomb alsothere. His sons graves are nearby his grave. He died in 1261 AC /700 AH.He was relative of Imam Abuv Haifa. He was disciple (muriyd)and Deputy Caliph (khalifah) of Ba Ba Fariyd Shakar ganj. Hewas spiritual Brother of “Ala‟ Al-Diyn Sabir and Nizam al-DiynAwliya. Ba Ba Fariyd loved him. He passed 12 years in Hansi. Hegave him regards and honour. It is said whenever Ba Ba Fariydgranted caliphate to any one, the letter of caliphate was sent tohim for approval. His verification was very important for finalselection and sanction.Shaykh Jamal al-Diyan was a great speaker. And led a life ofrestlessness. He renounced his worldly possessions. He did selfimposed starvation. He took an ascetic way of life. He was anauthor of a book entitled “Mulhalmat”.Jamal means beauty, prettiness, manifestation. Meaning of hisname is beauty of religion. That is why, Ba Ba Fariyd used to sayabout him he is my beauty (Jamal). His genealogy was stoppedafter death of his sons. It was restarted by Shaykh Jalal al-DiynPanipatiy which is still continued and is called Jamaliy branch ofFariydy brotherhood of chishty order. Shaykh Jalal al-Diyn kabirPanipatiy was blessed by Shams al-Diyn Turk, the muriyd of“Aliy Ahmad Sabir.

CHAPTER X Sabir Pak’s Spiritual Caliphate of KalyarAt last, one day Ba Ba Fariyd annonced to increase the territoryof his spiritual rule, up to Kalyar. And Sabir was appointed as adeputy (na‟eb) of him for Kalyar.Travel to Delhi“AliyAhmad Sabir left Pak-Patan for Kalyar via Delhi. He made ashort stay in Delhi for meeting and seeing spiritual bothers. Hismain attraction was Nizam al-Diyn Awliya who was FariydiySeminary fellow (Madrasah Fariydiyyah). Both have freindly loveand regards for each and other. Spiritualists of Delhi were excitedto know him as deputy caliph (Khalifah) of Kalyar. He waswelcomed wiith great zeal and enthusiasm.Nizam al-Diyn AwliyaNizam al-Diyn was born in Budaun, a city,i n Northern India, inthe year 1236-7 AD. His grand parents had come from Bukhara.His mother was very pious woman. She influenced her son togrow up as a spiritually-minded person.In the age of 20. he went Ajovdhaya where Ba Ba Fariyd wasresiding. In due course. he became his disciple (muriyd). He tookan oath of allegiance.(bay”at) on the hand of Ba Ba Fariyd on Thursday 22nd Fajjab646 AH. He satisfied his master in the mystic path (tariqat) andpassed required examination. In consequences, he became, one ofthe renowned sufi in India. Then he was appointed Ba Ba Fariydvice- gerent (khaliyfah) and sent to Delhi.

He was more popular than the rulers of his time. Visitors came inlarge number every day from far and near, to seek his blessings.Nizam-al-Diyn is known also by the title of mehbuvb-e ilahiy. Hedied at the age of 91 in the year of 1325 AD / 725 AH. He wasburied in Nizam ud din west. Where is his big magnificentDargah.All his followers are called Nizamiy. Nizamiy is a section ofFariydiy brotherhood of chishty order.Sabir’s Arrival in Kalyar“Ala al-Diyn Sabir‟s Glorious Master (Shaykh) Ba Ba FariydShakar Ganj had given “Ala al-Diyn Sabir a confirmed credential(khilafat Namah) to govern caliphate of Kalyar spiritually.Kalyar had an importance of its own. It was the habitat ofidolaters and sun wroshippers. Muslim were very limited. Amongthem, were learned men, saints and Sufis. But the Prayer leader(Imam) and a landlord were leading persons. A big mosque was acentre of gathering of Muslims.“Aliy Ahmad Sabir left Pak Pattan with “Aliym Allah Abdal inthe age of 55 years. during 650-652 AH. to serve the people ofKalyar spiritually Ba Ba Fariyd said, “go and enjoy” at the timeseeing him off. This sentence has many meaning to thespiritualists. Such as pleasure in this world and in the next world.enjoy appearance of glory and grace of Alllah, or enjoy theappearance of splendid sight of Hadrat Muhammad.He stayed in the House of Lady Gulzadiy. Oil merchant Baha al-Diyn and Jamal Painter were immediate neighbors. Theywelcomed him. They were impressed by his personality andspiritual power. They thought his arrival to be a source ofblessings.

