Hazrat Ashraf Jahangir Simnani and His Odd Encounters in Sultanat-i-Bangalah: Mirzakhil Darbar...

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) r. Sha bb i r Ah m ed

iM .B .A .Ho n s .M.A .Ph .D .

Professor Is lamic H istory

Culture

University

o f

Cli i ttagong

x D e a n , Faculty

of

Arts

ember, Ex Top Research Award Council, UGC

Director General

BAITUS SHARAF RESEARCH CENTRE

Mem ber of Execut ive Counci l

Internationa l Islamic University C hittagong

Res. 14/33 7

(B),

Chand gaon R/A, Chittagong City

Phone:670899 Mobi le ;01191461941

I do hereby affirm with pleasure that Mr. Mohammad Maksudur Rahman

undertook to research with my supervision on spiritual dimension of Islamic religion

that pivoted in the main^the essentials of religious formalism into cultural aphorism in

general. Out of the sanctified heredity Hazrat Ashraf SimnanT and his ecclesiastical

and spiritual undertaking all over the Muslimdom—^Hindustan, in particular brought

him to the last, face to face with everything academic and cultural development, nay,

certain socio-political handicaps standing on the way at Bangalah, in particular which

he had overcome without pertinent resources at hand necessary for struggle - armed

and unarmed.

'Mirzakhil Darbar Sharif established by Hazrat Sheikhul Arefih Moulana

Mukhlesur Rahman along with his Sajjadahnashms of worldwide fame and renown,

was found to have earned the title of

S H A H J A H A N G I R

that found in currency

only with the name of Hazrat Ashraf Simnani beforehand. This evoked academic and

otherwise interest in Similarity-never in terms of Comparision. We have unearthed

here all the possible and probable linkages between the two that has led it far and wide

in meaning and implication. We humbly w ish and expect eternal bliss for all Here and

Hereafter.

The researcher gifted with vast Islamic languages - Arabic, Persian, Urdu

and Modem academic explorations in English, seemed to have creditably performed

his job making

fiirth r

way-outs for the incumbent.

Dr. Shabbir Ahmad

Supervisor and Professor

Department of Islamic History and Culture.

Chittagong University.

Chittagong.

11



Acknowledgement;

In the present work

Hazrat Ashraf *JahangIr* SimnanT (R.A.)

and his odd encounters in Sultanat i Bangalah: Mirzakhil Darbar Sharif

— a case study , we have almost a new subject-matter in treatment without

parallel, though works and writings on emergence of Sufism seem to be

ample. In our research, we are however, obliged to a good many works

contemporary and subsequent to its parallelism.

Prof

Saiyid Abdul Bar , a

pioneering author found numerous followers of academic distinctions to

whom we are deeply obliged. In this connection

Tadhkirah ,

Malfuzat and

STrat are worthy of being mentioned here. We are particularly grateful to

the numerous libraries and establishments along-with the contemporary

'Narratives' found in Bengali, Urdu and Persian languages, not to speak of

Arabic and English, in particular.

Sheikhul Islam Hazrat Moulana Hakim Saiyid Sikandar Shah

arduously put on record the passing events of Mirzakhil Darbar Sharif in the

earliest almost as an eye-witness to whom our gratefulness is simply

unending. A number of academic works side-tracked the cultivation of

profound wisdom of great stalwarts who worked from the nook of Bengal all

around the cultural centres scattered all along Hindustan — the chroniclers'

and biographers' writing and editing the life-long struggle and contribution

of the men distinguished in the acquisition of learning and culture whose

scholarship was acknowledged all over Muslimdom and we are immensely

benefited with their contribution; by that way we made our endeavour

beneficial to inquisitive mind and researchers as a whole.

IV



We can fairly hope that this sort of works emerging afterwards,

shall add to our knowledge and culture in its wide variety. We can however,

desire and deserve the Divine bounty that will last longer and longer for all

of the Seekers in this respect. May Allah fulfil it upto everybody's

expectation.

Mohammad Maksudur Rahman



Contents: Page No.

Acknowledgement. iv-v.

Forewords vi.

Introduction. 1-12.

CHAPTER-1

M irzakhil Darbar Sh arif -

13-81.

A Study of its Ancestral Genesis and Spiritual Establishment. 13-17.

SECTION ~ A. Shah Jahanglr-I Hazrat Sheikhul 'Arefin

(d. 1302 A.H. /1885 C.E.) 18-28.

SECTION ~ B. Shah Jahanglr-II Hazrat Fakhrul 'Arefin

(d. 1339 A.H. /1921 C.E.) 29-42.

SECTION ~ C. Shah Jahangir-III Hazrat Shamsul 'Arefin

(d. 1391 A.H. /197 1 C.E.) 43-47.

SECTION ~ D. Shah Jahanglr-IV Hazrat Tajul 'Arefin

(b. 1359 A.H. /194 0 C.E.) 48-72.

SECTION - E. Monumental Description of Darbar Sharif 73-81.

CHAPTER-2

Hazrat M akhdum As hraf Jah ang ir Simnani [R.A.]

(d. 832 A.H. / 1428 C.E.) 82-161.

SECTION ~ A. A short biography of Hazrat Makhdum

Ashraf Jahangir Simnani (R.

A).

82-108.

VII



SECTION -- B. Certain 'Meeting-Points' between Hazrat Ashraf

Jahanglr and Hazrat Shah Jahangir Sheikhul'Arefin. 109-120.

I Self-same unity in the title of both - Shah

Jahangir .

109.

II Union of both into concurrence convergence

of the '

Tanqahs

'in multiple ways. 110.

II I A noble link-up and unity from a novel incident. 113.

IV Union of both with pre-dominant spirit of acquisition in

the arena of Ilm and M arifat. 117.

V Union of both via Imam Jafar Sadiq. 117.

SECTION ~ C. The 'Odd Encounters'of Hazrat Ashraf Jahangir

SimnanT (R.A.) in Sultanat i B angdlah. 121-141.

Part-1 Raja Kans and Jalal al-DIn Mohammad S ha h-

usurpation by Raja Kans and his sad end. 122.

