1
2 Ya Nabi صلى الله َوتَعَالَ ٰى عليه و آله وسلمSalaam Alaika. O Prophet صلى الله َوتَ َعالَ ٰى عليه و آله وسلمDivine Peace be upon you. Ya Rasul صلى الله َوتَعَا َل ٰى عليه و آله وسلمSalaam Alaika. O Messenger صلى الله َوتَ َعالَ ٰى عليه و آله وسلم وسلمMay Divine Peace be yours. Ya Habib صلى الله َوتَعَا َل ٰى عليه و آله وسلمSalaam Alaika. O Beloved of Allah ُس ْب َحا َنهُ َوتَعَالَ ٰى, we Greet you with Peace. Salawaatulla Alaika. Divine Benediction be upon You. Salawaatulla Alaika. May Sweet Divine Benediction be Yours. Dedicated To All The Masha'ikh e Uzzam قدس اللہ اسرارہمof The Sillsila e Aaliya of The Mujummah al Bahrain Jehangiri, ‘Kasoosan Bil Khasoos’, Hazrat Mehboob e Subhani, Qutb e Rabbani, Abdul Qadir Jilani رحم@ة الله َوتَعَ@الَ ٰى عليه, Ghaus e Azam رحم@ة الله َوتَعَ@الَ ٰى عليهand Hazrat Moinuddin, wal Haq, wal Millat, Chisti, Ajmeri, Sanjari, Sakhi Ghareeb Nawaz رحمة الله َوتَعَالَ ٰى عليه. With Thanks to Hazrat Rehmat Ali Shah ;رحمة الله َوتَعَالَ ٰى عليهHazrat Abdus Sa’eedرحمة الله ; َوتَعَالَ ٰى عليهHazrat Sajid Sabri ;رحمة الله َوتَعَالَ ٰى عليهHazrat Lal Shah ;رحمة الله َوتَعَالَ ٰى عليهHazrat Samin Shah ;رحم@ة الله َوتَعَ@الَ ٰى عليهHazrat Aminuddin Shah ;رحم@ة الله َوتَعَ@الَ ٰى عليهHazrat Jan Mohammad; Hazrat Shahjehani; Hazrat Abid Shah and Hazrat Shahid Shah,قدس اللہ اسرارہم. ﷽ اَاَل ؔ ِا َّن اَ ۫و ِلیَآ َء اللہِ اَل َخ ۫و ٌف َعلَ ۫ی ِھ ۫م َواَل ُھ ۫م یَ ۫ح َزنُ ۫و َن۔
3 Table of Contents. Sillsila Aliyah Comes to India........................................................................................................................................9 20- Hazrat Syedna Mir Nuruddin Mubarak Ghaznavi رحمة الله َوتَعَا َل ٰى عليهbin Abd'Allah bin Sharf al Hussaini al Ghaznavi.رحمة الله َوتَ َعالَ ٰى عليه قدسالله السرح العزیز..................................................................................................................9 21- Hazrat Syedna Mir Nizamuddin, al Ghaznavi al Hussaini ibn e Hazrat Nuruddin Mubarak رحمة الله َوتَ َعالَ ٰى عليه قدسالله .السرح العزیز.....................................................................................................................................................................15 Hazrat Syedna Sheikh Mir Nizamuddin Bu Al Mo’eed, al Ghaznavi al Hussaini رحمة الله َوتَعَا َل ٰى عليه قدسالله السرح .العزیز........................................................................................................................................................................16 Qalandariat:...................................................................................................................................................................22 22- Hazrat Syedna Makhdum Mir Syed Muhyi an Nur Shah Najamuddin Ghaus ad Dahr Qalandar bin Mir Syed Nizamuddin Ghaznavi al Hussaini .رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز........................................................................25 Qalandar..................................................................................................................................................................27 Tareeq e Qalandar:..................................................................................................................................................34 Despite their Appearances:......................................................................................................................................35 Hazrat Shah Khizr Rumi Khapradari.رحمة الله َوتَعَالَ ٰى عليه..........................................................................................35 Chistiya, The Sillsila of Love:.................................................................................................................................37 Hazrat Khwaja e Khwajgaan, Moinuddin Chisti, Ajmeri .رحمة الله َوتَ َعالَ ٰى عليه..........................................................38 Hazrat Moinuddin رحمة الله َوتَ َعا َل ٰى عليهSaid:...............................................................................................................40 His Demise..............................................................................................................................................................40 Hazrat Sheikh Qutbuddin Bakhtiyar Kaki.رحمة الله َوتَعَالَ ٰى عليه..................................................................................40 His Demise..............................................................................................................................................................42 Hazrat Shah Khizr Rumi.رحمة الله َوتَ َعالَ ٰى عليه.............................................................................................................43 Hazrat Najmuddin’s رحمة الله َوتَ َعا َل ٰى عليهInitiation in The Qalandari Sillsila.............................................................47 Hazrat Rumi ka Maqbara:رحمة الله َوتَ َعالَ ٰى عليه............................................................................................................52 Shajra e Qalandariya Chishtiya:..............................................................................................................................53 Shajra e Qalandariya:..............................................................................................................................................55 The Chain of Qalandari Sufi Order.........................................................................................................................55 Travels:....................................................................................................................................................................56 ‘Wisaal’:..................................................................................................................................................................61 Sayings:...................................................................................................................................................................61 The Qutbi Sadaat:....................................................................................................................................................63 Knowledge and Marifat:..........................................................................................................................................68 Spiritual Training and Khilafat:...............................................................................................................................69 Initial Sillsila Ba’ait and Khilafat............................................................................................................................69 Sillsila e Aaliya Hassniya, Amiriya Qutbia:............................................................................................................69 Additional Sillsila Ba’ait and Khilafat, Hazrat Syed Amir Kabir Qutbuddin Muhammad Al Hassani Al Hussaini Al Madni Al Kadvi( رحمة الله َوتَ َعالَ ٰى عليهSillsila e Suhrawardiya Firdausiya, Kubrawiya):.......................................69 Hazrat Ruzbihan Bakli .رحمة الله َوتَعَالَ ٰى عليه...............................................................................................................70 Hazrat Sheikh Najmuddin Kubra .رحمة الله َوتَعَا َل ٰى عليه...............................................................................................71 His Khulfa...............................................................................................................................................................72 Hazrat Mir Syed Qutbuddin Madni ( )رحمة الله َوتَ َعا َل ٰى عليهArrival in India:.........................................................77 Hazrat Sarkar Mir Syed Qutbuddin Madni’s رحمة الله َوتَ َعالَ ٰى عليهFirst Arrival in Hindustan and Liking for Karra(Karra):...........................................................................................................................................................77 Hazrat Mir Syed Qutbuddin Madni’s رحمة الله َوتَ َعالَ ٰى عليهReturn to Hindustan:.......................................................78 Permanent Stay in Karra:.........................................................................................................................................81 .................................................................................................................................................................................81 Sheikh ul Islam of Delhi:.........................................................................................................................................82 Kitab Tareekh Aaina e Awadh, Tabqaat e Nasiri, Nuzhatul Khawatir and Tareekh e Firozshahi by Syed Ahmed Shahid (Maulana Ghulam Rasool Mehar)...............................................................................................................83 .................................................................................................................................................................................83 Advent of Sa'adat in India:......................................................................................................................................83 Tareekh-e-Firozshahi..............................................................................................................................................83 Honors and Esteem:.................................................................................................................................................84 .................................................................................................................................................................................85 ‘Karamaat’ (Lesser Miracles Attributed to Saints):................................................................................................85
4 The Heirs of Hazrat Amir Kabir Qutbuddin Madni :رحمة الله َوتَعَا َل ٰى عليه...................................................................88 1. Hazrat Syed Nizamuddin Hassan Madni رحمة الله َوتَعَالَ ٰى عليهKarra Sharif......................................................88 2. Hazrat Syed Qwamuddin Mahmood Madni رحمة الله َوتَعَا َل ٰى عليهDelhi Sharif.................................................88 3. Hazrat Syed Tajuddin Madni رحمة الله َوتَ َعالَ ٰى عليهBadaun Sharif.....................................................................88 Wafaat:....................................................................................................................................................................88 Personalities of The Earlier Qutbiya:......................................................................................................................91 Fihrist e Kutub Khanwada e Hazrat Amir...............................................................................................................92 24- Hazrat Syedna Sheikh al Kabir al Mo'ammar Makhdum Bandagi Shah Qutbuddin bin Malik bin Ala Farooqi, Bina e Dil Qalandar Sar'andaz Ghausi Jaunpuri.رحمة الله َوتَ َعا َل ٰى عليه قدسالله السرح العزیز....................................................93 17. Hazrat Khwaja Najmuddin Kubra Wali Taraash .رحمة الله َوتَ َعا َل ٰى عليه.................................................................94 Firdausi Silsilah During The Sultanate Period Thesis Submitted for The Degree of Doctor of Philosophy In History. By Maksud Ahmad Ebam, Under the Supervision of: Dr. Muhammad Zaki. Center of Advanced Study. Department of History. Aligarh Muslim University. Aligarh. 1989.....................................................................106 Chapter II. Origin and Development of The Firdausi Order and its Expansion in India......................................106 Hazrat Shah Shoaib( رحمة الله َوتَعَالَ ٰى عليه1421 -1289 CE)........................................................................................108 Maulana Muzaffar Shams Balkhiرحمة الله َوتَعَا َل ٰى عليه, Early Life............................................................................109 Sheikh Hussain Mu'iz Balkhi( رحمة الله َوتَ َعالَ ٰى عليهW.1440 CE)...............................................................................110 Marriage................................................................................................................................................................113 Wandering Life of Hazrat Sheikh Sharfuddin Manari .رحمة الله َوتَعَالَ ٰى عليه.............................................................114 Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَالَ ٰى عليهand His Contribution on Persian Literature........................115 Malfuzaat:..............................................................................................................................................................116 Disciples................................................................................................................................................................116 Firdausi Ideology, Institutions and Impact and Teachings....................................................................................117 Sufi........................................................................................................................................................................118 Shar'iat (Law)........................................................................................................................................................119 Tariqat (The Way).................................................................................................................................................120 Spiritual Master.....................................................................................................................................................121 Search of and Relation with the Pir.......................................................................................................................123 Reconciliation and Adjustment of Relations With the People..............................................................................125 (B) The Khanqah Life; Origin of ‘Khanqah’........................................................................................................125 First Firdausi Khanqah at Bihar Sharif..................................................................................................................126 Training of Disciples.............................................................................................................................................126 Maintenance of Khanqah.......................................................................................................................................127 C. Relations With, and Impact On Different Groups of the Society.....................................................................129 Political Relation With the Rulers:........................................................................................................................129 Relation With Muhammad Bin Tughlaq (1325-51 AH).......................................................................................129 Relation With Firoz Shah Tughlaq (1351-1388 CE).............................................................................................130 Service to Mankind...............................................................................................................................................131 Relation With The Non-Muslims..........................................................................................................................131 Conclusion.............................................................................................................................................................134 Hazrat Qutbuddin رحمة الله َوتَعَا َل ٰى عليهSar Andaz Ghausi.........................................................................................135 The Shattariya Sillsila............................................................................................................................................146 History...................................................................................................................................................................148 Method...................................................................................................................................................................150 Notes......................................................................................................................................................................152 25- Hazrat Syedna Mir Syed Fazalullah Bihari al Qutbi, Al Muqallab ba Syed Goshai'n (Guru) رحمة الله َوتَ َعا َل ٰى عليه .قدسالله السرح العزیز..........................................................................................................................................................156 Kitab Zahoor e Qutbi, Tareekh Aaina Awadh, Seerat us Sadaat, Nuzhatul Khawatir..............................................157 26- Hazrat Mir Syed Mahmud Bihari al Qutbi bin Hazrat Mir Syed Shah Fazalullah Goshai’n Qutbi's رحمة الله َوتَ َعا َل ٰى .عليه قدسالله السرح العزیز...................................................................................................................................................160 27- Hazrat Syedna Mir Syed Naseeruddin Bihari al Qutbi.رحمة الله َوتَ َعالَ ٰى عليه قدسالله السرح العزیز..................................160 28- Hazrat Syedna Mir Syed Taqiuddin Darwaish Bihari al Qutbi.رحمة الله َوتَ َعالَ ٰى عليه قدسالله السرح العزیز.....................160 29- Hazrat Syedna Mir Syed Nizamuddin Bihari al Qutbi .رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز.................................161 30- Hazrat Syedna Mir Syed Ahalullah Bihari al Qutbi .رحمة الله َوتَ َعا َل ٰى عليه قدسالله السرح العزیز.....................................161 31- Hazrat Syedna Mir Syed Diwan Mohammad Jafar al Qutbi Binodpuri .رحمة الله َوتَعَا َل ٰى عليه قدسالله السرح العزیز.......161
5 32- Hazrat Syedna Mir Syed Khaliluddin رحمة الله َوتَ َعا َل ٰى عليهbin Hazrat Jafar al Qutbi رحمة الله َوتَ َعالَ ٰى عليه قدسالله السرح .العزیز............................................................................................................................................................................162 Alphabetical Index......................................................................................................................................................163 Sillsila Aliyah Comes to India.1 20- Hazrat Syedna Mir Nuruddin Mubarak Ghaznavi رحمة الله َوتَعَالَ ٰى عليهbin Abd'Allah bin Sharf al Hussaini al Ghaznaviرحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Entitled as Mir e Delhi and was The Sheikh al Islam of Delhi by Order of Sultan Mohammad Shahabuddin Ghauri. Roza Pakbaz: Mehrauli, Hoaz e Shamsi towards the East, Delhi Sharq.2 Birth: 555 AH; 1160 CE. Wisaal: 1 Muharram, 632 AH; September 26, 1234 CE, Tuesday (Ath Thalatha).3 General Elevation of the Early Delhi Jami'a Masjid Complex, 1192-1311, Delhi.4 1 Note: The Lineal Descent of Hazrat Syedna Mir Nuruddin Mubarak Ghaznavi رحمة الله َوتَ َعالَ ٰى عليهbin Abd'Allah bin Sharf al Hussaini al Ghaznavi رحم@ة الله َوتَعَ@الَ ٰى عليهand Hazrat Syedna Mir Nizamuddin, al Ghaznavi al Hussaini ibn e Hazrat Nuruddin Mubarakرحمة الله َوتَ َعالَ ٰى عليه, has been wrongly attributed as showing The Latter before the Former. When this was pointed out by Hazrat Hassan Nizamiرحمة الله َوتَ َعا َل ٰ@ى عليه, it was decided to retain the Order “Out of Respect to the Forebears”. Respectfully, I beg to state that this is most probably the correct manner of Conduct, However, I humbly suggest that we Must Respect The Truth. Secondly, as Hazrat Nuruddin Mubariq Ghaznavi is the Spiritual Preceptor and Father of Hazrat Nizamuddin Ghaznavi رحمة الله َوتَعَا َل ٰى عليه, we must respect this Relationship as well. 2 ‘Fawa’id ul Fawa’id’, Hazrat Khwaja Amir Hassan Ala Sanjariرحمة الله َوتَ َعا َل ٰى عليه, p. 453 (454) In reference to Akhbar ul Jamal, Raji Mohammad Kolvi, Manuscript pg. 258, in the Library of Professor Nisar Ahmad Farooqi. 3 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَعَا َل ٰ@ى عليه, pg. 56 (57). 4 From J. A. Page, An Historical Memoir on the Qutb: Delhi, p. III
6 Dargah Hazrat Nuruddin Mubariq Ghaznavi رحمة الله َوتَعَالَ ٰى عليهMehrauli, Delhi, India. Hazrat Syedna Mir Nuruddin Mubarik Ghaznavi رحمة الله َوتَعَالَ ٰى عليهwas born in 555 AH in Ghazna. Hazrat Syedna Mir Nuruddin Mubarik Ghaznavi رحمة الله َوتَعَالَ ٰى عليهwas descended in the tenth Generation from Hazrat Zaid Shaheed رحمة الله َوتَعَالَ ٰى عليهIbn e Hazrat Imam Zain ul Abideen رحمة الله َوتَعَالَ ٰى عليه. Hazrat Nuruddin Mubariq رحمة الله َوتَعَالَ ٰى عليهwas a Maternal Nephew of Hazrat Sheikh as Shayukh, Shahabuddin Abu Hafs 'Umar Bin Muhammad al Bakri Al Suhrawardiرحمة الله َوتَعَالَ ٰى عليه. It is said that he attained 'Faiz' (Grace) from Hazrat Sheikh Ajjal Shirazi Ghaznaviرحمة الله َوتَعَالَ ٰى عليه.5 The day Hazrat Syedna Mir Nuruddin Mubarik Ghaznavi رحمة الله َوتَعَالَ ٰى عليهwas born, his father, Hazrat Syed Abdullah Abul Fazl Chachi رحمة الله َوتَعَالَ ٰى عليهIbn e Hazrat Sharfuddin Mohadith رحمة الله َوتَعَالَ ٰى عليه, presented himself to Hazrat Sheikh Ajjal Shirazi رحمة الله َوتَعَالَ ٰى عليه who was a 'Mustajaab ud Dawaat' (One whose Prayers to Allah ُس ْب َحانَهُ َوتَعَالَ ٰىare answered) Wali Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. When he arrived he overheard a Murid, who was a Cloth Trader, saying to the Saint that a son had been born to him and please Pray for him. The Sheikh replied “Alright, bring him to me after the Morning Prayers ('Fajr') and place him on my right.” Hazrat Nuruddin Mubarak's رحمة الله َوتَعَالَ ٰى عليهfather determined in his heart that he would also bring his son to the Sheikh. Early next morning he reached the Mosque before the Morning Prayers and waited until the Sheikh had completed his Prayer’s. As the Sheikh turned his head towards the right in Salaam, Hazrat Nuruddin Mubarak's father presented his Son to Sheikh Ajjalرحمة الله َوتَعَالَ ٰى عليه. The Sheikh prayed for the boy and concentrated on him. Hazrat Nuruddin Mubarakرحمة الله َوتَعَالَ ٰى عليهhad been transformed to a 'Wali' (Friend) of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىby the intersession of Hazrat Sheikh Ajjal Shirazi Ghaznavi رحمة الله َوتَعَالَ ٰى عليه.6 Aan Ra Kay Bedaunad, Bedaunad, Bedaunad! Kaan Ra Nadaunad Nadaunad Nadaunad! He who Knows, Knows, Knows! Who Does Not Know, Does Not Know, Does Not Know! However, his excellence did not come to the fore until he took 'Ba'ait' (Fealty) of Hazrat Syedna Shahabuddin Suhrawardiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Nuruddin Mubarakرحمة الله َوتَعَالَ ٰى عليه was proficient in 'Kashf' (ability to know the unseen ('Ghaib'). He was the ‘Khalifa’ of Hazrat Shahabuddin Suhrawardi رحمة الله َوتَعَالَ ٰى عليهand also his Maternal Nephew,7 His ‘Murshid’ had 5 Hazrat Sheikh Nasseeruddin Awadhiرحمة الله َوتَ َعا َل ٰى عليه. (Anwaar ul Auliya, pg. 55 (56). 6 Akhbar ul Akhyar; Mirrat ul Asrar and Khazeena tul Asfiya as reported by Hazrat Naseeruddin Mehmood Chiragh e Dehlviرحمة الله َوتَعَا َل ٰى عليه. 7 Malfooz Izzuddin, Malfooz Ghausia of Hazrat Najmuddin Qalandarرحمة الله َوتَعَا َل ٰ@ى عليه.