Next day of his arrival he went to the town mosque in theafternoon to offer‟s prayer where he met local Muslim, tounderstand them.Preaching & TeachingHe prepared a programme to preach and teach Islamic values i.e.Shariy”at and Tariyqat, to Muslims. He knew, there were HinduIntellectual, Sadhus and Sanyasis, in the vicinity of Kalyar.Intoduction of Islamic system of life to them was in his mind, andto understand their pattern of life and their worship‟s rituals. Hehad to search a way. to live and allow to live, for bothcommunities.Soon after, his arrival, Sabir Pak started the series of his sermonson religious and moral subject. His good counselling disturbedthe Imam and landlord who were keeping people in darkness andbackwardness.HostilityAll pious righeous people have friends & foe. So Sabir alsohadenemies and friends. Sabir popularity in Kalyar, made rival,specially hypocrite suvfiys and false honourable rulers of the city.Popularity of Sabir Pak broke the peace of mind of Imam QadiyTabarruk and Landlord Qayam al-Diyn both were upset badly.They became rival of Sabir Pak. On the other hand, people wereafraid of going against Imam and Landlord. Therefore excellentadvices of Sabir Pak could bot be followed by the pople ofKalyar.Sabir was against of pomp & show and inequality. He as afraid ofnothing but Allah. This quality of him, annoyed hypocrite

scholars, religious leaders, and power seeker. They all wereagainst the reformation.Their fear made them not to entertain him. They stopped showinghikm hospitaliy. They created unfriendly atmosphere for him.First of all, they blocked the entry in the big mosque. On aparticular Friday whhenhe went to the mosque to take part incongregatinal prayer,he was forced out of the main building intothe court yard.Because prayer doers made their places reserved for themselvesonly.They made his movement in the town difficult. Nobody came toattend his meetings and sermons. He was greatly upset by theattitude of the people . He was grieved and displeased.NegotiationSabir complained to Ba Ba Fariyd about the unbearable situationin a letter which ended with the words. “I can not do any thingswithout consent and Permission of your Holiness. I shall bebound by your orders.” Ba Ba Fariyd replied. “the doamain ofKalyar is entrusted to you by th command of Allah. You are fullyempowered to do as you wish.”Ba Ba Fariyd wrote letters to the prayer leader (Imam) and thelandlord in order to come to an end the rivalry. But it was all invain. Even th debates with “Aliyam Allah Abdal did not work.CalamitiesFriends of Allah do not like to take regenge from the enemy. ButAllah punishes those who create trouble to His friends. Sabir wasbearing hostile environment of Kalyar very patiently. Suddenlycircumstances of Kalyar took systematically a bad turn. A

horrible earthquake shook the town violently. Every one wasfrighten and terrified. Ona Friday, during congregational prayer,mosque roof was collapsed and all those present in it, wereinstantaneously killed and crushed to death.A yet further punishment. in the form of an epidemic of plague,destroyed vast number of population of Kalyar. WIth the result ofthat the survivors fled from the city in terror. Ths depopulatedtown was changed in course of time, into a forest, and abandonedhouses falling into ruins became the dens of wild animal. Later ona forest fire broke and spread all around that burnt fiercely andcaused destruction.Now Kalyar was depopulated,destroyed, deserted and ruined.Hisbiogrphers would have us believe that it was a direct consequenceof their rudeness to the saint.