Par t-I I Jalal al-DTn Abu al-Muzaffar Mohammad Shah. 133.

SECTION— D. The roleo fH azrat Ashraf Jahangir SimnanT

(R.A.) to the rescue of the nascent Muslim rule in

Bengal under Iliyas Shahl Dynasty. 142-147.

Pa rt-1 The Letter of Hazrat Nur Qutb al-'Alam to

Ibrahim SharqI. 142.

Part- II The Letter of Hazrat SimnanT (R.A.) to Ibrahim

SharqI. 143.

SECTION - E. A critical study of the 'Death-date ' of Hazrat

Makhdum Ashraf Jahangir SimnanT (R.A.) 148-161.

V l l l



CHAPTER- 3

Conclusion.

Appendix.

162-165.

166-240.

Appendix A. Spiritual Lineage of HazratM akhdum AshrafJahanglr

SimnanT(R.A.) 166-169.

Appendix B. Spiritual Lineage of Mirzakhil Darbar Sharif 170-223.

Appendix C. Geneology ofHazrat Ashraf Jahangir Simnanl. 224-226.

Appendix D. Geneology of hah Jahangir of Mirzakhil Darbar

Sharif 227-231.

Appendix E. Constant Tours and Travels highlighting the life-long

struggle ofHazrat Shah Jahangir IV (Q.S.A) 232-234.

Appendix F. The Chart of Routine Works and Observances. 235-237.

Bibliography.

241-269.

IX



ntroduction



Introduction

In the spiritual development of Islam, individual discretion made

headway leading to the emergence of personaliae with distinction of

discourses and Sufi-Pathways of their own. In the way of perfection a noble

amalgam was effected as the great Masters demanded it to be as such. Very

many stalwarts of Sufi Tanqahs are renowned to be the harbingers of the

same; the name of Hazrat Makhdum-i-Jahanian Jahdn Gasht Jalal al-DTn

Bukhari (d. 785 A.H. / 1384) got overwhelming reputation in this respect.

Having being blessed with the ^Nimat (^<:ii«j) from his illustrious father

Hazrat Sheikh Ahmad Kablr and from Imam Abdullah Yafel, author of Rawd

al-Riyahinfi Hikayat al-Salihin (d. 768 A .H. / 1367 C.E.), he was dictated to

visit Hazrat Rukn-i-'Alam Rukn al-Din Abul Fatah Multanl (R.A.) (d. 735

A.H. / 1335), the progeny of Hazrat Baha al-DTn Zakarlya Multanl (d. 661

A.H. / 1262). As it is reported,^ he, missing Kdba Sharif on certain night in

its usual spot repaired to Delhi to see Hazrat Mahmud NasTr al-DTn Rawshan

Chirag DehlawT (R.A.) (d. 757 A.H. / 1356) and succeeded in his noble

pursuit—thereby he is said to have combined in his person three illustrious

TarTqahs :

1) Qadiriah from Imam YafeT (R.A.)

2) Sahrowardiah from Rukn al-DTn MultanT (R.A,)

3) Chistiah from Rawshan Chirag (R.A.)

Out of fourteen Silsilahs he acquired even Naqshbandiah in his

own self No t much latterly Hazrat Shah al- Alamin Makhdum Bandegi

Abdul Quddus GanguhT (R.A.) (d. 944 A.H. / 1537 C.E.), Hazrat Saiyiduna



MTr Abul 'Ula (d. 1061 A.H. / 1651 C.E.) and Hazrat Hajl Emdadullah

Muhajir

Makkl (R.A.) (d. 1317 A.H. / 1899 C.E.) amassed and accumulated

all the current

Tanqahs

in one which was renowned to be the crucible of all

spiritual exercises.

In terms of cultural continuity, British Imperialism deeply

appreciated the Stalwarts highly esteemed and respected by all and sundry.

Though via media East-India Company, the Monarchical rule was found to

be established, as usual, through tested agencies; and the local agencies were

prima-facie

fell upon the highly learned people of established reputation and

the

Zamindars

(Land-aristocrats) side-by-side. Needless to say, as early as, in

the 19* Century local Muslim Aristocrats w ere, most of them, men of

wisdom and spirituality. At the same time, strong men of 'head and heart'

came forward to the great assignments with princely status—we find the

predecessors of the illustrious family of MTrzakhil Darbar

Sharif,

some of

them, enjoyed top positions here and there in their long march from Central

Asia to Hindustan, For long time, constant companions of Shaista Khan and

his son Buzarg Umid Khan (d. 1105 A.H. /

D e c ,

1693) very many scions of

the family enjoyed and suffered from the aristocratic dooms to make at the

end august survival of the personnel who dominated the intellectual

firmament at home and abroad while the high-spiritual nomenclature was, in

no way, weakened; rather rose up to the most celebrated title of

Shah

Jahangir

in the arena of Spiritualism making linkages with so much

dignified a savant as Hazrat Makhdum Ashraf Jahangir SimnanI (R.A.) (d.

832 A.H ./1428).



Our concern for the title {Shah Jahangir) to both came out to be

supplementary and complementary attributes to add to the luster and repute

of

personaliae

belonging to the most respectable family whose names and

fames were renowned across the country and beyond.

Spiritual assemblage presented spectacular phenomenon in the

middle ages up to modem times— 'Modernism' in Islam is said to have deep

and wider bearing with the scientific ages of modernism, though Spiritualism

is considered to be the phenomenon of devoutness of piety and

consecration—pure and simple. In this respect, 'MTrzakhil Darbar Sharif

possesses an unusual distinction of acquiring knowledge and wisdom of all

kinds to its further limit in as much as the earliest

Sheikhain

(Shah Jahangir I

and Shah Jahangir II) accumulated and amassed all kinds of knowledge not

to be qualified as Divine, Secular, Technical, Earthly and so on.

There is nothing to wonder to see that Shah Jahangir I Sheikhul

'ArefTn Moulana Saiyid Mukhlesur Rahman (d. 1302 A.H. / 1885), after

finishing top acquisitions of Time-Honoured Degrees, he was immediately

confined within the deep comer of his own village—Mirzakhil, but never

abstained from editing standard works current in high thoughts commenting

on books of terminal knowledge of every kind—his comments and

compositions are enumerated to the range of 70 to 100 in number.