7 Ordered him to return to Ghazni and spread his Teachings. Sultan Mo’izzuddin Mohammad Saam, aka Mohammad Shahabuddin Ghauri’s campaign against the Qarmatians rulers of Multan in 1175 CE had ended in victory. He had then turned South, and had led his Army from Multan to Uch Sharif and then across the Desert towards the Chaulukya Capital of Anhilwara (modern day Patan in Gujarat) in 1178 CE. On the way, Sultan Shahabuddin Ghauri suffered a defeat at the Battle of Kayadara, during his first campaign against an Indian ruler. Gujarat was ruled by the young Chaulukya ruler Mularaja II; the Chaulukya forces included the Armies of their Feudatories such as the Naddula Chahamana Ruler Kelhanadeva, the Jalor Chahamna Ruler Kirtipaka, and the Arbuda Paramara Ruler Dharavarsha. Sultan Shahabuddin Ghauri‘s Army had suffered greatly during the march across the Desert, and the Chaulukyas inflicted a Major Defeat on him at the village of Kayadara (near Mount Abu, about forty miles to the North-East of Anhilwara). The invading Army suffered heavy casualties during the battle, and also in the retreat back across the desert to Multan. However, Sultan Shahabuddin Ghauri was able to take Peshawar and Sialkot.8 In 1191 CE, Sultan Shahabuddin Ghauri proceeded towards Indian Sub- Continent through the Khyber Pass, in Modern-Day Pakistan and was successful in reaching Punjab. Sultan Shahabuddin Ghauri captured the Fortress of Bathinda in present-day Punjab State on the Northwestern Frontier of Rai Pathora Chauhān's kingdom. After appointing Qazi Ziauddin as Governor of the Fortress, he received the news that Rai Pathora's Army, led by his Vassal Prince Govind Tai were on their way to besiege the Fortress. The two Armies eventually met near the Town of Tarain, 14 miles from Thanesar in present-day Haryana. The battle was marked by the initial attack of mounted Mamluk archers to which Rai Pathora responded by counter-attacking from three sides and thus dominating the battle. Sultan Shahabuddin Ghauri mortally wounded Govind Tai in personal combat and in the process was himself wounded, whereupon his Army retreated and Rai Pathora’s Army was deemed victorious. He returned to Ghazni after his initial defeat and was annoyed with his Khans for having forsaken him in the Battlefield. Hazrat Moinuddin Chisti appeared to him in a dream and told him to placate his Khans with Gifts and persuade them to accompany him once again to India. Sultan Mohammad Shahabuddin Ghauri requested Hazrat Nuruddin Mubarik رحمة الله َوتَعَالَ ٰى عليهto ask Hazrat Shahabuddin Suhrawardi رحم@ة الله َوتَعَ@الَ ٰى عليهfor his prayers for Victory against the Infidel Rai Pathora and sent Gifts with Hazrat Nuruddin Mubarik رحم@ة الله َوتَعَ@الَ ٰى عليه. Hazrat Shahabuddin Suhrawardi رحمة الله َوتَعَ@الَ ٰى عليهtold Hazrat Nuruddin Mubarik رحم@ة الله َوتَعَ@الَ ٰى عليهto Proceed to India with Sultan Mohammad Shahabuddin Ghauri in his Second Advent Into India, Predicted a Complete Victory for him and recited the following Phrase (A Pun upon the Word ‘Mubarik’ (Favored with Blessings or Glad Tidings). ھوالمبارق مبارق القدم۔ Favored with Glad Tidings are the Steps of The Favored with Blessings (Hazrat Nuruddin Mubarik)رحمة الله َوتَعَالَ ٰى عليه. On his return to Ghor, Sultan Shahabuddin Ghauri made preparations to avenge the defeat. According to Farishta, the Rajput Army consisted of 3,000 elephants, 300,000 cavalry and infantry (most likely a gross exaggeration). Minhaj e Siraj, stated Sultan Shahabuddin Ghauri brought 120,000 fully armored men to the battle in 1192 CE. Rai Pathora had called his banners but hoped to buy time as his banners (other Rajputs under him or his allies) had not arrived. Before the next day, Sultan Shahabuddin Ghauri 8 https://en.wikipedia.org/wiki/Muhammad_of_Ghor
8 attacked the Rajput Army before Dawn. Rajputs had a tradition of fighting from Sunrise to Sunset. Although they were able to quickly form formations, they suffered losses due to the Surprise Attack before Sunrise. The Rajput Army was eventually defeated and Rai Pathora was taken prisoner and subsequently executed. Sultan Shahabuddin Ghauri asked Hazrat Syedna Mir Nuruddin Mubarik Ghaznaviرحمة الله َوتَعَالَ ٰى عليهto settle in Delhi and was bestowed the title of “Sheikh ul Islam' of All India, by the Sultan and was known as ‘Mir Delhi’.9 Hazrat Nuruddin Mubarik Ghaznaviرحمة الله َوتَعَالَ ٰى عليه initially settled in the ‘Qasba’ (Settlement) of Kol, near Delhi. ز قطب الدین و شمس الدین معاصر۔ بہ کول آمدم ز غزنین دین ناصر۔ The Contemporaries, Qutbuddin and Shamsuddin. Came to Kol from Ghazni with Victory for The Faith. There was a Great Stronghold of the Hindu Rajahs at Kol. Qutbuddin Aibak, at that time was a Freed Slave of Sultan Shahabuddin Ghauri, Commanded a 5,000 Horse Troop of Soldiers and was The ‘Naib’ (Deputy) of the Sultan for India. In 1194 CE, Qutbuddin Aibak Marched from Delhi to Kol, \"one of the most celebrated fortresses of Hind\". He took the Fort at Kol with Great Strife and attributed his Victory to Hazrat Nuruddin Mubarik Ghaznavi'sرحمة الله َوتَعَالَ ٰى عليه Prayers to Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. As a result, he was devoted to the Saint. Kol was situated between two Rivers and was a Delightful Spot. Ibn Batuta calls Kol \"a fine town surrounded by Mango Groves\". From these same Groves the environs of Kol would appear to have acquired the name ‘Sabzabad’ or (The Green Country). People would swarm to Meet The Hazratرحمة الله َوتَعَالَ ٰى عليه and Obtain his Blessings.10 Hazrat Nuruddin Mubarik Ghaznavi's رحم@ة الله َوتَعَ@الَ ٰى عليهdisplayed Great Proficiency in Spreading The Light of Islam and the Teachings of The Qādiriyya Shurwardiya Sillsila. ظلمات ھندوستان را کرد روشن زانکہ ھست۔ شمع از بیت اللہ و قندیل از بیت ال َرسول ص۔ The Darkness of Hindustan was Illuminated By Him! He was The Lamp of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىand The Lamp Niche of The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم11 He was accompanied by his Venerable and Pious Sister namely, Hazrat Bibi Saranرحمة الله َوتَعَ@الَ ٰى عليه. Hazrat Bakhtiyar Kakiرحم@ة الله َوتَعَ@الَ ٰى عليه, the great Successor of Hazrat Ghareeb Nawaz رحمة الله َوتَعَالَ ٰى عليهwas also in Delhi in those days and was called as brother by Hazrat Bibi Sahibaرحمة الله َوتَعَالَ ٰى عليه. Hazrat Qazi Hameeduddin Nagoriرحمة الله َوتَعَالَ ٰى عليه, Hazrat Maulana Syed Alauddin Kirmaniرحمة الله َوتَعَالَ ٰى عليه, Hazrat Sheikh Mehmood Monea’doz; Hazrat Maulana Faqih Allahdad ;رحمة الله َوتَعَالَ ٰى عليهHazrat Sheikh Jallaluddin Tabrizi ;رحم@ة الله َوتَعَ@الَ ٰى عليهHazrat Maulana Majduddin Haji رحمة الله َوتَعَالَ ٰى عليهand Hazrat Sheikh Mohammad Turk Narluliرحمة الله َوتَعَالَ ٰى عليهwere some of the Foremost Saints رضوان الله تَعَالَ ٰى علیھم اجمعینwho were Contemporaries of Hazrat Syedna Mir Nuruddin Mubarik Ghaznavi رحم@ة الله َوتَعَ@الَ ٰى عليهand were on Excellent Terms with him. According to Zia ud Din Barani, he frequently visited the Sultan and in his Sermons emphasized that all Court Customs were Illegal and Blasphemous and were founded on the Traditions of the Sasanian Rulers of Iran. Protection of the Religion of Islam (Din Panah) by 9 ‘Fawa’id ul Fawa’id’, Hazrat Khwaja Amir Hassan Ala Sanjari رحمة الله َوتَ َعا َل ٰى عليهp. 223 10 Akhbar ul Jamal. pg. 258 (319). 11 Akhbar ul Jamal. pg. 225 (286).
9 Rulers was only possible by following Principles. Those who abide by them would be rewarded, however Sinful a Life they had led, by being Counted, on Judgment Day, among the Prophetsعليه سلمand Saintsرضوان الله تَعَالَ ٰى علیھم اجمعین.12 Sultan Shamsuddin Altamash. Hazrat Nuruddin Mubarak رحم@@ة الله َوتَعَ@@الَ ٰى عليهbelonged to the Qadriya Suhrawardīya Sillsila and spread it's teaching far and wide in the Sub Continent. It is recorded that he informed his Murids of his 'Wisaal' (Attainment To Allah ُُس ْب َحانَه ) َوتَعَالَ ٰىseven days prior to the event. He used to deliver a weekly sermon every Thursday, after delivering his sermon he said “Dearly Beloved, I will be leaving this Temporary Abode next Thursday, I am only a guest of yours till next week. Hazrat Maulana Ala'uddin Kirmani رحمة الله َوتَعَالَ ٰى عليهwas also present and affirmed this and said, “It is as Syed Sahib says, he will leave on Thursday and I will leave on Friday,” and so it came to pass.13 “Mard Sahib e Dil Rasaanad Faiz dar Maut O Hyat. Shaak e Gul chun Khuskh Gardad! Waqt e Sarma Aatish Ast! True Men of Living Hearts pass on Beneficence during Life and 'Wisaal' (Attainment To Allah ) ُس ْب َحانَهُ َوتَعَالَ ٰى. As the Rose Bough becomes Dry, it is Fire in Winters! The true Saint's beneficence remains no matter he is alive or seemingly dead as a rose bough produces flowers while it is green and provides fire to warm shivering people with warmth. His Numerical Death date is within The Following Couplet by ‘Abjad’ (Numerical Equivalents of Letter). رفت نورالدین چو از دار الفنا۔ بر اوانش باب ج ؔنت گشت باز۔ ہست ”نورالدین منور“ رحلتش۔ باز “نورالدین مبارق پاک باز”۔ ۶۴۷ ھ Nuruddin Has Left This Perishing World. And Has Gone Back To Paradise! Nuruddin Has Become ‘Of Light’ in his Death. Again ‘Nuruddin Mubarak’ Has Become Pure! 647 AH. The Dargah of the Renowned Saint, Hazrat Qutbuddin Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه, was completed in its present form only by 1944. Hazrat Qutbuddin Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليهlived during the reign of Sultan Iltutmish (1210-36 CE) and Passed Away in Delhi in 1235 12 A History of Sufism in India, Vol. 1, Syed Athar Abbas Rizvi. 13 Malfuzaat Hazrat Nizamuddin Auliyaرحمة الله َوتَ َعا َل ٰى عليه, Afzal ul Fawa'id, pg. 70.
10 CE. He was a Scholar and a Disciple of Hazrat Khwaja Moinuddin Chishtiرحمة الله َوتَعَالَ ٰى عليه, later becoming his successor in the order. On his Passing, his Grave became the site of a popular shrine and over a period of time the Dargah complex grew and was embellished by numerous rulers. The Dargah Hazrat Qutbuddin Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهis the oldest Dargah in Delhi. It lies in a rectangular enclosure, beautifully embellished and surmounted by a dome. The western wall of the Dargah is decorated with colored floral tiles added by Emperor Aurangzeb. The northern gate of the Dargah was built in 1542 CE by Sheikh Khalil, a descendant of Hazrat Fariduddin Ganj e Shukkar رحمة الله َوتَعَالَ ٰى عليهand the successor of Hazrat Qutbuddin Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليه. Close to the Dargah’s Ajmeri Gate, to its left, is the Moti Masjid built in 1709 by Emperor Aurangzeb’s son, Emperor Bahadur Shah I. The Dargah Complex extends along the Palace Complex of Zafar Mahal, with several entry points. Along the Hathi Gate to its east, lies a 19th century mosque and a Mughal tomb. Further ahead of the tomb to the west, lies the Grave of Murad Bakht who was the wife of Emperor Shah Alam II. Beyond this open courtyard, the Dargah is entered through a Gateway built in 1707. This Gateway was earlier the main entrance of the Dargah. Further ahead of the Gateway lie two graves built in 19th and 16th century, respectively. These graves belong to Hazrat Khwaja Hassan Khaiyat رحمة الله َوتَعَالَ ٰى عليهand Hazrat Saika Baba رحمة الله َوتَعَالَ ٰى عليهwho were believed to be connected to the Shrine. To the North from the Western Gateway lies two Grave enclosures of Nawabs of Jhajjar (19th Century CE) and Mu’atmad Khan (17th Century CE). Mu’atmad Khan was a famous Eunuch in the Court of Aurangzeb. The Grave enclosure of Mu’atmad Khan also contains the graves of the family of Elahi Buksh and the last Mughals. Ahead and towards the East of this Grave enclosure is a Mosque of pre Mughal period across which is the Northern Gateway of the Dargah leading to the Northern Courtyard. This was built by Maulana Fakharuddin in the 18th century. Many members of the Mughal family wished to be buried near the Holy Shrine of Hazrat Qutbuddin Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه. Among those buried here are Mughal Emperors Bahadur Shah I (r. 1707-12 CE), Shah Alam II (r. 1759-1806 CE), and Akbar II (r. 1806-37 CE).
11 Miraculous Incidents were often observed at the Shrine of Hazrat Nuruddin Mubariqرحمة الله َوتَعَالَ ٰى عليه. 21- Hazrat Syedna Mir Nizamuddin, al Ghaznavi al Hussaini ibn e Hazrat Nuruddin Mubarakرحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Dargah Hazrat Qutbuddin Kakiرحمة الله َوتَعَالَ ٰى عليه, towards the East of Mazar of Hazrat Fakhrرحمة الله َوتَعَالَ ٰى عليه, Delhi, India.14 Hazrat Mir Nizamuddin Ghaznavi رحمة الله َوتَعَالَ ٰى عليهwas the son of Hazrat Mir Nuruddin Mubariq Ghaznaviرحمة الله َوتَعَالَ ٰى عليه. He was contemporary with Hazrat Sheikh Sadruddinرحمة الله َوتَعَالَ ٰى عليهson of Hazrat Baha’uddin Zakariyya Multaniرحمة الله َوتَعَالَ ٰى عليه.15 While his son, Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهwas about ten years old,16 Hazrat Baba Farid Gunj e Shukkar رحمة الله َوتَعَالَ ٰى عليهcame to Pay His Respects to His ‘Murshid’, Qutb ul Aqtab, Hazrat Qutbuddin Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Nizamuddin رحم@ة الله َوتَعَ@الَ ٰى عليه, took his Son to see Hazrat Baba Faridرحمة الله َوتَعَالَ ٰى عليه, and placed Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليهat his Feet. Hazrat Baba Farid رحمة الله َوتَعَالَ ٰى عليهtook off his own Cap and Placed it upon the head of Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهsaying, “”ایں یکے از زمانا خواہد بود۔ He will be One, The Pinnacle of his Times!17 A point worth mentioning is the Fact That Hazrat Nuruddin Mubarak’sرحمة الله َوتَعَالَ ٰى عليه Son, Hazrat Mir Nizamuddin Ghaznaviرحمة الله َوتَعَالَ ٰى عليه, as well His Sister’s (Hazrat Bibi Saran )رحمة الله َوتَعَالَ ٰى عليهSon, Hazrat Syedna Sheikh Mir Nizamuddin, Abu Al Mo'eedرحمة الله َوتَعَالَ ٰى عليه, were named Nizamuddin and both were Living during the time of Mehboob e Elahi, Hazrat Nizamuddin Auliyaرحمة الله َوتَعَالَ ٰى عليه. As such, there is some confusion regarding Hazrat Mir Nizamuddin Ghaznaviرحمة الله َوتَعَالَ ٰى عليه. Firstly, Hazrat Nizamuddin Auliyaرحم@ة الله َوتَعَ@الَ ٰى عليه, being so well Known as the Founder of The ‘Chistiya Nizamiya’ Sub Order was recorded by a number of Sources. Even Hazrat Syedna Sheikh Mir Nizamuddin, Abu Al Mo'eedرحمة الله َوتَعَالَ ٰى عليهis covered in some detail. However, Hazrat Mir Nizamuddin Ghaznaviرحمة الله َوتَعَالَ ٰى عليه, the Son of Hazrat Nuruddin Mubarak Ghaznavi رحمة الله َوتَعَالَ ٰى عليه, is hardly recorded at al, except for 14 ‘Fawa’id ul Fawa’id’, Hazrat Khwaja Amir Hassan Ala Sanjariرحمة الله َوتَ َعا َل ٰى عليه, p. 453 (454) In reference to Akhbar ul Jamal, Raji Mohammad Kolvi, Manuscript pg. 258, in the Library of Professor Nisar Ahmad Farooqi. 15 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَعَالَ ٰ@ى عليه, pg.57 (58). 16 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَ َعالَ ٰ@ى عليهpg. 48 (66). 17 Risala Ghausia.
12 the Brief Mention written above. Our Sillsilah also mentions that His Shrine is in Ghazni, Afghanistan. Whatever is correct, a brief account of Hazrat Syedna Sheikh Mir Nizamuddin, Abu Al Mo'eed رحمة الله َوتَعَالَ ٰىis recorded below. Hazrat Syedna Sheikh Mir Nizamuddin Bu Al Mo’eed, al Ghaznavi al Hussaini رحم@ة الله تَعَالَ ٰى عليه قدسالله السرح العزیز.َ Roza Pakbaz: Qasba Kol, Aligarh Town, Aligarh District, UP, India.18 Birth: 27 Sha'ban, 575 AH; 1180 CE Sunday (Al Ahad). Wisaal:1 Muharram, 662 AH; 4 November, 1263 CE Sunday (Al Ahad). Hazrat Syedna Sheikh Mir Nizamuddin, ‘Kunyat’ (Patronym) Abu Al Mo'eedرحم@ة الله َوتَعَالَ ٰى عليهwas the Maternal Nephew of Hazrat Nuruddin Mubarik Ghaznaviرحمة الله َوتَعَالَ ٰى عليه. Hazrat Bibi Saranرحمة الله َوتَعَالَ ٰى عليه,19 An Account, regarding his Grave’s original Condition is appended for Historical Record. The Grave of Hazrat Nizamuddin Abu Al Mo'eed رحم@ة الله َوتَعَ@الَ ٰى عليهand five of his offspring are located in Qasba Kol, towards the West, people came from far and wide, including the entire population of those settled between the two rivers, to obtain Blessings from the Grave of Hazrat, blessed with ‘Nur” (Divine Refulgence) and gain an answer to their Prayers. مزارش با قبور اولاد اکثر۔ با غزنیں خ َطہء کول است اشھر۔ ولایت میا ِن دو آب ذاتش۔ کرامتش کنون مثل حیاتش۔ The Graves of the Children of Ghazni are Mostly in Qasba Kol. In The Land Between The Two Rivers, Performing Miracles as they did in Life! The ‘Peelu’(Salvadora known as \"Peelu\" in Urdu, \"Tooth Brush Tree\" in English, and \"Arak\" in Arabic, is an Upright, Shrubby, Fruiting Tree with irregular branches. The tree is endemic to the tropical and subtropical areas of India, Pakistan, Syria, Nigeria, Senegal, Sudan and Saudi Arabia20) that adorned his ‘Astana’ (Residence) flowers over the Graves of Hazrat Sheikh Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهand his Mother, Hazrat Bibi Saranرحمة الله َوتَعَالَ ٰى عليه, Providing a beautiful attraction to the Visitors. 18 ‘Fawa’id ul Fawa’id’, Hazrat Khwaja Amir Hassan Ala Sanjari رحمة الله َوتَعَا َل ٰى عليهp. 453 (454) In reference to Akhbar ul Jamal., Raji Mohammad Kolvi, 19 Akhbar ul Akhyar. Part 5 pg.28 – 29. 20 https://www.google.com/search? q=Peelu+tree+in+english&oq=Peelu+tree+in+english&aqs=chrome..69i57.7683j0j7&sourceid=chrome&ie=UT F-8
13 شجر پیلو چو ابر سایہ دایم۔ کہ بہ قبر نظام الدین قایم۔ چو راجی جلوہ نورش ببید۔ زطوبای بھشتی شد ملام۔ The Peelu Tree, Provides Shade. Adorning The Grave of Nizamuddin۔ The Expectant Visitors see Light Incarnate. Like Unto The ‘Tuba’ Tree of Paradise (Provides Shade to All)! پیلو کہ درختی است بہ نزھت مشمول۔ بر قبر نظام بو المَئد موصول۔ بہ بخش عقب مرقد عالی برپا۔ چون استن حنانہ پہں پست رسول۔ The Peelu Tree Still Stands. Adorning The Grave of Bu al Mo’eed. Adjacent To The Sepulcher Adorning with Grace. Like the Dried Date Stump that The Blessed Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمLeaned Upon in His Mosque. Aligarh and Hazrat Nizamuddin رحمة الله َوتَعَالَ ٰى عليهMosque. There are said to be more than 400 Intricate and Gorgeous Domes in This Mosque in Aligarh.. Hazrat Bibi Saran رحم@ة الله َوتَعَ@الَ ٰى عليهwas a very Pious and Blessed Lady.21 She was descended in the 10th Generation from Hazrat Zaid Shaheed رحمة الله َوتَعَالَ ٰى عليهbin Hazrat Imam Zain ul Abideen رحمة الله َوتَعَالَ ٰى عليهbin Hazrat Imam Hussainرضي الله عنه. It is Stated that She was Once in Attendance to Hazrat Khwaja Ajjal Shirazi Ghaznavi رحمة الله َوتَعَالَ ٰى عليهwho Graciously gave her a few Pomegranate Seeds and Foretold the Birth of a Righteous and Allahُس ْب َحانَهُ َوتَعَالَ ٰى Fearing Son who would Attain a Close Rank with Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰى. Accordingly, Hazrat Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهwas born. Thus he attained two Streams of ‘Faiz’ 21 Sair ul Arfeen; Jawahar e Faridi; Tareekh Farishta.
14 (Spiritual Blessings), firstly from His Ancestor, Hazrat Khwaja Shams Al Arfeen Ghaznavi رحمة الله َوتَعَالَ ٰى عليهand secondly from Hazrat Nuruddin Mubarik Ghaznavi رحمة الله َوتَعَالَ ٰى عليهthrough his ‘Murshid’ (Spiritual Preceptor) Sheikh As Shayukh Hazrat Shahabuddin Omar Shurwardi رحمة الله َوتَعَالَ ٰى عليه.22 آن عر عر بوستا ِن عرفان۔ و آن خ َصہ ز خوجگان رحمان۔ اورنگ نشین کشور شرع۔ سلطا ِن طریقت است در ورع۔ سر حلقئہ عارفان قدما۔ سردفتر مقابلان بینا۔ گلدستئ ِہ بوستا ِن توحید۔ نو خمایستبہوندخاملا ِبماغِش تریَفعریتد۔۔ آگہ ز طریقت و حقیقت۔ شاہ بدو عالم بی تاج۔ عالم بہ دعای است محتاج۔ فرمان روای مل ِک تمکین۔ اعنی کہ نظام ملَت و دین۔ در طاعت حق ز جان مقیَد۔ 23مقبول ازل ابوالموءیَد۔ That Juniper of The Garden of Mysticism. The Epitome of The Characteristics of The ‘Khwajgaan’ (The Syeds Accomplished in the ‘Tariqat’ (Path) of The Most Gracious (Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. Seated Upon The Throne of ‘Shar’iat’ (Islamic Law). The Leader of The Old School of Mystics. Th Leader of The Leading Visionaries. The Bouquet of Garden of The Unitarians. The New Palm Tree of The Garden of Uniqueness. He was the Religious Leader of The Shar’iat. Who Fully Discerned The Complexities of The ‘Path’ and The Real as opposed to Apparent Reality. He was the Uncrowned King of The World. The World is Dependent Upon His Prayers. The Commander of The Narrative of Those Not Dominated by The State of Divine Attraction and are Through Whom Control over The Religion and State is Maintained. Firmly Rooted in Obedience to The Ultimate Truth! The Eternally Acceptable Father of Mo’eed. He belonged to the Fourth Generation descended from Hazrat Khwaja Abdur Rahman Shams ul Arfeen Ghaznavi رحمة الله َوتَعَالَ ٰى عليهhimself descended in the Fifth Generation from one of The ‘Ashra Mubashara’, (Ten Companions رضوان الله تَعَالَ ٰى علیھم اجمعینof the Holy Prophetصلى 22 Mujmuah Fu’aid, Hazrat Abdul Aziz Ibn e Aba Bakr Mosulliرحمة الله َوتَعَا َل ٰى عليه, Brother of Hazrat Sultan Al Masha'ikh Nizamuddin Auliyaرحمة الله َوتَ َعا َل ٰ@ى عليه, Shams Al Mafkhir, Hazrat Mohammad Raza Panipati رحمة الله َوتَ َعالَ ٰ@ى عليهwith reference to Tofah tal Abrar Fi Karamaat Al Akhyar as written in Fawa'id Al Fu‘ād Hazrat Nizamuddin Auliya Badayuniرحمة الله َوتَ َعالَ ٰ@ى عليه. 23 Akhbar ul Jamal, Raji Mohammad Kolvi, pgs. 255 – 256.