CHAPTER XI Sabir Pak’s SuccessorAfter the destruction, Kalyar was presenting a desertedappearance. It was in this desolate place where “Ala‟ al-DiynSabir was spending his days in a small hut beneath a fig (guvlar)tree. All his requirements of life were under his circle.Self MortificationIt was good time to deal with the desires of aloneness andloneliness and enjoy th freedom that solitude brings. It was asignificant time of inner transfprmation and outer change. Thisbrought to a state of inner rest and silence.He had deatched from the world, the people of the world andwordly activities. He made himself free from all conditions andlimitations of life. He started divine meditaion which was verytough and severe. A self imposed disciplinry act of standing bycatching a branch of Fig. (Guvlar) tree. He was so muchmotionless that wild animals, birds and creature did not fear ofhim. It is said that all animals of jungle had made a densely circlearound him. Even lions sat without distrubance near by him.Murshid’s Anxiety & Shams WillingnessSabir was drowned in Divine intoxication very deeply. He lovedAllah and had a wish to have a look of a sight of Allah. HisMurshid Ba Ba Fariyd realised through Kashf that Sabir hadachieved his goal of having a look of a sight of Allah but he wasstill standing motionless.

He was worried very much about the condition of his bodymovements which were jammed. He wanted him out of thispainful condition. So Ba Ba Fariyd asked his students that heneeded a vounteer to go to Kalyar to serve Sabir, and helped himto make free from that unbearble condition. One of his studentsShams al-Diyn Turk offered his services pleasantly to bringsSabir‟s life normal and usual.Shams al-Diyn Turk belonged to Turkistan where he was broughtup and received his formal eduaction. After completing hiseducation, he took the mystic path of life. He left his home. Hemade his way towards India in search of a spiritual guide(murshid) and guidence (hidayah).He reached Pak Pattan.Shams Arrival in KalyarShams with “Aliym Allah Abdal arrived with good zeal inforestry fearful atmosphere of Kalyar. He saw form far a statue,like human standing, holding a bough of a tree, seeing towardsky, unconcerned the happening of his surrounding.He looked physically in a state of coma, Actually he was in a statewhere a seeker knows nothing but Allah.Shams had not courage to go to near Sabir Pak straight away,fearing his wrath (Jalal). Shams was in a situation of thoughyness.The best thing, he though,would be to win himj over. So, standingsome distance from Sabir Pak, he began to recite (qira‟) gloriousQur‟an in a very melodious vioce.Sabir Pak heard the attractive voice of a human being after allthost long years. He moved his eyes and saw Shams al-DiynTurk. He made a sign to him to apprach and inquired who he wasand why was he there ?

Then Sabir asked him to continue the recitation. Shame obeyedthe order. After sometimes, Shams expressed his inability to keepcontinue reciting because he was tired, He was permitte to sitwhen your holiness are in standing? Finally, after twelve wholeyears, Sabir let go his hold of the bought of tree and sat down. Heasked Shams al-Diyan Turk to live with him. In the evening, bothate guvlars. Shams company made an end of aloneness andloneliness of Sabir. Now it was their usuality fo fast (sovm) in theday and eating after sun set. Shams was alone under his serviceand was doing all duties which were required for the time being,Sabir Pak was very happy with the services of Shams al-Diyn. Hesaid, “Allah‟s sun is under the sky, my sun is under the sky, mysun is on the earth.” His company brought a new change in hisattitude that is from glory (jalal) to grace (jamal).Shams OathShams al-Diyn arrival in kalyar marked the termination ofhisguestship. Sabir Pak accepted him as a spiritual disciple. Shamstook an oath of allegiance on the hand of Sabir Pak. He treatedhim as his spiritual son. Shams received spiritual education andtraining. There after undergoing rigorous and hardships, he underwent inner purification and illumination.Transformation and spiritual growth happen in its own time andtake one dimension to an other. Seeker has to focused on higherlevel of consciousness. An inner burning fire or spiritual search(seeing a glance of luminance of Allah) begins to transform himinternally and uniqueness shine through contemplation. Then heis blessed with divine insight, wisdom and understanding to be alight unto himself and guide others.