Again, Hazrat Shah Jahangir II Fakhml 'ArefTn Moulana Abdul

Hai (R,A.) (d. 1339 A.H. / 1921) is called to be the Supreme Talent of an

area that never had shown itself to be counted by none else than himself

While as a student, he had been extra-ordinary influential on his colleagues,

classmates even on his teachers. It was current on everybody's lips that his



teacher Allamah Hazrat Abdul Hai Ferunglmahalll (d. 1304 A.H. / Dec,

1886) as he was composing the

Sharah

of Al-Hisn

al-HasTn

{by- Imam

Jazarl

(R.A.)},

the total participation of

his

own student Moulana Abdul Hai

ChatgamT has been enclosed in the draft as in Arabic version. This

conglomeration of

the

teacher and the taught has become proverbial in those

good old-days. Moulana Abdul Hai dared to utter

Aqulu

(Jj^O

i.e. 1

say'

which meant

interaliae

the supplement in the main statement of Allamah

Jazari

via

Ferunglmahalll. This practice adequately drew the attention of the

stalwarts which they appreciated and talked about as a novelty in the Frontier

of exercising know ledge.

In a number of times, it is said Allamah Rashid Ahmad Ganguhi

(d. 1323 A.H. / 1905) read only three books

oi Hadith Sharif With

him and

permitted him to teach the rest of

Sihah Sittah

and all his

Masamd

and

Marw iat (Hadith

Monographs). While in holy pilgrimage during 1893 he

was chanced to see Hazrat HajT Emdadullah

Muhdjir

Makkl (R.A.) (d. 1317

A.H. /1899) and snatched time out of his business to read Mathnawi

Sharif

who readily bestowed on him the

Ijazat

of

Silsilah-i-Nizamiah Quddusiah

and Silsilah-i-Sabiriah

Quddusiah.

It is said that Hazrat Saiyid Ridwan took Moulana Abdul Hai

under him to teach

Daldil al-Khairdt.

It is further known that his spiritual

ancestor Hazrat Shah Saiyid Emdad All (R.A.) (d. 1304 A.H. / 1887) too

read the book under him—this very fact convinced Shah JahangTr II to read

the same book again under him in his old age whereby, per chance, he heard

Saiyid Ridwan saying that for the last 5 years he has been teaching the book

there w ithout break.



In fine, his discipleship with the illustrious savants of the time

became renowned to be reciprocal in both

Ifadah

and

Istifadah.

Shah

Jahanglr II was thus acknowledged to be Universal Teacher of the time and

both the

Tarfain i.e.

Shah Jahanglr III and Shah Jahanglr IV magnificently

contributed to the management, rearrangement of their forefather's

contributions in terms of Scanning, Microfilming and Editing thereof in

perfect order.

Thus the 'MTrzakhil Darbar Sharif acquired the time-honoured

distinction which, other than otherwise, was a distinctive feature of the

family—undertaking of cultivation of knowledge and culture. Needless to

say, cultivation of knowledge has been identified to be the

Hazz-i-Wafir

(jsl J -C a p i ta l share) of the Divinity as stretched out for the benefit of entire

creature—best of them to be the human being—along the Apostleship

(CiiL-ij). This particular phenomenon in the Darbar Sharif was considered

quite aptly fit in the classical mode of inculcation of Asceticism.

In the right track, this Darbar and its Associates are always found

head-long busy with the acquisition of knowledge—academic and spiritual.

People from the nook and comer of the world seemingly dumb-founded (^^^

^)

about the scions of the family who all along put their earnest labour and

enthuasism towards the cultivation and inculcation of terminal wisdom.

Surprisingly enough, this striking phenomenon made the Darbar distinguised

with certain special features. Unlike otherwise, herein womenfolk are seldom

to be met with publicly; even with the exclusive movements in their

homeward congregation are few and far between. Promulgation and practice

of

Sharii Pardah (O^JJ CS^>-)

are strictly maintained here without a parallel.

Hundreds and thousands of people being engrossed in their particular duties



and assignments are full-time Devotees—they are found heardly answerable

to the tasks other than their own. From time immemorial,

Fatiha

and

Urs

with Futuhat f*^^>a , Khairat {^^ji?) and Tabarrukat

(^^j^)

are timely and

neatly celebrated here as if to welcome in advance one in passing as soon as

it comes to an end.

Surprisingly, it was a singular Darbar that attracted through

centuries devotees and disciples from the farthest country (Sub-continent)

and many other adjacent regions where the connected people roamed about

and made so-joums on their ways upward and downward journeys.

Since then, very many houses and homesteads are found ear

marked

as

Mahfil Khanah

{Dairah Ghar- j ^ ^j^^^), Hindustani Building

(ojA

^\^

AJla.)

Burma House, Akiyab-Arakani House, Asami House, Bombay

House, etc, etc.

It needs to be mentioned that the same Darbar was found to

maintain a huge structure of manpower—most of whom were / are busy

twenty-four hours to attend some sort of manual works of toughmost

implication. Hence, people use to say, evemew houses and homesteads used

to be constructed and reconstructed along with the pressing needs as and

when arose.

Over and above,

Arbdb-i-Rushd-O-Hidayat

(the authenticated

sages of Darbar) sincerely wanted that the visitors from far-off places should

stay back there even for months together so that they can closely observe and

follow day-to-day

Adhkar wa Ashgdl, Ibdddt wa Riydddt

f

tJlW ^

«JUaiij jlSji

ujLjabjj) of their own Mashaikh.



This, in fact, served as a 'Spiritual Training Centre' of a deep

meaningfulness of the spiritual Services being done in and out of season.

The

Khanqah

of Nizam al-DIn Awlia (R.A.), they say, does have

very much scanty parallalism in the subsequent Darbars as they emerged but

some certain Darbars flourished laterly much more than usual while

MTrzakhil Darbar Sharif in its growth and spread knows very little bounds as

it is said to have been squarely widespread. This is why uptil now MTrzakhil

Darbar

Sharif,

in letter and spirit, poignantly indicates purity of heart as

much as it demonstrates cleanliness of mind and body together.