15 الله َوتَعَالَ ٰى عليه و آله وس@لمwho were declared Denizens of Paradise) Namely Hazrat Abu Ubaida Amir bin Jarrah Qureshi Al Fahri رضي الله َوتَعَالَ ٰى عنه. Sahabi رضي الله عنهe Rasoolصلى الله َوتَعَالَ ٰى عليه و آله وسلم, Amin ul Ummah Hazrat e Syeduna Abu Ubaida Amir bin Jarrah Qureshi Al Fahri رضي الله َوتَعَالَ ٰى عنه, Jordan. As such he was the Son of Hazrat Jamaluddin Abu Sa’eed رحمة الله َوتَعَالَ ٰى عليهIbn e Hazrat Sheikh Jallaluddin Abu Nasr رحمة الله َوتَعَالَ ٰى عليهIbn e Hazrat Jamaluddin Abu Mohammad Taj ul Arfeen رحم@ة الله َوتَعَ@الَ ٰى عليهIbn e Hazrat Khwaja Taj ul Auliya رحم@ة الله َوتَعَ@الَ ٰى عليهIbn e Hazrat Khwaja Abdur Rahman Shams ul Arfeen Ghaznavi رحم@ة الله َوتَعَ@الَ ٰى عليهall Five of Whom are Buried in Ghazni. Hazrat Bibi Saran’s رحمة الله َوتَعَالَ ٰى عليهSon, Hazrat Nizamuddin Abu Al Mo'eedرحم@ة الله َوتَعَ@@الَ ٰى عليهand eventual successor to the ‘Gaddi’ (Seat of Authority) of his Uncle, Hazrat Nuruddin Mubarikرحمة الله َوتَعَالَ ٰى عليه, was under the tutelage of Hazrat Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهreceived ‘Khilafat Ba Ijazat’ from Hazrat Baba Farid Ganj Shukkar رحمة الله َوتَعَالَ ٰى عليه24 (Delegation of Authority to Teach The Chistiya Tareeka and Take ‘Ba’ait’ (Fealty) in the Sillsila e Aaliya).25 One Day Hazrat Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهchanced to arrive at the residence of Hazrat Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه, who was engaged in Eating a Meal along with a Group of Dervishes. Hazrat Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَ@الَ ٰى عليهsaid. “As Salaam Aulaikum” (Muslim Greetings of “May Peace Be Upon You’). Nobody replied to his Salutation and kept on eating. Hazrat Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهwas very disturbed by this act but kept silent. When the Dervishes had completed their meal, Hazrat Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهreplied, “Wa Laikum As Salaam’ (And Peace Be Upon You Also). Hazrat Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهasked him as to why he had not replied before. Hazrat Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهreplied, “We were eating in order to maintain our strength for Worship and not for the sake of the ‘Nafs e Ammara Bil Su’ (The Lower Self Commanding to Evil), as such we were in a State of Obedience to Allahُس ْب َحانَهُ َوتَعَالَ ٰى and could not divert ourselves to answer you. Hazrat Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهrelated a ‘Hiqayat’ (Teaching Anecdote). “Once Hazrat Abu Sa’eed Abul Khayrرحمة الله َوتَعَالَ ٰى عليه, along with some Companions, was engaged in Eating when Hazrat Imam Mohammad Ghazaliرحمة الله َوتَعَالَ ٰى عليهcame in and Wished ‘Salaam’ to the Company, however, the Company remained silent and kept on eating after inviting him to join them. When the Meal was over, Hazrat Imam Mohammad Ghazali رحمة الله َوتَعَالَ ٰى عليهsaid, “Why did you not reply to my ‘Salaam’? This is not the way of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىFearing People! Hazrat Abu Sa’eed Abul Khayrرحمة الله َوتَعَالَ ٰى عليه, You should not say the ‘Salaam’ when you see People engaged in Eating for the sake of maintaining their strength for Worship, as they are absorbed in Obedience to Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, If 24 Anwaar ul Auliya, Footnote 1 in Persian, pg. 56 (No Source Attributed). 25 Sair ul Arfeen, Jawhar e Faridi, Tareekh e Farishta.
16 they ask you to join them and you are so inclined, accept and eat with them. When the Meal is over and you have washed your hands and everyone is free, then you can Greet them. Hazrat Imam Mohammad Ghazali رحمة الله َوتَعَالَ ٰى عليهasked him, “Where have you Heard this, have you come to this conclusion from your own Reasoning or have you derived it from some Source?” Hazrat Abu Sa’eed Abul Khayr رحمة الله َوتَعَ@الَ ٰى عليهreplied, “I have derived this from my own reasoning,” and added the afore mentioned Logic regarding eating in Obedience to Allah to maintain strength for worship.26 It so happened that it had not rained in Delhi for a long period of time, the people asked Hazrat Nizamuddin رحمة الله َوتَعَالَ ٰى عليهto pray for rain. The Hazrat took hold of a strand of thread from his Mother's shawl and prayed to Allah ُس ْب َحانَهُ َوتَعَالَ ٰىto provide them with rain in pity for the shawl of his Mother whom no Unrelated Person had ever Seen. It is stated that his prayer was immediately answered and the people of Delhi were blessed with rain. Hazrat Bibi Saran'sرحمة الله َوتَعَ@@الَ ٰى عليهTomb is situated in The Old Eidgah of Delhi and Hazrat Bakhtiyar Kaki’s Mausoleum is situated to the North.27 Hazrat Khwaja Amir Hassan Ala Sanjari رحمة الله َوتَعَالَ ٰى عليهstates in his Book ‘Fawa’id ul Fawa’id’ that one day, The discussion centered upon the Excellence of Hazrat Mir Nizamuddin Bu Al Mo'eed'sرحمة الله َوتَعَالَ ٰى عليه, Station in Religion, in the Company of Hazrat Nizamuddin Auliyaرحمة الله َوتَعَالَ ٰى عليه. Hazrat Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليهwas asked if he had heard the ‘Waaz’ (Religious Oration) of Hazrat Mir Nizamuddin Abu Al Mo'eed ?رحمة الله َوتَعَالَ ٰى عليهHe answered that he had but was too young to understand the Finer Meanings of the Oration. Once he went to hear the ‘Waaz’ of Hazrat he Mir Nizamuddin Bu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهand saw him entering the Mosque. Hazrat Mir Nizamuddin Abu Al Mo'eedالَ ٰى عليهyَة الله َوتَعyرحم removed his shoes, took them in his hand, entered the Mosque and offered Two ‘Ra’kats’ (Cycles of Ritual Prayer). Hazrat Nizamuddin Auliya رحمة الله َوتَعَ@الَ ٰى عليهdeclared that he had never seen anyone performing Prayers in such a Beautiful manner, He was deliberate and fully concentrated on the Prayers. He then went to the Pulpit, there was a ‘Qari’ (Melodious Qurʾān Reciter) named Qasim, who Recited a Few Verses. Then Hazrat Mir Nizamuddin Abu Al Mo'eed الَ ٰى عليهyَة الله َوتَعy رحمbegan his Oration. He had hardly said that he once saw, in his Father’s handwriting, that the entire Assembly was so affected by his manner that they burst into tears. At this Hazrat Mir Nizamuddin Abu Al Mo'eedرحمة الله َوتَعَالَ ٰى عليه, repeated the following Verse. نہ ازعش ِق تونی از تو حزر خواھم کرد۔ جان در غ ِم تو زیر و زبر خواھم کرد۔ I will Gaze upon You and Your Love. I will Sacrifice My Life upon the Pain of Separation in Love! He had hardly said these words when the audience burst into Loud Cries of Acclaim, at this Hazrat Mir Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهrepeated the Verse a few time and said that he did not remember the Second Verse. Qari Qasim reminded him of the Verse. پر درد دلی بہ خاک در خواھم کرد۔ پر عشق سری ز گور بر خواھم کرد۔ I want to be Buried in the Earth with a Pining Heart. With Love I want to lie in the Grave! Hazrat Mir Nizamuddin Abu Al Mo'eed رحم@@ة الله َوتَعَ@@الَ ٰى عليهread the entire ‘Ruba’i’ (Couplet) and came down from the Pulpit.28 26 Related by Hazrat Abul Qasim Naseerabadiرحمة الله َوتَ َعا َل ٰى عليه. 27 Akhbar ul Jamal, Raji Mohammad Kolvi, pg. 258. 28 Akhbar ul Jamal, Raji Mohammad Kolvi, pg. 256.
17 Hazrat Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليهthen declaimed upon the Sanctity of Hazrat Mir Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهsaying that there was no rain in Delhi for a long time. The Citizens went to Hazrat Mir Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهand asked him to pray for Rain. Hazrat Mir Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهstood at the Pulpit of the Mosque and Prayed with the following words: “O Allah ُس ْب َحانَهُ َوتَعَالَ ٰىif You do not Cause it to rain, I will never go to any Settlement again as there will be none left.” At this he left the Pulpit and it immediately began to Rain. A certain Saint by the name of Hazrat Syed Qutbuddin رحمة الله َوتَعَالَ ٰى عليهtold him that he was a convinced follower and knew that the Hazrat was in close proximity to the Almighty, but how he had stated that he would never go to any Settlement again? Hazrat Mir Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهreplied that “This was said by a friend to a Friend, I was convinced that Allah ُس ْب َحانَهُ َوتَعَالَ ٰىwould Cause it to Rain.” “How were you convinced of this fact,” asked Hazrat Syed Qutbuddin ?رحمة الله َوتَعَالَ ٰى عليهHazrat Mir Nizamuddin Abu Al Mo'eed رحمة الله َوتَعَالَ ٰى عليهreplied that Once he had a serious altercation with his Uncle, Hazrat Nuruddin Mubarak رحم@@@ة الله َوتَعَ@@@الَ ٰى عليهregarding his (Hazrat Mir Nizamuddin Abu Al Mo'eed )رحم@ة الله َوتَعَ@الَ ٰى عليهbeing present in the Royal Court of Sultan Shamsuddin, I argued in favor of this act and said something which was intensely disliked by Hazrat Nuruddin Mubarakرحمة الله َوتَعَالَ ٰى عليه. “When the people started to come to me asking me to Pray for Rain, I went to the Mausoleum of Hazrat Nuruddin Mubarak رحمة الله َوتَعَالَ ٰى عليهand begged his forgiveness, stating that if you Forgive me; are Contented with me and Join me in Praying for Rain, I will Pray, otherwise I will not! I heard a Voice saying: با تو آشتی کردیم برو و دعا بخواں خواہد شد۔ “I am Reconciled with you. Go, I will Pray for You.”29 Qalandariat: The Religion of Islam, being a ‘Natural Religion’, fully recognizes the Undeniable Fact 29 Akhbar al Akhyar pg. 56; Sair ul Arfeen pg. 26, 37; Mir’a tul Asrar, pg. 276, 277; Khazeena tul Asfiya, pg. 37 – 38, ‘Fawa’id ul Fawa’id’, Hazrat Khwaja Amir Hassan Ala Sanjari رحمة الله َوتَ َعالَ ٰى عليهp. 451 (452), Akhbar ul Jamal, pg. 256.
18 that there are many different types of Human Psyche. This is due to many reasons, such as Differences in: Genetics; Location; Beliefs of the Society in which they are Born; States of Health; Mental and Physical Capacities; ‘Education’ and Conditioning; History and so on and so Forth! They cannot be treated with the same Medicine in order to realize their Destinies and Fulfill the Expectations of their Maker. In order to awaken different People to their True Potential and Progress along the Path of Intellectual and Spiritual Evolution. In the context of our Subject, Islam recognizes those Individuals who, for one reason or the other, are not amenable to Constraint and Strait Straitjacketing of ‘Moral’ Laws and Accepted Social Norms of Behavior. These Rebellious Souls yearn for a Path of Individualism; Non Conformation and total Freedom. However, this Path is open to Failure and down spiraling into decadence. The Shariat is best encapsulated by the following: “In Islam, the Law—which applies not only to Religion, but also to areas such as Politics, Banking, and Sexuality—is called Sharī‘ah ()شريعة, and it is Traditionally Organized around Four Primary Sources: 1. The Qurʾān, which is Islam's Central Religious Text; 2. The Sunnah, which refers to Actions practiced during the time of the Holy Prophet Muhammadصلى الله َوتَعَالَ ٰى عليه و آل@ه وس@لم, and is often thought to include the Ahadīs, or recorded words and deeds of the Holy Prophet Muhammad;صلى الله َوتَعَالَ ٰى عليه و آله وسلم 3. Ijmāʿ, which is the consensus of the ʿUlamāʾ, or Class of Islamic Scholars, on Points of Practice; 4. Qiyās, which—in Sunnī Islam—is a kind of Analogical Reasoning Conducted by the ʿUlamāʾ upon Specific Laws that have arisen through Appeal to the first three Sources; in Shīʿah Islam, ʿAql’ (Reason) is used in place of ‘Qiyās’. Actions, Behavior, or Beliefs that are considered to Violate any or all of these Four Sources—primarily in matters of Religion—can be termed ‘Antinomian’30. Depending on the Action, Behavior, or Belief in question, a number of different terms can be used to convey the sense of \"Antinomian\": ‘Shirk’ (Association of another being with (Allah); ‘Bidʿah’ (Innovation); ‘Kufr’ (Disbelief); ‘Harām’ (Forbidden); etc.31 Let us see what some People Believe about the Qalandariya. In the Indo-Pak Sub Continent, most People accept the Qalandars but hold the Erroneous View that there are only Two and a Half Qalandars in the World. These being Hazrat Bu Ali Qalandar ;رحمة الله َوتَعَالَ ٰى عليهHazrat ‘Lal’ Shahbaz Qalandar رحم@ة الله َوتَعَ@الَ ٰى عليهbeing two and Hazrat Bibi Rabia Al Adawiya رحمة الله َوتَعَالَ ٰى عليهbeing the Half. This is unjustified for Three Major Reasons. Firstly, there is an Entire Sufi Sillsila of Qalandarsرضوان الله تَعَالَ ٰى علیھم اجمعین, Secondly, any Person who does not necessarily Belong to the Qalandariya Sillsila but has the Requisite Tendencies of Qalandariat and Travels towards ‘Haqiqat’ (The Ultimate Reality as 30 In Christianity, an Antinomian is one who takes the principle of salvation by Faith and Divine Grace to the point of asserting that the saved are not bound to follow the Law of The Prophet ‘Musa’ (Moses)عليه سلم. The distinction between Antinomian and other Christian views on Moral Law is that Antinomians believe that obedience to the law is motivated by an internal principle flowing from belief rather than from any external compulsion Early Gnostic Sects were accused of failure to follow the Mosaic Law in terms that suggest the modern term “Antinomian”. Some Gnostic sects did not accept parts of the Old Testament Moral Law. 31 http://self.gutenberg.org/articles/Antinomianism?View=embedded%27
19 Opposed to Apparent Reality) is a Qalandar. Thirdly, and most importantly, Women are not One Half of Men! This is a Misogynist View and has NO Basis on Fact. Of Course, the Qalandars differ in Terms of Capacity and Achievement, however The ‘Imam’ (Chief Preceptor) Qalandar of The Sub Continent is The Saint of Mandu, Hazrat Najmuddin, Ghaus e Dhar, Qalandarرحمة الله َوتَعَالَ ٰى عليه. Hazrat Abdul Aziz Makki Qalandar ( رحمة الله َوتَعَالَ ٰى عليهDescended from The Prophet )صلى الله َو َت َعا َل ٰى عليه و آله وسلمis The Foremost Qalandar Worldwide, being a Companion of The Holy Prophet ص@لى الله َو َت َع@ا َل ٰىعلي@ه و آل@ه وس@لمand The Founder of The Qalandariya and Hazrat Imam Al ‘Mujzoobeen’ (Divinely Distracted), Hazrat Shah Khizr Rumi Qalandarرحمة الله َوتَعَالَ ٰى عليه. There are many more of this Class and They have either Written Books of Highly Uplifting Prose and Verse or have been documented. “The Qalandarīya are an Unorthodox ‘Tariqah’ of Sufi Dervishes that Originated in Medieval ‘Al Andalus’ (Spain) as an answer to the state sponsored ‘Zahirism’ (External Focus) of the Almohad Khalifate. From there they quickly spread into North Africa, the ‘Mashriq’ (East), Greater Iran, Central Asia, Pakistan and India.”32 The above statement is wrong as The Tariqah Originated in Arabia and was Fostered by The Holy Prophet صلى الله َو َت َعا َل ٰىعليه و آله وسلمof Islam. The ‘Shariat’ being the Religious Law is the External Face and Foundation Bed Rock of Islam; ‘Tariqat’ means The Method of Traveling Towards ‘Allah ُس ْب َحانَهُ َوتَعَالَ ٰىConsciousness’ in order to Attain to ‘Haqiqat’ (The Real, as opposed to, The Apparent Reality). “My Back has been Broken By Pious Fools.” The Holy ProphetMohammad Mustafaصلى الله َوتَعَالَ ٰى عليه و آله وسلم. ما درد فروش هر خراباتیم۔ نه عشوه فروش هر کراماتیم۔ وانگشتنمای اهل طاماتیم۔ انگشتزنان کوی معشوقیم۔ حیلتگر و مهره دزد و اوباشیم۔ دردیکش و کمزن خراباتیم۔ در شیو ٔه کفر پیر و استادیم۔ در شیو ٔه دین خر خرافاتیم۔ گه مرد کلیسیای و ناقوسیم۔ گه صومعهدار عزی و لاتیم۔ گه مستمعان التحیاتیم۔ گه معتکفان کوی لاهوتیم۔ گه مس ِت خرا ِب درد ِی دردیم۔ گه مست شراب عالم الذاتیم۔ با عادت و رسم نیست ما را کار۔ ما کی ز مقا ِم رسم و عاداتیم۔ ما را ز عبادت و ز مسجد چه۔ چه مرد مساجد و عباداتیم۔ با این همه مفسدی و زراقی۔ چه باب ْت قربت و مناجاتیم۔ برخاست ز ما حدیث ما و من۔ زیرا که نه مرد این مقاماتیم۔ در حالت بیخودی چو عطاریم۔ پروان ٔه شمع نور مشکاتیم۔ ‘Hazrat Fariduddin Attâr’رحمة الله َوتَعَالَ ٰى عليه. 33 We are the Dregs-Sellers of Every Dilapidated Tavern. We are not the Coquetry-Sellers Hawking every Saintly Miracle. We are the Finger-Snapping Dancers of the Beloved’s Quarter. We are the Infamous Ones for the People of Spiritual Conceits. We are Tricksters, Dice-Stealing Cheaters, and Rascals. We are the Dregs-Drinkers and Self-Deprecators of the Dilapidated Tavern. In the Way of Infidelity, we are Elites and Masters. In the Way of Religion, We are the Asses Carrying Fanciful Stories. Sometimes We are Men of Church and Church Bells; 32 en.wikipedia.org › wiki › Qalandariyya Qalandariyya - Wikipedia 33 Divân e ‘Attâr (ed. Tafazzoli), 486-487 #606.
20 Other Times We are Monks of the Pagan Allah ُس ْب َحانَهُ َوتَعَالَ ٰىdesses ‘Uzza and Lat. Sometimes we are Monks in the Quarter of the Divine; Other Times We Listen to Heavenly Greetings. Sometimes We are Drunk and Wasted on the Dregs of Pining; Other Times We are Drunk on the Wine of the World of Essence. We have no Care for (Normative) Customs and Habits. How could we be from the Station of (Normative) Customs and Habits? What is there for us in Mosques and Worship? Are we Men of Mosques and Worship?! With all of this deception and trickery, What Matter are Proximity and Private Prayers to Us? This story of Us and I arose from Us Because We are not Men of these Stations. We are in the State of Selflessness like ‘Attâr. We are the Moths of the Candle of the Light of the Niche. 22- Hazrat Syedna Makhdum Mir Syed Muhyi an Nur Shah Najamuddin Ghaus ad Dahr Qalandar bin Mir Syed Nizamuddin Ghaznavi al Hussaini رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Naalcha Town attached Ghati Nowshera near Killa Garh Mandu, District Dhar, Malva (Madhya Pradesh) Province, India. Birth: 637 AH; 1240 CE. Wisaal: 20 Zilhajj 837 AH; 28 July, 1434 CE, Monday (Al Ithnayn). Hazrat Najmuddin رحمة الله َوتَعَ@الَ ٰى عليهwas a 'Hussaini' Syed as he was descended from Hazrat Zaid Shaheed رحمة الله َوتَعَالَ ٰى عليهthe son of Hazrat Imam Ali Zain ul Abideenرضي الله عنه and was the son of Hazrat Mir Nizamuddin Ghaznavi رحمة الله َوتَعَالَ ٰى عليهand was born in Delhi in 627 AH (1239 CE). There was a Mosque near his home in whose ‘Hujra’ (Residential Room) a Faqir namely, Hazrat Ahmad Trimizi رحمة الله َوتَعَالَ ٰى عليهused to live. Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهand a large number of children used to attend him to learn the Qurʾān Sharif, one day, driven to distraction by the noise these children used to make, he asked them, ‘Why do you Learn The Qurʾān?” They replied that they had heard that the body of a ‘Hafiz’ (One who has learned the
21 Holy Qurʾān by Heart) does not decay in the Grave. He replied, This is not so, if you know of the Grave of a ‘Hafiz’ take me there and we will see.” Accordingly they went to a Grave and dug it up, they discovered that the body of the ‘Hafiz’ had decayed to dust. The desire of learning the Qurʾān left the heart’s of the boys and they began to learn other matters. Once again they indulged in making noise and Hazrat Ahmad Trimizi رحمة الله َوتَعَالَ ٰى عليهagain asked them why they made so much noise? They replied, “First you never let us learn the Holy Qurʾān and now you are stopping us from learning other matters.” Hazrat Ahmad Trimiziرحم@ة الله َوتَعَ@الَ ٰى عليه replied that he did not stop them from acquiring Knowledge but wanted that they learn those matters which will keep their bodies safe in the Grave. The boys asked him if he knew of any such person? He answered that he did and that there were many in this very City (Delhi) but he could not dig up their Graves. If you accompany me, I will take you to such a person but in another City. The boys all refused, however, Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهdespite being young, expressed his desire to accompany Hazrat Ahmadرحمة الله َوتَعَالَ ٰى عليه. They traveled all the way to Bengal, a few miles from Calcutta there is the Grave of Hazrat Badr Sabahرحمة الله َوتَعَالَ ٰى عليهregarding whom, to this day, the Boatmen, whenever they get caught up in Storms, cry out his name in unison and get Deliverance. When Night fell, the two travelers went to the Grave with digging implements and dug it up. When Hazrat Ahmad Trimizi رحمة الله َوتَعَالَ ٰى عليهremoved the Stone Slab, he asked Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهto look into the Grave. When he did so, a Great Light struck his face and he withdrew in panic. However, Hazrat Ahmad Trimizi رحمة الله َوتَعَالَ ٰى عليهreassured him and he looked in again to see a Body, perfectly preserved with an Illuminated Visage. When he tried to remove the other Slab a Voice was heard saying, مہ یا مجنوں وقف عل ٰی ذلک۔ Oh Demented One, Stop What You are Doing! They immediately recovered the Grave and departed. This was the first many Long Journeys of Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليه.34 Qalandar. Kun Fa Yakun: Daftar Daum, Sayings of Hazrat Baba Qadir Auliyaدحمت اللہ َوتَعَالَ ٰى علے. Hazrat Ghaus Mohammad Obeeedullah Durrani دحمت اللہ َوتَعَالَ ٰى علےGhaus e Sarhad. Translation of Chapter on Qalandars. Sardar Taimur Hyat Khan (‘Khak Paye Ajiz’) Completely different Individual from all others Seekers of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. They are also known as ‘Malangs’ (Divinely Intoxicated) and ‘Nangas’ (Naked Fakirs). The Holy Qurʾān Mentions ‘The Ahl e Sufa’ (Inhabitants of The Corridor) who had taken up Residence in One Corner of The ‘Masjid e Nabvi( 'صلى الله َوتَعَالَ ٰى عليه و آله وسلمThe Mosque of The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلمin Medina Munawarra). When The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم was taken on The Night of Ascension to the ‘Sidra tul Muntaha’ ‘One Bow Shot Length from Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, They (‘Ahl e Sufa’) were Narrating The Journey’s Events as and when they happened. Hazrat Hafiz Shirazi دحمت اللہ َوتَعَالَ ٰى علےhas said about these People: س ِر خدا کہ عار ِف کامل بہ کس نہ گفت۔ ورحیرتم کہ بادہ فروش از کجا شنید۔ The Secret Never Revealed By The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم I am Amazed as to how these Wine Sellers Came to Know! 34 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَعَا َل ٰى عليهpg. 49 (67).