Change in Mood and VistorsShams surrendered himself as a servant (khadim) and hadaffirmed Sabit Pak, as his spiritual guide (murshid). He was aseeker, student, disciple, servant, comapnion ans a son for SabirPak. His companisonship made a complete change in theatmosphere of monastery (khanqah) so a change in Sabir Pak‟smood took place. A fresh attitude of grace (jamal_ appeared.Therefore, visitors started to come, near to him and blessed byhim. He re-started preaching, teaching, advising and sayingwords. Once a visitor asked him the quantity of his disciples(muriyds) He replied, Sun is one and my Shams (sun) is one.Amiyr KhusrovAmiyr Khusrov was a famous and loveliest disciple of Nizam al-Diyn Awliya, Delhi. He was persian poet. He introducedindigenous Urdu for literary purposes and to write verses in it. Hewas inventor of many riddles, rhymes, enigmas, and punningverses which are still popular.Nizam al-Diyn Awliya‟ often desribed Sabir Pak‟s meditaton andcontemplation superiority to him. Therefor, he had a desire to beblessed by Sabir Pak.Amiyr Khusrov came and offered his respects and also conveyedthe greetings of his master, Nizam al-Diyn Awliya. He waswelcomed with great honour and greeted with love. Khusrovrecited ode poems. Sabir Pak loved his expression of feelings andemotions. Some guvlars were taken by Amiyr Khusrov as a giftfrom Sabir to Nizam al-Diyn was greatly pleased by this gestureof goodwill and good realtions. He distributed guvlars among hisdevotees and disciples, to be treated as holyrelics. He kissed

Khusrov‟s eyes and hands because Khusrov saw him and shookhands him.Poetry, Qaw-waliy and Sama”Generally sama” means concert (dance + music + poetry + voice).it is a food of soul. It is allowed in chishtiyah order its new shapei.e. Qaw-waliy. It is a group song. It is a composition of music +poetry + voice. Professional singers (Qaw-wals) present theircomposition.Sabir Pak also liked sama” He listened it it with great spiritualpleasure. Sabir Pak was a poet himself. He wrote poesm. OnceHasan qaw-wals. He sung presentation. Sabir heard it and enjoyedit. Sabir Pak gave figs (gublars) to him. Qaw-wal was expecting amaterial gift. He took guvlars with broken heart. Qaw-wal gavethese guvlars to Ba Ba Fariyd when he had reached Pak Pattan.Ba Ba Fariyd was very happy, by having guvlars and gave aspecial gift to the Qaw-wal.Caliph-hood, Caliphate & WillEnvironment of Kalyar had changed, Habitation of Kalyar re-grew. Number of vistors, to Sabir Pak, was increasing day by day.There were many attendants (Mujawis), servents (Khud-dams)always be presented in the monastery (Khangah). Sabir Pak wasblessing, and teaching the people. The mission of Shams al-DiynTurk was completed succesfully. In recognization of Shamspower of endurance and his services, Sabir Pak awarded himspiritual caliph-hood (Khaliyfah). He was rewarded caliphate(Khilafat) of Panipat. He was sole companion, disciple andsucessor of Sabir Pak. Sabir Pak made a will to this effect, thatafter his death, Shams al-Diyn should not stay for more than three