Certain illustrious person of majestic position, an established

lawyer named Moulana Ghulam Muzher Shah (1875-1927 C.E.) there lived

in Banaras while Shah Jahanglr II Fakhrul 'Arefin of Mirzakhil Darbar Sharif

was chanced to so-joum there couple of days in a place near

Purarii Adalat

beside Rangila Shah Mosque. Once he had dreamt that about 6-7 Dervishes

appeared before him and wanted to know why he did not yet attend on the

incumbent Dervish quartered beside and accept him as Spiritual Guide. In

reply, he, as a mark of apology, stated that he was at that time bound up with

shackles; hence he was undone. At this the chief of them beaconned him with

the sword and no hindrance was left. Then he presented himself before the

Dervish and urged him alongwith everything within and without. The

Dervish felt pity upon him and quoted him with all felicitations. Nanne

Mia(n) (Ghulam Muzher Shah) at that time a student, seeker of knowledge

was left nothing with formal TdlTm-i-Tariqat .^



Long 18 years had passed in the meantime. Incidentally, his wife

fell seriously and hopelessly ill. In utter frustration, she reminded him of a

bygone incident of

the

advent of a holy soul from Chatgam (Chittagong) on

whom he attended and was gracefully received. Why do n't we try to have

his graceful wishes as a last resort towards the healing? Nanne Mia(n)

immediately recollected the event and hopefully resolved towards the

pursuit. He repaired the journey from Hindustan towards Mlrzakhil without

delay and was present amidst the teeming millions along the overflow of

the

assemblage at the Darbar

Sharif.

It so happened that there was the occasion

of the 35* Urs Sharif of Shah Jahanglr I. Shah Jahanglr II overseeing the

crowd thus thronged before him, identified one particular person out of the

lot and halloed him up. Shah Jahanglr II entreated him to remember that

incident of by-gone days that he was rendered incapable of moving under

heavy chains and shackles which was removed by the movement of

a

finger

tip of a person with whom he had spiritual association. Now, to be sure, that

very rescuer person was no other than Hazrat Makhdum Ashraf Jahanglr

SimnanI (R.A.) himself that released him and provided a Transfer from his to

latter (Shah Jahanglr II). Nanne Mia(n) recollected everything as clear as that

wherein Shah Jahanglr II inculcated into him this grand occasion of

'Transfer' into the new

Tariqah

through the grace of SimnanI (R.A.).^

This incident seemingly impractical was out and out a spiritual

phenomenon that occurred and Shah Jahanglr II readily actuated it in

to-to.

This sort of occurrence made extra-ordinary influence of practical union

through a poignant Transfer which adequately points to the meaningful

Linkages and reciprocal relationship of 'head and heart' that made both the

Tariqahs

almost one and the same.



One thing is noticeable here that Hazrat Makhdum Ashraf Jahanglr

SimnanT (R.) had been active all along and did not fail to by-pass the

potentiality of incumbent

JAHANGlR

to whose discipleship he was

instrumental after more than half a millennium to add his own disciple to a

Tariqah

belonging to Shah Jahanglr I; whereas, the case was seldom found

that the 'Transfer' occurred otherwise making the

Jahangin Tariqah

ending

into the same crucible of Spiritualism towards a happy union.

Here we find that the

Silsilah

of Ashraf Jahanglr SimnanT

continued alongwith his own name 'Ashraf and as such it was renowned to

be the

Silsilah-i-Ashra jTah ,

w hereas, in the Mirzakhil Darbar Sharif the grand

Silsilah became bereft of the Founder's name and nomenclature and it

continued without handicap as

Silsilah-i-Jahangmah

up to the unending

times.*

10



References:

' Dr. Saiyid Muhammad Ashraf JilanT, Sa ivid Ashraf JahansTr SimnanlKl IlmT, Dim

awr RahanT Kh idmat ka Tahalaf Jaizah. A Ph.D. Thesis, University of Karachi,

Pakistan, 2003, p. 123; cf. Moulana JamaU, Star al- Arettn, Rezvi Press, Delhi, 1311

A.H., pp. 155-157; Ghulam Sarwar Lahori, Khazinai

al-Asfia,

vol. 2, Kanpur, India,

1914,

p. 57; Abd al-Rahman ChistT, Mir

^

at

al-Asrar.

Maktaba-i-Jam-i-Nur, Delhi, India,

1418 A .H ./19 97 , pp. 969-975.

2.

In the annals of ascetic deliverations Makhdum Jahanian Jahan-Gasht is a sole

personnel to whom illustrious TarTqahs are referred to or / and attributed to be the

pioneer thereof It is to be noted here that the contemporaries commemorated his

worldwide travelling {J^ oV?-) in pursuit and performance of remarkable Pathways in

this respect, cf . Saiyid Abd al-Bari,

Ashraf

JahansTr. Nishat Printing Press, Faizabad

(U.P.),

India, 1981, p. 12 ; Nizam al-Din Garib YemanT (R.A.),

Lataif-i-Ashraft.

vol-

II, Nusrat al-Matabe' Press, Delhi, India, 1295 A.H. / 1878, p. 24. ; Mushir Ahmad

Kakori, Sirat al-Ashraf. vol. I & II, Barqi Press, Lucknow, India, 1370 A.H. / 1951, pp.

7-11.

Saiyid Abd al-Bari, Zia-i-Ashraf, Faizabad, India. Anas Masrur, Malfuzat-i-

JahamTrT. Nishat Printing Press, Faizabad, India, 1980, pp. 12-17. ; Ghulam Sarwar

Lahori, Khazinai al-Asfiah. Kanpur, India, 1914, p. 41. ; Saiyid Sabah al-Dln Abd al-

Rahman, Bazm -i-Sufiah, Azamgharh, India, 1989, pp. 466-514 ; Abd al-Rahman ChistT,

Mir at al-Asrar. Maktaba-i-Jam-i-Nur, Delhi, India, 1418 A.H. / 1997, p. 969; cf.

