101 into the Firdausi order, offered the Khilafat Nama, which he had prepared twelve years168 before, Hazrat Sheikh Sharfuddinرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shaikh Sharfuddin Manari’s رحمة الله َوتَعَالَ ٰى عليهarrival169 and directed him to return to his native place (Bihar). Hazrat Shaikh Sharfuddin Manari wanted to serve his Pir for sometime to learn some Principles and Teachings of the Firdausi Order, but Hazrat Sheikh Najibuddin Firdausi رحم@ة الله َوتَعَ@الَ ٰى عليهtold him that he granted him the ‘Ijazat’ under the ‘Farman’ (Command) of the Holy Prophet صلى الله َوتَعَالَ ٰىand that he would receive Guidance from the Holy Prophet صلى الله َوتَعَالَ ٰىhimself. He, then set out and was on his way to Bihar that he heard the News of his Spiritual Master's رحمة الله َوتَعَالَ ٰى عليهPassing Away. Wandering Life of Hazrat Sheikh Sharfuddin Manari رحمة الله َوتَعَالَ ٰى عليه. He, however, continued his Journey along with his Brother but one night he heard the cry of a peacock, which threw him into spiritual ecstasy. After that, it is said, he disappeared into the dense forest170 of Bihea,171 He remained concealed there for about twelve years and no body could know about him. He then Wandered for about eighteen years in the forest of Rajgir Hills172 living upon leaves and wild fruits173 devoting himself to various spiritual exercises, austerities, self-mortification and ‘Chillahs’ (Forty Days Retreat).174 Thus, he led a wandering life for about 30 years (approximately from 1315 to 1345 CE). 168 Hazrat Shaikh Abdul Haq Mohadith Dehlvi رحمة الله َوتَعَالَ ٰ@ى عليهsays, \"When Hazrat Shaikh Sharafiiddin Manari رحمة الله َوتَ َعالَ ٰى عليهwent to see Hazrat Shaikh Najibuddin Firdausiرحمة الله َوتَ َعا َل ٰ@ى عليه, he welcomed the former, “Darwesh I have been waiting for you, since a long time, in order to handover your ‘Amanat’* (Trust/ Deposit) and enrolled him into Firdausi Order. The same Passage has been mentioned with slight variations by others also, see for instance, Gulzar e Abrar, Roto, Vol,I,f.57j Akhbar-\\il»Asfiva. Ms.46,b; Khazinat-iil-Aaflva. Vol.II,p.291. 169 Manaaib-ul-AsfiVa, Ms, f.84, a-b, 170 According to Hazrat Shaikh Abdul Haq Muhaddith Dehlviرحمة الله َوتَ َعا َل ٰ@ى عليه, Sheikh Sharfuddin Manari رحمة الله َوتَ َعا َل ٰى عليهleft the company of his brother near Agra, See, Akhbar ul Akhyar. p,117, 171 A Village in the head-quarters subdivision of Shahabad District, Bihar, situated 32 miles west of Manar , and 382 miles from Calcutta. See, The Imperial Gazetteer of Indira. Delhi, Vbl.VIII, P,173; L,S,S,0'Malley, BODG, Shahabad, P.161. 172 A Village about fourteen miles south west of Bihar Sharif, 40 miles south east of Patna and about six miles south of Nalanda in Patna District, Bihar. It represents the ancient city of Rajgriha, and it has became a sacred place of Pilgrimage for Buddhist, Jains, Hindu and Muslim alike. See, Maulavi Muhammad Hamid Qureshi, Rajgir (ASI) 1956, P.37; A.M. Broadly, JBORS 1872,Vol, XLI, PP, a 33-4; A.Cunningham. Ancient Geographv of India P.393. But, Hazrat Shah Shoaib رحم@ة الله َوتَ َع@الَ ٰى عليهsays, that Hazrat Sheikh Sharfuddin Manari رحم@ة الله َوتَعَ@الَ ٰى عليه himself agreed that he remained for 30 years in the forest in a wandering life, depending solely upon on green leaves and wild fruits, when Hazrat Qazi Zahid ( رحم@ة الله َوتَعَ@ا َل ٰى عليهone of his Disciples) asked him in an Assembly. See, Manaqib ul Asfiya Ms. p. 87; Gauharistan. Ms. f.65, a. 173 According Hazrat Darwaish Jamaliرحمة الله َوتَ َعالَ ٰى عليه, \"The Hazrat Shaikh رحمة الله َوتَ َعالَ ٰ@ى عليهdepended solely upon green leaves and wild fruits for twelves years when he was busy in spiritual exercises like Self Mortification and austerity in the Rajgir Hills.\" Siyar ul Arifin Roto, f. l01. 174 According to a local Tradition. Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَا َل ٰى عليهspent forty days in meditation and Fast near the spring of Sringgi Rikhi (a place of worship for the Hindus) which afterwards came to be known as Makhdoom Kund, Besides that there is one stone cell known as ‘Hujrah’ (Cell), which was used for the purpose of Meditation and Prayer. According to Muhammad Hamid Kureshi. 'Near Vipulla Hill, a small cave is situated in an upper enclosure approached by a broad flight of steps and is said to have been frequently used by Hazrat Shaikh Sharafuddin Maneri رحمة الله َوتَ َعالَ ٰ@ى عليه,\" Muhammad Hamid Kureshi, Op Cit. P.37. See, for detail, L.S.S. O'Malley, BODG. Patna, P.232j A.Cunningham, Op. Cit. p.393; D.R. Patil, Op. Cit. P. 464; W.W., Hunter, ASAB, Vol. XI, P.81v F. Bucchanan, JBORS. 1972, Vol, VIII, Pt. 3-4, P. 130.
102 After this long period some People succeeded in tracing him out in the jungle of Rajgir, When the news of his whereabouts spread, other admirers of the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه also began to visit him. Hazrat Shaikh Nizamuddin Maula رحمة الله َوتَعَالَ ٰى عليه, one of the Disciples of Hazrat Shaikh Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليهand a keen admirer of Hazrat Shaikh رحم@@ة الله َوتَعَ@الَ ٰى عليهalso visited the Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهalong with some other followers of Hazrat Shaikh Nizamuddin Auliyaرحمة الله َوتَعَالَ ٰى عليه, who happened to be in Bihar at that time. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهfelt that his continued stay in Jungles was causing inconvenience and trouble to the People who had to come from various towns to see the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهin the dense forest. He, therefore, assured them that he would himself go to the Town (Bihar Sharif) where they could see him. Consequently, he used to go to the Town and after the Friday Prayers his Admirers and Followers came and sought his Blessings. After passing some time in the midst of the People he used to return to the Jungle. This process continued for sometime. But Hazrat Maulana Nizamuddin Maula رحمة الله َوتَعَالَ ٰى عليهand others realized that they themselves causing inconvenience to the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه, who had to come from the jungle to the Town. So, they, for his temporary stay, constructed a small mud-house outside the Town (at the place where the present ‘Khanqah’ (Hospice) of the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهnow stands), Occasionally, he stayed for a day or two in that hut but then went back.175 Later, at the instance of Sultan Muhammad Bin Tughlaq (1321-1351 CE) a Khanqah was built by Majd ul Mulk. The Governor of Bihar, for Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَالَ ٰى عليه, where he was installed as the Chief Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه (Sajjada Nasheen).176 He then took up the task of Organizing his Sillsila and training his Disciples till his Passing on 6th Shawwal 3, 782 AH/ Wednesday, 2nd January, 1381 CE.177. Hazrat Shaikh Sharfuddin Manari رحم@ة الله َوتَعَ@الَ ٰى عليهand His Contribution on Persian Literature. His Works consist of four categories viz (1). تالیفاتTalifaat (2). مکتوباتMaktoobat (3) رس@ائلTreatises and (4). ملف@وزاتMystic Utterances. There exist three Sets of Hs Maktoobat, twelve Treatises, ten Collections of Mystic Utterances i.e. ملفوزاتMalfoozat while Only one book entitled مطلب الطاتلبMatalebut Taleb known as شرح آداب المریدینof the Sheikh رحمة الله َوتَعَالَ ٰى عليهis now available. This was written between Rabiul Atwval 65 AH and Zil Hajja January 1364 and August 1365 AD. Mataalebut Taleb is an explanation of the book which was written in Arabic by the founder of Suhrawardiya Order of the famous Sufi Concatenation. Hazrat Sheikh Ziayaudin Abu Najeeb Abdul Qaher Mohammad bin Abdullah Al Suhrawardi رحمة الله َوتَعَالَ ٰى عليه (W. 562 AH) with a purpose for the guidance and instructions of the followers of this Silsila. Later. on the request of a Murid named Hazrat Qazi Ashraf alias Ashraf bin Rukn رحمة الله َوتَعَالَ ٰى عليهit was translated into Persian by Sheikh Sharafuddin Ahmad رحمة الله َوتَعَالَ ٰى عليهwith the title شرح آداب المریدینSharh e Aadaabul Mureedin. The Sheikh رحمة الله َوتَعَالَ ٰى عليهhad started writing this book in the month of Rabiul Awwal 65 AH and completed it in Zil Hajja. This title was printed partly in the year 1332 AH in Alpanch press. Panta. which contains 125 pages only. • Maktubat e Saddi. • Maktubat e Do Saddi. • Maktubat Bist O Hasht. • Fu'aid Rukni. • Sharh Adab ul Muridin. 175 Ganj e La Yakhfa. Malfuzat of Hazrat Shaikh Hussain Mu’iz Nosha Tauhid Balkhi, Ms. KBOPL, Patna, f,40, a-b. 176 Madan ul Ma’ani. Ms. Chap, 61, f, 261-b. 177 This day and date was recorded by Hazrat Zain Badr Arabi with full account is known as Wafat Nama.
103 • Aqaid Sharfi. • Irshad us Salikeen. • Irshad us Talibeen. • Ajuba e Kakoi. • Aurad e Khurd. • Aurad e Aust. • Aurad e Kalan. Malfuzaat: • Madan ul Ma'ani. • Khawan Pur Ni'amat. • Ganj e La Yafa. • Monis ul Murideen. • Bahr ul Ma’ani or Tofah e Ghaibi or Kanz ul Ma’ani. • Fawa'id ul Ghaibi. • Malfooz us Safar. • Rahat ul Qulūb. Disciples. After his Passing, the Responsibility of Organization and Expansion of his Sillsila fell on the Shoulders of his Disciples. He had left numerous Disciples Chief among them being Hazrat Shaikh Muzaffar Shams Balkhiرحمة الله َوتَعَالَ ٰى عليه, Qazi Sharfuddin of Chausaرحمة الله َوتَعَالَ ٰى عليه, Maulana Nizamuddin Darun e Hissari رحمة الله َوتَعَالَ ٰى عليه, Hazrat Shaikh Hussain Mu'iz Nausha Tauheed Balkhi رحم@ة الله َوتَعَ@الَ ٰى عليهMaulana Amun, Zain Badr 'Arabiرحم@ة الله َوتَعَ@الَ ٰى عليه, who spread and popularized the Sillsila throughout Bihar, Following are some of the eminent Saints who have made tremendous contributions in the expansion of the Firdausi order in Bihar.178 178 Hazrat Shah Sho'aib رحمة الله َوتَ َعالَ ٰى عليهinforms that according to Hazrat Shaikh Hussain Muiz Balkhi رحمة الله َوتَ َعا َل ٰ@ى عليه, Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَالَ ٰ@ى عليهhad more than 1,00,000 disciples, this seems to be much exaggerated figure. See, Manaaib al Asfiva. Ms.f.90b. A later soxirce has given a list of about nearly fifty Disciples, who were famous for serving the great Hazrat Shaikh رحمة الله َوتَ َعا َل ٰ@ى عليهor for their spiritual attainment. Hazrat Maulana Muzaffar Shams Balkhiرحمة الله َوتَ َعالَ ٰى عليه, Hazrat Malikzada Fazlullah رحمة الله َوتَعَالَ ٰى عليه. Hazrat Zain Badr Arabiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shah Sho'aibرحمة الله َوتَ َعالَ ٰ@ى عليه., Hazrat Maulana Nasir\\iddin Jaunpuriرحمة الله َوتَ َعالَ ٰى عليه. Maulana Nizamuddin Darun e Hissariرحمة الله َوتَ َعا َل ٰى عليه. Hazrat Shaikh Umarرحمة الله َوتَعَالَ ٰى عليه. Hazrat Qutbuddinرحمة الله َوتَ َعالَ ٰ@ى عليه. Hazrat Fakhruddinرحمة الله َوتَعَا َل ٰ@ى عليه. Hazrat Shaikh Sulaimanرحمة الله َوتَعَا َل ٰى عليه. Hazrat Maulana Khwajgiرحمة الله َوتَ َعالَ ٰى عليه. Hazrat Khwaja Ahmadرحمة الله َوتَعَا َل ٰى عليه. Hazrat Imam Tajuddinرحمة الله َوتَ َعا َل ٰى عليه. Hazrat Shaikh Hussain Mu’iz Nosha Tauhid Balkhiرحمة الله َوتَ َعا َل ٰ@ى عليه. Hazrat Maulana Qamruddinرحمة الله َوتَ َعا َل ٰى عليه. Hazrat Maulana Abul Qasimرحمة الله َوتَ َعالَ ٰ@ى عليه. Hazrat Maulana Abul Hassanرحمة الله َوتَعَالَ ٰ@ى عليه. Hazrat Qazi Sharfuddinرحمة الله َوتَ َعالَ ٰى عليه. Hazrat Qazi Minhajuddin Darun e Hissariرحمة الله َوتَعَا َل ٰى عليه. Hazrat Maulana Taqiuddin Awadhiرحمة الله َوتَ َعالَ ٰى عليه. Hazrat Qazi Shamsuddinرحمة الله َوتَ َعالَ ٰى عليه.
104 Firdausi Ideology, Institutions and Impact and Teachings. In order to understand the Mystic Ideology, Teachings and Practices of Hazrat Shaikh Sharfuddin Yahya Manari رحمة الله َوتَعَالَ ٰى عليهand other Saints of this ‘Sillsila’ (Order) let us first understand Hazrat Shaikh's رحمة الله َوتَعَالَ ٰى عليهconcept of Tasawwuf or Mysticism and see what Mystic System he had inherited and how he explained and interpreted the whole material. What appears from his letters is that his approach was quite different from that of others. Almost all the Writers on Mysticism have held and tried to prove that Sufism originated with The Holy Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمof Islam and that all the Sufis have inherited the Mystic trend and Ideology from the Holy Prophet ص@لى الله َوتَعَ@الَ ٰى علي@ه و آل@ه وس@لمand his Companionsرضي الله تعالى أنهم أجمعين.179 But, Hazrat Shaikh Sharfuddin Manariرحمة الله َوتَعَالَ ٰى عليهasserts that Sufism is as Old as Man himself. He, probably, for the first time, adopts Hazrat Adam عليه سلمas a Model and derives some of the basic concepts and Practices of Sufism from the life of Hazrat Adam عليه سلم. In one of his letters180 to his disciple Hazrat Qazi Shamsuddinرح مة الله َوتَعَالَ ٰى عليهof Chausa, he explains that Sufism is deeply rooted in the past and it had been the mode of life of the Prophets and the faithful and the just (Siddiqin). He then proceeds to derive certain Sufi practices from the life of Hazrat Adamعليه س@لم, the first Sufi in the World, for instance, the 40 days ‘Chilla’ (Retreat) was first observed by Adam; when he committed ‘Ma’siyat’ (Sin), he Submitted His ‘Taubah’ (Repentance), a Tradition inherited by all the Sufis, he was then Commanded by Allah ُس ْب َحانَهُ َوتَعَالَ ٰىto make ‘Safar’ (Wander) in the World in order to Purify himself, also a Practice observed by all the Sufis; When exonerated from his Sin he put on Hazrat Maulana Shihabuddin Nagauriرحمة الله َوتَ َعا َل ٰى عليه. Hazrat Shaikh Khaliluddinرحمة الله َوتَعَالَ ٰى عليه. Hazrat Maulana Rafiuddinرحمة الله َوتَعَا َل ٰ@ى عليه. Hazrat Maulana Adam Hafizرحمة الله َوتَعَا َل ٰى عليه. Hazrat Qazi Sadruddinرحمة الله َوتَ َعالَ ٰ@ى عليه. Hazrat Shamsudin Khwarizmiرحمة الله َوتَعَا َل ٰى عليه. Hazrat Shaikh Mu’izuddinرحمة الله َوتَ َعالَ ٰ@ى عليه. Hazrat Maulana Karimuddinرحمة الله َوتَعَا َل ٰى عليه. Hazrat Khwaja Hafiz Jalaliilddinرحمة الله َوتَعَالَ ٰى عليه. Hazrat Khwaja Hamiduddin Saudag^rرحمة الله َوتَ َعالَ ٰ@ى عليه. Hazrat Khwaja Mobarakرحمة الله َوتَعَالَ ٰى عليه. Hazrat Zakariya Gharibرحمة الله َوتَ َعا َل ٰى عليه. Hazrat Qazi Khanرحمة الله َوتَعَا َل ٰى عليه. Hazrat Najmuddin Shairرحمة الله َوتَعَا َل ٰ@ى عليه. Hazrat Qazi Badruddin Zafarabadiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Maulana Lutfuddinرحمة الله َوتَعَالَ ٰ@ى عليه. Hazrat Ahmad Safeed Bafرحمة الله َوتَ َعا َل ٰ@ى عليه. Hazrat Shaikh Zakiuddinرحمة الله َوتَعَا َل ٰ@ى عليه. Hazrat Maulana Nizamuddin رحمة الله َوتَعَا َل ٰى عليهa cousin of Hazrat Shaikh Sharfuddin Manariرحمة الله َوتَعَا َل ٰى عليه. Hazrat Maulana Amumرحمة الله َوتَعَا َل ٰ@ى عليه. Hazrat Maulana Zainuddinرحمة الله َوتَ َعا َل ٰ@ى عليه. Hazrat Saiyid Shahbuddin Imad Halfiرحمة الله َوتَعَا َل ٰى عليه. Hazrat Haji Ruknuddinرحمة الله َوتَ َعالَ ٰى عليه. Hazrat Maulana Awhaduddinرحمة الله َوتَعَالَ ٰ@ى عليه, Son of Hazrat Shaikh Najibuddin Firdausi'sرحمة الله َوتَ َعا َل ٰ@ى عليه Sister. Hazrat Saiyid Jalaluddin رحمة الله َوتَ َعالَ ٰى عليه,Son of Hazrat Shaikh Najibuddin Firdausi'sرحمة الله َوتَعَالَ ٰ@ى عليه. Sister Hazrat Shaikh Wahiduddinرحمة الله َوتَعَا َل ٰ@ى عليه. Hazrat Shaikh Rustamرحمة الله َوتَ َعا َل ٰى عليه. Hazrat Shaikh Wajihuddinرحمة الله َوتَ َعالَ ٰ@ى عليه. See Zamiruddin Ahmad Azimabadi Op.Cit. pp.115-6; Ata Karira Burke, Op.Cit. pp.126-7. 179 As already discussed about the 'Origin and development of Sufism in Chapter, I, pp. 180 Maktubat e Saddi, L-22, hereafter cited as M. Sadi.
105 a ‘Mur’aa’ (Patched Garment) made from the leaves of the trees of paradise which he later conferred on his Son Prophet Sheth عليه سلم, a practice later followed by the Prophet of Islam also, who passed on the spiritual wealth to his descendants and followers. Similarly the Kaaba, built by Hazrat Adam, was the first Sanctuary or Khanqah, which later served as a model for the Sufis to build a Sanctuary where they could assemble and devote themselves to the Worship of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىand seek ‘Wisaal’ (Union) with Him, Thus, the Mystic Discipline, concludes the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, originated with Hazrat Adam عليه سلمand was completed by. Sufi. The Sufi, according to Hazrat Shaikh Sharfuddin Manariرحمة الله َوتَعَالَ ٰى عليه, is one who has annihilated his self, exists with the Truth, has liberated himself from the hold of Natural Instincts and has attained Union with the Truth.181 The ‘Mutasawwif’ is one who has Annihilated His Self and is in search of the next stage (Existence and Union with the Truth), and with this object tries to follow the Sufis (of the first category) by means of Austerities.182 The ‘Mutashabbih’ (Dissemblers or Imitators) are those who for the sake of Worldly Gain assume the appearance of these two (the Sufis and ‘Mutasawwif’), without having any idea of their qualities and status, In spite of their Hypocrisy it may be hoped that their resemblance and association with the true Sufis they would become sincere and achieve their goal.183 Thus, a real Sufi, according to the Hazrat Shaikh رحم@@ة الله َوتَعَ@@الَ ٰى عليهis One who wholeheartedly devotes himself to the Worship of Allah ُس@@ ْب َحانَهُ َوتَعَ@@الَ ٰىAlmighty, observes ‘Shar’iat’ (Law) and adores Him neither due to fear of Punishment nor with the Hope of Paradise but seeks Him ُس ْب َحانَهُ َوتَعَالَ ٰى, alone, thus, constantly enjoys His Nearness and Favors. According to Hazrat Shaikh Sharfuddin Manariرحمة الله َوتَعَالَ ٰى عليه, the main object of a Sufi is to achieve union with the Ultimate Reality.184 But this union does not mean that one is merged in the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىlike the joining or merging of two ‘Jauhar’ (Matters or Substances). It simply means that one is completely cut off from everything other than the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىand is completely absorbed in his Devotion to the Lord ُس ْب َحانَهُ َوتَعَالَ ٰى, The more one is separated and is away from the Material World, the more he approaches and comes closer3 to the Almighty ُس ْب َحانَهُ َوتَعَالَ ٰى,185 181 صوفی آں بود کہ ازخود فانی شدہ باشد و بحق باقی گشتہ و از قبصہ طبائع رستہ و حقیقت حقائق پیوستہ۔ See M. Sadi, I. 22; Sharh e Adab al Muridin, Vol,I, p,83, 182 The same passage has been mentioned with slight variations in the beginning of the sentence. See, Sharh e Adab al Muridin. Vol.I.pp.83-4; M.Sadi, 22, 183 Ibid, L,22. 184 For references see: M.Sadi. L-1; Ibid. L,8; Ibid, L.34; Ibid. L,91; Sharh Adab al Muridin. pp,125-6. 185 In support of this view, the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهquotes the saying of Hazrat Harithaرضي الله عنه (One of the Companions رضي الله تعالى أنهم أجمعينof the Holy Prophet) صلى الله عليه و آله وسلمthat he was seen the throne of the Lord ُس ْب َحانَهُ َوتَعَا َل ٰى, meaning that he was completely unaware of the rest of the World. He further cites another example from the behavior of Hazrat Abdullah ibn Ifaiapرحمة الله َوتَعَالَ ٰى عليه, who while engaged in ‘Tawaf’ (Circumambulation) did not return the Compliment of some one. He was reproached for violating the Shar’iat. Explaining the situation Hazrat Abdullah Ibn Uroarرحمة الله َوتَعَالَ ٰى عليهtold him that as he was absorbed in vision of the Almighty ُس ْب َحانَهُ َوتَعَا َل ٰىhe could not listen to his compliments. From this the Hazrat Shaikh concludes that when one completely devotes to the Lord ُس ْب َحانَهُ َوتَعَالَ ٰى he is completely cut off from the whole World and is absorbed in the vision. He feels the Presence of he Lord ُس ْب َحانَهُ َوتَعَا َل ٰىof the Universe. See, M,Sadi. L-15.