days in kalyar but move on to Panitpat and settle therepermanently.Shams reached Kalyar in 1369 AC. Ba Ba Fariyd died in 1270AC /664 AH. Death news was very painful for Sabir and Shams.Sabir said my murshie had the authority on both stations of fanaand Baqa. Shans was unaware the philosophy of fana and Baqa.He was told that he would understand it later. One auspicious daySabir Pak said, “There are many stars in the sky, but sun is one.Same is my Shams who is one, like the sun.He called on his sun (Shams) and gave him dress of caliph-hood(Khirqah-e khilafat) and asked him, “go and earn”. Then he left tojoin the forces of the Sultan.Sabir Pak bade him farewell and said, that they might not meetagain. He should however bear in mind that when he performedany extra ordinary act, he should interpret it, it mean that he,(Sabir Pak) had died. He should then wait to no longer, but hastento come to kalyar.

CHAPTER XII Sabir Pak’s Death & ShameShams had joined the army of Sultan of Delhi and was in thebatted field, fighting for capturing a particular fort.Sultan asked Shams to pray for the conquest of the fort.Eventually, he prayed and the fort was conquered. Conquest ofthe fort was the event of jubilation for the king and the army. Butit was otherwise with him. This extra ordinary exhibition of theevent reinded him, the happening of sorrows. SO he resigned andleft for Kalyar immediately.Sabir Pak’s DeathSabir Pak was passing his last days very peacefully. He waspreaching the poeple and asking them to act and to behave goodwith others. Every one has good qualities. It is inner power. Onceit is contolled, then the controller becomes alive, radiant andblissfull,. Meditation command the inner pover of self, hwhichshow the path or\t truth. Truth emerges fom the heart and soul,which made, attitude , behaviour and action rightful.He was relaxing himself by listening the Sama”. He knew hisdeath day. He was waiting for it. Shams al-Diyn Turk was on theway of Kalyar. He breathed last, on the thirteenth of Rabiy ul-Awwal in 690 AH. On reaching Kalyar Shams saw a dead bodyhad been guarding by the lions and strange light souuoungin of it .Shams planned first of all, shrounding, bural and gravepreparation. Bath was given. Body was shrouded. A black veliedman came with man. He led the dead body prayer (namaz-ejanazah) and bruial took place. After completing burial rites of the

dead body, Shams was anxious to know the identity of blackvelied person. The person removed his veil and showd his face.,He was no one but Sabir Pak himself. Sanir Pak then pointedtoward the grave and said, “There is mortality (fana) andpiointing towards himself, Here is immortality (baqa).Sabir stayed three days near the grave and left for Panipat forever.Shams Departure to PanipatAt that time, Panipat was the land of Buv “Aliy Shah Qalandar,But he was too old to bless and to preach the people. He waspleased that Shams al-Diyn Turk was coming to take over him.Shams was not sure whether he could get on well with Buv “AliyShah Qalandar. Sabir Pak Had assured him that whenever hemight be in diffeculty. He would be spirityally with him inPanipat.As soon as, he had arrivd in Panipat, he sent a beggar‟s bowl fullof milk, to Buv “Aliy. He accepted the bowl and put a rose floweron it. and sent it back to Shams. It was a good-will gesture and apeace treaty. White colour milk meant, “Peace” rose meant,“love”.Buv “Aliy Shah Qalandar retired tot he out skirts of the cityleaving Panipat to Shams exclusive control and then he wouldeventually passed away.Shams breathed last during 716 AH. Shaykh Jalal al-Diyn KabiyrAwiya of Panipat is his spiritual caliph and successor.