Moulana Mohammad Maksudur Rahman,

Addurr al-Nathir ft ManSqib i Ashraf

JahdngTr,

Ms., no. 17, Mlrzakhil Darbar Sharif Library, Chittagong, p. 17.

3.

Makhdum is an Arabic word carrying deep respect and resonance with the pre

dominant prerogatives of the

personliae

in terms of Ahl-i-Bait, in particular. General

people, out of them puritanic Muslims tend to locate their piety in and around the

personages of the same cadre. Mostly after 'fall of Baghdad' and beforehand as well,

most notable families making the crux and cores of the Muslimdom were increasingly

reputed to be the Makhdum meaning that they ifsofacto deserve to be readily and

rewardingly served by all around. Certain Persian poetry denotes incumbent and

immediate fulfillment of total attendance upon those who perchance made their

11



emergence among the Muslim community—even the poet Kumait equated the self-same

service as good as the

^Ibadat

and Itadt to be performed by the faithful, in general.

Prof.

Khaliq Ahmad NizamI is well convinced to say that earlier Guides and Imams are

invariably called

Makhdums

rather than

Sheikhs

that deserve intellectual and spiritual

homage of the attendants, in general, c f. Khalique Ahmad NizamI,

Tarikh-i-Mashaikh-i-

Chist, Nadwatul Mussanefm, Urdu Bazar, India, 1372 A.H. (Muqaddamah).

4

• It is to be seen that at the end of Nineteenth Century, while Deoband cultural

Movement in spiritual and intellectual Islam occupying topmost positions all over the

Muslim world, one of his students in Hindustan, nay, Bengal (farthest end of Chittagong

named Hazrat Abdul Hai) perchance joined in the holy pilgrimage travel of his illustrious

Sheikh (Muhajir Makkl) and availed himself of the opportunity to attend on the lecture of

Matiinawl Sharif as an when time permitted and obtained his Khilafat on

Silsilah-i-

Nizamiah

QnddusTah

and Sdbiria Quddusiah. In the same tour, he had accomplished

Daldil al-Khairdt

from Saiyid Mohammad Ridwan known to be 'Sheikh al-Dalail'. The

statement provided here pinpoints to the universal wisdom of a person belonging to the

illustrious family of Mirzakhil, was beyond doubt the eye-doll (u^il »j9) of intelligentia of

Deoband who felt proud of his wisdom and name-sake ~ pure and simple. His

composition

TahqTq al Adabir ft Simad al-Mazttmir—a .

book of critical study and

wisdom ejected dumb-founding appreciation of all and sundry without denouncement for

century as they call it. cf . Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.), Slrat-i-

Jahanem. Delhi Printing Works, Delhi, India, 1338 A.H. /19 20 , pp. 1-4.

Hazrat Hakim Saiyid Sikandar Shah,

STrat i Fakhrul

Areftn, Vol. I, Kotob Khana-i-

Rahimiah, Delhi, India, 1935,

p.

50.

^

Ibid, vol. 3, pp. 82-84.

' ' Ibid vol. 3, pp. 85-92.

8. _ . _

Hafez Munshi Abd al-Qadir Dehlawl, Yadsar i JahansTrt Delhi, India, 1335 A.H. /

1917, pp. 17-27.

12



CHAPTER-1

Mirzakhil Darbar Sharif

A Study of its Ancestral Genesis and Spiritual Establishment.

Astanah-i-'Aliyah Jahan^ah

Minzakhil Shanf, Satkania, Chittagong, Bangladesh.

13



Mlrzakhil Darbar Sharif -

A Study of

its Ancestral Genesis

and

Spiritual Establishment

'MTrzakhil Darbar

Sharif,

as it is well known to the people

throughout the Sub-continent and beyond since more than two centuries last,

was located at the village of MTrzakhil, two Kilometers away from Satkania

Headquarter, a reputed Trade-Centre widely connected with the Chittagong

Seaport having linkages with far off entrepots and cross-wise emporiums

scattered all over the British Indian Dominion.

Belonging to the Fatemite Stalwarts, the first person, a reverend

sage named Hazrat Saiyid Jafar (R.A.) was lodged in Bukhara in the twelfth

century during Buaihid regime and his grandson Hazrat Jalal al-DTn Husain

Bukharl (R.A.) (d. 695 A.H. / 1296 C.E.) ^amidst sturdy movements

journeyed up to Hindustan and reached

Uch

in the early

13*

century; while

Hazrat Saiyid Mohammad Gaus (R.A.) afterwards was settled at a place in

Delhi, whence the family in their fiir ther flight reached Chittagong

coastland- 'Diyang' by KamaftiUy River. For long they stayed up there with

honour and dignity sometime with dignified assignments as

Sheikh al-Islam

and Qadi (Judicial Service). Needless to say, Satkania with its vast suburb

and vicinity, since ancient times, used to furrow through

Dalu

River leading

to the Port-city via KamafiiUy River thus making frequent touches with

Diyang. This respected family moved to the village nearby Satkania bordered

on hillocks to the west; and the rural area took after the

'Khil'

(barren land)

of Mirzd , a renowned appellation within which the certain personnel was

famous beforehand as the surname spells out.^

14



It is noteworthy that Hazrat Mir Saiyid Jalal al-DTn Bukharl II

(R.A.),

his brother MTr Saiyid Jamal al-Din Bukharl, his son Hazrat Mir

Saiyid Afzal Bukharl (R.A.) and his grandson Hazrat MTr Saiyid Qutbullah

are commemorated in Diyang renowned as Chahar PTr Awliar Mazar ; MTr

Choto

Saiyid Sahib, his son MTr Saiyid HabTb and his grandson MTr Saiyid

Ghulam AIT (d. 1232 A.H. / 1817 C.E.) were settled at MTrzakhil; Shah

JahangTr I Sheikhul 'Arefin MTr Saiyid Moulana Mukhlesur Rahman (R.A.)