106 In order to attain the Stage of Spiritual Perfection one has to adopt the Prescribed Path which, the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهdescribes in the following manner: Man is composed of three elements; ‘Nafs’ (Soul), ‘Dil’ (Heart) and ‘Ruh’ (Spirit). The ‘Shar'iat’ (Path of Law) is Prescribed for and regulates the ‘Nafs’ (Soul), the discipline of ‘Tariqat’ guides the heart, and the ‘Haqiqat’ is meant for the Guidance of the Spirit. The Devotee, in order to achieve Ultimate goal, has to adopt the above mentioned three Mystic disciplines, Shariat, Tariqat and Haqiqat.186 Shar'iat (Law). The word Shariat literally means 'the Wide Road' or, The Highway, Technically it means,\"The collection of Commands and Prohibitions revealed by the Almightyُس@ ْب َحانَهُ َوتَعَ@الَ ٰى through His Prophets, according to the conditions and exigencies of the People.187 In its specific sense the Shar’iat means the comprehensive Divine Law contained in the Holy Qurʾān and the Sunnah and the detailed principles derived from these two sources and codified by the learned doctors of the Muslim law. The first task of one who intends to follow the Mystic path, repeatedly asserts the Hazrat Shaikh, is to follow the Shar'iat (Law).188 A Devotee cannot attain spiritual accomplishment and cannot achieve his goal unless he strictly observes and sincerely adheres to the Law.189 The Knowledge of divine path is essential for a safe and successful journey. It is the ‘Shar’iat’ (Law) which Guides the Traveler and reveals the Secrets and Dangers of the Path,3 Acquisition of Knowledge190 is the basis of Obedience; Devotion; Worship; Austerities and Self Mortification. The ‘Salik’ (Traveler) who has no Knowledge of the Path, is bound to be misled by the Satan and shall never reach the goal.191 Again it is the Knowledge of the Law which helps in Character Building and adopting Noble Qualities like simplicity in Life, Politeness, Love for all, Generosity and Magnanimity.192 As food and water are necessary for Life and Health, argues the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, so are the noble qualities for a Traveler; as a sick man cannot be cured without proper treatment so a devotee cannot traverse the path without the purification of the soul.193 Both these processes, asserts the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, are not possible without the Knowledge of Shar’iat. The Hazrat Shaikh has severely criticized the views and condemned the Behavior of those who undermine the importance of Shar’iat on the pretext that the aim of observing Shar’iat is to get rid of sins, as they have given up sins and attained the perfection, They also wrongly 186 M.Sadi, L.57. 187 The Hazrat Shaikh has discussed at length the meaning of Shar’iat in number of letters addressed to his disciples, M.Sadi, L.23; Ibid. L.25; Ibid, L.56; Ibid, .L.57 Monis ul Muridin, Ms, Maj.l3,f.26. 188 M.Sadi. L.56. 189 Muqtubat e Muzaffar Shams Balkhi. L.179, 190 According to Hazrat Shaikh Sharfuddin Manariرحمة الله َوتَعَا َل ٰى عليه, Knowledge is of two types: کسبیand غیر کسبی. The first type of Knowledge is gained from teachers, or through the study of books. The second type of Knowledge is that which wells up within the breast of a man, and that also is of two types (a) infused into the hearts of Prophets from the divine bounty ‘Wahi’ (Revelation), (b) infused into the hearts of Saint through ‘Ilham’ (Inspiration). See, M.Sadi. L.55; Mukh ul Ma’ani, Maj,i4, p.25. 191 M.Sadi, L.23. 192 Ibid, 1.59, 193 Ibid, L.18,
107 believe that Allah ُس ْب َحانَهُ َوتَعَالَ ٰىdoes not need one's devotion hence there is no need of observing the Law.194 According to the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهsuch People have fallen into the trap of the Satan, He further points out that all those who are well versed in the Law, and all the true Sufis who have attained the degree of perfection know that each restriction of the Law has some Divine Secret and is ultimately a Blessing for the Devotee, Tariqat (The Way). Hie next and higher stage in the Mystic discipline, according to the Hazrat Shaikhرحمة الله َوتَعَ@الَ ٰى عليهis Tariqat which stems from the Shar’iat. The latter deals with ‘Tawhīd’ ( Divine Unity), ‘Taharah’ (Purity) ‘Salah’ (Prayer), ‘Saum’ (Fasting), ‘Haj’ ‘Pilgrimage), ‘Jihad’ (Holy War), ‘Zakat’ (Alms), and also other obligation, while the Tariqat is to seek the Reality behind all these prescribed things. In other words, everything that is connected with outward purity pertains to the Law, while everything connected with inner Purification and Sanctification pertains to the ‘Tariqat’.195 For instance, to wash clothes so that one may offer Prayer is the Command of Law, Whereas, to Clean one's Heart from Instincts is the Command of ‘Tariqat. To perform ‘Wuzu’ (Ablution) in order to offer Prayer is the command of the Shari^t and to remain perpetually with ablution is the command of Tariqat. The Law prescribes that at the time of prayer one should turn his face towards the ‘Kaaba’, while the Tariqat endeavors to turn his face towards the Truth, In general, the observance of all that pertains to the senses comes under the orbit of the Law, while the Tariqat deals with the inner Purity.196 The path of Shar’iat, explains the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, is rather simple and easy to follow; but the Tariqat is a higher discipline and more difficult to follow, hence is meant for the elect. Therefore, anyone who adopts the path of Tariqat (Way) ceases to belong to the class of the common People and Joins 2 the class of the elect.197Haqiqat (Truth). The next and the final stage in Mystic discipline is the path of Reality or ‘Haqiqat’ ( Truth). The Shar’iat pertains to the actions of the devotee and refers to the commands and prohibitions which regulate the external aspect of the life of the devotee, while the ‘Haqiqat’ (Truth) pertains to the ‘Ma'arifat’ (Knowledge) of the Lord ُس@ ْب َحانَهُ َوتَعَ@الَ ٰى.198 Thus ‘Ma'arifat’ (Gnosis), according to the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, is the essence of the Faith. From the Knowledge of the Creator, the Knower attains salvation and Everlasting Life.199 Knowledge of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىmeans that one should consider each and every creation of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىas weak, helpless and fully in the hands of the Lord ُس ْب َحانَهُ َوتَعَالَ ٰى. He should severe all his relations with the creatures firmly believing that there is only One Allahُُس ْب َحانَه َوتَعَالَ ٰى, Eternal in both His Essence and His Attributes.200 It is a Mystical Stage which is purely a Divine Gift Granted to the Devotee by the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىwhen he Sincerely Observes the Commands of the Shar’iat. The Hazrat Shaikh has compared the Shar'iat with the Matter and the Body, and the Haqiqat with the Reality, Essence 194 M,Sadi,L. l7. 195 Ibid L,25. 196 M.Sadi L..25. 197 Ibid, L.25. 198 Ibid, L,26, 199 Ibid,L..45. 200 M.Sadi, L-45.
108 and the ‘Ruh’ (Spirit); the Former can be acquired by Observing the Law while the latter is purely a Divine Blessing and Gift Conferred on the Seeker by the Lord ُس ْب َحانَهُ َوتَعَالَ ٰى.201 The Divine Knowledge, the Hazrat Shaikh explains, is based on three Pillars; Firstly, Knowledge of the Lord ُس@@ ْب َحانَهُ َوتَعَ@@الَ ٰىwith the Negation of Likeness to Him; secondly, the Knowledge of His Attributes with His Commands; and thirdly, the Knowledge of His Deeds and the Mystery and the ‘Hikmat’ (Wisdom) behind them.202 When one acquires the Knowledge of the Law, struggles and performs Austerities and Acts with Sincerity and Purity of Heart, he is Blessed with the Divine Knowledge, that is ‘Ilm e Haqiqat”. Hazrat Shaikh has made it clear that both Law and the Truth are interlinked and inseparable. One cannot reach the Stage of Haqiqat without observing the Law.203 Spiritual Master. One cannot reach his Goal unless he has an ‘Irada’ (Urge) for the goal. Similarly a Devotee cannot attain Union with the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىunless he has an inner Urge and Desire for the Union.204 This Desire, according to the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه, cannot be created by anyone except the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىHimself for 'Allah ُس ْب َحانَهُ َوتَعَ@الَ ٰىguides whomsoever He wishes' (Q.42,52).205 Thus, the urge for Union is a Divine Grace and Gift Conferred by the Lordُس ْب َحانَهُ َوتَعَ@الَ ٰىon whomsoever He wishes, and for which one does not need any other External Guidance.206 Therefore, in the beginning there is no need of a Guide or ‘Pir’ but it becomes inevitable for a devotee to find a proper Guide when the desire of Mystical union with the Lordُس ْب َحانَهُ َوتَعَالَ ٰى is illuminated in his heart which compels him to seek and find the path leading to his goal.207 It is at this stage that one needs proper guidance and association with the righteous one.208 This function had always been performed by the Messengers of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى209 and after them assigned to their ‘Khalifas’ (Successors) . The Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمof Islam is reported to have remarked that 'the learned ones of his community are the Spiritual Successors of the Prophets علي@ه س@لمand are like the prophets of the Israelite's.' He is further reported to have instructed his Community to follow his Successors meaning the Orthodoxالله تعالى أنهم أجمعينand his close Companions رضي الله تعالى أنهم أجمعينand the 'Ulema.210 201 In this passage the Hazrat Shaikh has clearly distinguished the meaning and character in between Law and Truth, \"It should be known that the Truth has to be interpreted to mean that there can be no annulment with respect to it. From the time of Adam till the end of the World, the command concerning the mystical Knowledge of Allah ُس ْب َحا َنهُ َوتَعَالَ ٰىremains the same. Yet in the Law there is scope for annulment and change. This presents no difficulty, for the Law deals with explicit commands. There was a time when there was no Law, and there will be another time when Law will be no more, but there never was, nor could there ever be, a time without the Truth! \" M,Sadi. Eng. Tran, Paul Jackson,L-26. see also Monis-ul-Muridin, Ms. Maj-13, f.26, 202 M.Sadi. L-26, 203 M.Sadi, L-28, 204 ttid,L-7 205 Ibid, L-5, and 13, 206 ibid, L-5, 207 Ibid, L-5, 208 This view has been attested by the Qur'anic ayat “O, Ye Who Believe. Be careful of your duty to Allah ُُس ْب َحا َنه َوتَعَالَ ٰ@ى, and be with the righteous (Sidiqeen) Q. IX:.115. 209 \"And thus have we inspired in thee (Muhammad) a Spirit of Our Command. Thou Knewest not what the Scripture was, nor what the Faith, But We have made it a Light whereby We Guide whom We Will of Our Bondmen. And Lo Thou Verily dost Guide unto a Right Path\" (Q.XLII:52) 210 Mjjadi, L-5; Maahz-i3l-.Ma*anl. Ms. f.23 a;
109 Moreover, just as People need a Prophet, a Child; a Nurse; a Sick Man; a Physician; a Thirsty Person Water and a Hungry one Bread; concludes the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, so too a Novice.3 needs a Compassionate Guide.211 The Hazrat Shaikh has further discussed and elaborated the point with the help of a number of illustrations. For instance, the road to the ‘Ka'aba’ is visible and well known but one cannot reach it without the help of an Experienced Guide.212 As the ordinary roads in this material World are infested with thieves and robbers, so in the Mystic Path, is infested with one's ego, devils, men and jinn. As one cannot travel along the worldly road without an escort so on the Mystic path one cannot travel safely without an experienced, holy man as one's escort.213 Besides one can be plagued with external misfortunes and dangers. Many a philosopher and worldly minded People who lacked faith, piety, and sense of morality and relied upon their own intellectual powers ultimately became followers of their own base desires and entered the wilderness where they fell and perished, losing even their faith. But the Blessed Ones, protected and guided by the qualified Shayukh have overcome the hidden dangers and have reached their destination safely. Even after reaching this stage one needs proper guidance for many a traveler who managed to avoid misfortunes and passed successfully through various trials have at last succumbed to lassitude At this stage if his guide possesses supernatural powers he will be able to protect and save the novice from falling into the ditch of misfortune.214 Further, in the course of his Journey a Novice might face various types of Mystical tensions and experiences, some of which might be Satanic, others might be produced by his own ego, still others could come from the Merciful Lord ُس ْب َحانَهُ َوتَعَالَ ٰىHimself. All these situations would be new to the novice and he might not discern the source of these spiritual experiences. Here he needs the help of one who is expect in discerning such experiences.215 Another argument in favor of and Justification for having a spiritual guide put forward by the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهis that one who wants to have an interview with the King seeks the help of a favorite Courtier of the King, If his case is recommended by one of the favorites of the King he achieves his object easily, otherwise he might wait for a long time to achieve his aim. Similarly, in order to receive Divine Favor one has to make contact with one close to the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىwho might recommend2 his case to the Lord ُس ْب َحانَهُ َوتَعَالَ ٰى.216 Thus, it is clear from the above discussions of the Hazrat Shaikh that an ardent devotee cannot reach the goal with out the help of a competent and experienced guide. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhas described in detail the qualification of a Guide. He should be well versed in all the Mystic stages i.e. Shar'iat, Tariqat, Haqiqat and Ma'arifat. He should have passed through ups and downs of the Mystic path. He should have close and intimate contact with the Almighty Allah ُس ْب َحانَهُ َوتَعَالَ ٰى217 and firmly established in his spiritual state. He should have tasted the horrors of Allah's ُس ْب َحانَهُ َوتَعَالَ ٰىMajesty and Sweetness of His Beauty. He should have attained enlightenment and become the embodiment of a perfect Malfuz u!3 Safar, Ms.f.3. 211 M.Sadi. L-7. 212 Ibid – L.5. 213 M.Sadl. L-5, 214 Ibid. L-5, 215 M, Sadi. L-5. 216 Ibid. L-5. 217 As has been said \"The Saints dwell Under My domes. Except for Me, no one can recognize them\" . Sadi. L-6; Madan al Ma’ani. Ms. Chap.xx , f94ja; Fawaid Rukni, p.52.
110 spiritual physician.218 Thus, he should be easily recognized, well known and respected by great Shayukh. In short, a perfect Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهshould be an embodiment of piety, experienced and universally respected, free from selfish desires but at the same time he should not be an ‘Majzub’219 (Ecstatic), a ‘Muddai’ (Pretender) or Proud Person.220 Search of and Relation with the Pir. When the desire for a Hazrat Shaikh develops in the heart of a Novice observes the Hazrat Shaikh, رحمة الله َوتَعَالَ ٰى عليهhe looses peace of mind and3 impatiently tries to find Perfect and Qualified Hazrat Shaikh.221 Although it is a very difficult task to select a righteous and perfect Pir however, when a novice perceives in his own heart the beauty of a certain Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه, he at once falls in Love with the Beauty of that Saint and his ‘Wilayat’ (Saintliness).222 When a Novice comes into contact with such a saint and is satisfied with his qualities, he should formally request the Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهto initiate him into the Mystic discipline for which the common practice is the Performance of Ba'ait i.e. taking oath of allegiance by placing one's hand in the hands of the Hazrat Shaikh without which the practice of Ba'ait will not be complete and acceptable.223 218 The Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهsays,\"Man is composed of two different substances (1) Heavenly (2) Earthly, Just as this earthly body is susceptible to disease so too is the heavenly one. Just as, there are physicians for the earthly body who, by means of their treatment, change a sick person into a healthy one and save People from the danger of death, so too there are physicians for the heavenly nature who, by means of their treatment, understand and distinguish illness, causes, and connected experiences, leading the sick person from the house of destruction to the house of salvation. See. M.Sadi. L-19; Ma'dan u'l Ma'ani. Ms. Chap.XXXXI, ff.i82 b - 183 a- b. 219 Ecstatics, according to the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليه, are those filled with a tremendous longing for Allah ; ُس ْب َحانَهُ َوتَ َعالَ ٰ@ىthey have attained this stage under the impelling impulse of their zeal, They have passed beyond all other stages, but not much insight has been given to them. They are Unaware of the various States of this way; they have no Knowledge of the various Stages, nor do they grasp the dangers that could occur along the Way; they cannot Distinguish between Goodness and wickedness, nor can they discern what is beneficial from what is harmful. Such men are unfit to become Shayukh. M.Sadi. Eng, Trans, Paul jackson, L-16, 220 Mj Sadi, i6; Ibid L-16 and L-17. 221 The Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهwarned his Disciples not to tread the Path of Mysticism alone and has quoted the saying of the Shayukh, That, “Whoever has no Spiritual guide has no Religion\" (M. Sadi, L-56). Moreover, If you travel the Way without benefit of any intermediary, the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليه admonishes his Disciples, you will fell headlong from The Way into a Pit. Follow a Spiritual Guide so that; by his Bounty, sooner or late, you may reach The Realm of The King. See Ibid, L-14. 222 Ibid, L-6. 223 Here the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهhas cited an example of Hazrat Shaikh Ahmad Amun رحمة الله َوتَعَا َل ٰى عليهwho presented himself before Hazrat Shaikh Nizamuddin Auliya رحمة الله َوتَ َعا َل ٰى عليهand made request for a Cap which was granted by the Hazrat Shaikhرحمة الله َوتَ َعالَ ٰى عليه, After his (Shaikh Nizamuddin)رحمة الله َوتَعَا َل ٰى عليه death Hazrat Shaikh Amun رحمة الله َوتَ َعالَ ٰى عليهasked Hazrat Shaikh Nasiruddin Chiragh e Delhiرحمة الله َوتَ َعا َل ٰى عليه to accept him as his disciple. The Hazrat Shaikh asked, whether he has been enrolled into the discipleship of any order? Hazrat Shaikh Ahmad Amun رحم@ة الله َوتَ َع@الَ ٰى عليهreplied, 'I have already received a cap from Hazrat Shaikh Nizamuddin Auliyaرحمة الله َوتَعَا َل ٰى عليه. Upon this, Hazrat Shaikh Nizamuddin Auliyaرحمة الله َوتَعَا َل ٰى عليه said, there is no need of Ba'ait because receiving cap is a sign of discipleship. But some Sxifis present in the assembly, started criticizing this decision. At last, it was decided that 'Cap' is a sign of ‘Tabarruk’ (Gift)while for Ba'ait a novice has to give his hand in allegiance in the hands of a Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه. See Ma'dan al Ma'ani, Ms. Chap, 19, f,89-a-b. Rahat-u'l-Qulub> Maj.2, p.5.
111 After this, the novice goes through certain formalities, for instance, shaving the head with the scissors by the Pir.224 The Custom of shaving the head, points out the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, were not prevailing during the time of the Prophet, but originated during the later period. It is reported that Hazrat Khwaja Junaid رحمة الله َوتَعَالَ ٰى عليهof Baghdad was the first saint to introduce the system of Ba'ait emphasizing that unless a disciple does not place his hand upon the hands of a Spiritual Master (Hazrat Shaikh )رحمة الله َوتَعَالَ ٰى عليهthe tradition of Ba'ait will not be acceptable. Defending Khwaja Junaid( رحمة الله َوتَعَ@الَ ٰى عليهfor introducing the system of Ba'ait), the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهsays, that he must have derived the practice from the ‘Sunnah’ of the Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلم.225Tauba (Repentance). After these formalities begins the training of the novice. The first step for him, recommended by the Hazrat Shaikhرحم@@ة الله َوتَعَ@@الَ ٰى عليه, is ‘Taubah tun Nashua’ (Sincere Repentance).226 Laterally, the word 'Taubah' means 'Turning Back but according to the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, there are many ways of turning back which vary on the basis of one's Stages, Actions and the Stations.227 Ordinary People, out of fear of Punishment, turn from oppressive Behavior to being sorry. Ttie elect ones turn away from their evil deeds because they have become cognizant of their obligation to revere their Master, The elect of the elect, perceiving the insignificance and instability of all creatures and, indeed, their nothingness into light of the glory of the Maker, are able to turn away from all that is not Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. The infidels should repent for their infidelity and become true believers; sinners should turn aside from their sins and it becomes obligatory for them to devote their life in observance of Allah's ُس ْب َحانَهُ َوتَعَالَ ٰىCommands. Those already doing good should progress from what is good to what is better; those standing still should not linger in the courtyard but come straight up to His door; while those immersed in the affairs of the World should not sink Lower into them, but rise to the pinnacle of detachment.228 It is due to all these reasons that the Prophet صلى الله َوتَعَالَ ٰى عليه و آله وسلمof Islam used to Repent seventy times every day, although, Allah ُس ْب َحانَهُ َوتَعَالَ ٰىhad forgiven all his sins.229 The Hazrat Shaikh, therefore, Warns his Novice not to fail for a single moment in the task of renewing his penitence for Sin and maintain a high resolve in this task for it is Almighty Allah ُس ْب َحانَهُ َوتَعَالَ ٰىwho helps a man to achieve genuine repentance.230 Moreover, he says that remaining un-defiled by any Sin, from Creation till the Resurrection is the work of Angels. Remaining forever steeped in Sin and rebellion is the lot of 224 In this connection he relates an interesting story rather a legend about Hazrat Adamعليه سلم. His son Hazrat Sheth عليه س@لمused to prefer isolation and seclusion. Hazrat Adam علي@ه س@لمwas anxious about his condition. Angel Jibra'eel عليه سلمcame and told Hazrat Adam عليه سلمthat his Son was a Sufi. The angel offered a pair of Scissors to Hazrat Sheth عليه سلمto use it around the head of persons, who would come into contact with him. Thus, according to The Hazrat Shaikhرحمة الله َوتَعَ@الَ ٰى عليه, this is the tradition in connection with the use of scissors for disciples. See. Madanul Ma’ani, Ms. Chap. XIX, f.91,a-b, Maghz ul Ma’ani, Ms. 17, f.11,a. 225 Madan-ul-Ma'ani. Ms. Chap.XIX, f.89b; Rahat ul Qulub, Maj.2, p.5. 226 M.Sadi, L-88. 227 Ibid, L-2. 228 M.Sadi. L-2. 229 Fawaid Rukfal. p,ll. M.Sadi L-2. 230 M, Sadi. L-4.
112 Satan, Turning back from Sin to the path of devotion, by means of Repentance and Sorrow, is the task of Hazrat Adam عليه سلمand men. Whenever some fault is forgiven through Repentance, the relationship between him and Hazrat Adam عليه سلمis cemented, but whoever persists in Sin till the end of his life and does not repent links himself to Satan.231 Reconciliation and Adjustment of Relations With the People. The next important step recommended by the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهis that the novice should reconcile and adjust his relations with the People. He should seek Forgiveness from and appease those against whom he might have done injustice. For instance, he should return anything illegally obtained to its rightful owner. If he is not in a position to return his goods he should ask the owner to forgive him. If he is dead he should do some deeds of charity for the welfare of his soul. If he cannot do this he should perform other good deeds, seeking Pardon for him. He should turn his heart to the Lord ُس ْب َحانَهُ َوتَعَالَ ٰىpleading for help so that He out of His Bountiful Generosity, might be pleased with him on the Day of Resurrection. and the one against whom he had sinned might become his friend on the Day of Resurrection.232 If he is involved in Backbiting, Blaming or Troubling others in various ways, it is necessary for him to admit his sins before the person concerned and seek his forgiveness. With respect to the treatment of women and slave girls, it is not opportune to ask for Forgiveness Publicly, but one must turn towards Allah ' ُس ْب َحانَهُ َوتَعَالَ ٰىfor His Mercy and Grace. If he has misled someone in matter of Faith, he must first of all accuse himself of having lied and ask Forgiveness from the person whom he has misled, if this is possible, otherwise, turn back to Allah ُس ْب َحانَهُ َوتَعَالَ ٰىAlmighty and Plead with Him continuously until Allahُس ْب َحانَهُ َوتَعَ@الَ ٰى Himself fills that person with happiness. Thus, the Hazrat Shaikh emphasizes the point that one must make Peace with the People first then proceed further.233 (B) The Khanqah Life; Origin of ‘Khanqah’. The first Khanqah in the World, according to Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَالَ ٰى عليه, is the 'Kaaba, 'built by Mam, the first Sufi on Earth. Similarly, the 'Bait ul Muqaddas' at Jerusalem was the Khanqah of Prophets like, Hazrat Moses عليه سلمand Hazrat Jesus Christعليه سلم. Later, in many other countries and territories ‘Khanqahs’ were built for the purpose of Worshiping Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, where secrets of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىAlmighty were discussed in solitude. Finally, Prophet Muhammad following the same tradition, built a mosque at Medina where a portion was used for the same purpose and where a selected group of persons known as Ashab e Suffa, the travelers on the Path, used to converse the secrets of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, the mysteries of Islam which were beyond the reach of ordinary People. It was during the first half of the eleventh Century CE, that Hazrat Sheikh Abu Sa'id B. Abil Khayr( رحمة الله َوتَعَالَ ٰى عليهW. 440/1048 A.D.) laid down ten rules for the menibers of the Khanqah. 1. Let then keep their Garments Clean and themselves always Pure. 2. Let them not sit in the Mosque or in any Holy Place for the Sake of Gossiping. 3. In the first instance let them Perform their Prayers in Common. 4. Let them Pray much at Night. 5. At Dawn, let them ask Forgiveness of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىand call unto Him. 6. In the Morning, let them read as much of the Holy Qur'an as they can, and let them not talk until the Sun has risen. 231 Ibid, L. 88; Fawaid Rukni, P, ll. 232 M, Sadi. L-3. 233 M.Sadi, L-3.