CHAPTER XIII “Abd ul-Qud-duvs Gangovhiy’s MissionSabir Pak‟s grave was situated in a depopulated area. It was inthe mid of forest. Shams al-Diyn Turk, the only companion hadleft the place threee three days after complelting burial rites.Unseen divine Elctrons set up a circle of safety and made theentry of devils and humans unable. Two hundred years hadpassed. Grave area had covered with trees and plants. Wildanimals had made their dens. Dark green grass had hided thegrave. Unable to be seen by humans eye. No body dared to enterinto forest.There was no one who could locate the grave.Revealing Sabir Pak’s Grave“Abd al-Qud-duvs was desirous to visit, and to offer prayer(Fateha) on the grave of Sabir Pak. But he did not know the whereabout the grave of Sabir Pak. He took an oath of allegiance(bay”at) on the hand of Shaykh Muhammad.He planned to search out the grave and to unveil the pathway forgereral public‟s pilgrimage. It was his noble mission . Therefore,he set up his base came in the village of Gangov near Sharanpurand collected men and material.Search pary started Journey on foot, in side the dense forest ofKalyar, They were chanting the holy words specially for revealinglost grave (kashf ul-qubuvr). These words were keeping moralehigh in fearful atmosphere and were boosting searching power.They were stopped to go ahead by an unseen Divine fortification.This enclosure disappeared by realising that virtuous infiltraterswere the lovers of Sabir Pak. These pious intruders moved and

further and further. They located the grave. Their mission wascompleted with success. He and his disciples (muriydayn) prayedand paid their respects and regards on Sabir Pak‟s visible grave.A tomb was built by the wood which was visible from far, toshow the way to common men . They made the place a centre ofpilgrimage.In the mean times some attendants (mujawirs) started to live littlefar way from the grave, due to the presence and fear of wildanimals. They kept open the way for visitors who came forpilgrimage to pay their homage and to seek spiritual blessing.Shrine Superior (Sajjadah Nashiyn)Shrine superior (sajjadah nashiyn) is the one who succeeds theprime caliph (khalifah-e a‟zam) of the particular sufistery(khanqah), due to his superiority in spirituality, among allcontemporary caliphs of same prime caliph, realted to same orderor same brotherhood. He looks after all the functions ofmonastery including maintenance of disciplne among seeiers,muriyds and khalifahs.In case of Sabir Pak, there was no shrine superior (saajjadahnahiyn) who could sit on his seat (sajjadah) after his death. Hissuccessor vice-caliph Shams al-Diyn Truk was placed at Panipat.There was no one to take care of his grave till Shaykh “Abd ul-Qud-dus gangovhiy had arrived to locate and construct a woodenshade on the grave. Shaykh “Abd ul-Qud-dud gangovhiy was thefirst shrine sueperior (sajjadah nashiyn) as he organised all thefunctions in the first wooden sufistery of Sabir Pak. On the otherhand, as a caliph, he was a great worshiper of Allah. So hesecured highest standard in the spirituality also.

That is why, he was first shrine superior caliph (sajjadah nashiynkhaalifah).Following is the list of Sajjadah Nashiynan who were superior inspirituality adn superior in administraing and maintaining of allfunctions kof sufistery (Khanqah-Sabriy).List of Shrine Superiors(Sajjadah Nashiynan) 1. 1984 - Contd Shah Mansuvr Ahmad 2. 1947 - 1984 Shah A”jaz Ahmad 3. 1940 - 1947 Shah Nawab Ahmad 4. 1903 - 1940 Shah Abd al-Rahiym 5. 1890 - 1903 Shah Zahuvr Hasan 6. 1855 - 1890 Shah Abu al-Sasan 7. 1835 - 1855 Shah Niyaz “Aliy 8. 1800 - 1835 Shah “Aliy Bakhsh 9. 1762 - 1800 Shah Ahsan “Aliy 10. 1710 - 1762 Shah “Aliy Rada 11. 1656 - 1710 Shah Shaykh Ahmad 12. 1640 - 1656 Shah Shaykh Muhammad 13. 1612 - 1640 Shah Muhammad Sadiq 14. 1583 - 1612 Shah Fateh Allah 15. 1582 - 1583 Shah Abd al-Samad 16. 1548 - 1582 Shah Abd al-Majiyd 17. 1524 - 1548 Shah Abd ul-Qud-duvsPresently, looking after, care taking, management and protectionand maintenance are under of the Resident Receiver Sunni (waqf)board.