22 Hazrat Abdullah Bin Abdul Aziz Alambardar Makkiرضي الله َوتَعَالَ ٰى عنه,The Founder of The Qalandariya, was one of the ‘Ahl e Sufa’. These ‘Qalandars’ come under the influence of some ‘Must Qalandar’ (Divinely Intoxicated) before they attain the age of Puberty. They then spend their entire lives as Stoically as possible. They show no indications of the Majesty of Religion so that People might consider them to be Worthy of attention and respect. Their outward appearance if not worthy of disdain is at least not even worthy of attention what to talk of Attraction. To start with the sparks of Pathos and Empathy lie dormant within their souls, this spark is blown into a conflagration by the attention of some Accomplished Qalandar. It assumes the role of the Grief of Love and Separation. They fall for the Tragic Story of Hazrat Hussein'sرضي الله َوتَعَ@الَ ٰى عنهPersecution and subsequent Martyrdom. This deep and all pervading Love and Empathy leads them to Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰى. Whereas in other Silsilahs, Love leads to ever increasing desire of the Beloved and results in dissatisfaction with this World’s Life, but here, The Qalandars do not experience Darkness but they get no food for the Soul except their own Heart’s Blood. In every other Sillsila or even many of the other Religion’s Mysticism, The Seeker Dives into their own Selves to reach the Highest Pinnacle of Spiritual Awareness. However, in The Qalandariya Tareeka, The Grief For Hazrat Hussein رضي الله َوتَعَالَ ٰى عنهand The Door of Hazrat Ali ibn Abi Talibكرم الله َوتَعَالَ ٰى وجهو, to The Divine ‘Nur’ (Light) of The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia صلى الله َوتَعَالَ ٰى عليه و آله وسلمis that Path which belongs Only to the Realm of The ‘Batin’ (the Inward Self of the Individual) and has no conecction what so ever with The ‘Zahir’ (The Outward. The World of Form). They remain engrossed with the Heart Rending Grief of Hazrat Hussein رضي الله عنهin the Heart and ‘Ali, Ali’ كرم الله َوتَعَالَ ٰى وجهوon the Lips and Eyes Ever Seeking the Vision of The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia صلى الله َوتَعَالَ ٰى عليه و آل@ه وس@لمThis Persuasion is so Intense that the Qalandar has absolutely no Recourse or even a Single Breath or Moment to Spare for aught else. Here The ‘Zahir’ and ‘Batin’ Merge into One. Since the ‘Zahir’ is only a ‘Four’ Day Visitor in The World, then why bother a Jot about it? Since The ‘Batin’ is Ever Lasting, The Qalandars Resolve to Devote every Single Moment to Preserving it. The Spiritual Attention of a Qalandar is Able to Divert an Individual to the ‘Batin’ over the ‘Zahir’ in a Single Instant. However, it is an Extremely Delicate Matter to Travel This Path, it can be likened to Walking on the Sharp Edge of a Sword. The Qalandar is neither Dead Nor Alive. Every Breath is a ‘Fana’ (Death Before Death) ‘Fana’ Signifies The End of Traveling To Allah ُس ْب َحانَهُ َوتَعَالَ ٰىand a ‘Baqa’ (Rebirth: When everything You think You are, has died, you are empty) ‘Baqa’ is The Beginning of Traveling in Allahُُس ْب َحانَه َوتَعَالَ ٰى. From this emptiness, Oneness can be born. From darkness comes light. For the Light of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىto be lit inside of you, you have to first die and become null and void, like the darkness of the Universe. For out of the darkness, Allah ُس ْب َحانَهُ َوتَعَالَ ٰىSaid: Let there be Light, and there was Light. The Qalandar is Both ‘In’ This World and ‘In’ The Hereafter, at the same Time The Qalandar is Neither ‘Here’ Nor ‘There! When A Person is Completely Cut Off from This World, He/ She Becomes a Embodiement of ‘Haq’ (The Ultimate Truth) and this is True for All Sillsilas, though the Paths are Different. In the other Sillsilas, The ‘Salik’ (Seeker of Spiritualism) becomes The ‘Beloved’ through the Intensity of Love. For the Qalandars, The Path Leads to becoming a “Lover’, Distraught and Distracted with Faced with Destruction and Dissapointment. Though it is True that Such a ‘Lover’ can Accomplish all that even the most Accomplished ‘Salik’ Cannot!
23 All those Individuals who have a Surfiet of Loving Nature and Adhere to the ‘Sunnah’, Gradually take on the Attributes of The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia صلى الله َوتَعَالَ ٰى عليه و آله وس@لمWhere The ‘Salik’ attains Respect, The Qalandar earns The Punishment of Stoning! It is said that in Pakistan, The Qalandars begin their Journey from The Shrine of Hazrat Baba Farid دحمت اللہ َوتَعَالَ ٰى علےin Pakpattan Sharif, leading on to Sehwan Sharif, The Shrine of Hazrat Lal Shahbaz Qalandar دحمت اللہ َوتَعَالَ ٰى علےon to Mungopir and then Culminates in Lahut La Muqam and back again. The ‘Pul Sirat’s’ (The bridge over Hell). The number of Dangers; Pit Falls; Trials and Battles can only be Carried out by A Lion of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. A Lion is Unaffected, Uncaring, Not that he relies upon his Strength, rather he is ‘Must’ (‘Inebriated’) and it is this ‘Inebriation’ that provides success in Crossing the ‘Pul Sirat’s’ and Overcoming the ‘Powers of Darkness’. This Inebriation arises from The ‘Zikr’ (‘Remembrance’) of ‘Pas Anfas ’ (Guarding The Breath or Secret/ Silent Zikr of ‘Kalima e Taiyyaba’ (Litany of Affirmation in Belief for a Muslim), and The Support of HazratAli ibnAbi Talib كرم الله ووجهوwith The Blessings of The ‘Punjtan Pak’ (The Pure & Blessed Five). The Qalandar’s ‘Chillum’(Hubble Bubble) and ‘Sulfi’ (Pipe) are also very strange, The Qalandar draws in his breath and breathes out a Flame. If ‘Haq’ (The Ultimate Truth) were to be drawn in like manner, it would be similar to this ‘Dum’ (Breath) of the Qalandars. When the Qalandar draws in his breath and breathes out the smoke, it is like unto ‘( ’فانفحت فی الروحI was in the Spirit) and it is the Bismillah as it is from here that all else began. From Naught to Existence, from The Beginning to Creation, The ‘“( ’کن فایقونBe and it Was”). Now a days it is Fashionable to Read a Qurʾānic Verse and Blow into some Water or merely to Blow upon someone who is unwell. It definitely has some efficacy, however ‘( ’کن فایقونBe And It Was!) Kun Fa Yakun’ is something else! It is only available to those whose every Breath is a ‘Fana’ (Death before Death) and ‘Baqa’ (Rebirth). This is not sleight of hand of Negation and Affirmation by either disappearing yourself or a Mosque, with The Negation ‘La Ilaha’ (None Worthy of Worship) and reappearing with ‘Ill Lillah’ (But Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى, rather it is something all together different, it is the ‘Station’ where there is no ‘Kalima’ or Religion, It is where there is Only The Essential ‘Zaat’ (Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. This is Called ‘Ahadiyat’ (Supreme Unity) and this is The Paradise of The Qalandars. If there is Being It is This and Only This, In other Words Allahُس ْب َحانَهُ َوتَعَالَ ٰى Awareness, He is Inebriated who has no awareness of Self! The True Manner of Saying بسم اللهis known only to The Qalandars because بسم الله من عارف باللہ لکن من اللہThe ‘Arif Billah’s’ (Gnostic of Allah بسم الله ) ُس ْب َحانَهُ َوتَعَالَ ٰىis the ‘Kun’ of ُاللہ ُس ْب َحانَه َوتَعَالَ ٰى. To Ponder on the Letters of The ‘Bismillah’ and to go into it’s various Meanings might be a Literary Discipline, otherwise The بسم اللهconsists neither of Letters Nor it it a Compound of Letters; it’s expression is as a Sound which has no Link with The Voice, it is like a ‘Look’ or Glance that occurs by itself. It has Nothing Before it and Nothing after, It has No Cause; No Beginning and No Culmination! It is Unto Itself! Whether it Descends Upon the Plane Of Existence to have whatever Affects or if it is on the Basis of Creation or the Glory of The Lord ُس ْب َحانَهُ َوتَعَالَ ٰى. The Beauty of a Qalandar’s attitude with which He Says بسم الله، بسم اللهBefore every Deed or Expression and The Beauty of His Stating: لا ال ٰہ ااّل اللہ مرشد پاک مح ّمد الرسول اللہ قلندر پاک۔ It is this Unaffected Beauty that The Qalandar is the Epitome of Name of اللہ ُس ْب َحانَهُ َوتَعَالَ ٰى. It is The Qalandar who is the Result of ‘Unified Existence’,even a single Attribute is in Conflict
24 with His Entirety. He is The Epitome of ‘Jam’ul Jam’ (Integrated Collectivism) and this is the very basis of Qalandar’s! Many People Say Love’ Love’ But they do not possess the Ability to Love! It is after Veracious Desire that اللہ اللہis Correctly Uttered and Ability is Properly Aligned! Unified Existence is is Revealed in it’s True Light! Here the State of ‘( ’ہمہ اوستHe is All!). In fact, A Qalandar is Born as a Qalandar, he/ she, is not made into A Qalandar. However, until He/ She overcomes the Natural Instincts of their Blood Lines, they cannot be called Qalandar’s. Like Hazrat Abdullah (Bullay) Shah’s‘ دحمت اللہ َوتَعَالَ ٰى علےMurshid’ was an ‘Arain’ (Punjabi caste) and Hazrat Abdullah (Bullay) Shah دحمت اللہ َوتَعَالَ ٰى علےpreferred to be called an ‘Arain’ rather than the Hashemite Syed that he was. Whether in Company or Enslaved, Only a Qalandar can be Truly Free. He Transcends Imaginations and even Direct Vision, because in Visions the Duality of Object and Subject Remains, this is the State of Inebriation and The Qalandar’s Condition is: روشن از عکس جمالش عال ِم اِمکا ِن ما۔ My World is Refulgent with The Reflection of You Beauty. This Reflection does not come from Outside, It is Free of Outwards and Inwards, There is but One Vision and Constant ‘Hazuri’ (Presence) Because the Qalandar’s and the ‘Rind’s’ (Reprobate in Love) Faith lies in ‘The Book of The Friend’. A Qalandar spends his/ her Life in the Following State: منم محو جما ِل او نمی دانم ُکجا رفتم۔ شد غر ِق وصا ِل او نمی دانم ُکجا رفتم۔ چوآں مہ آشنا گشتم زجان و دل فنا گشتم۔ نمی دانم ُکجا رفتم، فنا گشتم،فنا گشتم غلام روۓ او بُودم اسی ِر ُموۓ او بُدم۔ غبا ِر کوۓ او ِبودم نمی دانم ُگجا رفتم۔ قلند بُو علی ہستم بُوۓ دوست سر مستم۔ دل اندر سو ِز او بستم نمی دانم ُکجا رفتم۔، Lost in The Reflection of Your Beauty, I Know not Whither I am Headed! Utterly Effaced, in Longing for Your Attainment, I Know not Whither I am Headed! Ever Since I Became Aware of You, My ‘Self’, by Heart and very Soul, is Annihilated. Annihilated, Annihilated, I Know not Whither I am Headed! Enslaved By Your Majesty, Captivated By Your Effulgence! I ‘m The Dust of Your Lane, I Know not Whither I am Headed! I am Qalandar ‘B’u ʿAliدحمت اللہ َوتَعَالَ ٰى علے, Enraptured By The Scent of The Beloved! With The Pain and Affliction of My Worth for Your Attainment, I Know not Whither I am Headed! The Divine Attraction is such that the closer it Draws it’s intended, the more the Attraction Grows in Intensity. There is a Station, in Love, where Total Absorption Prevails, When the Devotee Proclaims himself to be The Beloved and Declaims “”انالحق۔ ان@الی ٰلی، I am ‘Layla’(The Beloved), I am ‘Haq’ (The Ultimate Truth). Here the Qalandar is Without Care; Without Self; A King; A Law unto himself. This Prevails as they are a Mirror Reflection of The Conditions of the Heart. When The Heart is Illuminated; Martyrdom Awaits; The Subject is
25 Beheaded; Consciousness Finds Repose in the Spirit, which Becomes Strong and in Meeting The Greatest it is enabled to Maintain it’s Individuality. Just as a Wave calls itself The River when it Loses it’s Identity. In such a condition it does not exclaim “”انالحق, There Remains only ‘’حق (The Ultimate Truth). In the Third Stage, When ‘ ’حقitself Becomes it’s Own Ransom, The Secret of The Ultimate Truth is Revealed, The Qalandar comes Face to Face with The Ultimate Reality and This is His Own ‘( ’مع@@راجMairaj: The Night Ascension Metaphorically The Penultimate Reach of The Soul). ‘( ’دم@@@ادم مس@@@ت قلن@@@درDuma Dum Mast Qalandar: In Every Breath The Qalandar is ‘Inebriated’). The difference between A Qalandar and A ‘Salik’ (Sober Seeker of The Ultimate) is the even though both retain their senses, the Consciousness of the Qalandar is Intoxicated and Unaware of itself, He has not a moment to spare, races a jumps around distracted with ever increasing speed, without any destination, like the Male Musk Deer chasing after the Scent of the Musk. The Qalandar has no destination and no Path. What Destination can he have? He transcends all Destinations. Which “”انالحق, What ‘’حق, He is the Embodied Truth, His own ‘ ’معراج, He transcends his Being, his Heart; He is Beyond The Reach of his own Soul! آھوۓ دش ِت ھوءیم ازما ِسوارمیدہ۔ The Gazelles of The Desert of ‘Hoo’ {He (Allah) Is!} Are Welcome to Visit Us! The Desert is merely an Allegorical Statement, otherwise The Qalandar has no Station; no Repose; no Prostration. Each Breath is swifter than the one Preceding; Each Breath a ‘State’; Every Breath in Intoxication; Each Breath Pleasure; Every Breath Afire; ‘( ’ک ّل یوم ھو فی شان۔Every Day In The Glory of Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. In The Path of The Qalandars, who so ever has one day the same as the preceding is Bereft. There is No Rest for The Qalandars. ماندم کہ خار از پا کشم محمل نہاں شد از نظر۔ یک لحظ غافل گشتہ ام سد سالہ را ہم دور شد۔ If The Pricking of a Thorn in The Foot Distracts You From The Guide. And If You Are Distracted from Thought of Your Beloved Even For an Instant, You Are Removed A Hundred Years From The Beloved! ‘Duma Dum Qalandar’ is beyond Understanding! From before Birth till after, there is only One Condition of The Qalandar! To describe Qalandariya is Unbelief; The Personal Status of The Qalandar is Complete Faith. The State of The Qalandar is such that a Thousand Years Pass in their Present Instance! There is so much Intensity in their Emotional State because it is Ever Flowing, Ever Present! ‘( ’ہمہ اوست’ ہمہ ازاداستAll You, Complete Free) is it’s Condition! One Breath Heart’s Blood; One Breath a Breath; One Breath a Sword; Duma Dum Intoxicated Qalandar; Duma Dum Intoxicated Faqir! The Soaring State of The Qalandars arises from Their ‘Nisbat’ (Religious Affiliation) with Hazrat Imam al A'ima, Ali al Murtaza كرم الله ووجهو. This is a ‘Pure’ Fact; To Grasp The Extent of This ‘Pure’ Fact is a Distant Undertaking, The Link is so Delicate that Only an Epicure of Purity can discern it!
26 نشا ِن شا ِن بے چونی۔ بیا ِن س َِر مکنوونی۔ The Indication Without Determination, Is The Revelation of The Hidden Secret! یا غیاث المستیغثی در کشا بر جا ِن ما۔ Oh Helper of Those seeking Help Open The Doors of Thy Clemency Upon My Soul! The Ultimate Truth is without any Name or Character. It Transcends All the Languages of This World. If any Person can Attain This Truth, it is only through The Most Delicate, Unsullied and Refulgent and Pristine of Sources. Have you ever seen The ‘Dum’ of a Sword? It is a Sight worth Seeing! جزبہ بے اختیا ِر شوق دیکھا چاہئے۔ سینہ شمشیر سے باہر ہے دم شمشیر کا۔ You should See Desire and Uncontrolled Passion! The Essence of a Sword Lies Not Within The Sword! This can only be Discerned by a Person whose Raison Dêtre, whose Life and Living remains in the interval between the death and resurrection! A Person Saw a Vision of an Accomplished ‘Dervish’ Standing besides His own Severed Head which was raised up upon the tip of a Spear! This is the Essence of a Sword Lying Not Within The Sword! This is The Beauty of Pristine Purity! Have you ever seen a Beautiful Face, You must have exclaimed in Praise of The Lord upon seeing this, but have You ever been Struck Unconscious upon Seeing The Divine Refulgence? You must have seen Decency in Play, but have you ever Pondered Upon Integrity? The Divinely Inspired have sad that The Reality of Existence and Life is Nothing But The Ultimate Knowledge of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. دہر جز جلو ِہ یکتا ِیء معشوق نہیں۔ The Eternal Span of Time is Not a mere Part of The Uniqueness of The Beloved! The Essence of Wisdom is only: ( من عرف نفصسہWhoever recognizes His ‘Self’), and Nothing Else! If The State of ( عرف ربہRecognizes His Lord) is Exalted in Glory of The Lord, it’s Expression is: حیاۓ شان بے چونی حجابے یافت در عشقم۔ The Dignity of Modesty is The Requisite Attribute for Finding Unveiling In Love! This is The Only Manner for Humanity To Attain Unto Allah ُس ْب َحانَهُ َوتَعَالَ ٰى.{Of Course, Allah ُس ْب َحانَهُ َوتَعَالَ ٰىCan Provide His Beneficence in any Manner He So Wills! (Translator)}. If The Accomplished Gnostic Possesses Divinely Inspired Knowledge, Hazrat Imam al A'ima, Ali al Murtaza كرم الله ووجهوis The Door To The City of Knowledge (The Holy Prophetصلى الله َوتَعَالَ ٰى عليه )و آله وسلم. If you wish to see The ‘Nisbat e Ali ( ’كرم الله ووجهوThe Religious Association), Seek Out The Pearls from The Sea of The Qalandars. See The Modesty of Beauty; See The ‘ Dum’ of The Sword; In other Words Become The Essence of Reality to Envision The Effulgence of The Absolute Truth! If you wish to Foster This ‘Nisbat’, Become The Embodiment of Pristine Purity, Only Then will The ‘Door’ to The ‘City of Knowledge’. عل ٰی ک َِل شِئ قدیر۔ And He Has Power Over All Things! The Qalandari Link
27 During this time The ‘Imam’ of The ‘Qalandar’s’ (a Rough Unshaped Block or Log)35 Qalandariya Sillsila. Many Renowned figures have belonged to this Sillsilah and made their impact at the Highest to Lowest Levels of Muslim Society. Hazrat Badiü’z Zaman Mirzaرحمة الله َوتَعَالَ ٰى عليه, who was one of Emperor Timur’s (Tamerlane) Grandchildren, belonged to the Qalandariya Order. Yavuz Sultan Selim of The Osmanli (Ottoman) Dynasty, welcomed by Hazrat Badiü’z Zaman Mirza رحمة الله َوتَعَ@الَ ٰى عليهwith a group of Qalandar Dervishes, when he entered Tabriz following his Victory. A phenomenon that defies Logic and the Norms that Govern Society called the Qalandari and Malamatiya Sillsilas, with their various derivatives exists within the Heart of Muslim Countries. The Pure Qalandariya Strain developed as Free Thinkers, engaged in Apparently Scandalous Behavior relating to ‘Malamatiya’. Once, some people were in the Company of the Incomparable Hazrat Maulana Rumiرحمة الله َوتَعَالَ ٰى عليه, the Author of the Masnavi e Ma’anvi, also known as the Qurʾān in Pahlavi (Persian), Hazrat Sadru’din Qunawi رحمة الله َوتَعَالَ ٰى عليهwas also present. The People asked Hazrat Maulana Rumi رحم@ة الله َوتَعَ@الَ ٰى عليهto Lead them in the Congregational Prayer. Hazrat Maulana Rumi told them, “We are from amongst the ‘Abdal’ (Those who are Converted to the Rank of the Accomplished Sufis by Divine Favor. We are prone to be ‘Maghloob ul Haal’ (Dominated by their State of Divine Attraction), also termed as ‘Ibn ul Haal’ (Children of Inner States) or {‘Ahl e Talveen’ (Change: “The Subjugating of the Heart between Manifestation and Veiling by Observing Times and by The Pursuit of the ‘Ghaibat’ (Concealment, Being Absent) of The ‘Nafs’, and it’s Manifestation”)’ rather that The ‘Sahib e Tamkin (Rest; Those who are Not Dominated by The State of Divine Attraction and are Able to Maintain Control over Their State)’. They are also called ‘Abul Haal’ (Fathers of Inner States). Thus Hazrat Maulana Rumi رحمة الله َوتَعَالَ ٰى عليهasked Hazrat Sadru’din رحمة الله َوتَعَالَ ٰى عليهto Lead the Congregation. It is said that from Hazrat Khwaja Abu Ahmad Abdal (Chisti)رحمة الله َوتَعَالَ ٰى عليهon-wards, many of the Chisti Khwajgaans have been ‘Abdals’. Unknown Western Painter. A Group of Traveling Qalandar Dervishes in the Sixteenth Century. XVI yüzyılda Istanbul: Kent-Saray-Günlük Yaşam, Istanbul, 1993, Akbank Yayını. Ocak, 1999. 35 In literary Indo-Persian Tradition Qalandars are called ‘perpetually intoxicated’ (Dama Dam Mast Qalandar) for they drove the ‘intoxication’ (Sukr) trend of Sufism to extremity. Muslim Saints of South Asia, 11th to 16th Centuries. Anna Suvorova. Pg. 178.