113 7. Between Evening Prayers and Bedtime Prayers let them occupy themselves with repeating some ‘Wird O Zikr’ (Litany). 8. Let them welcome the poor and needy and all who Join their company and let than bear patiently the trouble of (waiting upon) them. 9. Let them not Eat anything save in Participation with one another. 10. Let them not Absent themselves without receiving Permission from one another.234 First Firdausi Khanqah at Bihar Sharif. The Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, however, himself did not built any Khanqah. He had spent a long time in the dense forest of Bihea (Shahabad District, Bihar) and Rajgir Hills in order to complete his spiritual training through rigorous self mortification and austerities. After sometime, Hazrat Maulana Nizamuddin Maulaرحمة الله َوتَعَالَ ٰى عليه, one of the Disciples of Hazrat Shaikh Nizamuddin Auliya رحم@@ة الله َوتَعَ@@الَ ٰى عليهand other devoted Muslims compelled and requested the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهto settle down at Bihar Sharif, where Ma1d-ul- Hulk, Governor of Bihar, constructed a Khanqah for the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهat the instance of Sultan Muhammad bin Tughlaq. It had a separate cell and a portico (‘Hujra’ wa ‘Riwaq’), for the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, where he was seated on a Bulgarian prayer mat presented by the Sultan. The Governor organized a function, invited a number of Sufis including disciples of Hazrat Shaikh Nizamuddin Auliya رحمة الله َوتَعَالَ ٰى عليه, who were there, A feast and later, ‘Sama’ (Audition) was held in the courtyard of the ‘Jama‘at Khana’ The Sufis present in the assembly requested the Hazrat Shaikh Sharfuddin Manariرحمة الله َوتَعَالَ ٰى عليهto sit on the prayer carpet, sent to him by the Sultan. 235 The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهreluctantly236 accepted their proposal and became the Sajjada Nasheen of the ‘Khanqah’. He is reported to have remarked that most of the Pseudo-Sheikhs who hankered after rank and power had occupied ‘Khanqah’s’ and exploited the masses.237 This is why, when Sajjada. Nasheeni was offered to him he reacted bitterly and lamented before the audience that he had been installed like an idol in the temple. On another occasion when his disciple Hazrat Shaikh Haroiduddin رحم@ة الله َوتَعَ@الَ ٰى عليه requested him to extend the ‘Veranda’ (Court Yard) of the ‘Khanqah’, the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليهwas very much displeased with the suggestion and in anger told him that he rather preferred to demolish the entire structure of the temple (meaning thereby the /Khanqah’).238 In spite of his inhibitions, the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهlived in and maintained the ‘Khanqah’ on the Traditional pattern, Training of Disciples. The ‘Khanqah’ was basically a Center where spiritual Knowledge were imparted and disciples were trained in the Mystic discipline. Those who were keen to adopt the Mystic discipline were formally made the disciple after performing ‘Ba'ait’ and receiving a Cap from the 234 R.A. Nicholson, OP.Cit. p,46. 235 Madan ul Ma’ani. Ms. Chap,61,f . 2.61.b. 236 When the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهwas asked to accept the post of Sajjada Nasheeni, he remarked, 'O, my friend your companionship with me has brought me to this level, amounting to installing me in an idol temple'. (Ganj e La Yakhfa, Ms. Maj-29, f.40 d-b). On one occasion the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهis reported to have described the basic qualifications of a Sajjadanashin. See. Salah Mukhlis Daud Khanj, Munis al Muridin. Ms.Maj.4, f.5, 237 M. Sadi, L-82, 238 Gani-i-la-Yakhfa. Ms. f,40,b.
114 Sheikh, Those who had an urge lived in the ‘Khanqah’ permanently devoted themselves to various principles and Austerities, prescribed by the Hazrat Shaikh رحم@@ة الله َوتَعَ@@الَ ٰى عليهand performed the duties assigned by him (the Hazrat Shaikh)رحمة الله َوتَعَالَ ٰى عليه.For instance, \"In one of the Assemblies, a person made request to become disciple of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, which was accepted and a ‘Kulla e Chahar Tark’ (Four Cornered Cap) was offered.239 In this regard, the following Verse: س ِر برہنہ نیستم۔ دارم کلل ِہ چہار طرق۔ طر ِق دنیا۔ طر ِق عقبہ۔ طر ِق خد را۔ طر ِق طرق۔ My Head is Not Bare, It is Adorned with The Cap of Four Renounciations. Renuncation of This World; Renuncation of The Hereafter; Renuncation of The ‘Self’ and Renuncation of Renuncation! The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهused to address them and discuss different problem on mysticism. Some of them studied the Holy Qurʾān and books on mysticism and discussed their problems with the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه.240 Besides delivering lectures on mysticism, the Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهwrote numerous letters addressed to his disciples in which he has discussed almost all the Mystic life and discipline. Some of the devotees of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, who could not personally came to the ‘Khanqah’ were allowed to be admitted in the Mystic fold in absentia.241 Maintenance of Khanqah. The Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهand later his disciples following the Suhrawardi tradition accepted Jagirs 242and gifts243 from the rulers as well as other People without any inhibition. With these sources of income he maintained the Khanqah and the Langar (free Kitchen), helped the poor, needy and wayfarers. According to another source, the Governor of Bihar offered a piece of land to the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهwho accepted it but handed over it to his disciple Maulana Amun of Charwayan See- Rahat ul Qulūb. Maj. 10. p.20, 239 See. Monis ul Muridin Ms. Maj.9, f.l4. 240 When Hazrat Maulana Muzaffar Shams Balkhi رحمة الله َوتَ َعالَ ٰى عليهwas busy in spiritual training, once he appeared before the Hazrat Shaikh رحم@@ة الله َوتَ َع@@الَ ٰى عليهand asked, \"Whenever he goes for devotion and contemplation in seclusion, love of one of his wives (whose name is unkno«- wn) creates obstacle and diverts his attention from Allah ُس ْب َحانَهُ َوتَ َعا َل ٰى, The Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهremained silent for some times and in the meanwhile the Maulana atonce divorced his wife. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhearing this remarked \"Maulana you have completed your task, there is no need of seclusion\", 241 For Hazrat Shaikh's رحمة الله َوتَعَالَ ٰى عليهview on this topic see, Khwan e pur Ni'amat Ms, Maj,41, The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهaccepted Malik Shamsuddin as his disciple only after receiving his letter. He sent a cap and asked to invite Sufis whoever present there, after two prostrations of prayer to wear the cap (Maktubat e do Saddi. L.52). Similarly, the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهalso accepted Qazi Hishamuddin of Daulatabad as his disciple through letter of correspondence, Ibid. L-91, 242 Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَا َل ٰى عليهis reported to have accepted the offer of Sultan Muhammad bin Tughlaq who sent a ‘Farman’ (Royal Decree) to the Governor of Bihar to assign the pargana of Rajgir Hills as ‘Jagir’ (Fief) for the maintenance of the Khanqah, Manaaib ul Asfiya. M9. ff.133-5; Gan1 e la Yakhfa, Ms f 52 b. 243 The Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهis reported to have accepted a lump sum amount of 5000 gold coins as present from Sultan Firoz Shah Tughluq, as gift. Malik Shamsuddin, one of the disciples of the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهsent cash and kind which was accepted by the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, The Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهis also reported to have received one hand kerchief and a Kaftan dress from Malik Mufarrah, as gift. For detail see- Maktvibat e do Sadi, L-45.
115 Similarly, Hazrat Maulana Muzaffar Shams Balkhi رحم@@ة الله َوتَعَ@@الَ ٰى عليهhad accepted present like ‘Jama’ (Garment) from Sultan Ghiyasuddin Azam Shah of Bengal,244 According to another letter he has acknowledged acceptance of an Egyptian prayer mat (Musalla e Misri). sent by the addressee through Khwaja Hisamuddin Bajjaz, a cloth Merchant.245 This income was obviously not sufficient to meet the expenses of the Khanqah, The Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, therefore, had to borrow money and grain etc, from the local ‘Baggals’ (Hindu-Money lenders and merchants).246 These debts were cleared whenever the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهreceived cash or gifts from his supporters and followers., The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhad assigned different tasks247 to his disciples i.e. looking after the Khanqah, Such duties were assigned to those disciples who lived in the Khanqah permanently or for a long period248 under the strict supervision of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, Besides the Permanent249 Residents of the Khanqah a number of People travelers from different parts of the Country used to come to the Khanqah in order to have the Blessings of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه.250 244 Maktuba't e Muzaffar Balkhi, L-154. 245 Maktuba't e Muzaffar Balkhi, L-132. 246 A, Hindu grocer (Baqqal) who had his shop near the door of his residence used to supply the daily food grains needed by the inhabitants of the Khanqah on credit. When the total amount of value of ratib (ration) reached to one thousand Rupees, the shop keeper sent information to the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهand his debts w«8 cleared with the presents and offers came from various sources. See, Ganj e La Yakhfa, Ms, f,52, b. Another source of information is that once Zain Badr Arabi presented himself before the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهmade request that he was involved in debts and he invoked blessings of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليهfor his firm resolve not to leave the World till he had not cleared off the debts personally or through present received from his friends. See, Tofah e Ghaibi, Ms. f,31. 247 For instance, Maulana Muzaffar Balkhi was Entrusted with the duty to serve and look-after the mendicants (Fakirs) of the Khanqah, Whenever and whatever the inhabitants of Khanqah demanded or asked for, he at once obeyed them without any hesitation or discrimination. Even he used to patch up the dresses of the Fakirs if necessary. See, Munaqib ul Asfiya. Ms. f,38. 248 According to an information supplied by Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهAhmad Langar Dairya رحمة الله َوتَعَا َل ٰى عليه, during the life time of his father Hazrat Shaikh Hassan Daim Balkhi رحمة الله َوتَ َعا َل ٰى عليه, nearly 30 to 40 Sufis used to remain busy constantly in spiritual exercises and self-mortification in the Khanqah, (Monis ul Qulub, Maj, l4, f. ll). From this scanty information one can presume that during the early Firdausi Saints the Khanqah had become a Center, permanent asylum of learning and training, where Allah ُس ْب َحا َنهُ َوتَعَا َل ٰىly men, ‘Darwaishes, not only theoretically learned Knowledge but were practically trained under the Hazrat Shaikh's رحمة الله َوتَ َعالَ ٰى عليهguidance. 249 Hazrat Shaikh Chawlahi رحمة الله َوتَ َعالَ ٰى عليه, a Hindu convert accompanied the Hazrat Shaikhرحمة الله َوتَعَا َل ٰى عليهfrom the Rajgir Hills and was appointed as personal attendant of the Hazrat Maulana Muzaffar Shams Balkhi رحمة الله َوتَ َعالَ ٰى عليه, right from his admittance into the Firdausi order remained in the Khanqah and was entrusted with the task to look after the affairs of Khanqah, Hazrat Shaikh Hamiduddin رحمة الله َوتَ َعالَ ٰى عليهwas another saint who used to remain with the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهis seclusion, Hazrat Maulana Amun رحم@ة الله َوتَ َع@ا َل ٰى عليهis reported to have stayed with the Hazrat Shaikh رحم@ة الله َوتَعَ@ا َل ٰى عليهfor 12 years in the Khanqah, According to Gani-i-la-Yafha. Hazrat Shaikh's رحمة الله َوتَعَالَ ٰى عليهchief attendant (Khadim Khaas) was Amir Sikandar, 250 Like, Hazrat Shaikh Aivnad Diwali رحمة الله َوتَ َعا َل ٰى عليهand his brother Zakariyya both from Delhi and Awarif from Arul came to his Khanqah, The Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهwith great interest inquired about their circumstances and native places.
116 The category of visitors included rulers251, nobles, Ulema, Sheikhs and a number of People from outside India also used to visit his Khanqah. For instance, Shamsuddin252 came from Khwarizm, Hazrat Shaikh Khwaja Mamun253 رحمة الله َوتَعَالَ ٰى عليهfrom Multan, a Darwaish from Afghanistan254 a traveler from Bukhara255, and Hafiz Jallaluddin from Multan.256 C. Relations With, and Impact On Different Groups of the Society. It was this discipline of the Firdausi saints which exercised tremendous influence on the ruling class as well as the common People. Political Relation With the Rulers: The Firdausi Saints neither rigidly adopted the Chishti Policy of isolation nor intervened in the political affairs, or freely mixed with the rulers like the Suhrawardi Saints. They with dignity maintained cordial relation with the rulers but whenever felt necessary, they even, vehemently Criticized them for arbitrary measures. The pioneer Saint of the Firdausi order. Hazrat Shaikh Sharfuddin Yahya Manari رحمة الله َوتَعَالَ ٰى عليه, lived for about 120 years and during this long period, he had witnessed the rise and fall of three dynasties and the rule of about eleven sultans on the throne of Delhi, but his relation with the two Tughlaq rulers, i.e, Muhammad bin Tughlaq and Firoz Shah Tughlaq were quite intimate. The Hazrat Shaikhرحم@ة الله َوتَعَ@الَ ٰى عليه, therefore, freely accepted Jagirs, gifts and presents from the Rulers, Nobles and his Disciples. Although The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhad cordial relation with the Rulers, he never hesitated in Criticizing the their Oppressive Nature. Relation With Muhammad Bin Tughlaq (1325-51 AH). When Muhammad bin Tughlaq ascended the throne of Delhi in 1324 CE, he seems to have heard much about Hazrat Shaikh Sharfuddin Manari's رحم@ة الله َوتَعَ@الَ ٰى عليهausterities and spiritual accomplishment. He had deep faith in and regard for the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليه. This is why, he had asked the saint to write some of his principles and teachings to him. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهin reply to the letter of the Sultan has discussed some of the problems of mysticism. The letter runs as follows \"As requested by you, dear Brother.' I have Prayed to Allah ُس ْب َحانَهُ َوتَعَالَ ٰىto set right all your worldly and religious affairs, and it is expected that the signs of response would be seen by you before long and you would become an Adorer (of Allah ) ُس ْب َحانَهُ َوتَعَالَ ٰىwhereby the bounties would increase and never decrease, and your end by the grace of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىand His benevolence would be safe. Further, you, o Brother have requested me to write specially for something about Sufi Science. This should be known to you, o Brother, that the Sufi Science is very profound and magnificent. As much of it as could be given the shape of the words, I have already written and you, have acknowledged receipt of two volumes. But who in this World has ever written that part which words cannot contain, and how can I attempt it? The only answer that I can give to you is that he who has not been promoted in 251 Sultan Firoz Shah Tughlaq is reported to have visited the Khanqah of the Hazrat Shaikhرحمة الله َوتَعَا َل ٰى عليه during his expedition to Bengal, Although, no historians has referred to such a visit. The Sultan offered his prayer behind the Sheikhs who is reported to have congratulated the Sultan for his victory. For detail discussion see, Rafiq ul Arifin. Malfoozat of Hazrat Shaikh Husamuddin Manikpuri ( رحمة الله َوتَ َعا َل ٰى عليهd.l452 A,0.) 252 He is reported to have stayed in the Khanqah for sometime and started learning Adab ul Muridin under the supervision of Hazrat Shaikh Sharfuddin Manari رحمة الله َوتَعَالَ ٰى عليه. See, Madan ul Ma’ani. Ms. Chap.XXXV, f.l55 a. 253 Khwan e Pur Ni’amat, Ms. Maj. 16, f,49, a. 254 He was a reputed Darwaish who attended the assembly of the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهand put questions on Mystic ideology like, Sufi property and blood, Maban-ul-Ma’ani. Ms. Chap,XXX, f.l35, a, 255 He was impressed with the personality of the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهto such an extent that he became a disciple of the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهand received a cap, Rahat al Qulub, Maj,2. p.5. 256 Madanul Ma’ani, Ms. Chap,23, f.l08, b.
117 the Way of Path would not know the Reality and he who is deprived of the the Mystical norm will never known anything. Nothing further.\"257 In another letter, the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhas indirectly warned the Sultan against the harmful effects of wealth and power and has admonished him not to follow the footsteps of powerful rulers like Pharaoh, Shaddad and Namrud.258 These two letters show the mutual understanding and respect for each other and the Saint's advice to the Sultan to remain content with the Mercy of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, might have impressed the Sultan who is reported to have sent a Bulgarian prayer mat for the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهand a Farman (Order) to Zainuddin,259 Majd ul Mulk the Governor of Bihar, to construct a Khanqah for the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليهand to assign the Jagir of Rajgir for its up3 keep, which the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه accepted reluctantly.260 The Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, however, is reported to have remarked about the whimsical character of the Sultan in the following words \"While the Khans and Maliks were seated on their respective seats, they were filled with fear, apprehending and unknown calamity to take on them. And Lo! Some were suddenly removed from their seats, hand cuffed and haltered and were either thrown into a well or sent to a prison. And certain Ulema dressed in turban had suddenly to replace their Turbans with the ‘Zannar’ (Brahmanic Thread). To day, so speak they are in turban tomorrow they may have to wear the ‘Zannar’, could they abstain? No,\"261 Relation With Firoz Shah Tughlaq (1351-1388 CE). The Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, after the death of Sultan Muhammad bin Tughlaq in 1351 CE, paid a visit to the court of Delhi and handed over the ‘Sanad’ (Certificate) of the Jagir of Rajgir Hills to Sultan Firoz Shah Tughlaq, The latter accepted it reluctantly but presented five thousand gold coins in cash. The Sheikh, following the Suhrawardi Saint Hazrat Shaikh Najibuddin Abul Qahir Suhrawardi رحم@ة الله َوتَعَ@الَ ٰى عليه, adopted the view in accordance with the Qur'ânic injunction, \"Obey Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰىand the Prophet ص@لى الله َوتَعَ@الَ ٰى علي@ه و آل@ه وس@لمand those who are in Command over you,\" (Q. V)2 But he never hesitated in criticizing the oppressive acts of the rulers and warned them that they would have to pay for their cruelty on the ‘Qiyamat’ (Day of Judgment), In one of his letters he says that, \"Kings, their agents and officers would be required to give an account of their Oppressive acts and for the innocent blood that might have been shed by them. Their good works might out weight their works of mischief.\" 262 According to him the real function of a Ruler is to feed the Needy, to Clothe the Naked, to rehabilitate the broken hearted and to serve the destitute. When some People informed him about the benevolent and saintly character of a ruler, who kept awake the whole night in Prayers and observed Fast during the day. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهcommented that the Ruler was neglecting his own task while he was doing the work of others. As offering of excessive 257 Maktubat e do Saddi, Ms, KBOPL, Patna, L. 207, 258 Maktubat e do Saddi, letter 207, Ms. No.1394. 259 He was the Governor of Bihar during the reign of Muhammad biri .Tughluq, who is said to have expelled the Raja Har Singh of Tirhut by the order of the sultan. See, Qeyamudin Ahmad, Op.Cit. pp.25 & 157. 260 Manaqib ul Asfiva, Ms. f.86 a. 261 Mukh ul-Ma'kni, Maj 16, p,28. 262 Ganj e la Yafha Ms. f.58.
118 prayers is concerned, the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهpointed out, it could be done by others like saints.263 Therefore, the real duty of a Sultan, according to the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, is to render justice to the oppressed one, to watch and ward safety of the common People. And on this basis the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhas justified his contact with the rulers, for he like the Suhrawardi saints, recommended the cases of the oppressed to the rulers and the nobles, Service to Mankind. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهnot only advocated theoretically but, in fact he used to help the People who came to him for help. He himself has narrated that when he was in that old cave (meaning thereby Rajgir Hills, where he was busy in spiritual exercises) there was a governor who oppressed the People, who used to come to the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهto intercede on their behalf. The Hazrat Shaikh رحم@@ة الله َوتَعَ@@الَ ٰى عليهused to write down their complaints and forwarded them to the authorized concerned.264 Similarly, when the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهreceived a complaint from Khwaja Zaffarabadi, who was deprived of his property by the officers. The Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليهrecommended the case to Sultan Firoz Shah to redress the grievance.265 In a letter to a noble Malik Mufarrah, the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhas exhorted him to help the needy by all means and console3 the broken heart as far as possible, which is a great task.266 The same attitude was adopted by his disciples, Maulana Muzaffar Shams Balkhi, the chief Khalifa of the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhas the hungry. placing water on the roads for the thirsty, founding Mosques, running about to acquire the necessary means of supporting the life of his family and children so as to discharge his duty and so on and so forth,\"267 Maulana Muzaffar Shams Balkhi, in one of his letters relates that once a merchant of Khawaspur, Khwaja Siraj was subjected to some illegal tax. The Maulana interceded on his behalf and get him exempted from the illegal tax.268 Relation With The Non-Muslims. In helping the poor the needy, the Firdausi saints made no Discrimination on the basis of Caste and Creed. Many a Non-Muslim came to seek their Blessings and Help. Once on the occasion of the Annual ‘Urs’ (Death Anniversary) a Hindu sought blessings of Hazrat Shaikh Hussain Mu'iz Balkhi رحمة الله َوتَعَالَ ٰى عليه, In that assembly ‘Bodh Kotwal’ and others were also present. The Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهtold the ‘Bodh Kotwal’ to persuade the officials of the ‘Diwani’ not to charge the ‘Masrum’ (Fees or Taxes) from which the Hindu had been exempted. When the Hindu departed the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهobserved,\" infidelity and faith, orthodoxy and heresy are all technical terms of differentiation for, after all, 263 Maktubat e do Saddi, L-92; Ibid, L-47; Ibid, ir.72. 264 Khwan-i-pur-Ni*amat; Ms. ilaj, 16, ff.49b-50a. 265 He has justified this approach by quoting several instances from the life of the Prophet who is reported to have interceded on behalf of the oppressed. For instance, he has quoted a tradition where the Prophet is reported to have helped a Christian in getting back his wealth illegally seized by Abu Jahal, a pwerful Heccan leader. See, Maktubat e do Saddi. L-95. 266 I Ibid. L-72, Tflie Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهgave same advice to one of his disciples Haji Ruknuddīn, too. See, Fawaid Rukni, p.35. 267 Muktubat-i-Muzaffar Shams Balkhi. L-113. 268 Ibid- L-92.