Annual “Urs, Monthly, Weekly & DailyProgrammesSabir Pak died on thursday, 13th Rabiy” ul-Aw-wal 690 AH.Therefor, his Death Anniversary (“Urs) is held during 11 to 14Rabiy” ul-Aw-wal. People attend the “Urs to seek the spiritualblessings. Pilgrims do prayers in side the dargah and dopurchaasing, out side the dargah and visit all other darghas in thetown to offer Fateha.Every month. on the 12th day a meeting is held to celebrate theHoly Prophet‟s nativity. All spiritual superiors (Sajjad-gan)gather to celebrate the function.A weekly programme is held on each thursday for Fateha andSama.”Daily after Namaz “Asr, recitation of khatm-e kewajgan takesplace.

CHAPTER XIV Sabir Pak’s IndividualityAllah has chosen ancient Hindustan (Afghanistan, Pakistan, Indiaand Bangladesh) a home for mystics of various faiths andreligions. It is a birth for mystics of various faiths and religions. Itis a birth place of Sants, Saints, Sanyasis, Suvfiys, Derweyshesand Qalanders. Migrated mystics accepted sub-continent as theirfinal resting place.Makhduvm Saiyyid “Ala‟ al-Diy “Aliy Ahmad Sabir Pak ofPiran-e kalyar was one of them. He was a prominent sufi of neworder which is called Sabiry brotherhood. His final destinationwas kalyar. It was a good place to a person who is alone and likeloneliness.He used to live in a thatched hut. The roof of which had holes. Hehad no friend and no foe. Hs had no disniple and no servant.There was nothig, but loneliness under his company.He was man of loneliness i.e. ahl-e khalwat. He exercised selfrestraint and self imposed isolation. He had submissivensess tothe will of Allah. He had patience above all. He was pious andGod fearing person (muttaqi). He loved Allah and delighted bySama” & Qaw-waliy.In the love of Allah, he had highest rank. He absorbed himself indivine meditation. When a person reached at a position in divinelove, where world and worldly affairs nothing he will be becomefriend of Allah (waliy).He was highly disciplined man. He wished every thing in order,around him. If anybody went against his rule, he immediately

took disciplinary action. That‟s why people feared to come nearto him. They were afraid that he might be angry with them.He liked to do his mortification. (mujahedah) meditation (ghovrva fikr), contemplation (muraqbah) and prayers (namaz/salat) etcwithout distrubances. He kept fast (rovzah/sovm) in the day. Heboiled wild (guvlars) and ate to break fast. He came out from hischamber (hujrah) only for (waduv).He also realised, there living Hindu sanyasis, doing meditationsand performing rough and tough exercises of Hindu spiritualismin their cottages scattered in the forest of Kalyar. So Sabir Pakalso experienced in terrible meditaion to make himself able toexplain sufism to them and to understand Hindu mysticism.Sanyasis wnat salvation fromt the circle of birth-death-rebirth forpassing heavenly life. Sufis wish to unite Allah spiritually and topass life like angles. i.e. permanent life (Baqa) and salvation fromdeath (fana).Gloriousness and GraciousnessIt is said, He had domineering personality and stentorian voice.He had majestic (jalaliy) appearance. He used to avoid gathering.Contrary to this, he loved Sama”, poetry, and qaw-waliy in thecompany, His two different attitudes surprised others. Hispersonality had two differnet, opposite behaviourial peculiarities.Sabir was himself a poet and a lover of sama”. Both lookromantic urges, which learning & serving him. He was successorin waiting and only disciple.“Ala‟ al-Diyn Sabir and Nizam al-Diyn Awliya‟, both weredisciples of Ba Ba Fariyd. But both had big contrast in nature.Sabir‟s natureture was gloomy and Nizam al-Diyn nature wasglady. Sabir liked loneliness (khalwat) Nizam liked company