28 Musicians, part of Plate 30, 26 x 15.7 cm, H. 2153: 37b, in the Treasury Library at Topkapi Palace Museum, Istanbul, Ipşiroğlu, 1985. Unknown Artist. A Qalandar Dervish in the Sixteenth Century, Topkapi Palace Museum Library, Album No: H 2146. Ocak, 1999. fig. 3. Nicolas de Nicolay, Torlaqui a Religious Turk (a Qalandar Dervish) 26.7 x 16.8 cm. \"L'histoire de la décadence de l'empire grec et establissement de celuy des Turcs.\" Karamustafa, 2011, figure 1. Encounter, 26.7 x 20 cm, H. 2153: 38b, in the Treasury Library at Topkapi Palace Museum, Istanbul, Ipşiroğlu. 1985. حیدری ام قلندر ہستم۔ بند ِہ مرت ٰظی علی ہستم۔ Qalandari wa Kharabati az Pa’e e Tu Shudam! Hadith e Ishq e Tu Deedam keh az Baya’i Nist. Hussain az Dar e Himmat, Gada e Kuh e Tu Shud. Keh Hich Sulatnati Khushtaraz Gada e Nist! I Have Become a Wanderer and Tavern Goer in Quest of You! Yet, Your Love is not Experienced Simply by Invitation.
29 Hussain Has Entered Through the Door of High Resolve, as a Beggar in Your Lane. For there is No Royalty More Joyous than that of Beggary! Hazrat Hussain Mu'iz Balkhi رحمة الله َوتَعَالَ ٰى عليه. Tareeq e Qalandar: Hazrat Sheikh al Akbar Muhiyuddin ibn Arabi رحمة الله َوتَعَالَ ٰى عليهin his book, ‘Futuhaat e Makkiyah’, writes about ‘Rijaalullah’ (The Men of Allah), and confidently states that there are only three types of them and no fourth! After a detailed description of the first two types, he turns his attention to the third type, and praises them with such glorious words “Lahum Tabqa tul Auliya” (These are the Best of All). Please note that this praise is coming from Imam ul Auliya, and no less than a person who is known as \" Sheikh Akbar\" amongst Sufis. Hazrat Sheikh Akbar رحمة الله َوتَعَالَ ٰى عليهdescribes these people: 1. As far as ‘Salah’ is concerned, they do no more the ‘Faraiz’ (Obligatory Prayers) and ‘Rawatab’ (ie, Sunah e Muakkada after Farz Salah), one will never find them involved in ‘Nawafil’ (Supererogatory Prayers). 2. Not only ‘Salah’, but even in the rest of ‘Deeni’ requirements, and the rest of the ‘Faraiz’, they keep to the bare essentials and no more. 3. The way they do these ‘Faraiz’ they try to mimic common people, no distinction can be found between them and a common ‘Mu'min’ (Believer). 4. They wander in ‘Bazaars’ (Markets) like common people and involve in small talks common to the rest of the people. one will never find any ‘Arifana Rumooz’ (Allusions of Wisdom) in their discussions. 5. They intentionally try to be seen as commoners and no different than ‘Awam’ (Common Folks). Their clothing's are similar to the tradition of the common working class people of the area they live in. 6. They never specify a place for themselves in ‘Masajid’ {(Plural of Masjid (Mosque)}, they keep themselves along with the crowd. 7. They are never known for ‘Karamaat’ (Miraculous Feats Attributed to Saints). People consider them no more than ordinary people. sometimes not even up to the level of ordinary ‘Swaliheen’ (The Pious). Despite their Appearances: 1) Inside their hearts they are connected to Allah سبحانه وتعالىin such a way, as if there is nothing except Allah سبحانه وتعالىin their ‘Batin’ (Inward Self). 2) In this particular ‘Sifat’ (Virtues), ie, their inner connection to Allah سبحانه وتعالى, they are so strong, so concentrated and so determined, that nothing can move their attention away from Allah سبحانه وتعالى. 3) Their constant effort remains to keep their relation of ‘Uboodiat’ (Bondsman ship) with their creator fresh, ever green and never out of their sight. 4) They are always under the intense pressure of the realization of the grandeur of Allah سبحانه وتعالى. Their extreme helplessness, total dependency, complete misery in front of their creator is always in front of their eyes, resulting in utter lack of pride, A feeling of absolute nothingness and total annihilation of ego.
30 5) Their eyes are always on the Creator even for the smallest of their needs, despite that, they obey all the rules of ‘Alam e Asbab’ (Realm of Causation) without fail. Although the reality of every thing been done by Allah سبحانه وتعالىis never hidden from their eyes. Hazrat Sheikh Akbar رحمة الله َوتَعَالَ ٰى عليهSays: “They are the highest ‘Tabqa’ (Class) of ‘AhalAllah’سبحانه وتعالى, These are the people who are Masters of the true ‘Tareeka’, they are closest to Allah سبحانه وتعالى,They are the best, now and in future.” Hazrat Maulana Ashraf Ali Thanvi رحمة الله َوتَعَالَ ٰى عليهwrites; “In the terminology of Sufis a group whose physical deeds are limited only to ‘Faraiz’, but their ‘Amal e Qalbia’ (Deeds of the Heart) are more, are called as Qalandar.” And the deeds of the heart are those in which ‘Qalb’ (The Heart) is constantly kept attentive to Allah سبحانه وتعالى, keeping love of Muslims in the heart. Most of the time keep one's heart busy in remembrance of Allah سبحانه وتعالى. For example ‘Sabr’ (Patience) is a ‘Batini Amal’ (Inwardly Deed), similarly ‘Shukr’ (Thankfulness) is a ‘Batini Amal’, ‘Raza bil Qaza’ (Being Contended in Adversity) is a ‘Batini Amal’. These are not visible but those who practice these and other such ‘Amaal’ (Deeds), are constantly becoming closer and even more close to Allah سبحانه وتعالى. Hazrat Shah Khizr Rumi Khapradariرحمة الله َوتَعَالَ ٰى عليه. He was born in 500 AH, 1107 CE, and attained ‘Wisaal’ on 8 Rajab, 750 AH; 22 September, 1349 CE, Monday (Al Ithnayn), thus he attained the age of 250 years. He came to India from his Native Anatolia and possessed the ability to perform many exciting Miracles. The word Rumi indicates that he was from Rum or Turkestan, while the title Khapradari is connected with a cup that he called Khapra, and always carried with him. It is said that the cup possessed the miraculous property of being able to supply the disabled and poor with what ever they wanted. He kept this Khapra with him for many years till he finally broke it himself and buried it in the earth. Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهremained unmarried for many years and used to roam about in the Land, dressed in ‘Charam’ (an attire of raw skin of animals, the dress of the Qalandars), thus he was called ‘Charam Posh’ (one who wears ‘Charam’), which had been bestowed upon him by his Spiritual Preceptor, the enigmatic Hazrat Abdul Aziz Makki Alambardarرضي الله عنه, one of the Companions رضوان الله تَعَالَ ٰى علیھم اجمعینof The Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلم, who attained the great age of 700 years. Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهwas an Ecstatic and would engage in Meditation even up to Six months at a time. Hazrat Shah Khizr Rumi Khapradari رحم@ة الله َوتَعَ@الَ ٰى عليهarrived in India to spread the Teachings of The Qalandariya Sillsila in accord with Spiritual Intimation from the Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آل@ه وس@لمWhen Hazrat Qutb al Aqtab, Qutbuddin Bakhtiyar Kakiرحم@ة الله َوتَعَالَ ٰى عليهheard of his arrival near Delhi, he went to receive him and requested him to stay at his ‘Astana’. Hazrat Shah Khizr Rumi Khapradari رحم@ة الله َوتَعَ@الَ ٰى عليهstayed in the Company of Hazrat Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهfor a period of Fifteen days. One day he told Hazrat Qutbuddin Bakhtiyar Kaki رحم@ة الله َوتَعَ@الَ ٰى عليهabout his Mission in India and said, “As The ‘Wilayat’ of Hindustan is with the Chistiya Sillsila, I wish that you initiate me in your Sillsila so that I can spread our Teachings under the Cloak of The Chistiya Qalandariya Sillsila.” Hazrat Qutbuddin Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهreadily agreed under the condition that Hazrat Shah Khizr Rumi Qalandar رحمة الله َوتَعَ@الَ ٰى عليهshould also initiate him (Hazrat Qutbuddin Bakhtiyar
31 Kaki )رحمة الله َوتَعَالَ ٰى عليهin the Qalandari Sillsila. Hazrat Qutbuddin Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليهtook, and received Ba'ait from Hazrat Bakhtiyar Kakiرحمة الله َوتَعَ@الَ ٰى عليه, and gave him a 'Kulla' (Cap) and the Robe of Permission. Hazrat Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهallowed him to wear Qalandari apparel but told him to restrain himself from performing Unclean ‘Karamaat’ (Lesser Miracles attributed to Saints).36 Thus Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهattained Chishtiya Qalandariya Allegiance and Permission. Hazrat Qutbuddin Bakhtiyar Kakiرحم@ة الله َوتَعَالَ ٰى عليهprovided The Chistiya Qalandariya Ba’ait to Hazrat Sharfuddin Bu Ali Qalandarرحمة الله َوتَعَالَ ٰى عليهand no one else.37 The Biographers of Hazrat Shah Khizr Rumi رحم@@ة الله َوتَعَ@@الَ ٰى عليهsay that he was a contemporary of the following Saints; Hazrat Abdu'l-Qadir Gilani ;رحمة الله َوتَعَالَ ٰى عليهHazrat Baha ud Din Suhrawardi ;رحمة الله َوتَعَالَ ٰى عليهHazrat Mawlana 'Baha'uddinرحمة الله َوتَعَالَ ٰى عليه, the Father of Hazrat Maulana Jallaluddin Rumi ;رحمة الله َوتَعَالَ ٰى عليهHazrat Badiuddin Shah Madarرحم@ة الله ; َوتَعَالَ ٰى عليهHazrat Fariduddin Attar رحمة الله َوتَعَالَ ٰى عليهand Hazrat Fariduddin Shakar Gunjرحمة الله َوتَعَالَ ٰى عليه. The Qalandariya Chishtiya Adherents Rendered a Great Service by Overcoming this Apparent Discrepancy in Inner States and Outward Subjection to the External Religious Code. So much so that even Hazrat Shah Khizr Rumi Khapradari رحم@@ة الله َوتَعَ@الَ ٰى عليهchanged his Practices to Conforming and Containment of the otherwise Overpowering State of Divine Attraction and also got Married. Shajra e Chishtiya Qalandariya: 1. The Holy Prophet Hazrat Syedna Muhammad, Imam, al Ambiaصلى الله َوتَعَالَ ٰى عليه و آله وسلم 2. Hazrat Imam al A'ima, Ali al Murtaza كرم الله ووجهو. 3. Hazrat Al Hassan al Baṣrī رحمة الله َوتَعَالَ ٰى عليه. 4. Hazrat 'Abdul Wāḥid Bin Zaid Abul Faḍl رحمة الله َوتَعَالَ ٰى عليه. 5. Hazrat Fuḍayl ibn 'Iyāḍ Bin Mas'ūd Bin Bishr at Tamīmī رحمة الله َوتَعَالَ ٰى عليه 6. Hazrat Ibrāhim bin Adham رحمة الله َوتَعَالَ ٰى عليه. 7. Hazrat Ḥuzaifa al Mur'ashī رحمة الله َوتَعَالَ ٰى عليه. 8. Hazrat Amīnuddīn Abū Ḥubayrah al Baṣrī رحمة الله َوتَعَالَ ٰى عليه. 9. Hazrat Mumshād Dīnwarī رحمة الله َوتَعَالَ ٰى عليه. 10. Hazrat Abu Ishaq Shamī رحمة الله َوتَعَالَ ٰى عليه. 11. Hazrat Abu Ahmad Chishtī رحمة الله َوتَعَالَ ٰى عليه. 12. Hazrat Abu Muhammad Chishtī رحمة الله َوتَعَالَ ٰى عليه. 13. Hazrat Abu Yusuf Nasar ud Din Chishtī رحمة الله َوتَعَالَ ٰى عليه. 14. Hazrat Qutb ud Din Maudood Chishtī رحمة الله َوتَعَالَ ٰى عليه. 15. Haji Sharif Zindani رحمة الله َوتَعَالَ ٰى عليه. 16. Hazrat Usman Harwani رحمة الله َوتَعَالَ ٰى عليه. 17. Hazrat Mu'īnuddīn Chishtī, Ajmeri, Sanjari, Sakhi Ghareeb Nawaz رحمة الله َوتَعَالَ ٰى عليه. 18. Hazrat Qutb ud Din Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليه. Initiated into The Qalandari Sillsila by Hazrat Shah Khizr Rumi Khapradari رحمة الله َوتَعَالَ ٰى عليه. 19. Hazrat Sharfuddin Bu Ali Qalandar رحمة الله َوتَعَالَ ٰى عليه. Chistiya, The Sillsila of Love: The Founder of the Chishtiya Sillsilah was Hazrat Abu Ishaq Shami Chishti رحمة الله َوتَعَالَ ٰى ( عليهd. 329/ 940-41), whose Sheikh was a well-known Sufi Sheikh, Hazrat Mumshad, al 36 Mir’a tul Asrar, Akhbar al Akhyar, Hazrat Abdul Haq Mohadith Dehlviرحمة الله َوتَ َعالَ ٰ@ى عليه. 37 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَعَالَ ٰى عليهpg. 32 (54).
32 Dinawari ( رحمة الله َوتَعَالَ ٰى عليهd. 299/ 911-12). The Chisti Sillsilah gained pre eminence in the Indo Pak Sub Continent, where it continues to flourish as a popular and living Sillsilah. Hazrat Khwaja Moinuddin Chishti Ajmeri رحمة الله َوتَعَالَ ٰى عليه, Hazrat Qutbuddin Kaki رحمة الله َوتَعَالَ ٰى عليه, Hazrat Baba Fariduddin Ganj Shukkar رحمة الله َوتَعَالَ ٰى عليه, Hazrat Nizamuddin Auliya رحم@ة الله َوتَعَالَ ٰى عليهand Hazrat Ali Alauddin Ahmad Sabir Kalyari رحمة الله َوتَعَالَ ٰى عليهare some of the most prominent Saints رضوان الله تَعَالَ ٰى علیھم اجمعینof the Chistiya Sillsilah of India. Most people are of the opinion that Hazrat Khwaja Moinuddin Chishti Ajmeri رحمة الله َوتَعَالَ ٰى عليهwas the founder of the Chistiya Sillsilah and also that Sama or Religious music (‘Qawalli’) was initiated by him to meet the cultural requirements of India. However, this is not true as stated earlier, Hazrat Abu Ishaq Shami Chisti رحمة الله َوتَعَالَ ٰى عليهwas the founder and reference to Sama can be found as early as Hazrat Abu Said Ibn Abi’l Khair ( رحمة الله َوتَعَالَ ٰى عليهb. 967) along with the very difficult ascetic practice of hanging by the feet into a well for Forty Nights while reciting the Qur’an. This Chilla Makhuus as it is known was also adopted by Hazrat Farid Ganj e Shukker رحمة الله َوتَعَالَ ٰى عليهin India. This has led to the mistaken conclusion that Sufism borrowed this practice from Yoga. However the very early adoption by a Saint in Khurasan, central Asia belies this claim. This Sillsilah is characterized by Jazb or Divine attraction and devotional music in the form of “Qawalli” or sayings. A fusion of intellect and emotion with decided attraction towards the emotional aspect of humanity is the quintessence of the Chisti Sillsilah. “Love Thrilled the Cord of Love in my Soul’s Lute. And Changed me all to Love from Head to Foot. Twas but a Moments Touch, yet shall Time Ever. To Me the Debt of Thanksgiving Impute.” Hazrat Khawaja Moinuddin Chistiرحم@@ة الله َوتَعَ@@الَ ٰى عليه, popularly known as Khawaja ‘Ghareeb Nawaz’ (The Supporter of the Poor) is the ‘Mujaddid’ (Reviver) of the Chistiya Order of Sufis. He is one of the most outstanding figures in the history of Islamic Sufism. The Chistiya Sillsilah is one of the most popular and influential Sufi Orders in Islam. It derives its name from Chist, a village near Herat, Afghanistan, where the Founder of the Order, Khawaja Abu Ishaq رحمة الله َوتَعَالَ ٰى عليهof Syria, settled. Hazrat Khawaja Moinuddin Chisti رحمة الله َوتَعَالَ ٰى عليهbrought the Sillsilah to India at the close of the 11th Century AD and established its Center in Ajmer, whence the order spread far and wide in India and became a Force in the Spiritual Life of the Muslims. Hazrat Khwaja e Khwajgaan, Moinuddin Chisti, Ajmeri رحمة الله َوتَعَالَ ٰى عليه. He is the ‘Imam’ of Tasawwuf of Hindustan. The commencement of Uloom e Ma'arifat in Hindustan was with Hazrat Khwaja Moinuddin Chistiرحمة الله َوتَعَالَ ٰى عليه. The Sillsilah of the Chishtiya spread in Hindustan with the advent of Hazrat Khwaja Moinuddin Chistiرحمة الله َوتَعَالَ ٰى عليه. There are eleven Ancestral Links between him and Hazrat Imam Hussainرضي الله َوتَعَالَ ٰى عنه. His Excellence and Virtues Constitute a Limitless Ocean. His gaze was sufficient to transform a man into a Sahib e Maʿrifat. He had gained Perfection in both Uloom e Zahiriya and ‘Batiniya’. Hazrat Khawaja Moinuddin Chisti رحمة الله َوتَعَالَ ٰى عليهwas born in 536 AH/ 1141 CE, at a place called Sanjar, in Sijistan (Persia, or present day Iran). He was in direct lineage of the Beloved Prophet Muhammad صلى الله َوتَعَالَ ٰى علي@ه و آل@ه وس@لمbeing Paternally descended from the Beloved Prophet’s Grandson, Hazrat Imam Hussain رضي الله َوتَعَالَ ٰى عنهand Maternally from the Beloved Prophet’s Grandson, Imam Hassanرض@ي الله َوتَعَ@الَ ٰى عنه. Thus he is a Hassani and a
33 Hussaini Syed. He was brought up in Khorasan, Iran and received his early education at home from his father, Hazrat Syed Ghiyasuddin رحمة الله َوتَعَالَ ٰى عليهAt the age of Nine, he committed the Qur’an al Kareem to memory. He was Sixteen years old when his father passed into the realm of Divine Beauty; he inherited a grinding stone and an orchard, which formed a source of his livelihood. He would occupy himself with the care and development of the orchard. One day while occupied in the orchard, a ‘Majzub’ by the name Hazrat Ibrahim Qunduziرحمة الله َوتَعَالَ ٰى عليه approached him. Hazrat Moinuddin Honored the ‘Majzub’ and presented some Fruit to him. Ibrahim 'Majzub', after chewing some of the Fruit, gave it to Hazrat Khwaja. As Hazrat Khwaja ate the fruit, a profound transformation took place in him. His heart turned completely away from the world and a special strong yearning for Allah ُس ْب َحانَهُ َوتَعَالَ ٰىconsumed him. He sold the orchard and distributed the proceeds to the ‘Fuqara’. He set off on a journey, reaching first Samarqand, where he engrossed himself in ‘Hifz’ of the Qur’an and the acquisition of academic Shar’i knowledge. After this accomplishment he traveled to Iraq. He reached the town of Harْvan and became ‘Ba’ait’ to Hazrat Usman Harwaniرحمة الله َوتَعَالَ ٰى عليه. By virtue of Hazrat Sheikh's ‘Tawujuh’ he attained perfection in ‘Sulook’ in a single day. He stayed 20 years in the service of his Shaikh. Hazrat Hakim ul Ummat, Maulana Shah Ashraf Ali رحم@ة الله َوتَعَ@الَ ٰى عليهwrites in his Mulfuhzat: “I have read the stories of the Auliya of former times. It is apparent that their condition and style were not like that of the majority of Masha’ikh of today. These (present-day) Masha'ikh do not consider obedience to the Shariah a requisite for Wusool Illallah (Attainment of Divine Proximity). In fact, they believe Shariat and Tariqat to be two separate entities. On the contrary, the state of Taqwa, Taharah and Ittiba e Sunnat (obedience to the Sunnah) of the former Masha'ikh resembles that of the Sahabaرضوان الله تَعَالَ ٰى علیھم اجمعین. It is narrated that once Hazrat Khwaja Moinuddin Chisti رحمة الله َوتَعَالَ ٰى عليهwhile making Wuzu forgot to make Khalal of his fingers. A voice from the Ghaib (Unseen Realm) reprimanded: “You claim love for the Rasool, but abandon the Sunnat of the Rasool!” He immediately repented. Whenever he saw a fire, he would shiver with fear because of the feeling that on the day of Qiyamah he may be punished for having omitted the Sunnat (of Khalal). Thus, the condition of those Masha'ikh regarding obedience to the Sunnah was similar to the state of the Sahabaرضوان الله تَعَالَ ٰى علیھم اجمعین.” His Shaikh leaving him in charge of his Wilayat of Hindustan (i.e. his spiritual kingdom), went for Hajj. After returning from his Shaikh, he met and derived benefit from the famous Masha'ikh, Shaikh Najmuddin Kubra and Hazrat Ghaus ul A’zam Muhiyuddin Abdul Qadir Jilaniرحمة الله َوتَعَ@@الَ ٰى عليهand others. Thereafter he settled in Hindustan. Hazrat Sheikh’s Karamaat are numerous and beyond the scope of this concise treatise. Once during his travels he went to Herat where lived a hostile Shīʿah chief. His hostility and hatred were so much that he would put to death any person who adopted the name Abu Bakr, Umar and Usman. Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليهhad to pass by this Shīʿahs’ orchard. Hazrat رحمة الله َوتَعَالَ ٰى عليهwent and sat by the side of the pond. The Shīʿah appeared in a furious state and contemplated to severely punish Hazrat Shaikhرحم@ة الله َوتَعَ@الَ ٰى عليه. But when Hazrat رحم@ة الله َوتَعَ@الَ ٰى عليهglanced at him, he fell down unconscious. After a short while, Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهsprinkled some of the pond’s water on him. When the Shīʿah came to his senses he was a transformed man. He was now a staunch follower. Along with his associates he took Ba’ait on The Blessed Hands of Hazratرحمة الله َوتَعَالَ ٰى عليه. Hazrat رحمة الله َوتَعَالَ ٰى عليهalso conferred the mantle of Khilafat to him. Hazratرحمة الله َوتَعَالَ ٰى عليهrefused to accept a large sum which the hief presented as a gift, commenting:
34 “This wealth does not belong to you. You have no right in it.” Along this journey many other Karamaat were demonstrated. He would meet all the Masha'ikh of different places along the route. Finally, on the 10th Muharram 561 Hijri he reached Ajmer. The first person who became his Murid in Ajmer was Mir Syed Hussain who originally was a Shi'a. He abandoned Shi’ism, took Ba’ait on The Blessed Hands of Hazrat Moinuddin رحمة الله َوتَعَالَ ٰى عليهand attained lofty spiritual accomplishments. Thereafter, thousands of people entered the Silsilah. He had in fact come to Hindustan on the instruction of Rasulullah صلى الله تَعَالَ ٰى عليه و آله وسلم. It is obvious that he chose Ajmer on this instruction. The story pertaining to this episode is famous and lengthy. It shall, however, be narrated here in brief. When Hazrat Moinuddinرحمة الله َوتَعَالَ ٰى عليهarrived, he sat down somewhere on the outskirts of Ajmer. The Royal Camel Herd informed him that this was the Sanctuary of the King’s Camels, hence he should leave. Hazrat رحمة الله َوتَعَالَ ٰى عليهleft and sat down by a lake named Ranasagar. Meanwhile the King’s Camels sat down and could not get up. The Camel Herd informed the King, Raja Prithviraj of this incident. The King said that there was no option other than to go to the Dervaish, fall at his feet and apologize. The King himself suffered many set-backs. Every magician he called to combat Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, not only failed, but became Hazrat’s رحمة الله َوتَعَالَ ٰى عليهMurid. Hazrat رحمة الله َوتَعَالَ ٰى عليهslaughtered a cow near to the pond, Ranasagar. The Kuffar attacked him, but failed miserably in their attempts to harm him. The people then went to their Holy Man to solicit his aid. He resorted several times to magic, but failed miserably against Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه. Seeing this, the Hindu Holy Man also embraced Islam. Finally, having been rendered impotent, the King gave up his opposition. Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهthen came to live among the people. For seventy years Hazrat رحم@@ة الله َوتَعَ@الَ ٰى عليهnever slept at night. It is impossible to enumerate his excellence. The best testimony of his excellence is that his Shaikhرحمة الله َوتَعَالَ ٰى عليهwas proud of having initiated him as a Murid. Hazrat Khwaja Qutbuddinرحمة الله َوتَعَالَ ٰى عليه Narrates: “I lived in Hazrat’s رحمة الله َوتَعَالَ ٰى عليهservice for 20 years. Hazrat رحمة الله َوتَعَالَ ٰى عليهnever refused anyone. Whenever someone came to ask anything, Hazrat رحمة الله َوتَعَالَ ٰى عليهwould put his hand under his Musalla and hand to the person whatever had been asked for him. In 20 years I never saw Hazrat رحمة الله َوتَعَالَ ٰى عليهbecoming angry.” Hazrat Moinuddin رحمة الله َوتَعَالَ ٰى عليهSaid: The sign of Allah’s Maʿrifat is to flee from people. The ‘Ibadaat’ of the Ahl e Maʿrifat is ‘Paas Anfaas’ (‘Zikr’ by a Breathing Exercise) and the sign of an unfortunate man is that in spite of involvement in disobedience, he believes himself to be ‘Maqbool’ (an accepted Friend of Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. For twenty years, while in the service of Hazrat Shaikh (Khwaja Harwaniرحمة الله َوتَعَالَ ٰى )عليهI never allowed my ‘Nafs’ any respite. I did not distinguish between night and day. When Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهpaid attention to my service, he conferred limitless favors upon me. I am unable to explain the abundance of favors. Whatever is acquired is by way of ‘Khidmat’ (service to the Shaikh). When someone asked: “When does the ‘Murid’ become steadfast?”, Hazrat Moinuddin رحمة الله َوتَعَالَ ٰى عليهresponded: “When the Angel has not recorded any sin of the Murid for twenty years.”