119 there is no such thing as an absolute opposition or antagonism, there are relative terms. All are Allah's ' ُس ْب َحانَهُ َوتَعَالَ ٰىCreatures,\" 269 Regarding the Spiritual Exercises and asceticism ofthe Hindus, Hazrat Shaikh Sharfuddin Manari رحم@ة الله َوتَعَ@الَ ٰى عليهwas liberal270 enough to admit that they also could make Spiritual Progress,'271 He is reported to have admitted that in spite of lack of true Faith, the Infidels enjoy the quality of love and Asceticism. As far as the soul is concerned, the asceticism or austerities of an infidel or a believer are the same. And in this connection the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhas narrated an interesting story. In West India, the local tribe used to build idol temples known as Handudesa, which they fortified with high walls of stone around the temple. Those widows, who were the lovers of the idol began to live in one of cells that faced the idol. They abandoned everything out of their love for that idol.272 Like Hazrat Amir Khusroرحمة الله َوتَعَالَ ٰى عليه,273 the Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهhas appreciated the deep love and devotion of the Hindus for their idols. In a later source, (Munaqib al Asfiya), the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهis reported to have indulged in same spiritual exercises peculiar to the Hindu Yogis, like standing for a long period in a deep engrossment. According to the same source the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhad been looked after by a Hindu ‘Zamindar’ (Land Lord) of Jagdishpur,274 who was blessed by the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه. 275 269 See, Ganj e la Yakhfa. Kis. ff.34-5, 270 On one occasion the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهtook his meal with a rich Hindu while the servants of that gentle man Criticized their Master for sharing his food with a Faqir. See, Monis ul Qulub. Ms. Maj, 55, f,284. When Syed Qutbuddin Ghazipuri wanted to know that in Rauzat ul Islam, use of vermilion (Shanoarf)bv Muslim ladies on their forehead has been condemned as infidelity? The Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهreplied that first of all we must investigate the reason behind using vermilion by Hindu ladies on their forehead. Whether it is according to their faith or to enhance their Husn O Jamal (Beauty or Elegance)? If they use it because of their faith allows then the use of vermilion on their forehead by Muslim ladies is sinful. Because the Prophet صلى الله َوتَ َعالَ ٰ@ى علي@ه و آل@ه وس@لمhas said that, \"Whoever adopts resemblance of any community will be treated to the same community.\" But on the other hand, the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهhas justified it on the following grounds that there are several things which have resemblance in both the community like food, drink, talk, etc. So, according to the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, use of vermilion by Muslim ladies does not indicate similitude to infidelity, (Monis ul Muridin, Ms. Maj, 12, f,24), Moreover, when the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهwas asked to comment about Muslim employees of Hindu, addressing them as Khudawand, The Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهis reported to have replied that 'There was no harm if a servant who got food clothes and money from his Master addressing the latter as his Lord ُس ْب َحا َنهُ َوتَعَا َل ٰىor Master or Khudawand, all terms quite different in meaning from that of Khuda, See, Bahr VLI Ma'ani> Ms, f.78. 271 Ma'dan ul Ma'ani. Ms. ChapXXIII, f, 108,b; Khwan e pur Ni'amat. Ms. Maj. 42.f. 272 Ma'dan ul Ma'ani, Ms. Chap.xXXIII, f.l48, a-b. 273 Who has expressed the same feeling in his famous couplet: O you who sneer at the idolatry of the Hindu. Learn also from him how worship is done. See, Matla ul Anwar, Amir Khusrau Dehlawi, Aligarh, P. SS 274 Jadishpur is located 50 miles away to the west of Manar , Its Railway Station is Qumraon, in modem Shahabad Distt, Bihar. L.S.S.C' Malley, Bihar and Orissa District Gazetteer, ihahabad, p. 170 . 275 Once the landlord of Jagdishpur was passing through the Jungle of Bihea, when he foiand the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهin a state of total absorption in Allah ُس ْب َحانَهُ َوتَعَالَ ٰ@ىin his deep engrossment that even ants used to go and come out of his mouth, whereas, the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهwas totally unaware of that
120 It was during his stay for a long period of 30 years in the forest of Bihea and Rajgir Hills, the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhad studied closely the condition of the common People, partook food with them and conversed with them and thus, he carefully learned their local language276 and himself fully acquainted with the modes of their lives. Ganj e Arshadi, tells us that once in severe winter the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه with very scanty clothes on his body descended from the hills and entered into a large stack or pile of straw which he found at the out skirt of a village. That night a fire broke out in the village which was wrongly ascribed to him by some cowherds who detected him from the leg, which was visible and they dragged him out and were about to belabor him when someone identified the wandering Faqir. He tittered in Hindi in self defence, Matho Nak Chatto Na Phate; Do Manho Tark Channo Ua Bhati, See, my Forehead, Nose and Chest are not Broken. Leave me, I do not like to be Disturbed.277 It was his liberal policy, spiritual accomplishment and vast Knowledge that attracted even Hindus towards the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهwho accepted Islam and became his true devotees.278 condition and remained standing with the help of a branch of tree , The landlord took the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهto his house and nourished him with much care. When the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهregained his sense and health he wanted to return Manar but the Zamindar accompanied him in the journey. When the Hazrat Shaikhرحمة الله َوتَ َعالَ ٰى عليه, after covering some distance asked the landlord to return back to his home, the latter insisted to go upto Manar, As they reached at Sarudha, the Hazrat Shaikh رحمة الله َوتَ َع@الَ ٰى عليهtold him that^\"The boundary line of your territory has already finished and now territory of my descendant begins.\" The landlord obeyed the Hazrat Shaikh's رحم@ة الله َوتَعَ@ا َل ٰى عليهcommand and it is reported that the territory of him extended upto Sarudha within a short period and the rulers of jagdispur and Dumraon, being descendants of that landlord used to commemorate the ceremony Fatiha in memory of the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهon 25th October, even today. See. Managib-xJl-Asfiva. Ms. f.l44.b. 276 It has been proved through Hazrat Shaikh's رحمة الله َوتَ َعا َل ٰى عليهHindi dicilect that he must have learnt the local language of People in the Jungle of Rajgir and Bihea, because common People of interior were not familiar with the official language i.e, Persian, The Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهis reported to have used in various occasion the Hindi dialects. For instance, in reply to Hafiz Jalal uddin Multani's Hindi Proverb. باٹ بھلی پر سانگر۔ The Path is good, but it is narrow. The Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهimmediately said: رہن بھلا پر دور۔ The Country, or Destination, is Good but it is Far Off. See. Mada ul Ma'ani. Ks. Chap.XXIIٰ I, f, 103. a. 277 Syed Hasan Askari, JBRS, Vol.XXXIV, Pt,IV, 1948, p,103. 278 While the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهwas in the forest of Bihea Hazrat Shaikh Chawlahi رحمة الله َوتَ َعا َل ٰى عليهbeing a cowherd impressed with his Spiritual Attainment accepted Islam and accompanied the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهthroughout his life. Manaqib ul Asfiya; Ganj e Arshadi, Pt.4,f.ll7. An old Hindu of eighty one years is rejjorted to have attended in the assembly of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليهand accepted Islam, the Hazrat Shaikh رحمة الله َوتَ َعا َل ٰى عليهoffered a patched garment with wide sleeves and a lungi. He also asked Maulana Abul Qasim and Abul Hasan to take the man to their home and to teach him the basic knov/ledge of Islam, See Madan al Ma’ani, Ms, Chap,I. f,8, b. Similarly, once a yogi arrived at Bihar Sharif and met some of the disciples of the Hazrat Shaikh رحمة الله َوتَ َعالَ ٰى عليهand enquired them, \"If they have any ‘Guru’ (Spiritual Master)?\" When the disciples described qualities and spiritual attainment of the Hazrat Shaikhرحمة الله َوتَ َعا َل ٰى عليه, the yogi wanted to see him but hesitated to go
121 Conclusion. Sufism culminated in an amalgamation of different ideologies. Saints like Hazrat Bibi Rabi'a Basriرحمة الله َوتَعَالَ ٰى عليه, Hazrat Ma'ruf al Karkhiرحمة الله َوتَعَالَ ٰى عليه, Hazrat Zun Nun Misri رحم@ة الله َوتَعَ@الَ ٰى عليه, Hazrat Abu Yazid Bustami, evolved Mystic terms and Sufis like Hazrat Mansur al Hallaj رحمة الله َوتَعَالَ ٰى عليهand Hazrat Ibn al Arabi رحمة الله َوتَعَالَ ٰى عليهintroduced the little or misunderstood Doctrine ‘Wahdat ul Wujud’. The basic principles and the Discipline of Mystic path were expounded and discussed by Sufis like Sufyan al Sawri ;رحم@ة الله َوتَعَ@الَ ٰى عليهHazrat Abu Abdur Rahman Abdullah Bin al Mubarak ;رحم@ة الله َوتَعَ@الَ ٰى عليهAbu Abdullah Muhammad ibn Ali bin al Hussain al Hakim al Trimizi ;رحمة الله َوتَعَالَ ٰى عليهAbu Nasr Abdullah B. Ali B. Muhammad B. Yahya al Siraj; Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهAbu Bakr al Kalabadhi ;رحمة الله َوتَعَ@الَ ٰى عليهSheikh Ali Hajweriرحم@ة الله ; َوتَعَالَ ٰى عليهImam al Qushairī رحمة الله َوتَعَالَ ٰى عليهand Imam Ghazaliرحمة الله َوتَعَالَ ٰى عليه. In spite of sincere attempts, Sufism continued to be Criticized by the orthodox Ulema, Finally, in the 12th century there emerged a number of Mystic orders like the Chishtiya, Qadriya, Suhrawardiya, and the Naqšhbandiya orders. The Firdausi order, an offshoot of Suhrawardi order was introduced in India by Hazrat Sheikh Badruddin Samarqandi رحم@@ة الله َوتَعَ@@الَ ٰى عليهbut it reached its Zenith Hazrat Shaikh Sharfuddin Yahya Manari رحم@ة الله َوتَعَ@@الَ ٰى عليهand was popularized throughout Bihar by his talented disciples and Khalifas like, Hazrat Maulana Muzaffar Shams Balkhi رحمة الله َوتَعَالَ ٰى عليه, Hazrat Shaikh Hussain Mu'iz Balkhi رحمة الله َوتَعَالَ ٰى عليه, Hazrat Zain Badr Arabi رحمة الله َوتَعَالَ ٰى عليه, Hazrat Maulana Shah Amun رحم@ة الله َوتَعَ@الَ ٰى عليه, Qazi Shamsuddin رحم@ة الله َوتَعَ@الَ ٰى عليهof Chausa etc. Hazrat Shaikh Sharfuddin Yahya al Manari رحمة الله َوتَعَالَ ٰى عليهwho established his Khanqah at Bihar Sharif and popularized his Order throughout Bihar, Following the medium path he accepted grants from but did not interfere in the affairs of the rulers. He wrote numerous letters to his Disciples in which he has described at length the main principles and the institutions of the Firdausi order. His views on the origin of Sufism, and on terms like Shariat. Tariqat. Haqiqat and Marifat. Tauheed (Unity of Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى, Prayer, Fast, Alms Giving, Pilgrimage to Mecca etc, are unique and thought provoking. The Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهhad cordial relation with the two great Tughlaq Sultans, Muhammad bin Tughlaq and Firoz Shah Tughlaq. His letters to Muhammad bin before the Hazrat Shaikh رحمة الله َوتَعَا َل ٰى عليهand remarked he looks like 'Kartar rup' (incarnation of Allah ُُس ْب َحانَه ) َوتَعَا َل ٰى. But \\vitli the permission of the Hazrat Shaikh رحمة الله َوتَعَالَ ٰى عليهhe was presented before him, who is reported to have embraced Islam. See. Manaqib ul Asfiva, Ms. ff.88-9.
122 Tughlaq are very significant in which he has exhorted the Sultan to render justice and not to follow the tyrant rulers like Pharaoh, Shaddad, and Namrud etc. Although The Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, had cordial relations with the Rulers, he never hesitated in criticizing the oppressive nature of the Rulers. One of the important aspects of his relations with the ruler is that he has laid much emphasis on the welfare of the People. He has declared the service of humanity as the basic duty of the Rulers. He himself was very keen to help the poor and the needy and in this respect he did not make any discrimination on the basis of religion, caste or color. In a number of his letters he has emphasized this aspect of his discipline. It was this spirit of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه and his liberal attitude towards the Hindus which made him very popular throughout Bihar, People from different communities visited the Khanqah of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, sought his Blessings and his intercession for redressing their Grievances. The Mission of the Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهand the Noble Traditions of the Firdausi Sillsilah were popularized by Spiritual Descendants of the Hazrat Shaikhرحمة الله َوتَعَالَ ٰى عليه, The Firdausi Saints and the Khanqahs continued to inspire and serve the People for several centuries and the ‘Khanqah’ of the Hazrat Shaikh رحم@ة الله َوتَعَ@الَ ٰى عليهat Bihar Sharif is still a Living Force in the Spiritual Life of the People of Bihar, Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهSar Andaz Ghausi. Hazrat Makhdum Sheikh Hussain رحمة الله َوتَعَالَ ٰى عليهbin Hazrat Ma’az رحمة الله َوتَعَالَ ٰى عليه also told Hazrat Qutbuddin رحم@@ة الله َوتَعَ@@الَ ٰى عليهthat he would attain Gnosis through Hazrat Najmuddin Ghaus e Dhar رحمة الله َوتَعَالَ ٰى عليهwho was at time engaged in Meditation in ‘Ghaar e Hira’ (The Cave of Hira where Hazrat Mohammad صلى الله َوتَعَالَ ٰى عليه و آله وسلمused to Carry out Spiritual Retreat).279 In 826 AH; 1423 CE, Hazrat Syed Najmuddin Ghaus e Dahr Qalandarرحمة الله َوتَعَالَ ٰى عليه, “a few years before his ‘Wisaal’”, while in Mecca Mo'azama, received Spiritual Instruction to go back to India. Accordingly, Hazrat Najmuddin went to India and stayed at Sururpur. People began to flock to his Retreat in order to meet him. According to one Tradition Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهwas a young child in 826 AH; 1423 CE. It the year when Sultan Ibrahim Sharqi had The Fort constructed in ‘Koh e Kantat’ and named it as Jannatabad.280 When Hazrat Najmuddin رحم@ة الله َوتَعَ@الَ ٰى عليهsaw him Playing with some Children. Hazrat Najmuddin Qalandar رحمة الله َوتَعَالَ ٰى عليهis reported to have said, ‘My Entire ‘Sair O Sihayat’ (Travel and Tourism) was in order to Instruct this Child.”281 According to another Tradition, Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهwas 44 years old when Hazrat Najmuddin Ghaus e Dhar رحمة الله َوتَعَالَ ٰى عليهcame to Sururpur. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهwas enthralled and asked his Blessed Mother for Permission to go to him. His Blessed Mother replied that you are obviously disabled and would not be able to see him. Why do you want to go there? Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهreplied, “If I cannot see him, yet he will be able to see me and that is sufficient!”282 Even though Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه was 44 years old and yet he asked his Blessed Mother for Permission. This was later eulogized by the Famous Poet Akbar Allahabadi: 279 Murad ul Murideen, Hazrat Qazi Mohammad Taqi Qalandarرحمة الله َوتَ َعا َل ٰى عليه, p. 31 280 Munaqib al Qalandar. 281 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَعَالَ ٰى عليه, pg. 61 (62). 282 Murad al Murideen, Hazrat Qazi Mohammad Taqi Qalandarرحمة الله َوتَعَا َل ٰى عليه, p. 86-87
123 یہ تو کالج سے نہ اسکول کہ در سے پیدا۔ دین ہوتا ہے بزرگ کی نظر سے پیدا۔ This Knowledge come Not from Colleges or Schools! True Faith is born from the Regard of the Saints. On seeing him Hazrat Najmuddin رحمة الله َوتَعَالَ ٰى عليهsaid: ایں سف ِر من براۓ ایں پسر بود۔ This Journeying of Mine was only for this Gentle Soul.283 Hazrat Najmuddin Qalandar رحمة الله َوتَعَالَ ٰى عليهasked Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه if it was possible to have Privacy at his Place of Residence, at this Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهinformed him that his home was very well suited to Private Meditation as the only other Occupant was his Blessed Mother.284 Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهtook Ba’ait at his Blessed Hands, and took Hazrat Najmuddin Qalandar رحم@ة الله َوتَعَ@الَ ٰى عليهto his Home. Hazrat Najmuddin Qalandar رحم@@ة الله َوتَعَ@@الَ ٰى عليهstayed with him a few days and Imparted Spiritual Training. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهwas initiated in the Sillasil e Aliyah of Qalandariya Makkiyah Alawiya Taifuriya, Chistiya Qutbia, Chishtiya Nizamiya, Qadriya Shurwardiya, these Shajras.285 Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهwas soon adorned with ‘Khilafat e Kubra’ (Prime Successorship).286 He was also awarded The Title of ‘Bina e Dil’ (Literally: Sighted of Heart) as he could see with His Heart’s Eye.287 During ‘Zikr’, Hazrat Qutbuddin’s رحمة الله َوتَعَالَ ٰى عليهHead would come apart from his Body and Rejoin it soon after. Hazrat Najmuddinرحمة الله َوتَعَالَ ٰى عليه awarded him with the Title ‘ Sarandaz Ghausi” (Literally: ‘Sarandaz’, One who Casts His Head Away and ‘Ghausi’ One Attaining to the Sufi Station of ‘Ghaus’ or Great Helper). It is related that 50 years before the birth of Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه, Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليه, The Founder of the Qalandariya Chishtiya Sillsila in India, while Awarding the Title of Ghaus e Dahr to Hazrat Najmuddin Qalandar رحم@@ة الله َوتَعَ@@الَ ٰى عليهhad said the following: سیر در مل ِک پورب خواہی نمود کہ آں جا شاہبازی بدا ِم تو خواہد افتاد۔ Go and Roam The Lands of the East. There a White Falcon (King of Falcons, meaning a High Flyer).288 Hazrat Shah Abd ur Rahman Janbaz Qalandarرحمة الله َوتَعَالَ ٰى عليه, Khalifa of Hazrat Shah Abd us Salaam Qalandar, Khalifa of Hazrat Najmuddin Qalandarرحمة الله َوتَعَالَ ٰى عليه, wrote, in one of his Letters that Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهtold Hazrat Najmuddin Qalandar رحمة الله َوتَعَالَ ٰى عليهthat there will be a boy in Jaunpur who will be Blind but will Spread the Sillsila Qalandariya throughout India.289 Perhaps this is why Hazrat Abdul Haq Mohadith Dehlviر حمة الله َوتَعَالَ ٰى عليهhas written in Akhbar ul Akhyar that Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهwas the Khalifa of Hazrat Shah Khizr Rumi رحمة الله َوتَعَالَ ٰى عليهeven though Hazrat Shah Khizr Rumi 283 Murad ul Murideen, Hazrat Qazi Mohammad Taqi Qalandarرحمة الله َوتَ َعالَ ٰ@ى عليه, p. 118 284 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَعَا َل ٰى عليهpg. 77 285 Munaqib ul Asfiya, p. 171 (Handwritten Manuscript) and Fasool Masu'diya. 286 Fasool Masu'diya, p. 37 287 Anwaar ul Auliya, Maulvi Haseebullah Mukhtarرحمة الله َوتَعَا َل ٰ@ى عليه, pg. 61 (62). 288 Malfooz Hazrat Qazi Mohammad Taqi Qalandar( رحمة الله َوتَ َعالَ ٰى عليهD. 1176 AH) and Murad ul Murideen, Hazrat Qazi Mohammad Taqi Qalandarرحمة الله َوتَعَا َل ٰى عليه, p. 25 289 Ashiqan e Elahi, p. 13
124 had Passed Away in 750 AH 26 years before Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهwas born. Hazrat Abdul Haq Mohadith Dehlvi رحمة الله َوتَعَالَ ٰى عليهfurther writes that when Hazrat Shah Khizr Rumi رحمة الله َوتَعَ@الَ ٰى عليهwas Awarded Khilafat by Hazrat Bakhtiyar Kaki رحم@ة الله َوتَعَ@الَ ٰى عليهhe went to Jaunpur, this makes a difference of 142 Years. Hazrat Qutbuddin started to spread the teachings of the Chisti Qalandari Sillsila in the area and attracted growing attention. He was the Living Image of The Feudal Soon Bansi Thakurs of Faizabad, who were rivals of the Tribe of Rukh Bars, attended to the Growing Fame of Hazrat Qutbuddin and asked him to Pray for their success. Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهleft Sururpur for Jaunpur and on his way found Mauza Sunghar to be very Beautiful and Eminently sited for Engaging in Worship. He had a Residence built there and engaged in ‘Zikr’ (Rembrancing Exercises). It is here that he became Known as ‘Sarandaz Ghausi’.290 This was due to the fact that when he engaged in ‘Zikr e Ghausia’ his head would become detached from his Body.291 This had not occurred before in the Sillsila Qalandariya292 that the body would fall into pieces and themselves.293 Hazrat Shah Maja Qalandar رحمة الله َوتَعَالَ ٰى عليهhas written that By these Means (Zikr e Ghausi) the ‘Qutbs’ (Axis, Pivot or Pole, the Qutb is the Sufi Spiritual Leader that has a Divine Connection with Allahُُس ْب َحانَه َوتَعَالَ ٰىand Passes Knowledge on, which makes him Central to, or the Axis of, Sufism, but he is unknown to the world). and ‘Ghaus’ {The Higher Station of the Sufis meaning the Defender. He is the Hidden Center of the Hierarchy of ‘Auliya Allah( ُس ْب َحانَهُ َوتَعَالَ ٰىSaints)} Roam the Skies and the Worlds.294 Mauza Sunghar was not settled as there was no water there. The People of the nearby Village would rely solely upon Rainwater. When Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهsettled there he asked for water in order to perform ablution. His followers searched far and wide but only returned with one Beaker of water. Hazrat performed his ablution and instructed his followers to sprinkle the rest of the water on each side of the Village. This order was carried out but the water finished before the Southern side could be sprinkled. To this day there is water on all three directions but none on the South.295 Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهengaged himself in ‘Zikr e Ghausia’ (Remembrance of The Ghaus) and ‘Shugal Daira Hoo’ (Performance of The Circle of Hoo). During The Performance og The Zikr e Ghausia when the moment of ‘Sarandazi’ came about, his Head would come apart from his body and that is why he was called ‘Sarandaz, this is The Station of The Ghaus.296 Hazrat Sheikh Shamsuddin Bhuddan Zaffarabadi رحمة الله َوتَعَ@الَ ٰى عليهcame to see Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهin order to learn the ‘Azkar’ (Plural of Zikr – Remembrance) of The Qalandariya Sillsila, however, he soon found that he was unable to perform them and informed Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهthat he would not be able to perform the Azqar at his advanced age. Never the less, Hazrat Shamsuddin Bhuddan Bestowed the Khilafat Ba Ijazat of The Shurwardiya Baha'iya upon Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه. There are Four Branches of The Shurwardiya Sillsila; Shurwardiya Baha’iya Amu’iya Rizvia; Shurwardiya Baha’iya 290 Fasool Mas’udia, p. 37 291 Bahali e Nur, p. 64 292 Murad ul Murideen, Hazrat Qazi Mohammad Taqi Qalandarرحمة الله َوتَعَا َل ٰ@ى عليه, p. 31. 293 Asool ul Maqsood, p. 23 and Munaqib al Asfiya, p. 179 294 Itehaf ul Akhyar, p. 81-80. 295 Itehaf ul Akhyar, p. 80-81 296 Murad ul Murideen, Hazrat Qazi Mohammad Taqi Qalandarرحمة الله َوتَ َعا َل ٰ@ى عليه.
125 Baseeriya; Shurwardiya Baha’iya Zinjaniya Rizviya; Shurwardiya Baha’iya Zinjaniya Baseeriya. Shajra Sharif of Sillsila e Aaliya Shurwardiya Baha’iya: 1. The Messenger of Allah ُس@@ ْب َحانَهُ َوتَعَ@@الَ ٰى, The Seal of the Prophets, Hazrat Syeduna Muhammad al Mustafa, (10 AH; 632 CE, Madina al Munawara, Arabia). 2. The Fourth Khalifa of Islam, Amīr al Mo'mineen, Syeduna Ali al Murtaza, (d. 40 AH; 660 CE, Najaf e Ashraf, Iraq). 3. Hazrat Imam Hassan Basri (d. 49 AH; 669 CE, Madina, Arabia). 4. Hazrat Khwaja Habīb Ajami( رحمة الله َوتَعَالَ ٰى عليهd. 156 AH; 663 CE, Basra, Iraq). 5. Hazrat Khwaja Dāūd Tāi( رحمة الله َوتَعَالَ ٰى عليهd. 165 AH; 782 CE, Baghdad, Iraq). 6. Hazrat Khwaja Maroof Karkhi( رحمة الله َوتَعَالَ ٰى عليهd. 200 AH; 816 CE, Baghdad, Iraq). 7. Hazrat Khwaja Siri Saqti( رحمة الله َوتَعَالَ ٰى عليهd. 253 AH; 867 CE, Baghdad, Iraq). 8. Hazrat Imam Junaid Baghdādi( رحمة الله َوتَعَالَ ٰى عليهd. 297 AH; 910 CE, Baghdad, Iraq). 9. Hazrat Khwaja Mumshād Dīnwarī( رحمة الله َوتَعَالَ ٰى عليهd. 299 AH; 912 CE). 10. Hazrat Sheikh Ahmad Aswad Dīnwarī( رحمة الله َوتَعَالَ ٰى عليهd. 340 AH; 951 CE, Samarkand, Uzbekistan). 11. Hazrat Sheikh Muhammad( رحمة الله َوتَعَالَ ٰى عليهin other sources it is mentioned as Khwaja Mohammad Al Maroof Bamuia( رحمة الله َوتَعَالَ ٰى عليهd. 373 AH; 983 CE). 12. Hazrat Syed Yār Muhammad( رحمة الله َوتَعَالَ ٰى عليهin other sources it is mentioned as Qāzi Wajīhuddīnرحمة الله َوتَعَالَ ٰى عليه, d. 462 AH; 1070 CE, Baghdad, Iraq). 13. Hazrat Sheikh Abdul Qāhir Suhrawardi( رحمة الله َوتَعَالَ ٰى عليهd. 563 AH; 1168 CE, Baghdad, Iraq). 14. Hazrat Sheikh Shahābuddīn Suhrawardi رحمة الله َوتَعَالَ ٰى عليهThe Imam of the Suhrawardi Tariqah,(d. 632 AH; 1235 CE, Baghdad, Iraq). 15. Hazrat Sheikh Bahāuddīn Zakariyya Multāni( رحم@ة الله َوتَعَ@الَ ٰى عليهd. 661 AH; 1263 CE, Multan, Pakistan). 16. Hazrat Sheikh Sadruddin Arif( رحمة الله َوتَعَالَ ٰى عليهd. 684 AH; 1285 CE, Multan, Pakistan) 17. Hazrat Sheikh Ruknuddīn, Abul Fateh, Rukn e Alam( رحمة الله َوتَعَالَ ٰى عليهd. 735 AH; 1335 CE). 18. Hazrat Sheikh Haji Sadruddin Chiragh e Hind Zaffarabadiرحمة الله َوتَعَالَ ٰى عليه (795 AH; 1393 CE,. 19. Hazrat Sheikh Ruknuddin Abul Fateh Miskeenرحمة الله َوتَعَالَ ٰى عليه. 20. Hazrat Sheikh Shamsuddin Bhuddan Zaffarabadiرحمة الله َوتَعَالَ ٰى عليه. 21. Hazrat Qutbuddin Bina e Dil, Sarandaz Jaunpuri( رحمة الله َوتَعَالَ ٰى عليهd. 970 AH; 1563 CE, Jaunpur, India).297 آمداز قطب خواست وصعب انکاشت۔ رفت واہد امود انچہ بداشت۔ He Came to The Qutb Desiring Implanting of Knowledge. Yet He had to Go Without Fulfillment. Hazrat Maulana Abdul Qadir Basti Sungharpuriرحمة الله َوتَعَالَ ٰى عليه. ‘Karamaats’ (Lesser Miracles): There are many ‘Karamaats’ (Lesser Miracles) attributed to Hazrat Qutbuddinرحمة الله َوتَعَ@الَ ٰى عليه, one such is alive in Sunghar, The ‘Cheetal’ (The Common Krait)298 is a very Poisonous Snake of Rural India, it is said that nobody can survive from the bite of this Snake. 297 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَعَالَ ٰى عليهpg. 78 (96).