(d. 1302 A.H. / 1885), his son Shah JahangTr II Fakhrul 'Arefin Moulana

Saiyid Mohammad Abdul Hai (R.A.) (d. 1339 A.H. / 1921 C.E.), his

grandson Shah JahangTr III Shamsul 'Arefin Moulana Saiyid Mohammad

Makhsusur Rahman (R.A.) (d. 1391 A.H. / 1971) and his great-grandson

Shah JahangTr IV Hazrat Tajul 'Arefin Moulana Mohammad 'Areflil Hai

(R.A.) (b. 1359 A.H. /19 40) at 'MTrzakhil Darbar SharTf; as the village took

after the same name-sake of the homesteads of the chosen saints, as they

were.^

Near about the region, the illustrious family flourished in name

and fame sooner than usual. 'MTrzakhil' by the name-sake denotes the

homestead of MTr Sahib—a barren land (uncultivable) and mostly fallen land

almost without habitat wherein somebody pioneered to settle and thus the

area bears the particular name in accord with the owner—hence the large

area took the appellation of 'MTrza-Khil', a belonging estate for the owner as

a token of auspicious acknowledgement. And the region, remaining

uninhabited for long, gradually became a good resort to which noted families

flocked up.^

15



It may be remembered that in 1666 C.E. during Mughal Emperor

Awrangazeb's rule, he chose Hazrat MTr Saiyid Jalal al-Dln Bukharl, called

'Baro

Saiyid who placing him under Shaista Khan, arranged towards

preaching Islam up to Chittagong and Southward; hence Chittagong was

renamed

'Islamabad'

wherein Buzurg Umld Khan had had positive hand. In

the struggle against the local Magh Chief, the age-worn Saiyid Mir Afzal

Bukharl son of Hazrat MTr Saiyid Jalal al-DTn BukharT laid his life.

Afterwards, MTr Saiyid Qutbullah son of Saiyid

MTr

Afzal BukharT asked his

youngest son, called

'Choto

Saiyid to migrate, at least, for his own security.*

On his

(Choto Saiyid's)

way-out to Arakan, Mohammad All, the

local Zamindar and fief holder, intercepted and made him stop and got him

settled down at his own area, having wedded him with his own daughter;

wherefrom MTr Saiyid HabTb was bom in the mid 18* Century.' His (MTr

Saiyid HabTb's) yet more illustrious son Saiyid Ghulam AlT, a noted pleader

and 'Secretary' to the M/w//(Justice) in the Satkania Munsif Court (Estd.-

1802) died in 1232 A.H. / 1817 C.E.. Mention may be made that he was

blessed with a son, the most reputed sage and saint Moulana Shah Mukhlesur

Rahman, the Founder of the 'MTrzakhil Darbar

Sharif.*

16



References:

' Allamah Abd al-Hai Hasani NadavT,

Nuzhat al-Khawatir wa Bah/at al-Masami wa

al-

Nawazir,

Vol. VIII, Darul Arafat, Rai Berali, India, 1993, pp. 256-257.

^•/AW, vol. VII, p. 391.

3 _

' Hazrat Hakim Saiyid Sikandar Shah, Sirat-i-Fakhrul Areftn. Vol. I, Kotob Khana-i-

Rahimiah, Delhi, India, 1935, p. 3;

cf

Sheikh al-Islam Hakim Saiyid Sikandar Shah

(R.A.),

STrai-i-Jahanem . Delhi Printing Works, Delhi, India, 1338 A.H. /192 0, pp. 3-4.

4.

Jamal Uddin,

Divans Parsanar Itihas,

Balaka, Chittagong, 2006, pp. 294-297;

cf.

Mahabubul Alam, Chattasramer Itihas (Katipava Bishista Paribar), Nayalok

Prakashana, Chittagong, 1967, p. 17.

' Moulana Mohammad Maksudur Rahman, Hazrat Shamsul Arefeen er Pabitra Jibon

Charit,

2" *

Ed., Al-Aqsa Printing & Packages, Chittagong, 2003, pp. 1-2.

^•/AW, pp. 4-17.

7.

Abdul Haq,

Chattasramer Samai O Sanskritir

Ruparekha, Bangla Academy, Dhaka,

May, 1988, pp. 38-39; cf. Abdul Haq,

Chattasramer Itihas

Prashanea. Bangla

Academy, Dhaka, 1982, p. 19.

8.

*

Mahabubul Alam,

Chattasramer Itihas(Wali

Darveshsan), Navalok Prakashana,

Chittagong, 1968, pp . 11-12, 27, 58-60.

9.

*

Mafzalur Rahman,

Hazrat

Fakrul

Arefeen er Pabitra Jibon

Charit, Ms., Mirzakhil

Darbar Sharif Library, Chittagong, p. 4.

*

Hazrat Hakim Saiyid Sikandar Shah, O p.

cit.,

pp. 27-30,

17



Section: A

Shah Jahanglr -1

Hazrat Sheikhul Areftn

This noted sage and saint was bom on Monday, 28 November

1814 (15 Zilhadj, 1229 A.H.) and he expired also on Monday, 24 August,

1885 C.E. (12 Jilkad, 1302 A.H, at the age of 73)/ Moulana Mukhlesur

Rahman lost his father while still he was a baby of two and a half; his

mother, in her utter helplessness owing to the family-troubles and in the

plight of utter abandonment, took the utmost care of the baby-lap, orphan

child for his IbtiddT TdlTm without any formal patronage and support

whatsoever; but she was able to bring him up so much befittingly that the

boy in his early teen-age was destined to set for Calcutta Aliah Madrasah

(Established in 1780) for higher

TdlTm,

as nowhere-else was any formal

'Darasgdh'

available save and except one in the capital city under the East-

India Company rule.

It is mentionworthy that his illustrious teachers named as

1. Allamah Am al-DTn,

r r

2. Allamah Abd al-Jabbar Samarqandl and

3. Allamah Abd al-Khaliq Samarqandl

were most luminaries in their fields."^

Amidst sturdy struggle and perseverance the boy creditably passed

through the vulnerable stages under perfect care and confidence of the

venerable teachers thereof, especially under the most filial and benevolent

stewardship of Moulana Mohammad WajTh, the then Head Moulana, in

18



particular"*, who is reported to have ousted a 'sigh of reHef with profound

satisfaction in the triumphant achievement of his 'pet-child' Mukhlesur

Rahman who topped the list in

TazW

having First Class First position with a

Gold Medal and Scholarship in the year 1259 A.H. / 1843 C.E..^This young

chap of self-built career, earning overwhelmingly outstanding acclaim from

all and sundry, had to overlook the lucrative urges and requests from all

around and instantly took up recluse to his age-worn mother, his only resort

and First Teacher; his mother was living alone at a village of the farthest

country-side.