35 His Demise. He passed away during the reign of Sultan ush Shams. According to the majority of historians, his date of demise is Sunday 6th Rajab. Some claim that it is 30th Zul Hajj. There is considerable conflict regarding the year in which he passed away, 632, 633, 636 and 637 Hijri are contended. There is a conflict regarding his age as well. Some say that his age was 96 years. Other versions are 104 and 107. His Shrine is in Ajmer. His Khulfa are innumerable. There are 13 or 14 famous ones. These names appear in other voluminous books. Hazrat Sheikh Qutbuddin Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهis among the ‘Akaabir Auliya’ (Major Friends of Allah ) ُس ْب َحانَهُ َوتَعَالَ ٰى. He was ‘Mustajaab ud Da’waat’ (One whose Prayers are Readily Accepted). His Lineage links up with Hazrat Imam Ja’far Sadiqرحمة الله َوتَعَالَ ٰى عليه. He was born in the town of Aush in the year 582 Hijri. This town is situated in Tajikistan. He was born during the middle of the night. However, on account of an abundance of ‘Anwaar’ (Celestial Light) accompanying his birth, people thought day had commenced. When he was one and a half years old, his Father, Hazrat Syed Kamaludddin Ahmad Bin Syed Musa رحمة الله َوتَعَالَ ٰى عليهpassed away. When he was five years, his mother sent him with a neighbor to a “Muallim’ (Religious Teacher). Along the way they met a ‘Buzurg’ who asked: “Where are you taking this Lad?” When he was told that the boy was being taken to the ‘Maktab’, he said: “Leave him with me. I shall entrust him to a Muallim.” The Neighbor left the child with the ‘Buzurg’ who took him to Khwaja Abu Hafs Aushi رحمة الله َوتَعَالَ ٰى عليه. The ‘Buzurg’ said to Khwaja Abu Hafsرحمة الله َوتَعَالَ ٰى عليه: “It is the command of ‘Ahkam ul Hakimeen’ (Ruler of Rulers)that you teach this lad with great care.” The ‘Buzurg’ then left. Hazrat Ustad رحمة الله َوتَعَالَ ٰى عليهputting a hand of affection on the lad’s head said: “You are most fortunate. Hazrat Khizr عليه سلمhas entrusted you to me.” It is said that when Khwaja Qutbuddin رحمة الله َوتَعَالَ ٰى عليهreached Aush, he was 4 years and 4 months old. He was brought to Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهfor Religious Schooling. As Hazrat رحمة الله َوتَعَالَ ٰى عليهtook the slate to write something, he was informed by a voice that the academic knowledge of Khwaja Qutbuddin رحمة الله َوتَعَالَ ٰى عليهhas been entrusted to Hazrat Qazi Hameeduddin Nagoriرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهtherefore put down the slate. He then completed the Qurʾān Majeed under Hazrat Qazi Hameeduddin Nagoriرحمة الله َوتَعَالَ ٰى عليه. This episode is briefly referred to in Ta’limuddin. It is written that a voice of an unseen being (Hatif e Ghaibi) instructed Hazrat Qazi Hameeduddin Nagori رحمة الله َوتَعَالَ ٰى عليهto close his eyes. Within moments he reached the place where the boy Qutbuddin رحمة الله َوتَعَ@الَ ٰى عليهwas. Taking the slate he said: “O Qutbuddin! What should I write?” The four year old boy said: “Write ... Qazi Sahib رحم@ة الله َوتَعَ@الَ ٰى عليهin astonishment asked him about his knowledge of the Qurʾān. The boy replied: “I have memorized 15 Paras through my Mother.” Within four days he learned the other 15 Paras under Hazrat Qazi Hameeduddin Nagoriرحم@@@ة الله َوتَعَ@@@الَ ٰى عليه.
36 Furthermore, he accomplished the acquisition of academic knowledge in a very short period of time. As he approached ‘Sun e Bulooghat’ (Year of Maturity), he developed an intense desire for ‘Uloom e Batiniya’. He therefore entered into the company of Hazrat Khwaja Moinuddin Chistiرحمة الله َوتَعَالَ ٰى عليه. On the 5th Rajab he took Ba'ait in Masjid Abul Laith. At the age of 17, the Mantle of Khilafat was conferred to him. He is the very first Khalifa of Hazrat Khwaja Moinuddin Chistiرحمة الله َوتَعَالَ ٰى عليه. On the instruction of his Shaikh, he took up residence in Delhi. When Hazrat Qutbuddin Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهtook up residence in Delhi he would not accept any gift from anyone. He remained ‘Mustaghraq’ (completely absorbed in Divine Contemplation which made him oblivious of his surroundings). During these days he had no servant to tend to the needs of the house. Sharfuddin, a Muslim shop-owner, was his Neighbor. Sometimes Sharfuddin’s wife visited Hazrat Shaikh’s رحمة الله َوتَعَالَ ٰى عليهwife. At times there was absolutely nothing to eat in the house. On one such occasion, Hazrat’s wife acquired a very small loan from the Neighbor’s wife – just sufficient for some food. One day this woman said to Hazrat’s رحمة الله َوتَعَالَ ٰى عليهWife: “If I had not given you the Loan, you would have Starved to Death.” This statement hurt Hazrat’s رحمة الله َوتَعَالَ ٰى عليهwife who resolved never again to ask for a loan. Sometime thereafter she informed Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهof this incident. After a brief pause, Hazrat رحمة الله َوتَعَالَ ٰى عليهsaid: “You should not Borrow anything from this Woman.” Pointing to a shelf, Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهsaid: “When in need, recite Bismillah and take cake from it and distribute it to whomever you Wish.” Thereafter, she would always do so – taking from the shelf and distributing it. Whenever she placed her hand on the shelf, cake would be present miraculously. It is for this reason that his title, Hazrat Qutbuddin Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهbecame so famous. In ‘Alam e Arwah’ (World of Spirits), The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia صلى الله َوتَعَالَ ٰى عليه و آله وس@لمsaid to Khwaja Moinuddin رحم@ة الله َوتَعَ@الَ ٰى عليهthat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهis Allah’s friend and the mantle of Khalifat should be conferred to him. The spiritual kingdom (Wilayat) of Delhi was also assigned to Hazrat Qutbuddin by the command of Allah Ta’ala. Once during his stay in Delhi he went to Ajmer (to stay at his Shaikh’s Khanqah). The people of Delhi were grieved considerably by this separation. After appealing to Hazrat Moinuddin, he was sent back. Beside his other ‘Ma’mulaat’ (acts of Worship), he would every night recite 3,000 times ‘Darood Sharif’ (Blessed Praise of The Holy Prophet Syedna Mohammad Imam, al Ambia )صلى الله َوتَعَالَ ٰى عليه و آله وسلم. When he Got Married, he was unable to keep up this Practice (of Darood) for about two or three nights. His servant, Anis Ahmad, saw in a dream, a beautiful Palace. Outside the Palace there was a Huge Gathering, but no one was Entering. However, there was a ‘Buzurg’. of Short Physical Stature who was going in and out. It transpired that The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia صلى الله َوتَعَالَ ٰى عليه و آله وسلمwas inside the Palace. This ‘Buzurg’ was Hazrat Abdullah Bin Mas'ūd رحمة الله َوتَعَالَ ٰى عليه. He would carry the Messages of the Outsiders into the Palace. Anis Ahmad (the servant) expressed a desire for Ziyarat, hence he sought Permission to enter. From the Palace it was said: “You are not yet worthy of ‘Ziyarat’. However convey Salaams to Qutbuddin and inform him that for three days his gift had not arrived.” Another Act of Worship of Hazrat رحمة الله َوتَعَالَ ٰى عليهwas 100 Ra'kats Nafal Prayers daily. He was generally in the State of ‘Istaghraaq’ (Absorbed in Divine Love). When someone came
37 to visit him, he would only become aware of the Person’s Presence after some time. He had performed many Karamaat. His Demise. Once when he heard a man reciting the following couplet ہر زمان از غیب جان دیگر است.… کشتگان خنجر تسلیم را “For the Victims of the Sword of Divine Love. There is a New Life every Moment from the Unseen!” (Raza is to be Pleased and Happy with the Decrees of Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰى. Taslīm is Complete Submission to the pleasure of Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. Ḥāl, (plural Aḥwāl), in Ṣūfī Muslim Mystical Terminology, a Spiritual State of Mind that comes to the Ṣūfī from time to time during his Journey toward Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. The Aḥwāl are graces of Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰىthat cannot be acquired or retained through an Individual’s own Efforts. When the Soul is Purified of its Attachments to the Material world, it can only wait patiently for those spiritual gifts of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, which, when they come, fill the Ṣūfī with the desire to continue his journey with new energy and higher expectations. The Aḥwāl are Distinguished by most Ṣūfīs from the maqāms (Spiritual Stages) in two Main Aspects. First, the Aḥwāl are usually Transitory; like Flashes of Lightning they come into the Heart and Disappear. Second, while Aḥwāl Denote a Favor of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, Maqāmāt are Granted Solely on Merit and Efforts. Though the Ṣūfīs Spoke of Hundreds of Aḥwāl, the following are among those most often referred to. (1) The Hāl of Murāqaba (Meditation) Fills the Ṣūfī with either Fear or Joy according to the Aspect of Allah ُس@@ ْب َحانَهُ َوتَعَ@@الَ ٰىRevealed to him. (2) The Hāl of ‘Qurb’ (‘Nearness’) is a State that Enables the Ṣūfī to become Unconscious of his own Acts and to see Allah’ ُس ْب َحانَهُ َوتَعَالَ ٰىs Acts and Bounties toward him. (3) The ‘Hāl’ of ‘Wajd’ (‘Ecstasy’) is a State described by the Ṣūfī as a Sensation that Encounters the Heart and Produces such Varied Effects as Sorrow or Joy, Fear or Love, Contentment or Restlessness. (4) In the Hāl’ of ‘Sukr’ (‘Intoxication’) the Ṣūfī, while not totally Unaware of the things that Surround him, becomes half-dazed because his Association with Allah ُس ْب َحانَهُ َوتَعَالَ ٰىDims his Sight of other things. The Overpowering Sense of the Beloved in this State Destroys the Mystic’s Ability to Distinguish between Physical Pain and pleasure. ‘Ṣahw’ (‘Sobriety’) immediately follows ‘Sukr’, but the Memories of the previous Experience remain Vivid and become a Source of Immense Spiritual Joy. (5) The ‘Hāl’ of ‘Wudd’ (‘Intimacy) is Characterized by “the Removal of Nervousness, together with the Persistence of Awe.” The Ṣūfī becomes Calm, Contented, and Reassured, but the Overwhelming Sense of the Divine Presence Fills his Heart with the kind of Awe that is free from Fear.38 He lapsed into the state of ‘Sukr’ (for four days and on the fifth day he Passed Away. Shamsuddin Altamash, the Sultan of Delhi, Performed the ‘Ghusl’ (Bathing; In this case The Bathing of the Dead Body). Thereafter, Hazrat’s Khalifa, Hazrat Khwaja Abu Saeed Tabrizi read out Hazrat’s Will. In his Will was written: “My Funeral Prayers should be Performed by the Person who never committed an Illicit Act (with a Female), who never Missed the Sunnat Ra'kats (Two Cycles of Prayers in Imitation of The Holy Prophet)of Asr and who never Missed ‘Takbir e Ala’ (Ritual Call of Allah Akbar to Begin Congregation Prayers in a Mosque) of ‘Jamaat’ ‘Salaat’.” 38 https://www.britannica.com/topic/hal#ref133299
38 Hearing these conditions, a silence fell on the crowd. After some time, the Sultan stepped forward and said: “I desired that my condition Remain Concealed, but Hazrat Shaikh has Exposed it.” Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهhad ‘Awaisi’39 Link to one of the Companions of the Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم, Hazrat Abdullah Bin Abdul Aziz Alambardar Makki رض@@ي الله َوتَعَ@@الَ ٰى عنهand through this Link held Khilafat of Qalandari Sillsila. Many ‘Karamaat’ (Lesser Miracles vouchsafed to Saints). To start with, Hazrat Khizr Rumiرحمة الله َوتَعَالَ ٰى عليهalways refused to take the ‘Ba'ait’ of anyone. Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهalso held ‘Khilafat’ from The Taifuriya Sillsila, reportedly through Hazrat Jamal Mujarrid Sawaji Shurwardiرحمة الله َوتَعَالَ ٰى عليه, the Khalifa of Hazrat Syedna Bayazid Bustamiرحمة الله َوتَعَالَ ٰى عليه.40 Maqrizi holds that the Qalandari’s first made their Appearance in Damascus in about 610 AH; 1213 CE.41 According to Hazrat Najmuddin Mohammad ibn e Israel رحمة الله َوتَعَالَ ٰى عليهof the Rifaiya Haririya, their Introduction took place in 616 AH; 1219 CE, the Person Introducing, being Hazrat Mohammad ibn e Yunas as Sawaji( رحمة الله َوتَعَ@الَ ٰى عليهd. 630 AH; 1232 CE), a Refugee from Sawa (Destroyed by the Mongols in 617 AH; 1220 CE). A Pupil of Hazrat Mohammad ibn e Yunas as Sawajiرحمة الله َوتَعَالَ ٰى عليه, Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليه is Credited with The Introduction of this Tendency into North West India during the Reign of Sultan Iltutmish, which Developed into a Definite Line of Ascription as a Qalandari Order.42 Trimingham goes on to Attribute Shia Tendencies to The Followers of Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليه, by describing the ‘Zikr’ (Litany and Method of Invocation in Remembrance) of the Qalandari Sillsila, as written by Sanūsī,43 this is simply not true and is entirely due to the Misconception of Orientalists of ascribing anything to do with The ‘Punj Tun Pak’ (The Pure Five), as being Shia. The Family of The Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمare Not The Exclusive Domain of The Shia. ‘Qalandars’ used to shave their Heads and Beards, sometimes leaving the mustache untouched. All-knowing Ibn Battuta explained the Outward Appearance of Qalandars by an Episode from the Biography of Hazrat Muhammad b. Yunas as Sawaji ( رحمة الله َوتَعَالَ ٰى عليهd. 630 AH, 1232-33 CE), the founder of the Qalandarīya Fraternity (The other ancestor of the Qalandarīya movement is considered to be Hazrat Hassan al Juwaliqi ( رحمة الله َوتَعَالَ ٰى عليهd. 1322 CE) who established the first ‘Za’wiya’ (Cloister) of Qalandars in Egypt.44 According to another account Qalandarīya was founded by Hazrat Yusuf al Andlusi رحمة الله َوتَعَالَ ٰى عليهof Spain45). A certain woman living in Sawa (Iran), enticed him into her house on a plausible pretext, and having failed to win his love, locked him up in the Pantry. The ingenious Qalandar, having been locked up, Shaved his Head and Beard clean, not leaving even his Eyebrows. When the Temptress saw what her Object of Passion had turned into, she lost all interest in him and set him 39 Hazrat Awais Qarni رحمة الله َوتَ َعالَ ٰ@ى عليهlived during the times of The Holy Prophet, Mohammad صلى الله َوتَ َعالَ ٰ@ى عليه و آله وسلمbut could not see him Physically. He was entirely Devoted to the Holy Prophet صلى الله َوتَعَا َل ٰ@ى عليه و آله وسلمand this Spiritual Linkage is called ‘Awaisi. 40 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَ َعا َل ٰى عليهpg. 34 (52). 41 Maqrizi, Khaiyat, ii, 433. 42 Sufi Orders in Islam, J. Spencer Trimingham. Appendix B, pg. 268 (288). 43 Salsibil p. 155 (p, 154 to 164 are related to the practices of This Order) 44 Muslim Saints The Eleventh to Fifteenth Centuries, Anna Suvorova, note 3 to pg.181 (194). 45 Mohammad Siraj ul Islam, Sufism and Bhakti, CRVP, 2004, p-61, https://azizkingrani.wordpress.com/2015/06/13/the-mission-og-great-saint-of-poor-people/
39 free. In Gratitude for his Deliverance from Sin Hazrat as-Sawaji رحمة الله َوتَعَالَ ٰى عليه, retained this new appearance throughout his life and entrusted his followers never to part with a Razor.46 According to Legend, Hazrat Abdullah Bin Abdul Aziz Alambardar Makkiرضي الله عنه was a Companion of the Holy Prophet ص@لى الله َوتَعَ@الَ ٰى علي@ه و آل@ه وس@لمand was Profoundly Absorbed in Asceticism. He was Descended from The Prophet Swalehعليه س@لم, one of Four Prophets عليه سلمsent to the Arabs, who had been sent to the People of Thamud. The Prophet Swaleh عليه سلمwas descended from The Prophet Ibrahim( علي@ه س@لمProphet Abraham)علي@ه س@لم. After accepting Islam at the Hands of the Holy Prophet Mohammadصلى الله َوتَعَالَ ٰى عليه و آله وسلم, Hazrat Alambardar Makki رضي الله عنهtook up residence with the ‘Ahl e Saffah’ (Companions of the Corridor)رض@وان الله تَعَ@الَ ٰى علیھم اجمعین. The ‘Ahl e Saffah’ رض@وان الله تَعَ@الَ ٰى علیھم اجمعینwere a Group of Hidden ‘Auliya Allah' ُس ْب َحانَهُ َوتَعَالَ ٰىwho had attained Extreme Proximity to Allahُُس ْب َحانَه َوتَعَالَ ٰىby the special ‘Tawujuh’ (Concentration) of The Holy Prophet صلى الله َوتَعَالَ ٰى علي@ه و آل@ه وسلم47 Hazrat Najmuddin, Ghaus ad Dhar Qalandar دحمت اللہ َوتَعَالَ ٰى علےis reported to have said that there was a Room set apart in the Mosque of The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم, this room was used by him to impart Hidden Knowledge to the ‘Ahl e Saffah’,رضوان الله تَعَالَ ٰى علیھم اجمعینthe room had some holes in the walls through which the ‘Ashaba e Karaam’ (Respected Companions رضوان الله تَعَالَ ٰى علیھم اجمعینof The Holy Prophet)صلى الله َوتَعَالَ ٰى علي@ه و آل@ه وس@لم. The Companionsرضوان الله تَعَالَ ٰى علیھم اجمعین, through excess of Devotion, would peep into the room and try to see what was going on. However, They could see with only one Eye what the ‘Ahl e Saffah’ رضوان الله تَعَالَ ٰى علیھم اجمعینsaw with both Eyes. Due to this special ‘Tuwajuh’ the ‘Ahl e Saffah’ gGined Close Proximity to Allah ُس ْب َحانَهُ َوتَعَالَ ٰى.48 The number of The ‘Ahl e Saffah’ would vary, due to ether Marriage; Death or Travel. They have been variously estimated at 100 to 400.49 The Name of Hazrat Abdullah Bin Abdul Aziz Alambardar Makki رضي الله عنهis not included in the ‘Isma ul Rijal’(Literally, Book of ‘The Names of Men’ enlisting the Holy Companions رضوان لله تَعَالَ ٰى علیھم اجمعینof The Holy Prophet )صلى الله َوتَعَالَ ٰى عليه و آله وسلمyet this does not mean that he was not a Companionرضي الله عنه, as many Names of The Companionsرضوان الله تَعَ@الَ ٰى علیھم اجمعینare not enlisted therein).50 Later, at his request, The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلمallowed him to live in a Mountain Cave and The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم Prayed for his welfare and longevity. Hazrat Abdullah Bin Abdul Aziz Alambardar Makkiرضي الله عنهas an Ecstatic and would loose imself in Meditation for many years at a time. Once he accompanied the Holy Prophet صلى الله َوتَعَالَ ٰ@ى عليه و آله وسلمon a ‘Gazwa’ (Holy Battles ‘Jehad’ in which The Holy Prophetص@لى الله َوتَعَ@الَ ٰى عليه و آله وس@لم, himself Participated), he was so absorbed in Prayers that he remained there for a period of thirty years. When Hazrat Imam al A'ima, Ali al Murtaza ك@رم الله ووجهوpassed by that way during the Battle of Siffin, he came accross Hazrat Abdullah Bin Abdul Aziz Alambardar Makki رضي الله عنهwho revived and asked to take ‘Ba’ait’ (Swearing Allegiance) of Hazrat Ali al Murtaza كرم الله ووجهو, after Swearing Allegiance to him reverted to his Hermit’s Life in the Cave. 46 Maqrizi quoted in Muslim Saints The Eleventh to Fifteenth Centuries, Anna Suvorova, pg.181 (194). 47 Risala Ghausia, as quoted in Azqar ul Abrar, Maulvi Shah Mohammad Taqi Hyder, pg. 14 (32). 48 Munaqib Qalandarīya quoted in Azqar ul Abrar, Maulvi Shah Mohammad Taqi Hyder, pg. 14-15 (32-33). 49 Hafiz Abu Naeem, Huliya tul Auliya (100) and Qazi Nasiruddin Bezadi (400). Jawahar Al Tafsir and Fazail Ashab e Saffah. 50 Azqar ul Abrar, Maulvi Shah Mohammad Taqi Hyder, pg. 15 (33).