126 However, once a Cheetal found it’s way to close by Hazrat Qutbuddin’s رحمة الله َوتَعَالَ ٰى عليهfoot, a Murid wanted to kill it but was stopped by the Hazrat. “Why do you want to kill it? “Asked Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه, “It is as Harmless as an Earthworm.” So it is to this day, firstly, the snakes do not bite, and if they are goaded into attacking the bite is harmless. If someone is bitten outside the village, and makes their way to it, they recover. A Descendant of Hazrat Sheikh Yahya Manari رحم@ة الله َوتَعَ@الَ ٰى عليهonce asked Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهthe Meaning of ‘Tauheed’ (Unification or Oneness of Allahُُس ْب َحانَه ) َوتَعَالَ ٰى299, Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهreplied, “See for yourself,” in a Twinkle of The Eye there were a Thousand identical Hazrat Qutbuddin’s رحمة الله َوتَعَالَ ٰى عليهin the room. And back again to one, he said, “So it is with Tauheed!” When Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهAuthorized Hazrat Sheikh Imad Qalandarرحمة الله َوتَعَالَ ٰى عليهto settle in Amritwaan, Jaunpur there was no settlement there. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهBlessed The Place, declaring, “This will be the Place of Residence for Hazrat Imad Qalandar’s رحمة الله َوتَعَالَ ٰى عليهOffspring for Ever, and They will Have Plenty of Milk and Rice!” So it is to this day more than 350 Years After The Blessing, the Offspring of Hazrat Imad Qalandar رحمة الله َوتَعَالَ ٰى عليهare residing in Amritwaan and even the People of the Neighboring Villages bring their Milch animals there for Milking. They all affirm that when they Milk their Animals at home, there is less Milk and whereas in Amritwaan, the Milk Yield is Increased. Rice is always plentiful and the demands of the entire Area are met from here. Hazrat Allama Abdul Qadir Imadi Sungharpuri رحمة الله َوتَعَالَ ٰى عليهhas Versified this as follows: قطب چون از سرورپور وطن۔ سد سوۓ جونپور رخت افگن۔ حجرہ آنجا زیارت بدید۔ چند روزے سونگر آرامید۔ آں زماں با صھابہ می بگزدشت۔ بر ل ِب جوۓ بیسود آں دشت۔ گفت بابا عماد ایں لب جو۔ ہست جاۓ تو و ذرارے تو۔ بنو تسلیم ایں مکان کردم۔ بنام خاصش امرتھواں کردم۔ زندہ گردد فلا یموت ابادًا۔ معنیش ایں کہ ایں بز ِر خدا۔ پس بنا ِم حیات احق گردد۔ مدفن اولیاء ز حق گردد۔ آں زمین زاں باشیخ عماد۔ محی است و ممات با اولاد۔ کہ اُرزدانہ اندراں کارند۔ از زمین قدر صا لحے وارند۔ بروہد چون فراشد باراں۔ قدر حاجت نہ کم نہ بسیاراں۔ When Hazrat Qutb made Sururpur His Home. The Whole of Jaunpur was Impacted. For A Few Days He Rested in Sunghar. His Home was The Center of Homage. Time was Passing for His Companions. Living on The Edge of The Barren Plain. Hazrat Pronounced, “Baba Imad, This Place of Felicity. Will Be The Place For You and Your Offspring. Accept This Home! 298 The Common Krait (Bungarus caeruleus), also known as Indian Krait or blue Krait is a species of venomous snake of the genus Bungarus found in the Indian Subcontinent. It is a member of the \"big four\" species, inflicting the most snakebites on humans in India. https://en.wikipedia.org/wiki/Common_krait 299 Tawhid (Arabic: توحيدTawḥīd, meaning \"Unification or Oneness of Allahا َل ٰىyَ ْب َحا َنهُ َوتَعy ;\" ُسalso Romanized as Tawheed, Touheed, Tauheed or Tevhid) is the indivisible oneness concept of Monotheism in Islam. Tawhid is the Religion's central and single most Important Concept, upon which a Muslim's entire Faith rests. https://en.wikipedia.org/wiki/Tawhid
127 I Make Over Amritwaan Specially For You. Meaning That By The Grace of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. You will Flourish, Live and Die. A Place Of Burial For The Friends of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. Is Given To You To Live With Veracity. This Place Will Provide For Sheikh Imad. A Place To Spend Their Lives For His Offspring. This Land’s Produce Will Be Plentiful. You will Be The Recipient Of All It’s Good. Settle There Then, It Is For You. All Your Needs Will Be Met, Be They Less Or Many. Another Miracle of The Hazrat رحمة الله َوتَعَالَ ٰى عليهis that when Hazrat Imadرحمة الله َوتَعَالَ ٰى عليهcame from Yemen to India, he was accompanied by two Companions. One is Buried next to him and the other was , by Profession, A Barber. One Day The Barber’s Son was Cutting Hazrat Qutbuddin’s رحمة الله َوتَعَالَ ٰى عليهHair when all of a Sudden Hazrat رحمة الله َوتَعَ@الَ ٰى عليهgot up and went into His ‘Hujra’, emerging after some Time with Dripping Sleeves. When The Sleeves of His Shirt were wrung out, they found the water to be Saline. The Barber, Himself, asked Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهwhat had transpired as there was no Water inside His Hujra? Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهremained silent but the Barber insisted upon an Answer. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهinformed Him That a Ship, carrying some Righteous Muslims, was sinking in the Sea and He (Hazrat Qutbuddin )رحمة الله َوتَعَالَ ٰى عليهreceived A Command From Allah ُس ْب َحانَهُ َوتَعَالَ ٰىto save The Ship, which he did accordingly. However, Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهsadly told The Barber that he must not reveal this to anyone, and if he does then He himself and all his generations will die Young. The Barber tried his best to observe the Secret but eventually repeated the Tale and the Deed spread like Fire. So it is to this Day, though many Male Children are Born in his Family, but none survive to have Children, except one and he too dies soon after. One day Hazrat Qutbuddin رحم@@@ة الله َوتَعَ@@@الَ ٰى عليهwas called to the Court of Sultan Shamsuddin Ibrahim Sharqi (The Jaunpur Sultanate was an Independent Kingdom of Northern India between 1394 CE and 1479 CE, whose rulers ruled from Jaunpur in the present day State of Uttar Pradesh. Khwaja e Jahan Malik Sarwar’s, the first ruler of the dynasty, Title Malik us Sharq (\"Ruler of the East\". The most Acclaimed Ruler of this Dynasty was Ibrahim Shah).300 Sultan Ibrahim asked Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهthat ‘Faqeers’(Mendicants of Allah ) ُس ْب َحانَهُ َوتَعَالَ ٰىare supposed to be weak and thin but you are fat, why? Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهreplied that I am composed mostly of Air and Water. The Sultan demanded proof of such a claim. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهreplied, “Very Well, cut my Finger and see for yourself.” This was done, with the result some air and water emerged from the Cut. The Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهstated, “What is the Due for this Question and who will Pay it?” He then replied himself, “The Due for this is that The Sultan, his ‘Wazir’ (Chief Minister) and the ‘Qazi’ (Chief Judge) and the ‘Malik al Ulema’ (Chief Religious Authority) will Pay with their Heads.” Qazi Shahabuddin the ‘Malik ul Ulema’ said that he was writing the Exegesis of ‘Bahr e Muwaj’. “Very well then your death will occur when you finish,” said Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه. This is precisely what happened.301 300 https://en.wikipedia.org/wiki/Jaunpur_Sultanate#Ibrahim_Shah 301 Munaqib al Asfiya, p. 180, Risala Sahih al Bayan, p. 33-34, Azkar al Abrar, p. 83.
128 One Day, in a Gather of His Followers, The ‘Qaseeda Burda Sharif’ (Ode of Praise for The Holy Prophet Hazrat Syedna Muhammadصلى الله َوتَعَالَ ٰى عليه و آله وسلم, Imam, al Ambia)302 was Recited. The Reciter had but recited a Few Verses when A Condition of ‘Haal’ (Divine Mystic Intoxication) descended upon all the Company, many rent their clothes or fell down unconscious. One of Hazrat’s Murids was very sick and fell at Hazrat Qutbuddin’sرحمة الله َوتَعَالَ ٰى عليهFeet begging for Health. Hazrat Qutbuddin Prayed for him and regained Health immediately. Additional Nisbas: When Hazrat Sheikh Abdullah Shattar رحمة الله َوتَعَالَ ٰى عليهcame to India, after receiving Khilafat from Hazrat Shah Muzaffar Gurgani رحمة الله َوتَعَالَ ٰى عليه, he used to ask two or three questions from any person attached to any Sillsila. If he would not be satisfied with the answers, he would Deprive (‘Salb’) that person of the Lineal Relationship (‘Nisbat’) within their Sillsila. One day Hazrat Da'ud Sarmast Qalandarرحمة الله َوتَعَالَ ٰى عليه, the Khalifa and Son in Law of Hazrat Qutbuddinرحم@ة الله َوتَعَ@الَ ٰى عليه, came to see Hazrat Sheikh Abdullah Shattarرحم@ة الله َوتَعَ@الَ ٰى عليه. Despite being disallowed by Hazrat Shattar’s رحمة الله َوتَعَالَ ٰى عليهAttendants, he insisted on seeing the Sheikh. He entered into the Company of Hazrat Shattar رحمة الله َوتَعَالَ ٰى عليهand sat down in front of him despite the fact that his feet were begrimed with mud. Hazrat Sheikh Abdullah Shattar رحمة الله َوتَعَالَ ٰى عليهwas incensed and he tried to Deprive Hazrat Da'ud Sarmast Qalandar رحمة الله َوتَعَالَ ٰى عليهof his Lineal Relationship. Despite this, there was no effect upon Hazrat Da'ud Sarmast Qalandar رحمة الله َوتَعَالَ ٰى عليهHazrat Shattar رحمة الله َوتَعَالَ ٰى عليهexclaimed, ‘No ill mannered person has ever attained unto Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰى. Hazrat Da'ud ُس@ ْب َحانَهُ َوتَعَ@الَ ٰىreplied, No well mannered person has ever attained unto Allah ُس ْب َحانَهُ َوتَعَالَ ٰى303 when Divine Love takes a person into it’s Grip, manners go out of the window! Hazrat Shattar ُس ْب َحانَهُ َوتَعَالَ ٰىasked Hazrat Da'udرحمة الله َوتَعَالَ ٰى عليهas to which Sillsila he belonged to? Hazrat Da'ud رحمة الله َوتَعَالَ ٰى عليهreplied, I am a Lowly Follower of Hazrat Qutbuddin Bina e Dil Sarandaz Ghausi Qalandarرحمة الله َوتَعَالَ ٰى عليه. Hazrat Sheikh Abdullah Shattar رحمة الله َوتَعَالَ ٰى عليهwent to see Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه and asked him, “What relationship is there between a Scholar and ‘Haq’ (The Ultimate Truth)? Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهindicated his other Khalifa, Hazrat Naseer ul Haq Qalandar رحمة الله َوتَعَالَ ٰى عليهand said he will answer. Hazrat Naseer ul Haq Qalandar رحمة الله َوتَعَالَ ٰى عليهsaid, “The same relationship that a Niche has with the Walls,”304 At this both Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهand Hazrat Shattar رحمة الله َوتَعَالَ ٰى عليهengaged in ‘Murāqaba’. (Arabic: \"to Observe\") is Sufi meditation. Through Murāqaba a Person watches over their (Spiritual) Heart and gains Insight into the Heart's Relation with its Creator and its own Surroundings. Murāqaba is a core concept (most) Tarīqas (Arabic: \"Sufi orders\"). The Objective of Murāqaba is to Purge one's Base Character(s) and develop Lofty Character in its Place)305 After some time Hazrat Qutbuddinر حم@ة الله َوتَعَ@الَ ٰى عليهwent into his Chamber and Hazrat Abdullah Shattar رحم@ة الله َوتَعَ@الَ ٰى عليهwent away. One of Hazrat Shattar’s‘ رحم@ة الله َوتَعَ@الَ ٰى عليهMurids’ (Affiliated Follower) asked Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهas to what transpired? Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهreplied, “Ask your (‘Pir’) Spiritual Preceptor.” When he asked Hazrat Shattarرحم@ة الله َوتَعَ@الَ ٰى عليه, he replied, “We traveled Spiritually to the Seven Skies (Heavens). {as Samāwāt as Sabʿ (Arabic: 302 Qasīdat al Burda, or al Burda for short, is a Thirteenth Century Ode of Praise for the Holy Prophet Muhammad صلى الله َوتَعَا َل ٰى عليه و آله وسلمcomposed by the eminent Sufi Mystic Hazrat Imam al Busiri of Egypt. The poem whose actual title is al Kawākib ad dhurriyya fī Madḥ Khayr al Bariyya, is famous mainly in the Sunni Muslim World). https://en.wikipedia.org/wiki/Al-Burda.. 303 In Akhbar ul Akhyar p. 180 printed by Hashmi in 1278 AH. 304 Azkar ul Abrar, Hazrat Hazrat Shah Taqi Ḥaidar Qalandar Kakorvi رحمة الله َوتَعَا َل ٰى عليهpgs. 80-81, Itehaf ul Akhyar, pp. 83 to 86, Mujhadat al Auliya, p.214-215. 305 https://en.wikipedia.org/wiki/Muraqabah
129 ال َّسماوات ال َّس ْبعor Sabʿ Samāwāt, Arabic: ) َس ْبع َسماواتis a word in the Holy Qurʾān, referring to the Existence of the Seven Heavens}. {Each of the Seven Heavens is Depicted as being Composed of a different Material, and Islamic Prophets (AS) are Resident in each}. The First Heaven is described as being made of water and is the home of Hazrat Adam عليه سلمand Hazrat Amma Huwwa ( عليه سلمEve )عليه سلم, as well as the Angels of each Star. The Second Heaven is described as being made of White Pearls and is the Home of Hazrat Yahya( عليه سلمHazrat John the Baptist )عليه سلمand Hazrat Isa ( علي@ه س@لمHazrat Jesus)عليه سلم. The Third Heaven is described as being made of Iron (alternatively Pearls or other Dazzling Stones); Hazrat Yusaf (عليه سلمHazrat Joseph )عليه سلمand the Angel of Death (named Hazrat Israel( عليه سلمHazrat Azrael )علي@ه س@لمin some Traditions) are Resident there. The Fourth Heaven is described as being made of Brass (alternatively White Gold); Hazrat Idris( عليه سلمConventionally Identified with Hazrat Enoch )عليه سلمand the \"Angel of Tears\" resides there. The Fifth Heaven is described as being made of silver; Hazrat Aaron عليه سلمand the \"Avenging Angel\" hold Court over this Heaven. The Sixth Heaven is described as being composed of Gold (alternatively Garnets and Rubies); Hazrat Musa( عليه سلمHazrat Moses ) عليه سلمcan be found here. The Seventh Heaven, is Depicted as being composed of Divine Light incomprehensible to the Mortal Human (alternatively Emerald). Hazrat Ibrahim( عليه سلمHazrat Abraham )عليه سلمis a Resident there and ‘Sidra tul Muntaha’ (Large Enigmatic Lote Tree) marks the end of the Seventh Heaven and the Utmost Extremity for all of Allah'sُس ْب َحانَهُ َوتَعَالَ ٰى Creatures and Heavenly Knowledge}.306 Hazrat Shattar’s‘ رحمة الله َوتَعَالَ ٰى عليهMurid’ asked him as to what Status Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهis Stationed at? Hazrat Shattar رحمة الله َوتَعَالَ ٰى عليهreplied, “Hazrat Qutbuddin is a Strong man of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, we traveled to the First Heaven, then the Second and so on till the Sixth, there instead of One Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهthere were over a Thousand and each one wore the exact same clothes. I was amazed and in this quandary, I returned but of 306 https://en.wikipedia.org/wiki/Seven_Heavens
130 Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهI do not know where he went!” After this incident Hazrat Shattar رحمة الله َوتَعَ@الَ ٰى عليهcame to see Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهmany times. Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهtold him to reconnect the Lineal Linkages of all those he had deprived. Hazrat Shattar رحمة الله َوتَعَالَ ٰى عليهsubmitted to this Command and also passed on some specific ‘Azqar’ (Sing. ‘Zikr: Rembrancing) of the Shattariya Sillsila, including The ‘Zikr e Paas an Faas’ (Litany of Kalima e Taiyyaba, La Ill La Ha Ill Lillah, Mohammad صلى الله َوتَعَالَ ٰى عليه و آله وسلمdar Rasool Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, through The Breath)307 Hazrat Qutbuddin رحم@@@@ة الله َوتَعَ@@@@الَ ٰى عليهwas Bestowed with ‘Khilafat’ and ‘Ijazat’ (Permission for Onward Transmission) of the Madariya Sillsila from two Sources; Firstly, from Hazrat Syed Jamal ‘al Maroof’ (Well Known as) Jumman Hatta رحمة الله َوتَعَالَ ٰى عليهwho was, in turn, Authorized to do so by Hazrat Sheikh Badiuddin Qutb ul Madar رحمة الله َوتَعَالَ ٰى عليهhimself; Secondly, from Hazrat Sheikh Shamsuddin Bhuddan Zaffarabadiرحمة الله َوتَعَالَ ٰى عليه.308 First Nisbat ‘Shajra Mubarak’ (Sillsila e Tayfuriya Madariya) Of Hazrat Syed Badiuddin Ahmad Zinda Shah Qutb ul Madarرحمة الله َوتَعَالَ ٰى عليه: 1. The Messenger of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, The Seal of the Prophetsعليه سلم, Hazrat Syeduna Muhammad al Mustafa ص@@لى الله َوتَعَ@@الَ ٰى علي@@ه و آل@@ه وس@@لم, (10 AH; 632 CE, Madina al Munawara, Arabia). 2. The Fourth Khalifa of Islam, Amīr al Mo'mineen, Syeduna Ali al Murtaza كرم الله ووجهو, (4 0 AH; 660 CE, Najaf e Ashraf, Iraq). 3. Hazrat Imam Hassan Basri( رحمة الله َوتَعَالَ ٰى عليه49 AH; 669 CE, Madina, Arabia). 4. Hazrat Khwaja Habīb Ajami( رحمة الله َوتَعَالَ ٰى عليه156 AH; 663 CE, Basra, Iraq). 5. Hazrat Syeduna Bāyazid Bustami Urf Ṭayfur Shami( رحمة الله َوتَعَ@الَ ٰى عليه260 AH; CE, Iran). 6. Hazrat Syeduna Badiuddin Ahmed Zinda Shah Qutb ul Madar( رحمة الله َوتَعَالَ ٰى عليه838 AH; 1417 CE, Makhanpur Sharif, India). 7. Hazrat Maulana Hussamuddin Salamatiرحمة الله َوتَعَالَ ٰى عليه. 8. Hazrat Qadanرحمة الله َوتَعَالَ ٰى عليه. 9. Hazrat Sheikh Ruknuddin Abul Fateh Miskeen رحمة الله َوتَعَالَ ٰى عليه. 10. Hazrat Sheikh Shamsuddin Bhuddan Zaffarabadiرحمة الله َوتَعَالَ ٰى عليه. 11. Hazrat Qutbuddin Bina e Dil, Sarandaz Jaunpuri( رحمة الله َوتَعَالَ ٰى عليه970 AH; 1563 CE, Jaunpur, India). Second Nisbat ‘Shajra Mubarak’ (Sillsila e Tayfuriya Madariya) Of Hazrat Syed Badiuddin Ahmad Zinda Shah Qutb ul Madarرحمة الله َوتَعَالَ ٰى عليه: 1. The Messenger of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, The Seal of the Prophetsعليه سلم, Hazrat Syeduna Muhammad al Mustafa ص@@لى الله َوتَعَ@@الَ ٰى علي@@ه و آل@@ه وس@@لم, (10AH; 632 CE, Madina al Munawara, Arabia). 2. The Fourth Khalifa of Islam, Amīr al Mo'mineen, Syeduna Ali al Murtazaكرم الله ووجهو, (4 0 AH; 660 CE, Najaf e Ashraf, Iraq). 3. Hazrat Imam Hassan Basri( رحمة الله َوتَعَالَ ٰى عليه49 AH; 669 CE, Madina, Arabia). 4. Hazrat Khwaja Habīb Ajami( رحمة الله َوتَعَالَ ٰى عليه156 AH; 663 CE, Basra, Iraq). 5. Hazrat Syeduna Bāyazid Bustami Urf Ṭayfur Shami( رحمة الله َوتَعَ@الَ ٰى عليه260 AH; CE, Iran). 307 Azqar al Abrar, p. 80-81 308 Fiqr al Ghareeb az Zikr al Habib known as Tazkira Jebi, p. 83
131 6. Hazrat Syeduna Badiuddin Ahmed Zinda Shah Qutb ul Madar( رحمة الله َوتَعَالَ ٰى عليه838 AH; 1417 CE, Makhanpur Sharif, India). 7. Hazrat Syed Jamal ‘al Maroof’ (Well Known as) Jumman Hattaرحمة الله َوتَعَالَ ٰى عليه. 8. Hazrat Qutbuddin Bina e Dil, Sarandaz Jaunpuri( رحمة الله َوتَعَالَ ٰى عليه970 AH; 1563 CE, Jaunpur, India). Qutb e Jahan, Hazrat Syed Badiuddin Ahmed Zinda Shah Madar (1050 – 1434 CE). The Sufi saint who founded the Madari Sillsila. He was also known by the title Qutb ul Madar. He hailed originally from Syria, and was born in Aleppo to Syed parents. His teacher was Bayazid Tayfur al-Bistami. After making a pilgrimage to Medina, he journeyed to India to spread the Islamic faith. Here he founded the Madari order. His Tomb is at Makanpur. https://en.wikipedia.org/wiki/Sayed_Badiuddin Let The Beauty of What You Love Be What You Do!309 309 AMMAR9UL3ISLAM - Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php? curid=31794723
132 The Shattariya Sillsila. Shattari Sillsila was founded in India by Hazrat Abdullah Shah Shattariرحمة الله َوتَعَالَ ٰى عليه, descendant of Shaikh Shahabuddin Suhrawardiرحمة الله َوتَعَالَ ٰى عليه. In 1405, Hazrat Shattariرحمة الله َوتَعَالَ ٰى عليهcame from Persia to India and stayed here until his death in Malwa. According to some historians of Sufism, the true inspiration for this creed came from Hazrat Imam Jafar e Sadiqرحمة )65-700( الله َوتَعَالَ ٰى عليه, the Venerated Founder of the Baghdad School of Jurisprudence of the Fiqh e Ja'fariya, i.e., of the Shia Sect and Isma‘ili sect. The Shattariya are one of the Sufi Orders Developed since the late 15th century in India; it became an integral part of World Islamic History and Civilization. In the Arabic words, a Sufi order is called Tariqa (“Path” or “Brotherhood.”). Most discussion of a Sufi Order cannot be separated from discussion of Sufism, which always consists of two dimensions: the first is the intellectual dimension, which usually deals with the content of philosophical Sufi teachings, and the second is the organizational dimension, which deals with Sufi Orders. This is also the case of the Shattariya. The origins of this order are from the Tayfuriya Tradition, and attributed to Hazrat Shaykh ʿAbd Allah al-Shattar( رحمة الله َوتَعَالَ ٰى عليهW. 1428/9 CE), a Descendant of Hazrat Shihabuddin Suhrawardiرحمة الله َوتَعَالَ ٰى عليه, who introduced this Order for the first time in India. The further development of Shattariya in India is owed to Hazrat al Shattar’sرحمة الله َوتَعَالَ ٰى عليه Pupils, especially Hazrat Shah Muhammad Ghaus of Gwalior( رحمة الله َوتَعَالَ ٰى عليهW. 1562/3), and in the Haramain (Mecca and Medina) thanks to Sibgatullah (W. 1606). The Shattaris defined their ritual authority from a Sillsila (Chain of transmission) that went back to the Khorasani Mystic Hazrat Abu Yazid Ṭayfur al Bustami( رحم@ة الله َوتَعَ@الَ ٰى عليهW. 874). One of the most influential figures of Shattariya during its popularity in the 17th century of Haramain (Mecca and Medina) was Hazrat Safi al Din Ahmad ibn Muhammad ibn Yunas al Madani ad Dajjani al Qushashiرحمة الله َوتَعَالَ ٰى عليه, known as Hazrat Ahmad al-Qushashi( رحمة الله َوتَعَ@الَ ٰى عليهW. 1660), whose teachings of meditation techniques are regarded by his followers and students as the basic guidelines of the order. In the term of Indonesia, Shattariya is the earliest known Sufi order introduced to this region in the mid-17th century. It did not originate from its homeland in India, but through Haramain, where an Acehnese Muslim scholar Hazrat ʿAbd ar Raʾuf b. ʿAli al Fansuri( رحمة الله َوتَعَالَ ٰى عليهW. 1693) was initiated by al-Qushashi, and later became a key figure in spreading Shattariya throughout Indonesia and Southeast Asia. Hazrat Al Fansuriرحمة الله َوتَعَالَ ٰى عليهthen proposed Qusashiya Tariqah as another name of the reformed Shattariya, which propagates the rapprochement between Sufism and Sharia. Most of the works on Shattariya, written both in Arabic and non-Arabic local languages, contain its mystical teachings and spiritual genealogy of ‘Murshid's’ Teachers) and their ‘Murids’ (Disciples).310 The followers of this Shattari Order wore Green Turbans and Ocher Ornaments. Some shaved their Heads. They observed Silence, Practiced Invoking Allah ُس ْب َحانَهُ َوتَعَالَ ٰىName through Zikr, and gave Blessings in the Name of the The Holy Prophet Muhammadصلى الله َوتَعَالَ ٰى عليه و آله وسلم. They also forbade singing and music. The newly initiated were required to put themselves under the direction and care of a guide who would lead them to perfection. The Shattaris regarded the Shaikh or Pir as being in Direct Communication with all the Saints, Prophets and even Allah. Non-violence, the abandonment of all pride and bitterness, disdain of material goods, and refusal of gifts characterized the ideal Pir of this Creed. They were supposed to Practice Abstinence, and were not allowed to eat certain Food (Meat, Milk, Fruit). The Shattari was to be the lover of Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰىand could Attain his Goal through Ecstasy. To perceive the 310 https://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0242.xml