Moulana Mukhlesur Rahman, earning the topmost Formal degree

of its kind,

'Mam tazul Muhadditjnn\

happened to be the 'Fore-runner' of

his age along the Muslim habitat-zone of Islamabad and Arakan, the South-

Eastem Bengal sea-coast with the 'capital heritage' of cross-cultural

profundity of the remote past.

He was highly respected to be called ^Bara

Moulana'

(the Chief

Moulana) widely acknowledged by the educated circle, Muslim and Non-

Muslim alike.

**

That distinction of knowledge and learning distinguished his

position far above the human rung and ring-reach, while his great exalted self

was betaken to settle down at a comer, quite out of the way beside a jungle as

if to be lodged deep into Divinity and incorporal entity close to the Lord and

far from human cry.

Moulana Mukhlesur Rahman, having passed the topmost degree in

1843 felt himself almost a total stranger amidst the host of

the

vast populace

who remained for long, far off and unaffected from intellectual 'fervour-

flows' of Institutions, numbering only five to six found in precarious

19



existence all along 'B anga lah ' as a state or a Presidency . The general people

simply marvelled at a person of 'Top attainments' as to what and how all

these could be achieved by a petty young boy crossing the 'Teen-age'.

People in distress thronged in and around and attended on him for 'holy

water' and Tdbidh\ M oulana was simply perturbed with all these but he

could not decline the public entreaties. Needless to say, his homestead soon

turned to be the seminary where '

Ulama'

and

' Tulaha'

were found to crowd.

Back home in his beaming youth and living spirit in early time, he

took to teaching at home as the scholar's residence in those good old days

invariably used to be 'Dgrgsggh' withou t delay. In this very formative

period in his life, very many formidable handicaps were there that he had

overcome with perfect care and confidence. So many and so much of his

early performances of his intellect and wisdom having been lost untapped so

far, very few can, still be referred to, as a mark of his meritorious

contribution in the firmament of sciences and learning. They say, a good

number of pupils 'Tulaba' of different ages and stages used to thronge in and

waited upon him almost all the while, convenient to and more often than not,

constraint on him . Old people are found to gossip and recollect how the flock

of

'Talib-i-'ilm'

— all youngsters—w ere being helped by the general public to

cross the 'Dalu' River in season and out of season in rainy days and flooding

catastrophe in those good old days; when even ordinary people took utmost

pains to help the disabled, the young pupils in particular. In this respect, of

course, out of many, the illustrious names of Sub-Judge AUamah Wajhullah

SamT of Chunati, M oulana Abd al-Haq of Kabu l (Afghanistan), Munshl

Akbar All of Muradabad, MunshT LutfuUah of Patiya, Mufti AUamah Abul

Khair of Sadaha , Moulana Hafez Abdul Qadir of Noakhali are among those

who attended his 'Darasgah' at his holy 'Khanqah

Sharif

20



Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.) in his work 'A

Short Biograph y ofHazra t Fakhrul 'Arefin' says, "Hazrat Sheikhul 'Arefin

was a follower of

Qadiry, Chisty

and

Abul 'UlaiyT Tariqah

(system of

Sufism) and was the founder of the Silsilah-i-JahangirT. His G od-gifted title

was Sheikhul 'Arefin and he received the title of Shah Jahangir from his Pir-

o-Murshid.

On account of his profound erudition he was known as the 'Ship

of Learning'. Thousands of disciples were enlisted in his Silsilah or system

of Sufism."'^

Though the Moulana was heavily involved with 'Suluk' work and

functions in solitude, it is surprising to find him authoring num erous books of

world-wide recognition with which his connection remained cut-up ever

since he had completed his study at Calcutta 'Aliah Madrasah in 1259 A.H. /

1843 C.E.. But he was busy w ith the tough com petition found-in-currency of

the time-honored exposition and explication of the works on ''Fununat' i.e.

1)

Sharah al-Sudur ftPafi al-Shurur,

2) Al- Bidayah fiSharh al-Hidavah

3) Al-Nafhdt al-O udsiah fiSharh al-Risalat

al-ShamsTyah,

4) Al-Fath al-Qarib fiSharh Sharh al-TahzTb,

5) Rahma tu Ra bbi ft Sharh DTwan al-Mutanabbi,

6) Al-Jawhar al-NazTm fil Hdshiat-i- 'ala Tatimm ati Abd al-Hakim ,

7) Usui al-Gdyah fiHall-i-Sharh al-Wiqdyah,

8) Maqdsid al-Wildvah fiSharh Shawdhid al-Nabowah,

9) Ithdf al-Afdd il bi Sharh Sharh Midt-i- 'Amel

10) Al-Jawdhar al-Munaddadah did Kitdb al-Zubdah.

11) Nimas Samir Sharh SarafMtr,

12) Al-Budur al-Mushriqah did al-Sawdiq al-Muhriqah,

23



13) Al-Darajat al-Haidanyah fi Shark al-Maqamat al-Haririyah,

14) Al-Tuhfat al- Irrifiyah bi Tahshiyat al-SharT fiyah,

15) Tarkib al-Kafiyah bi Hall Mushkilat al-Tarakib al-Wafiyah,

16) 'Ata al-Habib al-Nabibi Shark Mir QutbT,

17) Itmam al-Nimat Shark Hidayat al-Hikmat etc etc.

Those books dealt with the Arabic Grammar, Philosopy, Islamic

laws and Theology so comprehensively that the publications are still

considered as Masterpieces on the related subjects. These books are used by

'Varsity Teachers, Scholars and Researchers as references for Thesis and Ph.

D. degrees.

It may be mentioned that these Compositions, may be, he had

worked out of his inherent and spontaneous urge and never under any

bindings and benedictions of any sort as Ismal asserts—'Any composition

one makes ou t of his own, remains to be a legacy for e tern ity'.