40 خواجہ عبدالعزیز عبداللہ۔ آن علمدار مصط ٰفے ز سپاہ۔ بابنی بود در سفر بوفاق۔ در مکانی گرفتش استغراق۔ تا زمانیکہ حیدر رصدر۔ سوۓ سفین راند با لشکر۔ شغب لشکرش بگوش رسید۔ با فاقت در آمد دبددید۔ گفت کو مصط ٰفے دلشکراد۔ من فراۓ غلام و چاکر او۔ قوم گفتند رفت از دنیا۔ وزپس ادسہ مرو از خلفا۔ ایں وصی دلسیت د شی ِر خدا۔ علی مرتض ٰے امیر ہداۓ۔ تا بدولت بدا نجناب رسید۔ بعبیتش کرد و خدمستش بگزید۔ ہر کہ فہمید س ِّر تضوی۔ خواند مارا قلندرعلوی۔ Khwaja Abdul Aziz Abdullahرضي الله عنه. Was the Flag Bearer and Soldier of Mustafaصلى الله َوتَعَالَ ٰى عليه و آله وسلم. He Accompanied The Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمon The ‘Gazwa’. At a Certain Spot he Fell into ‘Istaghraaq’ (Bewilderment). Until the Time when ‘Haidar’ 'كرم الله ووجهوCame. Upon His way to ‘Saffin’. When The Army Reached That Place. He Came to His Senses. I was with the Army of Mustafaصلى الله َوتَعَالَ ٰى عليه و آله وسلم. Now I am Yours Entirely. You are My Heart’s Desire O Lion of Allahكرم الله ووجهو. When You Reach His Noble Company. Swear Allegiance and Remain in His Service. All Those who Know The Ultimate Secret of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. Know That I am a Qalandar of Aliكرم الله ووجهو. He reappeared in the Third Century Hijra and became the Disciple of Hazrat Bayazid Bustamiرحمة الله َوتَعَالَ ٰى عليه. A Tradition holds that Hazrat Abdul Azizرضي الله عنه, accompanied with some followers, were roaming the Land when they came upon a Place, here Hazrat Abdul Aziz رضي الله عنهsaid, ما احسن ٰھزا المکان۔ What a Beautiful Place! Hazrat Abdul Aziz Makki رض@ي الله عنهstarted to Observe a Cycle of Supererogatory Prayers and got lost in Meditation, in which State he remained for 40 years. Seeing this, his Followers left after a few days wait. Forty Years later, one of his Followers came to the place and Greeted The Hazrat, saying, ایھا الشیخ کم تقوم قدمضی اربعون سنۃ۔ Oh Sheikhرضي الله عنه, How Long will you Remain Standing? It has been Forty Years Now! Hazrat Abdul Aziz رضي الله عنهopened his Eyes and Completed his Prayer, after which he asked how long had it been. Upon receiving the reply, he resumed his Journey. Once more he disappeared into the Forests, emerging after two hundred years, to Initiate Hazrat Shah Khizr Rumi Khapradariرحمة الله َوتَعَالَ ٰى عليه. Hazrat Abdullah Bin Abdul Aziz Alambardar Makkiرضي الله عنهthen went into a Grotto (‘Sardaba’) on the outskirts of the Town of Patan Sarolia (Pakpatan Sharif) on 12, Zul Hujja, and Commanded it to be Closed.51 Hazrat Baha'uddin Zakariyyaرحمة الله َوتَعَالَ ٰى عليهand Hazrat Baba Farid Gunj e Shukkarرحمة الله َوتَعَالَ ٰى عليه, both of whom had some queries about Tasawwuf, received Spiritual Indication from Hazrat Moinuddin Chistiرحمة الله 51 Murad ul Muridin, Asool ul Maqsood.
41 َوتَعَالَ ٰى عليهto go to the Sardaba and await Hazrat Abdul Aziz Alambardar Makki’sرضي الله عنه Emergence. When the Hazrat Emerged, he Satisfied the two Saints رضوان الله تَعَالَ ٰى علیھم اجمعینas to their Queries and also permitted Hazrat Baba Farid رحمة الله َوتَعَالَ ٰى عليهto be Buried near him. Once again he entered into the Sardaba and instructed the two Saints رضوان الله تَعَالَ ٰى علیھم اجمعین that nobody should open this Cave again. Before he disappeared, he made the Prophecy that he would reappear at the same time as The Last Imam Mahdi رحمة الله َوتَعَالَ ٰى عليهbefore the Day of Resurrection.52 Another Tradition holds that he Attained Wisaal on 3 Rabbi ul Awwal, 642 AH; 9 August, 1244 CE, Tuesday (Ath Thalatha), having lived for over 700 years. The Author of Murad al Murideen states that he inquired from various people, who attend the Grave of Hazrat Baba Faridرحمة الله َوتَعَالَ ٰى عليه, as to the location of the Sardaba and received the reply that Hazrat Baba Farid رحمة الله َوتَعَالَ ٰى عليهis buried in the Old City, whereas Hazrat Abdul Aziz Alambardar’s رضي الله عنهSardaba was situated outside the City. This is corroborated by Hazrat Ghaus e Millat رحمة الله َوتَعَالَ ٰى عليه. However, in the Book Mazhar e Mohabbat, Hazrat Shah Mohabbat Aliرحمة الله َوتَعَالَ ٰى عليه, the Khalifa of Hazrat Shah Shukarullah Qalandarرحمة الله َوتَعَالَ ٰى عليه, writes that Hazrat Abdul Aziz Alambardar Makki رضي الله عنهhad Four Graves. He would emerge from one and enter into another after every Forty Years. The Fourth Grave is where Hazrat Baba Faridرحمة الله َوتَعَالَ ٰى عليهis buried and that Hazrat Abdul Aziz رضي الله عنهlived for a period of 600 years. This is repeated in Risala Ghausia, with the addition that He was a Companion رضي الله عنهof the Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمand used to Carry the Banner of the Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم. Risala Munaqib ul Qalandar, written in 878 AH, says the Ability of Emerging from the Grave rests with those Friends of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىwho are Lost in Deep Meditation and remain in ‘Murāqaba’ (Meditation) of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىin their Graves. The Auliya Allahُُس ْب َحانَه َوتَعَالَ ٰىare Living ‘Shuhada’ (Witnesses, also in Islamic Terms, ‘Those who have Borne Witness to the Unity (Tawhīd) of Allah)’, Alive in their Graves and are engaged in Murāqaba. It is related that when Hazrat Abu Turab Nakshbi رحمة الله َوتَعَالَ ٰى عليهwas being Buried, He stood up inside the Grave, without any Support, and despite People’s Efforts could not be made to Lie down. A voice from the Unseen said, “Leave Allah’s ُس ْب َحانَهُ َوتَعَالَ ٰىFriend Alone with Allah”! ُس ْب َحانَهُ َوتَعَالَ ٰى Hazrat Syed ul Arfa, Maja Qalandar رحمة الله َوتَعَالَ ٰى عليهhas said, سیخ عبد العزیز م ّکی در بعضے اسفار علم رسول اللہ صلم برداشتہ اندازاں مشہور اندلعلمبردار۔ Some writings of Knowledge about The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم, State that Hazrat Abdul Aziz Makki رضي الله عنهwas Famously Known as The Flag Bearer.53 Two different Sillsilas have arisen from Hazrat Abdul Aziz Makki رض@ي الله عنه, one, Directly from the Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمand the Second from Hazrat Aliكرم الله ووجهوcalled The Qalandariya Alawiya. It is related that Hazrat Abdul Aziz Makki رضي الله عنهhad four Khulfa, Hazrat Shah Rumi Khapradari ;رحمة الله َوتَعَالَ ٰى عليهHazrat Syed Rumi Paye Dozرحمة الله ; َوتَعَالَ ٰى عليهHazrat Syed Meraan Yaki Pa رحمة الله َوتَعَالَ ٰى عليهand Hazrat Syed Meraan Natharرحمة الله َوتَعَالَ ٰى عليه. Hazrat Najmuddin’s رحمة الله َوتَعَالَ ٰى عليهInitiation in The Qalandari Sillsila. When Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهattained the Age of Discernment he went to Sultan ul Auliya, Mehboob e Ilahi, Hazrat Nizamuddin Auliyaرحم@@ة الله َوتَعَ@الَ ٰى عليه. He was admitted to Hazrat Nizamuddin’s رحمة الله َوتَعَ@الَ ٰى عليهCircle, and applied himself to the Mystic Procedures of the Chishtiya Sillsila. However, he could not make much Progress. While Hazrat 52 Nafhat’l Ambiya, Lucknow, 1920, pp. 21 – 33 53 Hujjatul Arfeen.
42 Najmuddin رحمة الله َوتَعَالَ ٰى عليهwas, as yet, with Hazrat Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليه, he was instructed in the Practices; Litanies and Method of Meditation of the Chishtiya Sillsila. One day Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهexpressed the following: حضرت میں فتح باب کھولنا چھاتا ہوں۔ I Wish to Open The Door Of Victory! Hazrat Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليهtold Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليه “At this Time, it has been Revealed to Me that The Door of Victory will be Opened for you by ‘Syed al Muhadditheen, wa Hujja tul Mehboobeen’ {The Prince of those who Expound The ‘Ahadith’ (Traditions/ Practices of the Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمand Proof of The ‘Lovers of Allah}) ُس ْب َحانَهُ َوتَعَالَ ٰى, The Descendant of The ‘Ummi’ (Unlettered) Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلم. Hazrat Shah Khizar Rumi رحمة الله َوتَعَالَ ٰى عليه علےwho is the Leader of the ‘Masha'ikh’ (Plural of ‘Sheikh”) of The ‘Tariqah’ of The Qalandars.” Hazrat Najmuddin states, ‘I asked Hazrat Nizamuddin رحمة الله َوتَعَالَ ٰى عليهwhere will I find him? Also I am a Sufi and he is a Qalandar, one of those who Shave off all their Facial Hair including Eyebrows and Eye Lashes. “Go! Risk all, and as a Naked Beggar Roam. If you would hear that ‘Enter’ call you Home.”54 One Tradition holds that Hazrat Nizamuddin رحمة الله َوتَعَالَ ٰى عليهtold him to go and seek him in ‘Rum’ Hazrat Nizamuddin رحمة الله َوتَعَالَ ٰى عليهdescribed Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليهin the following words, ھو رجال نورانی یشعشع انوار وجھہ ظاہر باھرۃً عل ٰے شعشات الشموس و الا قمر۔ “He is a Personage with an Illuminated Visage, Rays of Light Emanate from His Face., That put The Sun and Moon to Shame”55 “Do not say Anything Regarding His Appearance, Keep to Your Aim!” نظر الخلق ال ٰی الحواجب واللحی نظر الخلق ال ٰی القلوب والنھ ٰی۔ People Look Towards The Beard and Mustaches While Allah ُس ْب َحانَهُ َوتَعَالَ ٰىLooks Towards Their Hearts and Intentions! Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهwent to ‘Rum’ and stayed there for a while, ever Seeking for Hazrat Shah Khizar Rumiرحمة الله َوتَعَالَ ٰى عليه, one day he saw a Group of Qalandars in the Bazaar, led by a Personage who was full of Dignity and Majesty and had an Awe Inspiring Presence. His Appearance matched that which was given by Hazrat Nizamuddin Auliyaرحمة الله َوتَعَالَ ٰى عليه. Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهrecognized Hazrat Shah Rumiرحمة الله َوتَعَالَ ٰى عليه through his ‘Zahir’ (Outward) and ‘Batini’ (Inward) discernment and rushed to throw himself at his Feet. Hazrat Shah Rumi رحمة الله َوتَعَالَ ٰى عليهwithout asking his name, said, “O Najmuddin You Have Come with Grace and Is my Brother Nizamuddin Well and Happy?” Hazrat Najmuddin 54 Attar (1984), 177, HarawÎ (1953, 1957). On the ziyÁrÁt of Damascus, see Sourdel-Thomine (1952–4). Concerning those who err in respect of the doctrine of passing-away from their qualities (al Fana an al Awsaaf). 55 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَ َعا َل ٰ@ى عليه, pg. 49 (67).
43 رحمة الله َوتَعَالَ ٰى عليهanswered, ‘Hazrat is Well.” Upon this, Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليهsaid, “I know that The Sheikh has sent you to Me. It is Good, I Accept.” Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهstayed with him for a Few Days and was Awarded ‘Khilafat ba Ijazat’ (Vicar- ship and Permission to Initiate Disciples) of The Sillsila e Aaliya Qalandariya; Alawiya; Taifuriya; Chishtiya; Qutbia.56 The above Tradition is not in accordance with the following. From Delhi, Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهwent to Eastern U.P. and stayed for some time at Sururpur, District Jaunpur, where he gained a wide reputation of Holiness. Many people came to him for Blessing and Beneficence. Hazrat Nizamuddin Auliya رحمة الله َوتَعَ@الَ ٰى عليهsent Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليهto Sururpur, where he took Initiation in the Qalandariya Silsilla. This Tradition holds that Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهremained in Hazrat Shah Khizr Rumi’s رحمة الله َوتَعَالَ ٰى عليهService for a period of five years engaging in the Qalandari Practices. In those days Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهhad Long Hair and a Beautiful Beard but upon Initiation, cut them off. One day a another Follower of Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليهsaid to Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليه, ‘I have been in Shah Sahibs Service for many Years but he has not Bestowed His Concentration upon me as He has for you. What is so special about you? Come let us engage in ‘Hadadi e Nafs’ (Containment of The Lower Self).” They both Grid their Head cloths about their waists filled in a little earth and seeded it with Barley Seeds. This is an extremely difficult exercise as there is no question of lying down or relaxing the body in order to let the seeds germinate and grow. They continued this Practice for Six Months until Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهcame to know about this, he stopped them saying, ٰھزاکلہ من حرکات النفسانیۃ۔ These are all Activities of The Lower Self! Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهwould often say that he had undertaken Great Efforts and Hard Work in This Field. When a Long Time passed and Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليهDid not Receive any Education and Direction, he left and went to the ‘Mazar’ (Shrine/ Tomb) of Hazrat ‘Sultan ul Hind’ (The Sultan of Hindustan), ‘Moin ul Haq’ (Great Help For The Ultimate Truth) ‘wal Millat; (and Nation), ; ‘Sakhi Ghareeb Nawaz’ (Beneficent Benefactor of The Poor) ’ Hazrat Moinuddin Sanjari, Ajmeri رحمة الله َوتَعَالَ ٰى عليهand busied himself in Reciting The ‘Ism e Azam’ (The Greatest Name of Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. When Hazrat Shah Khizr Rum رحم@ة الله َوتَعَ@الَ ٰى عليهlearned of this, he instructed his Followers to go there and bring Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهback. When he returned to His Spiritual Preceptor, he was given Meat and Unleavened Bread to eat, both of which Hazrat Najmuddin رحم@ة الله َوتَعَ@الَ ٰى عليهhad stopped Partaking and Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهgave him Spiritual Attention and Instruction. Hazrat Najmuddin said that there was no difference between what Hazrat Sultan Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليهtaught him and that which was taught by Hazrat ‘Syed ul Mujzoobeen’ (The Prince of The Divinely Distracted) Amir Syed Khizr Rumiرحمة الله َوتَعَالَ ٰى عليه but I gained Profit from the Spiritual Attention by Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليه. After a Period of Five Years, He attained Qalandar Status and was declared to be the ‘Khalifa e Akbar’ of Hazrat Shah Khizar Rumi رحمة الله َوتَعَالَ ٰى عليهwho awarded him with the Title of ‘Ghaus e Dhar’. After his stay in Jaunpur, Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهmoved to Ujjain in Madhya Pradesh where he had a large following. Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى 56 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَ َعالَ ٰى عليه, pg. 59 (60).
44 عليهPassed away in 750 AH/ 22 September, 1349 CE, Monday (Al Ithnayn)57.58 His Shrine is situated in Ujjain, Madhya Pradesh and not in Anatolia as widely reported. (Halwan Town?).59 Shrine of Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهUjjain, Madhya Pradesh, India. “Could this be the tomb of Hazrat Shah Khizr Rumi ?رحمة الله َوتَعَالَ ٰى عليهThe Qalandari sect was founded by a Spanish Muslim in the 13th century CE, and the Anatolian, (Hazrat Shah Khizr) Rumi رحمة الله َوتَعَالَ ٰى عليهQalandar, appeared in Delhi in the 13th century CE. He and the Chishti Saint (Hazrat) Qutubuddin Bakhtiyar Kaki رحمة الله َوتَعَالَ ٰى عليهinstructed each other in the Mysteries of their own Sufi Traditions. (Hazrat Shah) Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهbegan the Qalandaria Chishtia Tradition of India. He could well be the (Hazrat Shah Khizr) Rumiرحمة الله ( َوتَعَالَ ٰى عليهd. 8 Rajab, 750 AH; 22 September, 1349 CE, Monday (Al Ithnayn) whose ‘Maqbara’ I was reading about, because this kind of Syncretic Sufism was a very popular alternative to the State supported Islam of Malwa in the 14th Century (13th Century). I can’t be certain about the connection without knowing more about the history of the structure I wanted to see. But if all this speculation is correct, then the Tomb could be from the late 13th or 14th century CE. “This place is known as the Tomb of Hazrat Shah Khizr Rumiرحمة الله َوتَعَ@@الَ ٰى عليه. According to a certain tradition, Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهwas a Saint. The architecture of this Tomb is hexagonal. This Monument is five to six hunderd years old. Some speak of Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهas a Turkish trader while others take him to be a Commander of some Army Unit. “The Tomb of Hazrat Shah Rumi رحمة الله َوتَعَالَ ٰى عليهis situated on a slab in Ghad area, about 4 Km from Ujjain, India. The Round Tomb is made from black rock and Glazed tiling, inscribed with ‘Ayat’ of Arabic writing, this two floored Tomb is a remarkable example of architecture. The Tomb was constructed in the 15th Century in the memory of the Saint who came from Rum,. Even after tolerating many Climatic Disasters, this Tomb has managed to stand in an almost unbroken state. In this Tomb there are several other Shrines including the Shrine of Hazrat Shah Rumi رحمة الله َوتَعَالَ ٰى عليهand his Wife.” 57 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَعَالَ ٰ@ى عليه, pg.58 (59). 58 A History of Sufism In India, Vol. 1, Syed Athar Abbas Rizvi, pg 304 (331). 59 See attached Note. Compiler.
45 Ujjain, Madhya Pradesh, Malva, India. Hazrat Rumi ka Maqbaraرحمة الله َوتَعَالَ ٰى عليه: Ujjain is also famous for other places that you could visit, taking a break from the normal popular places. Hazrat Rumi ka Maqbara رحمة الله َوتَعَالَ ٰى عليهis said to be almost 600 years old and is a sight to see! The Tomb was constructed in his memory and holds quite significance.”