133 Unitary Conception of Allah ُس ْب َحانَهُ َوتَعَالَ ٰىand the Divine Sphere was his Desire and constant Endeavor. Moral perfection progressed from repentance to renunciation of the world by exercising patience, joy in retreat, and meditation. At each stage of renunciation, the Murid was attributed a particular color. He would then do away with the other colors, until the final stage was reached- that of the contemplation of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. Emphasis was given to Zikr. From the invocation of the beauty of Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, of His ninety-nine names, ecstasy could be attained. The Shattari, driven by faith in Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, then became the Lover. However, it was not necessary for a Shattari to undergo the rigors of self-discipline. The very fact of his being a member of the order absolved him of this penance. The Sufis of this order led a spiritual life in comfortable worldly surroundings. One of the prominent personalities of the brotherhood was Hazrat Shaikh Phoolرحمة الله ( َوتَعَالَ ٰى عليهW. 1563), famous for his Mystic and Quasi-Mystic Powers, which he obtained from tirelessly reciting Allah’s ' ُس ْب َحانَهُ َوتَعَالَ ٰىName in a Particular Manner. He was also reputed to be able to perform miracles. The Mughal Emperor Humayun patronized the Shaikh and his brother Muhammad Ghausرحمة الله َوتَعَالَ ٰى عليه, and the Imperial favor attracted numerous followers to this order. The Mughal Emperor Akbar built a beautiful Tomb for the Pir in Indo-Muslim style in 1610. Another Shattari, Hazrat Shaikh Isaرحمة الله َوتَعَالَ ٰى عليه, was inspired by Hazrat Ibn Arabi's الَ ٰى عليهyَة الله َوتَعy رحمconcept of Wahdat al Wujud. He claimed to have found the basis of this concept in verses of the Holy Qurʾān but stated that it was not subject to a literal interpretation. According to him, Wahdat al Wujud is a theory which regards all finite things as mere aspects, modifications, or parts of one eternal, self-existing, all-comprehensive Being, called Allah ُُس ْب َحانَه َوتَعَالَ ٰى. It regards the universe not as a free-willed production, but as an eternal process that could not have been other than what it has been. Hazrat Shaikh Isa's رحمة الله َوتَعَالَ ٰى عليهworks influenced another Disciple, one who had a profound influence on the Mughal Emperor Aurangzeb. He became Hazrat Shaikh Burhanuddin رحمة الله َوتَعَالَ ٰى عليهafter receiving training for twelve years as a neophyte, during the course of which he had to perform the meanest duties, like cleaning latrines. He settled in the town of Burhanpur, where he died in 1678. He attracted a number of disciples and crowds of believers and was reputed to have worked many miracles. His relations with princes, sultans, and other rulers were strained because he refused all invitations and contacts. Hazrat Shaikh Abdul Latif رحمة الله َوتَعَ@الَ ٰى عليهwas another Shaikh of the Shattari Sillsila. He too was patronised by Aurangzeb and readily accepted the gifts and lands the Prince gave him. He was more orthodox, devoted to the Shariah, and had forbidden any music and singing in his rituals. Another Shaikh, Hazrat Muhammad Ashraf Shattariرحمة الله َوتَعَالَ ٰى عليه, the successor of Hazrat Shah Muhammed Ghausرحمة الله َوتَعَالَ ٰى عليه, frequented the Imperial Court. He too, along with his sons, received gifts of land, and built a Mosque from Akbar's endowment dedicated to Hazrat Shah Muhammed Ghausرحمة الله َوتَعَالَ ٰى عليه. However, despite its widespread acceptance and its presence in the courts of the Mughal Emperors, the role of this Sufi school in the history of the sub-continent was not too significant. It did not make much headway and the number of its followers was not very large. In India, this order of mystics later died out.311 311 https://www.indianetzone.com/27/shattari_silsila_islam.htm
134 The word Shattar, which means \"lightning-quick\", \"speed\", \"rapidity\", or \"fast-goer\"312 indicates a system of spiritual practices that lead quickly to a state of \"completion\"313, however the name derives from its founder, Sheikh Sirajuddin Abdullah Shattar (d. 1406 CE). Unlike other Sufis the Shattariya do not subscribe to the concept of fana (annihilation of the ego). \"With the sect of Shattaris, the Salik (Seeker, Aspirant) Descends, of himself, in his own knowledge - there is no Annihilation of Self with them.\"314 Idries Shah, writing in The Sufis, states that the Shattari technique or \"the Rapidness\" originated with the Naqshbandi Sufi Order.315 Many of the later Shattaris, especially those of Medina, were initiated into the Naqshbandiyya, and among the Mazhariyya branch of the Naqshbandiyya the shaikhs were also authorised to initiate into the Shattariya and other turuq. True to its name shattari mode is the quickest. On entering shattari path the Pir (Master) lifts the Mureed’ (Disciple) from the base Maaqam (Station) of Shariyat and promotes him to Tariqat in one go. Then depending upon capacity of each disciple, he is carefully guided and made to progress through advanced stages of Haqiqat and Maarifat. Shattaris claim to hold the Key to the Secret Meaning and Mysteries of the Qur'an and possess the veiled knowledge of `Hurf-e-Muqattiyat’ (The Secret Alphabets). It is prohibited to disclose this knowledge publicly as this is `Baar-e-Amaanat’ (a trusted confidential deposit) of Sher-e-Khuda Maula Mushkil kusha Hazrat Ali and Hazrat Muhammad. Any breach of trust and misuse of this knowledge is the greatest of all sins (Gunaah-e-Kabira). History. The spiritual lineage of this Order is a silsila (Chain of Transmission) said to pass from The Holy Prophet Hazrat Muhammad through Hazrat Bayazid Bastamiرحمة الله َوتَعَالَ ٰى عليه316 (-753 845 CE). The Shattari order is thus a branch of the Tayfuri Khanwada.317 It was reputedly founded by Hazrat Sheikh Sirājuddīn Abdullah Shattar( رحم@ة الله َوتَعَ@الَ ٰى عليهd. 1406 CE), great grandson (fifth generation) of Hazrat Sheikh Shihabuddin Suhrawardiرحم@@@ة الله َوتَعَ@@@الَ ٰى عليه. (Founder of Suharwardiya Khanwada). He was seventh lineage disciple to Bayazid Bustami and was honored with Khilafat (Spiritual Deputy-hood) from all of the 14 Sufi Tayfuriya orders (Khanwaads or Gharaanaas). Shattar was deputized and given the honorific \"Shattar\" by his Teacher Hazrat Sheikh Muhammad Taifur رحمة الله َوتَعَالَ ٰى عليهin recognition of the austerities he faced in achieving this ‘Maqam’ (Station)318. Originating in Persia, the order and its teachings were later brought to India by Sheikh Abdullah Shattar319. According to Idries Shah, Hazrat Shattar رحمة الله َوتَعَالَ ٰى عليهmade India his home in the fifteenth century . He used to judge disciples even with their eating habits and would 312 Jump up to:a b Sharma, Suresh K. and Sharma, Usha. Cultural and Religious Heritage of India: Islam (Volume 5). New Delhi: Mittal Publications. p. 1349. ISBN 81-7099-955-3. Eight-volume set. 313 Jump up to:a b c Subhan, John A. (2007). Sufism - Its Saints and Shrines. Lovenstein Press. pp. 306 309. ISBN 1-4067-7267-4. 314 Ali-Shah, The Sirdar Ikbal (1933). Islamic Sufism. Tractus. p. 221. ISBN 978-2-909347-07-3. Quoting Khaja Khan's book on Tasawwuf. 315 Jump up to:a b c Shah, Idries (1999). The Sufis. Octagon Press. ISBN 0-86304-074-8. See Appendix II: The Rapidness. First published in 1964. 316 Medieval India Quarterly. Aligarh Muslim University, Dept. of History. 1950. Retrieved 2009-08-04. v. 1-5 - 1950, p56. 317 Subhan, John A. (2007). Sufism - Its Saints and Shrines. Lovenstein Press. pp. 306–309. ISBN 1-4067-7267-4. 318 Sharma, Suresh K. and Sharma, Usha. Cultural and Religious Heritage of India: Islam (Volume 5). New Delhi: Mittal Publications. p. 1349. ISBN 81-7099-955-3. Eight-volume set. 319 Yasin, Mohammad (1988). Reading in Indian History. Atlantic Publishers & Distributors (New Delhi). p. 42. No ISBN. ASIN: B0006ERVCA.
135 extend his teachings only to those who did proper justice to the food. Dressed in royal robes he used to travel on streets beating drums and openly invite people to witness Allah ُس ْب َحانَهُ َوتَعَالَ ٰىin his presence, wandering from one monastery to another, and made known the method. His procedure was to approach the chief of a Sufi group and say, 'Teach me your method, share it with me. If you will not, I invite you to share mine.'\" Khilafat was further passed on to Hazrat Abul Fatah Hidayatullah Sarmastرحمة الله َوتَعَالَ ٰى ( عليهW. 1538) (12th Shawwal 944 AH) His Shrine is located in a small village near Vaishali, Hajipur, around 20 kilometers from Patna, Bihar. India. This Village is situated on the banks of Ganga River. He was third son of Hazrat Allauddin Kaazan Shattariرحمة الله َوتَعَالَ ٰى عليه. Famous Mughal Emperor Humayun was a dedicated follower of Hazrat Abul Fatah Hidayatullah Sarmast رحمة الله َوتَعَالَ ٰى عليهand took his advice on worldly, political and spiritual issues. A future successor was Hazrat Wajihuddin Alvi( رحمة الله َوتَعَالَ ٰى عليهW. 1018 AH / 1609 CE), also known with the title 'Hazrat Haider Ali Saani’رحم@@ة الله َوتَعَ@@الَ ٰى عليه. He was born in Champaner, an ancient city of Eastern Gujarat. He latter moved to Ahmedabad where he received and latter imparted knowledge in Islamic studies. He became a prominent scholar of his times and became a Mufti. Royals of that time came to him for opinion on complex religious issues. Fatwa of Hazrat Mohammed Ghaus Gwaliori رحمة الله َوتَعَالَ ٰى عليهwas also referred to him by Mughal ruler of that time, Sultan Mehmud. He lived a simple life and always kept humble profile. He used to share whatever came to him with the poor and the needy. He was buried at Wajihuddin's Tomb, built by one of his follower, Hazrat Syed Murtaza Khan Bukhariرحمة الله َوتَعَالَ ٰى عليه, in Khanpur, Ahmadabad. He was a great saint who wrote many books and founded a ‘Madrasa’ (Educational Institution). One of the order's distinguished Masters was the 16th century Sufi, Hazrat Shah Muhammad Ghawth( رحم@@@ة الله َوتَعَ@@@الَ ٰى عليهW. 1562/3 CE) (14th Ramadan 970 AH). Hereditarily, he belonged to the Noble Family and was Direct Descendant of Hazrat Imam Ali through the poet Hazrat Attar. He was a son of Hazrat Syed Hazir al Dinرحمة الله َوتَعَ@الَ ٰى عليه (misspelled Hazrat Khatir al Din )رحم@ة الله َوتَعَ@الَ ٰى عليهHazrat Bayazid رحم@ة الله َوتَعَ@الَ ٰى عليهSon of Classical Sufi Poet Hazrat Fariduddin Attar رحمة الله َوتَعَالَ ٰى عليهSon of Hazrat Sima Wasilرحمة الله َوتَعَالَ ٰى عليهSon of Hazrat Ahmad al-Sadiq رحم@ة الله َوتَعَ@الَ ٰى عليهSon Hazrat Najibuddin Taqiuddin رحمة الله َوتَعَالَ ٰى عليهSon of Hazrat Nur Allah Abu Bakr al Ajli رحمة الله َوتَعَ@الَ ٰى عليهSon of Hazrat Ismail رحم@@@ة الله َوتَعَ@@@الَ ٰى عليهSon of Hazrat Ja'far al-Sadiq رحم@@@ة الله َوتَعَ@@@الَ ٰى عليهSon of Hazrat Muhammad al-Baqir رحمة الله َوتَعَالَ ٰى عليهSon of Hazrat Zayn al Abidin رحمة الله َوتَعَ@الَ ٰى عليهSon of Hazrat Husayn Son of Hazrat Ali ibn Abi Talib. Greatness and fame of the Shattari order reached new height during the era of Hazrat Shah Sultan Haji Hameed Mohammad Ghaus Gwaliori Shattariرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shah Ghaus رحمة الله َوتَعَالَ ٰى عليهdeveloped the Shattariya more fully into a \"distinctive order\"; and also taught the Mughal Emperor Humayun, He wrote the book Jawahir e Khama, (The Five Jewels). The influence of the Shattari Order grew strong during the Leadership of Hazrat Ghaus رحمة الله َوتَعَالَ ٰى عليهand spread through South Asia. Royals like Babur, Humayun, and Akbar held him in very high esteem. He was a pioneer in adapting ancient Indian yogic practices and meditative techniques in folds of Sufism and was instrumental in promoting secular values in lives of royals and commoners around him. He authored many books such as ‘Jawahar e Khamsa’, ‘Bahr ul Hayat’, ‘Aurad e Ghausia’, ‘Risala e Mehraajiya’, ‘Jamaya’, ‘Kabid Makhajan’, ‘Kanj ul Wahida’, etc. His other scholarly works includes a hand written `Koran’ (translated in Persian language) which is over 400 years old and has been passed down through generations (Currently the same is in the custody of Khalifa wa Sajjada Hazrat Sufi Saeed Ali Shahرحم@@ة الله َوتَعَ@@الَ ٰى عليه, Mumbai). He earned extraordinary
136 Spiritual Revelations and Meditative Powers spending 13 years in solitude of Forests (Jungle of Chinar) and devoted all his life in quest of the ultimate truth, in deep meditation and continues remembrance of Allah ُس ْب َحانَهُ َوتَعَ الَ ٰى. His famous claim of experiencing the mystical journey `Mairaj’ thrice brought him trouble from extremist Islamic fronts to which he remained immune. Angered with this, Prominent and learned Mufti of that time Shah Wajihuddin Gujaratiرحمة الله ( َوتَعَ@@الَ ٰى عليهAhmadabad) came to issue Fatwah against this claim but after witnessing his ‘Maqam’ (Spiritual Station), surrendered and become a worthy disciple of Hazrat Mohammad Ghaus Gwalioriرحم@ة الله َوتَعَ@الَ ٰى عليه. Hazrat Ghaus رحم@ة الله َوتَعَ@الَ ٰى عليه, an Unparalleled Mystic Philosopher and a supremely accomplished Music Maestro, became the tutor of the Mughal Emperor Akbar's favorite and Legendary Musician, Tansen as well. Although Tansen was a Hindu by birth, Hazrat Shah Ghaus رحمة الله َوتَعَالَ ٰى عليهadopted him as an Orphan and Tutored him in both Sufism and music, appointing him as one of the Khalifa (Spiritual Deputy) of Hazrat Shah Mohammad Ghausرحمة الله َوتَعَالَ ٰى عليه. Tansen was buried in the Tomb Complex . Magnificent Tomb of Hazrat Ghaus رحم@ة الله َوتَعَ@الَ ٰى عليهin Gwalior is a well-known tourist attraction, regarded as an excellent example of Mughal Architecture, dating from c.1565,is the most famous Sufi Monument in Gwalior, renowned for its beautiful perforated stone screen (Jalis), which forms around the Veranda surrounding the Tomb's central chamber. Each Jali is designed in unique beautiful pattern. The Tomb is square stone building with a large central dome, which was originally covered with blue tiles, and hexagonal corner towers crowned by Chhatris (Pavilions). In the late sixteenth/early seventeenth Century CE the secondary branch of Shattariya was introduced to Medina by Hazrat Sibgatullah ibn Ruhallah al-Sindi al Barwajiرحمة الله َوتَعَالَ ٰى ( عليهd.1606 CE), a Naqšhbandi Sheikh. His Disciple Hazrat Abu'l-Mawahib al-Shinnawiرحمة الله َوتَعَالَ ٰى عليه (W. 1619) continued the Order there. The Shattaris went on to play an important role in Medina through the seventeenth century CE under Hazrat Ahmad al-Qushashiرحمة الله َوتَعَالَ ٰى عليه, al Shinnavi's successor, and then Hazrat Ibrahim Kurani( رحمة الله َوتَعَالَ ٰى عليهd. 1689 CE) who was also initiated into other orders including the Naqšhbandiya, Qadiriyya and Chishtiyya. Hazrat Kurani's رحمة الله َوتَعَالَ ٰى عليهDisciple, Hazrat Abd al Ra'uf Singkel رحم@ة الله َوتَعَ@الَ ٰى عليهwas authorized by him to introduce the Shattariya to Indonesia. The Shattariya became popular in Aceh and Java, particularly in Pamijahan and Cirebon (where it became closely associated with the Court). Hazrat Ibrahim Kurani's رحمة الله َوتَعَ@الَ ٰى عليهson, Hazrat Muhammad Abu'l Tahir Kurani (d.1733 CE) inherited his father's position as head of the Medina Shattariya as well as the role of teacher in the Prophet's mosque and Shafi'i mufti in the city. Among his students was the great Indian Naqšhbandi reformer Hazrat Shah Waliullah Dehlvi( رحمة الله َوتَعَالَ ٰى عليهd.1763 CE)320Abu'l Tahir initiated Shah Waliullah into the Naqšhbandiya in Medina. He also initiated him into the Shadhiliyya, Shattariya, Suhrawardiyya and Kubrawiyya.321 Method The Shattariya subscribed to six fundamental principles:322 (i) One should not believe in Self-Negation but adhere to Self-Affirmation. 320 Taji Farouki, Suha (2006). A Prayer for Spiritual Elevation and Protection, Anqa Publishing. p. 37. ISBN 0- 9534513-0-5. 321 Buehler, Arthur F. (1997). \"The Development Of The Naqšhbandiya Mujaddidiyyah In India: How The Punjab Became The Center Of Nineteenth-Century International Naqšhbandi Activity\". Journal of the Iqbal Academy Pakistan (Volume: 38– Number: 1). 322 Shushtery, Professor A. M. A. (1980). Nathaniel P. Archer (ed.). The Sufi Mystery. Octagon Press. p. 72. ISBN 0-900860-79-0.
137 (ii) Contemplation is a waste of time. (iii) Self-effacement is a wrong idea: one must say nothing except \"I am I.\" Unity is to understand One, see One, say One and to hear One. A Sufi of this order must say \"I am one\" and \"There is no Partner with Me.\" (iv) There is no need to oppose to the ego (Nafs) or of Mujahida (struggle, participation in jihad with Oneself). (v) There is no such state as annihilation (Fana) since this would require two personalities, one wishing for annihilation and the other in whom annihilation takes place, which is dualism and not unity. (vi) One should not abstain from eating certain foods but instead should consider one's ego, its attributes and actions as identical with those of the Universal Ego. The animal soul is not an obstacle for reaching Allah ُس ْب َحانَهُ َوتَعَالَ ٰى. The Shattariya held to the principle of Wahdat al Wujud (Unity of Existence) expounded by Hazrat Ibn Arabiرحمة الله َوتَعَالَ ٰى عليه. Hazrat Abu'l Mawahib al Shinnavi رحمة الله َوتَعَالَ ٰى عليهwas an outspoken adherent of this doctrine.323 And Hazrat Shinnavi's رحم@ة الله َوتَعَ@الَ ٰى عليهsuccessor, Hazrat Ahmad al Qushashi رحم@ة الله َوتَعَ@الَ ٰى عليهwas described by the contemporary Damascene scholar Hazrat Muhammad Amin al Muhibbi رحم@ة الله َوتَعَ@الَ ٰى عليهas \"The Imam of those who expound the unity of existence\".324 `Irfan’ or secret wisdom of Shattari order is transmitted `Sina ba Sina’ heart to heart from the ‘Pir’ (Master) to deserving `Murids’ (disciples). Genuine Shattaris are the custodians of this esoteric and mystical treasure including `Zaat e Mohammadi’ `Huruf e Muqat’aat’ `Kalima’ and genuine hidden understanding to Quran. Due to the Mature and Controversial nature of the matter it is disclosed to selective few people of understanding who have the appetite and the capacity to digest this advanced philosophy of truth. This knowledge is forbidden to the masses and novice by Ali Maula Mushkil Kushaكرم الله َوتَعَالَ ٰى وجهو. Some aspects of Shattari teaching sought to utilize parts of Nath Yoga and other forms of yogic mystical practice to give rise to highly a Sophisticated, Distinct and Intense 'Mystical' Sufi Method of India (a trait shared by Naqšhbandi, Sarwar Qadiri, Suhrawardi, Shadhili and Chisti orders and many other which were based in Indian) as compared to usual and less intense 'jurist' Sufi methods or orders of Iraq, Arabia, Turkey and northern Africa. Hazrat Sheikh Baha' al-Din Shattari( رحم@@ة الله َوتَعَ@@الَ ٰى عليهW. 1515 CE) incorporated Indian spiritual practices into his Risala e Shattariya (The Shattari Treatise). Later The Pool of Nectar (traced by Carl Ernst to the Hindu Amrtakunda), was translated into Persian by Hazrat Shah Muhammad Ghawthرحم@ة الله َوتَعَ@الَ ٰى عليه. This translation was a systematic account of Yogic Mantras and visualization practices, assimilated and incorporated into the conceptual structure of Sufi Tradition, and included an account of the chakras together with the practices required to activate them, with Sufi wazifas substituted for the traditional Yogic Mantras. 323 Taji-Farouki, Suha (2006). A Prayer for Spiritual Elevation and Protection. Anqa Publishing. p. 31. ISBN 0- 9534513-0-5. 324 El-Rouayheb, Khaled (2007). \"Opening the gate of Verification: Intellectual Trends in the 17th Century Arab- Islamic World\". International Institute for Asian Studies Newsletter (#43): 11.