46 received ‘Khilafat Ba Ijazat’ from Hazrat Shahرحمة الله َوتَعَالَ ٰى عليهThus Hazrat Najmuddin in The ‘Sillsila e Aaliya’ Qalandariya Alawiya Taifuriya and heرحمة الله َوتَعَالَ ٰى عليهKhizr Rumi would recite His ‘Nisbat’ in the Following Manner: ﷽ الحمدللہ رب العلمین وال ّصل ٰوۃ واسلام عل ٰے رسولہ مح ّمد ٰوالہ اجمعین۔ اما بعد۔ فیقولا لفقیرالحقیر نجم بن نظام اب ِن مبارق الحسینی الغزنوی انالبست الخرقۃ من سیدال ّسادات خضر رومی قدس اللہ سرہ وھولبس الخرقۃ من الشیخ قطب الحق والدین الا وشی وھولبس الخرقۃ من الشیخ معین الحق والشرع والدّین الحسن السنجری وھولبس الخرقۃ من الشیخ عثمان الھرونّی وھولبس الخرقۃ الشیخ حاجی شریف الزندنی وھولبس الخرقۃ الشیخ قطب الدین المودود الچشتی وھولبس الخرقۃ الشیخ ابی یوسف چشتی وھولبس الخرقۃ الشیخ ابی ابو مح ّمد وھولبس الخرقۃ الشیخ ابی احمد الچشتی وھولبس الخرقۃ الشیخ ابی اسحاق الشامی وھولبس الخرقۃ الشیخ ممشاد علوالدینواری وھومن الشیخ ھبیرۃ البصری وھومن الشیخ ھزیفۃ المرعشی وھومن الشیخ ابرھیم بن ادھم وھومن الشیخ فضیل بن عیاض وھومن الشیخ عبد الوحد بن زیلا وھومن الشیخ حسن بصری وھومن امیر المومنین علی اب ِن ابی طالب کرم اللہ وجھوو ھو من س ِید الاولین والخرین رسول ر ّب العلمین صلےاللہ علیہ و علے الہ و اصحابہ واولیاءا ّمۃ وعلما ملتہ وسلم تسلی ًما کثی ًرا۔ Shajra e Qalandariya Chishtiya: صلى الله َوتَعَالَ ٰى عليه و آله1. The Holy Prophet Hazrat Syedna Muhammad, Imam, al Ambia وسلم .كرم الله ووجهو 2. Hazrat Imam al A'ima, Ali al Murtaza .رحمة الله َوتَعَالَ ٰى عليه3. Hazrat Al Hassan al Baṣrī .رحمة الله َوتَعَالَ ٰى عليه4. Hazrat 'Abdul Wāḥid Bin Zaid Abul Faḍl رحمة الله َوتَعَالَ ٰى عليه5. Hazrat Fuḍayl ibn 'Iyāḍ Bin Mas'ūd Bin Bishr at Tamīmī .رحمة الله َوتَعَالَ ٰى عليه6. Hazrat Ibrāhim bin Adham .رحمة الله َوتَعَالَ ٰى عليه7. Hazrat Ḥuzaifa al Mur'ashī .رحمة الله َوتَعَالَ ٰى عليه8. Hazrat Amīnuddīn Abū Ḥubayrah al Baṣrī .رحمة الله َوتَعَالَ ٰى عليه9. Hazrat Mumshād Dīnwarī .رحمة الله َوتَعَالَ ٰى عليه10. Hazrat Abu Ishaq Shamī .رحمة الله َوتَعَالَ ٰى عليه11. Hazrat Abu Ahmad Chishtī .رحمة الله َوتَعَالَ ٰى عليه12. Hazrat Abu Muhammad Chishtī .رحمة الله َوتَعَالَ ٰى عليه13. Hazrat Abu Yusuf Nasar ud Din Chishtī .رحمة الله َوتَعَالَ ٰى عليه14. Hazrat Qutb ud Din Maudood Chishtī .رحمة الله َوتَعَالَ ٰى عليه15. Haji Sharif Zindani .رحمة الله َوتَعَالَ ٰى عليه16. Hazrat Usman Harwani .رحمة الله َوتَعَالَ ٰى عليه17. Hazrat Mu'īnuddīn Chishtī, Ajmeri, Sanjari, Sakhi Ghareeb Nawaz .رحمة الله َوتَعَالَ ٰى عليه18. Hazrat Qutb ud Din Bakhtiyar Kaki .رحمة الله َوتَعَالَ ٰى عليه 19. Hazrat Shah Khizr Rumi Khapradari رحمة الله َوتَعَالَ ٰى 20. Hazrat Syedna Makhdum Mir Syed Najamuddin Ghaus ad Dahr Qalandar .عليه gave ‘Ba'ait eرحمة الله َوتَعَالَ ٰى عليهAkhbar ul Akhyar states that Hazrat Shah Khizr Rumi , However, this isرحمة الله َوتَعَالَ ٰى عليهKhilafat’ to Hazrat Qutbuddin Bina e Dil Sarandaz Jaunpuri was born in 1375 CE while Hazrat Shah Khizrرحمة الله َوتَعَالَ ٰى عليهincorrect as Hazrat Bina e Dil
47 Rumi رحمة الله َوتَعَالَ ٰى عليهattained ‘Wisaal’ in 1349 CE. In actual fact it was Hazrat Najmuddin Ghaus e Dhar رحمة الله َوتَعَالَ ٰى عليهwho was initiated by Hazrat Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهand not Hazrat Bina e Dil رحمة الله َوتَعَالَ ٰى عليهwho was the Khalifa of Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shah Khizr Rumi رحم@@ة الله َوتَعَ@@الَ ٰى عليهwas the “Source of the new Derivative Fraternity of Qalandariya Chishtiya, which was especially popular in Jaunpur and other eastern Regions of present Uttar Pradesh.60 Later on, through Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليه, the Jaunpuri branch of Qalandariya Chishtiya became the Qadriya Shurwardiya, Chishtiya Qalandariya. Hazrat Najmuddin رحم@ة الله َوتَعَ@الَ ٰى عليهreceived Initiation into the Qadriya Shurwardiya Sillsila from his Father, Hazrat Syed Nizamuddin Ghaznavi رحمة الله َوتَعَالَ ٰى عليه, the Nephew of Hazrat Mubarik Ghaznaviرحمة الله َوتَعَالَ ٰى عليه. He also Attained ‘Khilafat from His Paternal Uncle. It is reported that he had ‘Khilafat’ from the Qadriya from Three Connections, firstly, from Qadriya Rizvia (From Connection to Hazrat Imam Ali Musa Raza رحمة الله َوتَعَالَ ٰى عليهsecondly, from Qadriya Baseeriya (From Connection to Hazrat Khwaja Hassan Basriرحمة الله َوتَعَالَ ٰى عليه, and thirdly, from Qadriya Hussainiya (From Connection to Hazrat Imam Hussain)رضي الله عنه.61 Hazrat Syed Najmuddin Ghaus e Dahr Qalandar رحمة الله َوتَعَالَ ٰى عليهwas Grand Sheikh of Qalandariya Chishtiya ‘Tareeka’ (Method) in Indo-Pak Subcontinent. The title 'Qutb ul Aqtaab' was inscribed on his forehead. Hazrat Shah Khizr Rumi Qalandar رحمة الله َوتَعَالَ ٰى عليهgave him the title of 'Ghaus e Dahr'. The Qalandariya Method was Intermixed with Chishtiya Precepts and Practices, one of which was the ‘Sama’ (Devotional Songs accompanied with Music). One of the Later Sufis, Hazrat Makhdum Yahya Manari رحمة الله َوتَعَ@الَ ٰى عليهonce, addressing his adherents, quoted some verses \"I bring to your ears two things from the tongues of ‘Sama’. ‘Sama’ is a Matter of Moment for you, and you are an Instant to it.\"62 Khalifas: The disciples of Hazrat Syed Najmuddin Ghaus e Dahr Qalandarرحم@ة الله َوتَعَ@الَ ٰى عليه flourished in Jaunpur and also in many Towns of Eastern UP and Lucknow.63 One of his Khalifas is the famous ‘Wali’ of Jaunpur, Hazrat Qutbuddin Qutb Bina e Dil Qalandarرحمة الله َوتَعَالَ ٰى عليه. One of his Khalifas was Hazrat Husamuddin Saropa Barhanaرحم@ة الله َوتَعَ@الَ ٰى عليه, who bestowed his ‘Khirqa Mubariq’ (Cloak/ Robe of Permission on Hazrat Mir Mohammad Qalandar رحمة الله َوتَعَالَ ٰى عليهand through him to his son Hazrat Sahibzada Maulana Sheikh Hussain Buksh' Alvi Shaheed Kakorvi( رحم@ة الله َوتَعَ@الَ ٰى عليهMartyred in 1258 AH at Rasulabad, Attawa, India) through whom the Blessings were bestowed upon Hazrat Mohsin Kakorvi رحمة الله َوتَعَالَ ٰى عليهwho was a prominent ‘Na'at Go’ (Poet Reciter of Praise of the Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله )وسلم.64 Hazrat Shah Hussain رحم@ة الله َوتَعَ@الَ ٰى عليهwhose Grave is situated in Jaunpur at Balwa Ghat.65 Hazrat Taj ul Arfeen, Sheikh Tajuddin, regarding whom, it is written that when he underwent States of ‘Ghaibat’ (Absence from Self-hood) would not be visible in his clothes.66 60 Trimingham 1971: 268 61 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَعَا َل ٰ@ى عليه, pg. 60 (61). 62 Persian Literature and the Sufis of Bihar, Yasir Arsalan Khan, p. 103. 63 Nafhat’l Ambiya, Lucknow, 1920, pp. 54 – 77 64 Bayaz Maulana Hussain Buksh Alviرحمة الله َوتَعَا َل ٰى عليه. 65 Risala Ghausia. 66 Munaqib al Qalandariya (Arabic) written in 878 AH, Asdaaf ad Dhar. (Persian) written in 804 AH, both by Khalifa of Hazrat Sheikh Tajuddinرحمة الله َوتَ َعا َل ٰى عليه.
48 Hazrat Maja Qalandarرحم@ة الله َوتَعَ@الَ ٰى عليه, Hazrat Basit Qalandar رحم@ة الله َوتَعَ@الَ ٰى عليهand other Qalandari Saints رض@@وان الله تَعَ@@الَ ٰى علیھم اجمعینbelong to the Spiritual Order of Hazrat Najmuddin Qalandarرحمة الله َوتَعَالَ ٰى عليه. His Qalandari ‘Nisbat’ (Affiliation) had the following Shajra. Shajra e Qalandariya: 1. The Holy Prophet Hazrat Syedna Muhammad, Imam, al Ambiaصلى الله َوتَعَالَ ٰى عليه و آله وسلم. 2. Hazrat Syedna Ali Murtaza Hyder e Karrar ( كرم الله ووجهNajaf e Ashraf, Iraq, 41 AH; 662 CE). 3. Hazrat Abu Abd'ullah Abd'ul Aziz Makki Alambardar Qalandar( رضي الله ﺗﻌﺎﻟ ٰﯽ عنهFounder of the Qalandariya Tareeka). {Grotto (‘Sardabad’) on the outskirts of the Town of Pakpatan, d. 642 AH; 1244 CE}. 4. Hazrat Mohammad ibn e Yunas as Sawaji( رحمة الله َوتَعَالَ ٰى عليهBaghdad, Iraq, d. 630 AH; 1232 CE). 5. Hazrat Shah Khizr Rumi Qalandar( رحمة الله َوتَعَ@الَ ٰى عليهUjjain, Madhya Pradesh, Malva, India d. 750 AH;1349 CE). 6. Hazrat Syed Najmuddin Ghaus e Dahr Qalandar( رحم@ة الله َوتَعَ@الَ ٰى عليهNaalcha, District Dahr, Madhya Pradesh, Malva, India, 837AH;1434CE). 7. Hazrat Qutbuddin Qutb Bina e Dil Farooqi Qalandar ( رحمة الله َوتَعَالَ ٰى عليهJaunpur, India, 970 AH; 1563 CE,). 8. Hazrat Shah Qutb Qalandar( رحمة الله َوتَعَالَ ٰى عليهJaunpur, India). 9. Hazrat Abdus Salaam Qalandar( رحمة الله َوتَعَالَ ٰى عليهJaunpur, India). 10. Hazrat Abdul Quddus Qalandar( رحمة الله َوتَعَالَ ٰى عليهJaunpur, India). 11. Hazrat Sultan Shah Mujtaba Maja Qalandar( رحمة الله َوتَعَالَ ٰى عليهLaharpur, India). 12. Hazrat Fateh Ali Shah Qalandar( رحمة الله َوتَعَالَ ٰى عليهQalandarpur District, Azamgarh U.P, India). 13. Hazrat Al Hadiya Ahmad Qalandar( رحمة الله َوتَعَالَ ٰى عليهLaharpur, India). 14. Hazrat Syed Basit Ali Shah Qalandar( رحمة الله َوتَعَالَ ٰى عليهDamgada, India). 15. Hazrat Shah Mohammad Kazim Qalandar( رحمة الله َوتَعَالَ ٰى عليهKakori, India). The Chain of Qalandari Sufi Order. 1. The Messenger of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, The Seal of the Prophets, Hazrat Syedna Muhammad al Mustafaصلى الله َوتَعَالَ ٰى عليه و آله وسلم, May The Peace and Blessings be upon him, resting in Madina al Munawara, Saudi Arabia (Madina Munawara, Arabia, d. AH; 570 CE). 2. Hazrat Sheikh Abdul Azīz Makki( رحمة الله َوتَعَالَ ٰى عليهPakpatan Sharif, Pakistan, d. 642 AH; 1244 CE). 3. Hazrat Mohammad ibn e Yunas as Sawaji( رحمة الله َوتَعَالَ ٰى عليهBaghdad, Iraq, d. 630 AH; 1232 CE). 4. Hazrat Sheikh Khizr al Hussaini al Qalandar ar Rūmī( رحمة الله َوتَعَالَ ٰى عليهUjjain, Madhya Pradesh, India, d. 750 AH;1349 CE). 5. Hazrat Sheikh Najm ad Dīn Qalandar Hussaini Dehlvi bin Niẓāmuddīn Ghaznavi رحمة الله ( َوتَعَالَ ٰى عليهNaalcha,Malva,India,837AH;1434CE).
49 6. Hazrat Shāh Qutb ud Dīn Sīnāwal Jaunpuri( رحم@ة الله َوتَعَ@الَ ٰى عليهJaunpur, India d. 970 AH;1563 CE). 7. Hazrat Sheikh Abdus Salām alias Shāh Ali Jaunpuriرحمة الله َوتَعَالَ ٰى عليه. 8. Hazrat Sheikh Abdul Quddūs Gangohi( رحمة الله َوتَعَالَ ٰى عليهGungo, Saharanpur, UP, India, d. 944 AH; 1537 CE). 9. Hazrat Sheikh Ruknuddīn bin Abdul Quddūs Gangohi ( رحمة الله َوتَعَالَ ٰى عليهd. 983 AH; 1575 CE). 10. Hazrat Sheikh Abdul Ahad Fārūqi( رحمة الله َوتَعَالَ ٰى عليهd.1007 AH; 1599 CE). 11. Hazrat Imam Rabbani Sheikh Ahmad Fārūqi Sirhindi( رحمة الله َوتَعَالَ ٰى عليهd. 1034 AH; 1625 CE), buried in Sirhind, India. 12. Hazrat Khwaja Muhammad Saeed Fārūqi Sirhindi alias Khāzin( رحمة الله َوتَعَالَ ٰى عليه1071 AH; 1661 CE), buried in Sirhind, India. 13. Hazrat Sheikh Abdul Ahad Fārūqi Sirhindi( رحمة الله َوتَعَالَ ٰى عليهd.1126 AH; 1714 CE). 14. Hazrat Sheikh Muhammad Abid Sanāmi( رحمة الله َوتَعَالَ ٰى عليهd.18 Ramzān 1160 AH; 1747 CE). 15. Hazrat Mirza Mazhar Jān e Jānān( رحمة الله َوتَعَالَ ٰى عليه1195 AH; 1781 CE), buried in Delhi, India. 16. Hazrat Shāh Abdullah alias Ḡhulām Ali Dehlvi( رحمة الله َوتَعَالَ ٰى عليه1240 AH; 1825 CE), buried in Delhi, India. 17. Hazrat Shāh Abū Saeed Mujaddidi( رحمة الله َوتَعَالَ ٰى عليه1250 AH; 1834 CE). 18. Hazrat Shāh Ahmad Saeed Mujaddidi ( رحمة الله َوتَعَالَ ٰى عليه1277 AH; 1860 CE). 19. Hazrat Hāji Dost Muhammad Qandahari( رحمة الله َوتَعَالَ ٰى عليه1284 AH; 1867 CE). 20. Hazrat Khwaja Muhammad Usmān Dāmāni( رحمة الله َوتَعَالَ ٰى عليه1314 AH; 1896 CE). 21. Hazrat Khwaja Muhammad Sirājuddīn Dāmāni( رحمة الله َوتَعَالَ ٰى عليه1333 AH; 1915 CE). I am a Mystic Gypsy called Qalandar. I have neither Fire, Home or Monastery. By Day I Wander about the World, and at Night, I Sleep with a Brick under My Head. Hazrat Baba Tahir Uryan.67 Travels: It is related in Risala Ghausia, ascribed to Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهthat many years later, in the Company of his followers, including Hazrat Najmuddin Ghaus e Dharرحمة الله َوتَعَالَ ٰى عليه, the Great Chisti Qalandari Mystic called the Saint of Mandu, they were engaged in their usual touring when it began to rain. They tried to take Shelter in a ‘Mandir’ (Hindu Temple), but were stopped by the local Hindus. They seated themselves behind the Temple and Hazrat Shah Khizr Rumi رحم@@ة الله َوتَعَ@@الَ ٰى عليهengaged himself in Meditation. When the rain stopped, he said to his Followers, “Come let us see what they have in this ‘Mandir”. They entered the ‘Mandir’ and Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهasked the Hindus, “This Idol, whom you worship, has it ever spoken?” They replied, “It is made of Stone, How can it Speak!” Hazrat Shah Khizr Rumiرحمة الله َوتَعَالَ ٰى عليه, said that there is a Stone Cow at the Temple Door, if 67 Rizvi, 1986: 301.
50 it were to come alive will you convert to Islam? The replied in the affirmative, Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهhad an Iron Rod in his Hand, which he struck the Stone with. Instantly the Cow came to life and started running. With great difficulty, the Cow was caught and Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهcaused it to be slaughtered in the Muslim manner, and told his Followers to make ‘Kebabs’ out of it’s meat. The Hindus all converted to Islam. This Miracle is ascribed to Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهhimself in the Asool e Maqsood.68 مقر راست کہ فاتحہ نزر آں حضرت براۓ حل مشکلات و بر آمدن حاجات بر کباب گاو جوا ِن سالم از عیوب کہ بچہ نزرایدہ باشدی و گوشت آں گاورادر سیخہا کباب کردہ نزر آنحضرت فاتحہ می کنند انتہی۔ The correct laid Down manner of Performing The ‘Fateha’ of Dedication to The Holy Prophet for The Resolving of Troubles and Provision of requirements, is to Sacrifice an unblemished Cow and prepare ‘Kebabs’ of it’s meat. On the orders of his Pir, Hazrat Sahib رحمة الله َوتَعَالَ ٰى عليهwent to Mecca Mo’azamma and engaged in ‘Mujahida’ (Hard Spiritual efforts) and Mystical Practices for a period of fifty years, Breaking his Fast only the leaves of the ‘Babul’ (Acacia Nilotica or Arabica) Tree. He remained engaged is Providing Water to the Visitors of The House of Hazrat Bibi Khadija tul Kubraرضي الله ﺗﻌﺎﻟﯽٰعنها. He Performed The ‘haj’ (Obligatory Pilgrimage to The Holy Ka’aba) 42 times, and obtained the Blessings of ‘Haj e Akbar’ (If the 9th day of Zul Hujja (Arafah) falls on a Friday, then it is called a “Hajj-e-Akbar” meaning Greater Hajj. If it doesn’t, then it is called “Hajj e Aṣḡhar”, meaning “Minor Hajj”. It is a Common Belief that they are Blessed to Perform Hajj e Akbar they will be getting extra rewards and that it is superior to Hajj e Aṣḡhar). For 30 Years he remained seated before a Stone as he heard the word ‘Hoo’ coming from this stone. The ‘Hajji's’ would come and Kiss The Hands of Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليه.69 After this he engaged in ‘Sair fe Allah( ’ ُس ْب َحانَهُ َوتَعَالَ ٰىWandering the World to Gain Spiritual Insights for the Sake of Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. Accordingly, he traveled to Spain and China twice and Passed on Spiritual ‘Faiz’ (Beneficance) to many People. Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهstates that upon his return from China he stayed with Hazrat Alauddinرحمة الله َوتَعَالَ ٰى عليه, both of them sat down facing each other and entered into ‘Murāqaba’, during this time, Hazrat Alauddin’sرحمة الله َوتَعَالَ ٰى عليه, son came and draped a Warm Shawl around Hazrat Najmuddin’sرحم@@ة الله َوتَعَ@@الَ ٰى عليه shoulders. The Shawl was both Long and warm,after some time Hazrat Najamuddinرحمة الله َوتَعَالَ ٰى عليهfelt hot and extremely uncomfortable and stood up in Anger. Hazrat Alauddinرحمة الله َوتَعَالَ ٰى عليهalso stood up and fell at Hazrat Najmuddin’s رحمة الله َوتَعَالَ ٰى عليهfeet in order to assuage his anger. Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهsaid that it was mandatory for Women to cover their bodies but he belonged to the Qalandari Order and partook in ‘Rukhsa’ (Permissible Latitude) in regards to dress. Hazrat Alauddinرحمة الله َوتَعَالَ ٰى عليه, immediately agreed and declared it to be well within the ‘Shariat’ (Religious Law). Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهdeclared that he had met many of the Advanced Sages of Yemen and that he had traversed all 330 Vales of Yemen in this dress.70 During his travels he stayed with Hazrat Yayah Maneri رحمة الله َوتَعَالَ ٰى عليهand then Hazrat Nur Qutb e Alam, Ala ul Haq رحمة الله َوتَعَالَ ٰى عليه. Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهstayed with 68 Asool e Maqsood states that this is borne out by the fact that Hazrat Bina e Dil, Qutbuddin Sarandaz Ghausi رحمة الله َوتَعَالَ ٰى عليه, once had a cow slaughtered for ‘Fateha’ but it turned out to be pregnant, he at once caused it to come back to life. 69 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَ َعالَ ٰ@ى عليه, pg. 59 (60). 70 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَ َعا َل ٰ@ى عليه, pg. 52 (70).
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