138 Notes. Hazrat Qutbuddin Sarandaz Jaunpuri رحم@@@@@ة الله َوتَعَ@@@@@الَ ٰى عليهinstituted the ‘Zikr’ (Remembrance) Formulae of the order: ‘Ya Hassan is forced between the two Thighs, Ya Hussain on the Navel, Ya Fatima on the right Shoulder, Ya ‘Ali on the left Shoulder, and Ya Muhammad in his Soul’.325 This does not Imply that the Sillsila Converted to Shiʿism as asserted by Trimingham. “Later on, the Jaunpuri Branch of Qalandarīya Chishtiya became Shi'a.” Hazrat Qutbuddin Sarandaz Jaunpuriرحمة الله َوتَعَالَ ٰى عليه, Qalandariya Chishtiya: 1. The Holy Prophet Hazrat Syedna Muhammad, Imam, al Ambia صلى الله َوتَعَالَ ٰى علي@ه و آل@ه وسلم. 2. Hazrat Imam al A'ima, Ali al Murtaza كرم الله ووجهو. 3. Hazrat Al Hassan al Baṣrīرحمة الله َوتَعَالَ ٰى عليه. 4. Hazrat 'Abdul Wāḥid Bin Zaid Abul Faḍlرحمة الله َوتَعَالَ ٰى عليه. 5. Hazrat Fuḍayl ibn 'Iyāḍ Bin Mas'ūd Bin Bishr at Tamīmīرحمة الله َوتَعَالَ ٰى عليه 6. Hazrat Ibrāhim bin Adhamرحمة الله َوتَعَالَ ٰى عليه. 7. Hazrat Ḥuzaifa al Mur'ashīرحمة الله َوتَعَالَ ٰى عليه. 8. Hazrat Amīnuddīn Abū Ḥubayrah al Baṣrīرحمة الله َوتَعَالَ ٰى عليه. 9. Hazrat Mumshād Dīnwarīرحمة الله َوتَعَالَ ٰى عليه. 10. Hazrat Abu Ishaq Shamīرحمة الله َوتَعَالَ ٰى عليه. 11. Hazrat Abu Ahmad Chishtīرحمة الله َوتَعَالَ ٰى عليه. 12. Hazrat Abu Muhammad Chishtīرحمة الله َوتَعَالَ ٰى عليه. 13. Hazrat Abu Yusuf Nasar ud Din Chishtīرحمة الله َوتَعَالَ ٰى عليه. 14. Hazrat Qutb ud Din Maudood Chishtīرحمة الله َوتَعَالَ ٰى عليه. 15. Haji Sharif Zindaniرحمة الله َوتَعَالَ ٰى عليه. 16. Hazrat Usman Harwaniرحمة الله َوتَعَالَ ٰى عليه. 17. Hazrat Mu'īnuddīn Chishtī, Ajmeri, Sanjari, Sakhi Ghareeb Nawazرحمة الله َوتَعَالَ ٰى عليه. 18. Hazrat Qutb ud Din Bakhtiyar Kakiرحمة الله َوتَعَالَ ٰى عليه. 19. Hazrat Shah Khizr Rumi Khapradari رحمة الله َوتَعَالَ ٰى عليه. 20. Hazrat Syedna Makhdum Mir Syed Najamuddin Ghaus ad Dahr Qalandar رحمة الله َوتَعَالَ ٰى عليه. 21. Hazrat Qutbuddin Sarandaz Jaunpuriرحمة الله َوتَعَالَ ٰى عليه. Hazrat Qutbuddin Sarandaz Jaunpuri رحمة الله َوتَعَالَ ٰى عليهQalandari Shajra: 1. The Holy Prophet Hazrat Syedna Muhammad, Imam, al Ambiaصلى الله َوتَعَالَ ٰى عليه و آله وسلم . 2. Hazrat Syedna Ali Murtaza Hyder e Karar ( 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, 642 AH; 1244 CE}. 4. Hazrat Mohammad ibn e Yunas as Sawaji( رحمة الله َوتَعَ@الَ ٰى عليهBaghdad, Iraq, 630 AH; 1232 CE). 5. Hazrat Shah Khizr Rumi Qalandar( رحمة الله َوتَعَ@الَ ٰى عليهUjjain, Madhya Pradesh, Malva, India 750 AH;1349 CE). 6. Hazrat Najmuddin Qalandar, Ghaus e Dhar رحمة الله َوتَعَالَ ٰى عليه. 325 Trimingham 1971: 268
139 7. Hazrat Qutbuddin Sarandaz Jaunpuri( رحمة الله َوتَعَ@الَ ٰى عليهJaunpur, India, 970 AH; 1563 CE,). 8. Hazrat Shah Mohammad Qutb( رحمة الله َوتَعَالَ ٰى عليهJaunpur, India). 9. Hazrat Shah Abdus Salaam( رحمة الله َوتَعَالَ ٰى عليهJaunpur, India). 10. Hazrat Shah Abdul Quddus( 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). 16. Hazrat Shah Abdul Qadirرحمة الله َوتَعَالَ ٰى عليه. 17. Hazrat Shah Umeed Aliرحمة الله َوتَعَالَ ٰى عليه. ‘Wisaal’ (Attainment Unto Allah) ُس ْب َحانَهُ َوتَعَالَ ٰى. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهPredicated his Passing Away, well in Advance.326 On 25 Shabaan, 925 AH Hazrat Qutbuddin Bina e Dil, Sarandaz Ghausi suffered from a Fever, on the third day at the time of ‘Maghreb’ (Sun Down) Prayers, he Passed away during Prostration in Prayer. This was on 25 Shabaan as the Day had ended.327 His total life span was 5 Days less than149 (Lunar) years. ‘Fateha’ (Prayers for The Dead): Plain Rice and Sweetened Curds (Locally Called ‘Sukran’) are Served For His ‘Langar Sharif’ (Blessed Food Offerings) as Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهhad Ordained that Meat should not be Cooked for it. It is related that Once Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهhad prepared ‘Langar’ Offering for His ‘Murshid’ Hazrat Najmuddin Qalandarرحمة الله َوتَعَالَ ٰى عليه, the Cow that was Ritually Slaughtered for the Food was found to be a Female with Calf. The Cooks left their carcasses in the ‘Degh’ (Large Cooking Utensil) and informed Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهwho came to see for himself. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهordered the Cooks to spread out the Cow’s Skin; Place the carcasses on the Skin and Cover it with a Sheet. He sat down in ‘Nishat’ (Ritual Seating for Litanies/ Murāqaba/ Telling The Rosary, Zikr etc.) for ‘Murāqaba’ besides the Sheet. Shortly, the Cow, along with it’s Calf arose from the sheet alive and well. Since that day, Meat was excluded from Hazrat Qutbuddin’s‘ رحمة الله َوتَعَالَ ٰى عليهLangar Sharif’. Another Tradition has it that The Calf of a recently slaughtered Cow, that had been arranged for Hazrat’s‘ رحمة الله َوتَعَالَ ٰى عليهLangar’ came Lowing before Hazrat Qutbuddinرحمة الله َوتَعَ@الَ ٰى عليه, upon his asking, it was determined that the Butcher had slaughtered the Calf’s Mother. Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهimmediately called the Butcher and told him to bring the Cow’s Skin and Bones, which was done accordingly. Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهOffered some Prayers and the Cow came to Life. Hazrat Qutbuddinرحم@ة الله َوتَعَ@الَ ٰى عليه ordained that no meat will be served in future. A Friend of Hazrat’sرحمة الله َوتَعَ@الَ ٰى عليه, who belonged to The ‘Imamia’ (Shi’a) Sect, namely Sheikh Mohsin Buksh Qalandarpuri was present on the Occasion and protested that this is a Women’s Thinking, I will not eat anything other that meat. Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهordered a Rooster to be slaughtered and cooked for his 326 Murad al Murideen, p. 35, Asul al Maqsood, p. 66 327 Asool al Maqsood, p. 66
140 Friend. As soon as Sheikh Mohsin tried to partake of the dish, he developed a severe pain in his stomach which persisted until the Dish was removed. ‘Mazar’ (Shrine). Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهlived till the Age of 5 days less 149 Years, His ‘Mazar’ (Shrine) is located in Old Allanpur, presently named Sheikhpura (Also called Jogiapur), Behind District Jail, District Jaunpur. As described; There are Eight Graves in the Courtyard. The Floor is tiled with stone.328“His Shrine is made of Stone, it is located near the Bridge which runs from East to South on the Road to Zaffarabad and Banaras in an Open Ground towards the South. There is no Dome over the Shrine and the Lamp Holder is made of Eight Sided, White Washed Bricks and is higher than a Man’s height. There are 9 Niches towards the Front and 3 Niches each on the remaining three sides. The Name of Allah ‘ ’ھوالبصیر‘ ُس ْب َحانَهُ َوتَعَالَ ٰىHo wal Baseer’ (The All Seeing) and a Persian Couplet depicting the Date are inscribed on the Tomb Stone.329 چوالماس خوش آب از کنزمختوم شاہ بیناۓ دل پاکیزہ جوہر بہ ہجری ہفت صد وہفتاد دشش سال خراماں ُشد بشہر علم و معلوم۔ پس آنگہ ُشد بسوۓ ح ُّی قیوم 776 AH سک بر زمیں ماند10 بعمری ح ُّی Age: 149 نداۓ کوچ قطب الدین مخدوم بر آمد بست و پنجم روز شعبان 925 AH Hazrat Shah Turab Ali رحمة الله َوتَعَالَ ٰى عليهwrites that previously there was an open area but now the English have constructed a Jail there, in front of the Main Gate there still exists a Well that was constructed by Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليه. Hazrat Shah Turab Aliرحمة الله َوتَعَالَ ٰى عليهwrites in Mujhadat al Auliya, that even in the afternoon, when the Sun is hot, the Shrine is cool and welcoming. He further states that he has heard of only two other Graves that share this, one is located in Delhi and the other in Dinpur. He affirms that he has observed this fact himself. The Shrine of Hazrat Sheikh Mohammad Qutb رحمة الله َوتَعَالَ ٰى عليهis located towards the feet of the Shrine of Hazrat Qutbuddinرحم@ة الله َوتَعَ@الَ ٰى عليه. The next Grave is that of Hazrat Abdus Salaam Qalandarرحم@ة الله َوتَعَ@الَ ٰى عليه. This is followed by the Grave of Hazrat Abdul Qudus Qalandarرحمة الله َوتَعَالَ ٰى عليه. ‘Khulfa’ (Authorized Murids): Hazrat Qutbuddin رحم@ة الله َوتَعَ@الَ ٰى عليهspread the Teachings of The Combined Qadriya Shurwardiya; Shurwardiya Baha’iya; Chistiya Qalandariya; Qalandariya ; Firdausiya; Taifuriya Madariya; Shattariya far and wide and had many Khulfa. Among them were Hazrat Sheikh Mohammad Qutb Qalandar ;رحمة الله َوتَعَالَ ٰى عليهHazrat Sheikh Mehmood Qutb Qalandarرحمة الله َوتَعَالَ ٰى عليه, The ‘Sajjadgaans’ (Plural of ‘Sajjada’ Son) of Hazrat Shah Imad Qalandarرحمة الله َوتَعَالَ ٰى عليه, the Forefather of Hazrat Maulvi Shah Abdul Qadir Basti, Jaunpuri;رحمة الله َوتَعَالَ ٰى عليه Hazrat Syed Fazalullah Qalandar( رحمة الله َوتَعَالَ ٰى عليهSyed Goshai'n, Qutbi, Manari); Hazrat Shah Da'ud Sarmast Qalandar ;رحمة الله َوتَعَالَ ٰى عليهHazrat Shah Naseer ul Haq Qalandar رحمة الله َوتَعَالَ ٰى ;عليهHazrat Shah Nur ul Haq Qalandar( رحمة الله َوتَعَالَ ٰى عليهKhalifa of Hazrat Shah Naseer ul Haq Qalandar ;)رحمة الله َوتَعَالَ ٰى عليهHazrat Shah Nizamuddin Bihari Qalandar( رحمة الله َوتَعَالَ ٰى عليهHazrat Qutbuddin’s رحم@ة الله َوتَعَ@الَ ٰى عليهNephew and a Great Saint of his Time). Hazrat Amir Syed Wajihuddin Hussaini Qadriرحم@@ة الله َوتَعَ@@الَ ٰى عليه, popularly known as, Amir Syed Go’saieen Samandar e Tauheedرحمة الله َوتَعَالَ ٰى عليه, who had remained in the Company of Jogis and Sanyası's (Hindu Fakirs) for a very long time, in his old age gained Spiritual Knowledge and attained the 328 Tareekh Salateen e Sharqi aur Sufiyya e Jaunpur, Vol 2, p. 2345 329 Tareekh Salateen e Sharqi aur Sufiyya e Jaunpur’, Vol 2, p. 2346
141 Rank of Auliya Allah was Granted the Title of ‘Samandar e Tauheed’ (The Sea of Oneness), his Mazar is in Nau Bahar, Bihar, India; Hazrat Sheikh Ibrahim Sufiرحمة الله َوتَعَالَ ٰى عليه330; Hazrat Sheikh Ibrahim Kalaan Mohadith ;رحمة الله َوتَعَالَ ٰى عليهHazrat Qazi Ibrahim Tajرحمة الله َوتَعَالَ ٰى عليه331; Hazrat Sheikh Sadruddinرحمة الله َوتَعَالَ ٰى عليه332; Hazrat Sheikh Fazalullah ;رحمة الله َوتَعَالَ ٰى عليهHazrat Sheikh Idris ;رحمة الله َوتَعَالَ ٰى عليهHazrat Qazi Shukarullahرحمة الله َوتَعَالَ ٰى عليه333; Hazrat Islam Khan Lanka ;رحمة الله َوتَعَالَ ٰى عليهHazrat Sheikh Qadan ;رحم@ة الله َوتَعَ@الَ ٰى عليهHazrat Sheikh Kamaludddin رحمة الله َوتَعَالَ ٰى عليه334; Hazrat Malik Ahmadرحمة الله َوتَعَالَ ٰى عليه335; Hazrat Mian Keelu Khanرحمة الله َوتَعَالَ ٰى عليه336; Hazrat Malik Taj Zaffar Mir Hussain Known as Pir Sirājuddīnرحمة الله َوتَعَالَ ٰى عليه337; Hazrat Shah Abdullah( رحمة الله َوتَعَالَ ٰى عليهHis Khalifa was Hazrat Wajihuddin Qalandarرحمة الله َوتَعَالَ ٰى عليهand His Khalifa was Hazrat Shah Ḥaidar Qalandar)رحمة الله َوتَعَالَ ٰى عليه. Qaseeda Kubra and it’s Commentary, Siraat e Mustaqeem, of Sultan Hussain, son of Mehmood Shah, son of Sultan Ibrahim Sharqi, in Gunj al Asrar, written in 808 AH, is a Brief Description of The ‘Azqar’ of The Qalandariya Sillsila. It was written on the request of some friends and with the Express Permission of Hazrat Qutbuddin. 25- Hazrat Syedna Mir Syed Fazalullah Bihari al Qutbi, Al Muqallab ba Syed Goshai'n (Guru)رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Mohallah Daira, Bihar, India. 330 Asool ul Maqsood, His Mazar is towards the South of The Mazar of Hazrat Shah Abdul Quddus Qalandar رحمة الله َوتَعَا َل ٰ@ى عليه. 331 Mazar in Bihar, India. 332 Mazar in Wumgadda, Distract Allahabad, India. 333 Mazar in Jaunpur, India next to Masjid Atala. 334 Mazar in Allanpur, Jaunpur, India. 335 Mazar in Sururpur. 336 Mazar in Azeemabad, towards the South next to Dargah Laarzaan. 337 Mazar in Jaunpur, India, on Highway Balwa Ghat.
142 Wisaal: 5 Jamadi us Saani, 925 AH.338 June 4, 1519 CE, Wednesday (Al Arba'a). Hazrat Fazalullah's رحمة الله َوتَعَالَ ٰى عليهGenealogical Forebears: Eight of the Khalifa’s of The Sillsila e Aaliya Mujummah al Bahrain belong to a Single Family of Hazrat Fazalullah Goshai’n رحمة الله َوتَعَالَ ٰى عليه, The Qutbi Syeds. His Preceptor, Hazrat Qutbuddin Bina e Dil رحمة الله َوتَعَالَ ٰى عليهalso belonged to The Qutbia Syeds and is closely related to The Family of Fazalullah Goshai’n رحمة الله َوتَعَالَ ٰى عليه. Hazrat Fazalullah Goshai’n رحمة الله َوتَعَالَ ٰى عليهwas a Qutbi Syed who are ‘Zin Nurain, Hussaini, Hassani’ (Descended from Both Hazrat Imam Hussain رضي الله عنهand Hazrat Imam Hassan)رضي الله عنه. He was a ‘Majzub Sālik’ (Sing. ‘Jazb’ (Divine Attraction) Adj. Theopathic; Theopathetic Religious Emotion Engendered by the Contemplation of, or Meditation339 upon, Allah ُس ْب َحانَهُ َوتَعَالَ ٰى, Contained By Sober Seeking) and The Son of Hazrat Syed Nasiruddin Ganj e Ilm رحمة الله َوتَعَالَ ٰى عليهibn Hazrat Syed Hassan رحمة الله َوتَعَالَ ٰى عليهibn Hazrat Syed Ali Shah رحمة الله َوتَعَالَ ٰى عليهibn Hazrat Syed Barre Majzub رحمة الله َوتَعَالَ ٰى عليهibn Hazrat Syed Qayamuddin رحمة الله َوتَعَالَ ٰى عليهibn Hazrat Syed Sadruddin رحمة الله َوتَعَالَ ٰى عليهibn Hazrat Syed Ruknuddin رحمة الله َوتَعَ@@@الَ ٰى عليهibn Hazrat Syed Nizamuddin Hassan رحم@@ة الله َوتَعَ@@الَ ٰى عليهibn Syed Amir Kabir Qutbuddin Mohammad Madni Karaiرحمة الله َوتَعَالَ ٰى عليه.340 He was the Paternal Nephew of Hazrat Shah Ilmallah رحمة الله َوتَعَالَ ٰى عليهof Rai Baraili. Hazrat Fazalullah’s رحمة الله َوتَعَالَ ٰى عليهForebear, Hazrat Syed Qutbuddin Mohammad Madni Karai رحمة الله َوتَعَالَ ٰى عليهtraveled from Jilan via Baghdad Sharif; Ghazna; Delhi and settled in Karra, Manikpur, Allahabad. His offspring remained here for Nine Generations till the time of Hazrat’s Father, Hazrat Syed Naseeruddin Gunj e Alamرحمة الله َوتَعَ@الَ ٰى عليه. Belonging to The Eminent Qutbi Sadaat, he inherited all The Qualities of His Illustrious Forebears, The Descendants of The Sardars of The Sadaat. His Illustrious Forebear Hazrat Syed Qutbuddin Mohammad Karhaiرحمة الله َوتَعَالَ ٰى عليهhad Gathered all the Knowledge of Ahadith; Fiqh and the Teachings of The Qadriya Sillsila from Hazrat Shah Abdur Razaqرحمة الله َوتَعَالَ ٰى عليه, The Son and Spiritual Heir of Hazrat 338 ‘Bayaz’ Hazrat Syed Ahmad Sajjadرحمة الله َوتَعَا َل ٰى عليه. 339 Collinsdoctionary.com/dictionary/english/theopathic. 340 Kitab Zahoor e Qutbi, Tareekh Aaina Awadh, Seeratus Sadaat, Nuzhatul Khawatir.
143 Mehboob e Subhani, Qutb e Rabbani, Abdul Qadir Jilaniرحمة الله َوتَعَالَ ٰى عليه. He was adorned with The ‘Khirqa e Khilafat’ from the Qādiriyya Sillsila. Hazrat Fazalullah Goshai’n’s رحم@ة الله َوتَعَ@الَ ٰى عليهFather, Hazrat Syed Naseeruddin Ganj Ilm رحمة الله َوتَعَالَ ٰى عليهwas not only a Great Scholar but also an Accomplished Wali Allahُُس ْب َحانَه َوتَعَالَ ٰى. Hazrat Syed Naseeruddin Ganj Ilm رحمة الله َوتَعَالَ ٰى عليهwas Ba'ait to Hazrat Fana Gawliorvi رحمة الله َوتَعَالَ ٰى عليهand received The ‘Khirqa e Khilafat from him as well as from Hazrat Jehanian Jehan Gusht رحمة الله َوتَعَالَ ٰى عليهwho Passed on The ‘Baraka’ of all The Silsilahs He held Himself. Hazrat Makhdoom Jehanian Jahangasht (( رحمة الله َوتَعَالَ ٰى عليه )مخدوم سید جہانیاں جہان گشت البخاری130 1384-8 CE) was a Sufi Saint from South Asia. His descendants are known as Bukhari and are a prominent lineage of Suhrawardī Sadaat. Hazrat Makhdoom رحمة الله َوتَعَالَ ٰى عليهwas born on 14 Sha'ban 707AH (19 January 1308 AD) Uch Sharif, near Bahawalpur, Pakistan. His Father, Hazrat Syed Ahmed Kabirرحمة الله َوتَعَالَ ٰى عليه, was the youngest son of Hazrat Jallaluddin Surkh Posh Bukhariرحمة الله َوتَعَالَ ٰى عليه. Tomb of Hazrat Makhdoom Jehanian Jahangasht ()مخدوم سید جہانیاں جہان گشت البخاری رحمة الله َوتَعَالَ ٰى عليه Hazrat Fazalullah Goshai’n Qutbi رحمة الله َوتَعَالَ ٰى عليهleft Karra for Jaunpur, hearing about The Fame Of Hazrat Qutbuddin Bina e Dil Sar Andaz Ghausi Jaunpuri Qalandar. He took Ba’ait
144 at his Hands and stayed in His Service for Many Years. Eventually Hazrat Fazalullahرحمة الله َوتَعَالَ ٰى عليهleft Jaunpur to settle in Mohallah Daira, Bihar City in Bihar District, India. He was a ‘Majzub (Divinely Intoxicated) and ‘Salik’ (Lit. Seeker, But Adhering to the Islamic Law). Hazrat Fazalullah رحمة الله َوتَعَالَ ٰى عليهwent to a Deserted Place and Drew a ‘Daira’ (Large Circle) with His Staff. Hazrat then had a Building made there for His Home. Hazrat Fazalullahرحمة الله َوتَعَالَ ٰى عليهkept open house and everyone was welcome to come there to see him. His Fame and Reputation as a Blessed Saint, spread throughout the area and His settlement Grew to what is called Mohallah Daira. A Raja of Bihar, who not have any Male Offspring, requested Hazrat Baha'ullah رحمة الله َوتَعَالَ ٰى عليهto Pray for him to be Blessed with a Son to Carry on His Name. Hazrat Fazalullah رحمة الله َوتَعَالَ ٰى عليهwas a ‘Mustajaab ud Dawaat’ (A Person Whose Prayers are Answered) and Allah ُس@ ْب َحانَهُ َوتَعَ@الَ ٰىBlessed the Raja with a son who Grew to manhood and eventually occupied His fathers Throne. The Raja was utterly devoted to Hazrat Sahib رحمة الله َوتَعَالَ ٰى عليهand his Family. They used to address him as ‘Goshai'n’ (Guru), thus Hazratرحمة الله َوتَعَالَ ٰى عليهwas Known as Hazrat Go'saieenرحمة الله َوتَعَالَ ٰى عليه. Hazrat Mir Fazalullah رحمة الله َوتَعَالَ ٰى عليهof Daira has written that Hazrat Qutbuddinرحمة الله َوتَعَالَ ٰى عليهinformed him by Letter that if you wish to see me for the last time in this World, it is better that you come at the call of this Weak Person. I am informing all my Friends. It is Best that you who are a Pure and Cleansing Syed, come immediately because as is written in the Holy Qurʾān: “But He Defers Them till a Time Fixed, then when their Term will Come, they cannot Remain behind a Single Hour, Nor can they go ahead of it.” Surah Nahl, Ayat 61.341 Thus, Hazrat Fazalullah Goshai’n رحم@ة الله َوتَعَ@الَ ٰى عليهreceived The Mantle of Authority From Hazrat Naseeruddin Ganj Ilm رحمة الله َوتَعَالَ ٰى عليهas well as from Hazrat Qutbuddin Bina e Dilرحمة الله َوتَعَالَ ٰى عليه. His Genealogical Descendants: Hazrat Fazalullah رحمة الله َوتَعَالَ ٰى عليهwas a Son in Law of Hazrat Qutbuddin Bina e Dil رحم@ة الله َوتَعَ@الَ ٰى عليهbeing Married to Bibi Marziaرحم@ة الله َوتَعَ@الَ ٰى عليه, the younger Daughter of Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليه342When Bibi Marzia Passed Away, he was married to Hazrat Bina e Dil’s رحم@ة الله َوتَعَ@الَ ٰى عليهother Daughter, Bibi Aminaرحم@ة الله َوتَعَ@الَ ٰى عليه.343 He had no offspring from his First Wife but many from the Second. It is said that Hazrat Qutbuddin Bina e Dil رحمة الله َوتَعَالَ ٰى عليهhad a Dream wherein he saw The Holy Prophetصلى الله َوتَعَالَ ٰى عليه و آله وسلم who told him that a person will come from Karha to Daira and you should get your Daughter married to him. On the First Night of his first Marriage Hazrat Fazalullah رحمة الله َوتَعَالَ ٰى عليهwas engaged in ‘Zikr’ (Remembrance), when he was through, his Wife told him that Her Father would perform the ‘Zikr’ in such a Manner that in Negation he would Disappear and in Affirmation he would reappear, She proceeded to show him how it was done. From that day Hazrat Fazalullah رحم@@@ة الله َوتَعَ@@@الَ ٰى عليهaccorded her with the highest respect. When Hazrat Fazalullah رحمة الله َوتَعَالَ ٰى عليهinstructed his Followers that he should be Buried at the Feet of His Wife. 341 http://www.ahadees.com/arabic-surah-16-128.html 342 ‘Gulshan e Qalandari’, Makhdumzada Maulana Shah Zaffar al Yakin. 343 ‘Tahkeeq ul Aqwam’, Shah Afzal Hussain Sherpuri.
145 Hazrat Shah Fazalullah Goshai’n Qutbi ( )رحم@ة الله َوتَعَ@الَ ٰى عليهhad two son’s from His Second Wife. The First Son was Hazrat Syed Shah Mohammad Qutbi who left for His Ancestral Home344of Karra and Settled There. Hazrat Fazalullah's other345 Son was Hazrat Syed Shah Mehmood Qutbiرحمة الله َوتَعَالَ ٰى عليه, who remained with His Father in Daira, his son was Hazrat Syed Shah Naseeruddin Qutbi رحمة الله َوتَعَالَ ٰى عليهwhose son was Hazrat Syed Shah Rafiuddinرحمة الله َوتَعَ@@الَ ٰى عليهhis son was Hazrat Syed Shah Muhammad Muttaqi Qutbiرحم@@ة الله َوتَعَ@@الَ ٰى عليه followed by his son Hazrat Syed Shah Muhammad Taqi رحمة الله َوتَعَالَ ٰى عليهwho was the Father of Hazrat Syed Shah Naqi Qutbi( رحمة الله َوتَعَالَ ٰى عليهDarwaish e be Riya) whose son was Hazrat Syed Shah Khalil Qutbi رحمة الله َوتَعَالَ ٰى عليه. They all were His ‘Sajjada Nasheen’ (Designated Occupant of The Seat of Authority) and ‘Jan Nasheen (Heirs) of each other.346 Hazrat Syed Shah Mehmood. Hazrat Shah Fazalullah Goshai’n Qutbi's رحمة الله َوتَعَالَ ٰى عليهOffspring were all venerated due to their External Conduct and Internal Excellence. All The Sadaat of The area were Proud to be married into His Family. Muhammad Farrukh Siyar (1713 – 1718 CE); Ahmad Shah (1748 – 1752 CE); Azizuddin Alamgir Saani (1752 - 1759 CE); Aali Gohar Shah Alam (1759 – 1760 CE) all were Devoted to His Offspring and Hazrat Syed Qutb Al Aqtaab Khanرحمة الله َوتَعَالَ ٰى عليه as well as Hazrat Syed Ghaus Al Azam Khan رحمة الله َوتَعَالَ ٰى عليهand Syed Muhiyuddin Khanرحمة الله َوتَعَالَ ٰى عليهreceived Grants of Land from them. Azim o Shan and Farrukh Siyar, Father and Son presented themselves at the ‘Khanqah’ (Teaching Hospice) with full honors and were Blessed with seeing Hazrat Shah Khalilullah رحمة الله َوتَعَالَ ٰى عليهand Hazrat Shah Muhammad Naqi رحمة الله َوتَعَالَ ٰى عليه. Farrukh Siyar took Ba’ait at the hands of Hazrat Shah Muhammad Naqiرحمة الله َوتَعَالَ ٰى عليه. In keeping with their Spiritual Status and Background, they kept apart from the British Intruders. Eventually Hazrat Shaikh Nizamuddin رحمة الله َوتَعَالَ ٰى عليهwas born to the Family and He had many Offspring who kept up The Family Name and Tradition.347 He had a very famous Khanqah in Mohallah Baradari. It was through this Khanqah that the Grace and Teachings of the Qadriya Shurwardiya, Firdausiya and Chishtiya Qalandariya Sillasil spread to many other Khanqahs, namely Islampur, Sheikhpura, Bihar Sharif, Danapur, Ram Sagar and Gaya.348 Hazrat Fazalullah Had ‘Khilafat Ba Ijazat’ from Qadriya Shurwardiya, Chishtiya Qalandariya, Firdausiya and Madariya. ‘Ijâza’ of Madariya Sillsila was Passed on to his Son Hazrat Mehmoodرحمة الله َوتَعَالَ ٰى عليه, through him to His Khalifa Hazrat Syedna Mir Syed Naseeruddin Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليهand spread Far and Wide through them and was Passed down to Hazrat Sheikh Ibrahim Qadriرحم@@@ة الله َوتَعَ@@@الَ ٰى عليه.349 The Sillsila Qadriya Shurwardiya, Chishtiya Qalandariya and Firdausiya was Passed on through His Khalifa, Hazrat Mehmoodرحم@ة الله َوتَعَ@الَ ٰى عليه, to His Khalifa, Hazrat Syedna Mir Syed Naseeruddin Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليهand through him to His Khalifa, Hazrat Syedna Mir Syed Taqi ud Din Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليهand onward to the Main Line of the Sillsila Jehangiriya. Thus, through Many Branches and Sub Branches, these Sillasil are widely adhered to in India; Pakistan and Bangla Desh.350 Urs are Celebrated every Year and The Special Dish served is ‘Karri’ and ‘Roti’, 344 Nuzhatul Khawatir 345 Nuzhatul Khawatir 346 Nuzhatul Khawatir 347 https://aalequtub.com/hazrat-fazlullah-goshain-qutbi-%D8%B1%D8%AD%D9%85%D8%AA%DB%81- %D8%A7%D9%84%D9%84%DB%81-%D8%B9%D9%84%DB%8C%DB%81/ 348 ‘Jadu e Irfan’, Dr. Syed Mohammad Tai’yab Abdali Islampuri. 349 Tazkira al Abrar, Maulana Shah Mohammad Taqi Haidar Kakorvi. 350 Shurfa Ki Nagri, Hazrat Qia’muddin Kazmi Qadri Firdausi.
146 His Year of ‘Wisaal’ is accounted for through Abjad as ( فخ ِر آدم۔The Pride of Humanity) 925 AH. 26- Hazrat Mir Syed Mahmud Bihari al Qutbi bin Hazrat Mir Syed Shah Fazalullah Goshai’n Qutbi'sرحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Mohallah New Sarai, Masuma Karra Bagh, Baradari, Bihar, India. Wisaal: Hazrat Mir Mahmud Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليهwas the son of Hazrat Mir Syed Fazalullah Bihari al Qutbi, Syed Go'saieenرحمة الله َوتَعَالَ ٰى عليه 27- Hazrat Syedna Mir Syed Naseeruddin Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Mohallah New Sarai, Masuma Karra Bagh, Baradari, Bihar, India. Wisaal: 11 Zeeqaad, 915 AH. 20 February, 1510 CE, Sunday (Al Ahad). He was married to the Sister of Hazrat Qutbuddin رحمة الله َوتَعَالَ ٰى عليهand was the Father of Hazrat Mir Syed Nizamuddin Qutbiرحمة الله َوتَعَالَ ٰى عليه. 28- Hazrat Syedna Mir Syed Taqiuddin Darwaish Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Mohallah New Sarai, Masuma Karra Bagh, Baradari, Bihar, India. Wisaal: 16 Safar (11 Zeeqaad). ‘Mulfuhzat’ Literature of The Times regarding The Sufis throw much Light upon various aspects of Life during The Medieval Period. In their dress and diet the Sufis of Bihar were very simple and sparing. The clothes worn at different times, and referred to here and there, consisted of ‘Rida’ (Cloak or Mantle), Qamis (Shirt of Cotton), ‘Jubba’ (a Loose, wide sleeved outer vestment), ‘Qaba’ (a tight-fitted Coat with Buttons, Loops and Opening below the neck), ‘Pairahan’ (a loose Vest or Shirt), ‘Mirza’i’ (an under-jacket with big sleeves and open cuff) ‘Tahband’ (strip of cloth worn round the waist), ‘Izar’ (trousers, covering the body to the middle of the leg, and even below that) Dotahi (a double-folded garment), Bara’ini (a cloak which kept out the rainwater), ‘Do-patta’, ‘Dastar’, ‘Amama’ (big turban of folded sheets) and ‘Taqia’ (Fillet, specially worn under head-dress) have also been mentioned. The Sufis said that silken clothes were forbidden to men.”351 29- Hazrat Syedna Mir Syed Nizamuddin Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Mohallah New Sarai, Masuma Karra Bagh, Baradari, Bihar, India. Wisaal: 4 Muharram. Hazrat Nizamuddin رحم@@ة الله َوتَعَ@@@الَ ٰى عليهwrote the Book, Serat e Mustaqeem Sharah Qaseeda Kubra and was the son of Hazrat Qutbuddin’s رحمة الله َوتَعَالَ ٰى عليهSister. One of His Descendants was alive in Pre-Partition India and served as ‘Darogah’ (Chief of Police), being Posted at Sheikhpura, District Mungair, Bihar. 30- Hazrat Syedna Mir Syed Ahalullah Bihari al Qutbi رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Mohallah New Sarai, Masuma Karra Bagh, Baradari, Bihar, India. Wisaal: 351 The Comprehensive History of Bihar, Vol 2, Part 1, editor Bindeshwari Prasad Sinha.
147 Hazrat Syed Ahalullah رحم@@ة الله َوتَعَ@@الَ ٰى عليهwas the son of Hazrat Bibi Maryam, the Daughter of Hazrat Mir Syed Naseeruddinرحمة الله َوتَعَالَ ٰى عليه. 31- Hazrat Syedna Mir Syed Diwan Mohammad Jafar al Qutbi Binodpuri رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Town Barh, Mungair, Bihar, India. Wisaal: 24 Rabi ul Awwal, 1111 AH; 19 September, 1699 CE Saturday (As Sabt). Hazrat Diwan Mohammad Jafar al Qutbi رحمة الله َوتَعَالَ ٰى عليهis remembered in History as The Great Saint of Barh, near Bakhtiarpur in Bihar. The town's name may have been derived from the Persian word Bargah. Barh was popular site for Sufi Culture. The Qadri Saint of all Bihar importance was Diwan Syed Muhammad Jafar Binodpuri of Barh who had prominent followers during 1670-1690s CE. One of His Ancestors, Hazrat Syed Hussain Khingsawarرحمة الله َوتَعَالَ ٰى عليهwas Martyred by The Hindus and lies Buried in Taragarh Hills, near Ajmer Sharif. Local Tradition, supported by Documentary Evidence, says That Three of His Relatives came to Bihar, one of The, Namely, Hazrat Syed Hassan رحم@ة الله َوتَعَ@الَ ٰى عليهwas a Direct Ancestor of Hazrat Diwan Mohammad Jafar al Qutbiرحمة الله َوتَعَالَ ٰى عليه, in Emperor Shahjehan’s time, has a Tomb ascribed to Him at Neora, in Patna District. The other two, Hazrat Syed Ahmadرحمة الله َوتَعَ@الَ ٰى عليهand His Sister’s Son, Hazrat Syed Muhammadرحم@ة الله َوتَعَ@الَ ٰى عليه, popularly Called ‘Mamun – Bhanja’ (Maternal Uncle – Nephew) are said to have been Martyred in Jaruha, near Hajipur and are Buried there. Their Mausoleum remained Intact till the Earthquake of 1934 and is said to have been built much later by Raja Shiva Singh, Braham Ruler of Tirhut and The Patron of Vidyapati. Raja Man Singh, one of Emperor Akbar’s Governors of Bihar, Granted in 999 AH 15 ‘Bighas’ (One Bigha is ¼ of an Acre) of Land for the Upkeep of The Mausoleum and the Facsimile of His Bilingual ‘Sanad’ (Certificate) contains one of the Earliest and most Genuine specimens of Hindustani Prose, then in use in Bihar, and written in ‘Kaithi’ Hindhi Script has been Published. This shows The Missionary Zeal and attachment to Religion as a continuous Tradition of Hazrat Ja'far's رحمة الله َوتَعَالَ ٰى عليهForebears.352 A great but later Qadri saint of all Bihar importance was Diwan Syed Muhammad Jafar Binodpuri رحمة الله َوتَعَالَ ٰى عليهof Barh whose father was also saintly personage. The Diwan Passed Away in 1106 -1694 CE and has left behind some works.353 Hazrat Mir Syed Diwan Jafar al Qutbi رحمة الله َوتَعَالَ ٰى عليهwas the son of Hazrat Mir Syed Ahalullah Bihari Al Qutbiرحمة الله َوتَعَالَ ٰى عليه. Some Manuscripts report that he was descended from Hazrat Syed Mohammad Banda Nawaz Gaisu Darazرحمة الله َوتَعَالَ ٰى عليه. Perhaps this is true from some Maternal lineal Descent. Hazrat Mir Syed Diwan Jafar al Qutbi رحمة الله َوتَعَالَ ٰى عليهwas a prolific author and wrote many epistles on 'Zikr' (Remembrance) and 'Awraad” ((Litanies) and original 'Wazaif' (Spiritual invocation exercises) which even today, if practiced accordingly, yield Spiritual Grace, all of which were practiced by him showing his great extent of 'Mujahida' (Spiritual Efforts). His 'Aastana e Aaliya' (Place of Residence) was situated with a Mosque, 'Khanqah' (Place of Spiritualism), extensive Library and '‘‘Madrassa’’' (Religious School) which was frequented by thousands of people from far away places, Hazrat Mun'im Pakbaz رحمة الله َوتَعَالَ ٰى عليهwas student in this ‘‘Madrassa’’ which exhibits the excellence of it's teaching. He was extremely fluent in Arabic, Persian and Hindhvi (Early Urdu written in Arabic script) as evidenced by his scholarly books. When totally illiterate disciples took Ba'ait at his hands he would tell them to Recite Zikr 352 The Comprehensive History of Bihar, Vol 2, Part 1, editor Bindeshwari Prasad Sinha. 353 Prominent Sufis of Bihar and their Persian Works Dr. Yaseer Arsalan Khan.
148 and Awraad in Hindhvi until such time that they learned the original Arabic Litanies as Allah ُس ْب َحانَهُ َوتَعَالَ ٰىwould accept any invocation in any language at any time, as long as his utterances arose from the bottom of his heart, however, it was better to recite in Arabic. 32- Hazrat Syedna Mir Syed Khaliluddin رحمة الله َوتَعَالَ ٰى عليهbin Hazrat Jafar al Qutbi رحمة الله َوتَعَالَ ٰى عليه قدسالله السرح العزیز. Roza Pakbaz: Town Barh, Bihar, India. Wisaal: 19 Ze’qad. He was the Son and Successor of Hazrat Jafar al Qutbi رحمة الله َوتَعَ@الَ ٰى عليهand was a Scholar and 'Khatib' (A person qualified to preach the Friday Sermon. Thus he belonged to the Offspring of Hazrat Syedna Mir Syed Fazalullah Bihari, Al Muqallab ba Syed Go'saieenدحمت اللہ َوتَعَالَ ٰى علےand the younger Brother of Hazrat Syedna Mir Syed Taqi ud Din Bihari Al Qutbi دحمت اللہ َوتَعَالَ ٰى علے. His offspring were all Murids of Hazrat Mun'im Pakbaaz رحمة الله َوتَعَالَ ٰى عليهas Hazrat had announced that all his 'Faiz' (Religious Grace) was entirely at the disposal of Hazrat Pakbaazرحمة الله َوتَعَالَ ٰى عليه. He used to say that in the Holy Holy Qurʾān Sharif, where Religious injunctions are ordained like 'Namaz' (5 times obligatory prayers), ‘Zakat’ (Tax for the Poor), 'Roza' (Fasting) and Hajj (Pilgrimage), He has also Ordained that we should adhere to the 'Siddiqeen' (Truthful Followers of Allah ) ُس ْب َحانَهُ َوتَعَالَ ٰىand hold fast unto the 'Salikeen' (Sincere Seekers).
149 Alphabetical Index. Abdal.................................................................................................................................................................25, 75, 79 Abjad.......................................................................................................................................................................7, 144 Ahadīs.....................................................................................................................................................................16, 61 Ahadiyat........................................................................................................................................................................21 Ahalullah@سبحانه وتعالى....................................................................................................................................................27 Ahkam ul Hakimeen.....................................................................................................................................................33 Ahl e Saffah...............................................................................................................................................................36p. Ahl e Talveen................................................................................................................................................................25 Aḥwāl.........................................................................................................................................................................34p. Akaabir Auliya..............................................................................................................................................................32 Al Andalus....................................................................................................................................................................16 Alam e Arwah...............................................................................................................................................................34 Alam e Asbab................................................................................................................................................................27 Amaal............................................................................................................................................................................28 Amal e Qalbia...............................................................................................................................................................27 Antinomian....................................................................................................................................................................16 Anwaar..........................................................................................................................................................................32 Arif Billah...............................................................................................................................................................21, 72 Arif Billah’s..................................................................................................................................................................21 Arifana Rumooz............................................................................................................................................................27 Auliya........................................................................................................................26, 29, 31p., 36, 39, 52, 122, 138p. Awaisi...........................................................................................................................................................................35 Awam............................................................................................................................................................................27 Azkar.....................................................................................................................................................................52, 122 Ba'ait...............................................................................................................4, 28, 33, 35, 44, 80, 108p., 111, 141, 145 Ba’ait..............................................................................................................13, 28, 30p., 37, 59, 69, 77, 121, 141, 143 Baggals........................................................................................................................................................................113 Baheda...........................................................................................................................................................................73 Baqa...........................................................................................................................................................................20p. Baqqal...........................................................................................................................................................................60 Batin........................................................................................................................................................................20, 27 Batini.......................................................................................................................................................................28, 40 Batini Amal...................................................................................................................................................................28 Batiniya.........................................................................................................................................................................30 Bazaars’.........................................................................................................................................................................27 Bibi Bandhi...................................................................................................................................................................52 Bidʿah............................................................................................................................................................................16 Bidʿah’..........................................................................................................................................................................16 Bodh Kotwal...............................................................................................................................................................116 Buzurg..................................................................................................................................................................33p., 69 Charam..........................................................................................................................................................................28 Charam Posh.................................................................................................................................................................28 Chilla...........................................................................................................................................................................102 Chillum..........................................................................................................................................................................21 Dargah......................................................................................................................................3, 7pp., 72, 76, 85, 92, 94 Darood.....................................................................................................................................................................34, 64 Darwaish.......................................................................................................................................................................32 Dervish.................................................................................................................................................................23, 25p. Diwani.........................................................................................................................................................................116 Dum..........................................................................................................................................................................21pp. Duma Dum Qalandar....................................................................................................................................................23 Faiz................................................................................................................................................................4, 7, 48, 146 Fajr'..................................................................................................................................................................................4 Fana....................................................................................................................................................................20p., 141
150 Faqih..........................................................................................................................................................................6, 72 Faraiz.............................................................................................................................................................................27 Farman..........................................................................................................................................................99, 112, 115 Farz Salah......................................................................................................................................................................27 Fikr................................................................................................................................................................................81 Fuqara............................................................................................................................................................................30 Gazwa............................................................................................................................................................................37 Ghaib.........................................................................................................................................................................4, 31 Ghaibat....................................................................................................................................................................25, 45 Ghareeb Nawaz....................................................................................................................................................29p., 41 Ghusl.............................................................................................................................................................................35 Hadith............................................................................................................................................................................26 Hafiz..............................................................................................................................................................................18 Haj...............................................................................................................................................................................105 Hajj...................................................................................................................................................31p., 48, 60, 66, 146 Hakim ul Ummat...........................................................................................................................................................31 Hāl.................................................................................................................................................................................35 Halqa.............................................................................................................................................................................60 Haq........................................................................................................2, 20pp., 41, 48, 52, 65, 69, 79p., 121, 126, 138 Haqiqat..................................................................................................................................................16p., 104pp., 119 Harām............................................................................................................................................................................16 Hatif e Ghaibi................................................................................................................................................................33 Hifz................................................................................................................................................................................30 Hujja tul Mehboobeen...................................................................................................................................................39 Hujra..............................................................................................................................................................18, 111, 125 Hujrah............................................................................................................................................................................99 Ibadaat...........................................................................................................................................................................32 Ibadat.............................................................................................................................................................................84 Ibn ul Haal.....................................................................................................................................................................25 Ijazat..............................................................................................................................13, 40, 43, 80, 99, 122, 128, 143 Ijmāʿ..............................................................................................................................................................................16 Ilham...........................................................................................................................................................................104 Ilm.........................................................................................................................................................................75, 140 Imam...................................4, 11, 13, 16, 18, 24, 29p., 37p., 44pp., 52p., 55p., 58pp., 69, 77, 123, 125, 128, 136, 140 Ishq................................................................................................................................................................................82 Ism e Azam...................................................................................................................................................................41 Isma ur Rijal..................................................................................................................................................................37 Istaghraaq................................................................................................................................................................34, 37 Ittiba e Sunnat...............................................................................................................................................................31 Jagir.....................................................................................................................................................................112, 115 Jam’ul Jam....................................................................................................................................................................21 Jama............................................................................................................................................................................113 Jama‘at Khana.............................................................................................................................................................111 Jauhar..........................................................................................................................................................................103 Jihad..............................................................................................................................................................................37 Jihad e Akbar..........................................................................................................................................................53, 72 Jihad e Aṣḡhar...............................................................................................................................................................72 Jihad’...........................................................................................................................................................................105 Jinn................................................................................................................................................................................65 Jogi................................................................................................................................................................................73 Ka'aba..........................................................................................................................................................................107 Kaaba............................................................................................................................................................90, 103, 105 Kalima e Taiyyaba................................................................................................................................................20, 128 Karamaat..................................................................................................................................................27p., 31, 35, 73 Karamat.........................................................................................................................................................................73 Kashf.........................................................................................................................................................................4, 61
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