In Sikandar Shah's word, "In worldly or spiritual knowledge, he

was the greatest scholar of his age. He was popularly known as ^Bara

Moulana'

to the peop le. He had high comm and in both the broader aspects of

Islam— Skaridk and Tariqak that provided him the place of distinction

among those personages who attained self abnegation and through it,

communion with Almighty Allah. He had so sharp memory that sometimes

he used to say "Once I go through a subject, I remember it's gist for 14

years".^^

24



Hazrat Fakhrul 'Arefin (Q.S.A.) said "My spiritual guide and

father (Q.S.A.) always kept secluded from people and used to remain

absorbed in meditation and contemplation of Almighty Allah, the Merciful.

There was always kept a pitcher of water in his holy room that had always

been found empty in the morning. He was never accustomed to sound sleep.

If and when called by any body he used to respond instantly as if he was not

at all asleep. He never had lethargic sleep. He spent long 30 years in hard and

tireless spiritual exercises keeping aloof from the people".**

Hazrat Sheikhul 'Arefin was very much industrious in matters of

religion and spiritualism. There was a time when travel to Ajmeer Sharif was

very tedious and troublesome for lack of Rail-Communication. Hazrat

defying the trouble and weariness of long journey left Chittagong for Ziarat

to Ajmeer Sharif and completion of that journey took him 6 months' time.

Hazrat Sheikhul 'Arefin had received the message of his demise

thrice from the

'Alam-i-Gayib

(Invisible World) before pangs of his death

started. The book STrat-i-JahdngTrf, where his profile has been described

vividly, contains of his holy departure from this world. He mostly predicted

"Monday will be the day of my demise. I like the day because on this day

Hazrat Rasul-i-Maqbul {Sallallahu 'Alaihe Wa 'Ala Alike Wa Sallam)

breathed his last.

Hazrat Fakhrul 'Arefin (Q.S.A.) said that reverend Hazrat

Gaus

Pak

Sheikh Abd al-Qadir Jilanl (R.A.) (d. 561 A.H. /1166) wrote "Only rare

Walls

are given 'the message of death'. Each and every

WalTullah

does not

receive it. Only the distinguished Walls deserve such message". Since Hazrat

Sheikhul 'Areffn received of his eternal calls thrice, it can be asserted

25



without least doubt that Hazrat was leading and exalted among the

distinguished

Waliullah.

In fact, he was one of those accomplished saints

about whom reverend Hazrat

Gaus Pak (R.A.)

used the following

adjectives.^"

i eJuAjji _jMa ^i (Jn^^ 'u (J>o1o ( jJU (JJ ^)

'Eternal, Detached, Vanished, W orldly and Heavenly

etc'.

Hazrat Sheikhul 'Arefin (Q.S.A.) on receipt of divine call started

preparations for eternal departure. He kept tk. 500/- as deposit for

'Kafan-

Dafan'

purpose. He used to announce to the visiting followers, "Take it

certain that my departure is very imminent. My tomb would be built at the

North-West comer of

the

pond adjacent to

'Dairah Ghar'

so that I can take

care of attending and returning people of this holy

Darbar. Choto Mia(n)

is

yet to complete his vast studies".

When time for eternal departure drew very close, Hazrat advised

the nearest available men, "Hand over my Bed, Pen-stand, Gaddi, Hukka,

Stick, Books

e tc

to Chota Mia(n). I appoint him my

G addinashin.

Ask him to

look after my followers and disciples." "

In estimation of the M oulana, Chronicles and

Mursiahs

{^j^)

in printed forms had been available for ages after his noble demise on

Monday, 12 Zilk'ad, 1302 A.H., 24 August, 1885

CK}\

His youngest son

Hazrat Shah Moulana Saiyid Abdul Hai, known as Shah Jahanglr-II Fakhrul

'Arefin, chiefly occupied his mental and spiritual concentrations

(Ruhaniyat).

Long after 19 years of the demise of his father, M oulana Abdul Hai

succeeded the Khilafat

{Gaddinashinship)

w hile he was as ripe as 45 years in

age."

26



References:

' Moulana Mohammad Maksudur Rahman, Al-Zakhirat al-JahangMyah

ldhikf-i-

Aimmah al-Turuq

al-^Aliyah,

Ms., MTrzakhil Darbar Sharif Library, Ctg, Bangladesh,

2009,

p. 17.

2.

Sheikh al-Islam HakTm Saiyid Sikandar Shah, STrat-i-Fakhrul Are/in, Vol. IV, Ms.,

MTrzakhil Darbar Sharif Library, Chittagong, p. 527; cf. Abul Hasan Mustafizur Rahman

Khan, Sadur Attama-binash o Jamma-Grahan. 1* Ed., Chittagong, 1918, & 3' '' Ed.,

1999, prefix- i.

3.

Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.), STrat-i-JahaneTn, Delhi

Printing Works, Delhi, India, 1338 A.H. /192 0, p. 5.

4.

Hazrat Shah Jahanglr Sheikhul 'Arefin, Al-DarajSt al-ffaidariyah ft Shark al-

Maqamdt

al-HarMyah, M s. N o. 27, Mirzakhil Darbar Sharif Library, Chittagong,

p.

1.

^' Shah Mohammad Badfu l 'Alam, Am arPlr. 2"'' Ed. vol. I, Ctg, 2002, pp. 30-31.

6.

Sheikh al-Islam Hakim Saiyid Sikandar Shah

(R.A.),

Lisht of the

World.,

Popular

Printing W orks, Lucknow, India, 1951, preface-v.

7.

' Shah Mohammad BadFul 'Alam,

What is man and the universal relieion

of

man

in

the light

of

Islam, vol. I, Cotton Press, Kolkata, 1914, preface- ix and x.

' It is to be noted that Moulana Abul Khair of Sadaha laid the burial prayer of Hazrat

Sheikhul 'Arefih. Vide. Sheikh al-Islam HakTm Saiyid Sikandar Shah (R.A.), O p. cit. p.

31

9

Ibid., p. 25.

• Shah Mohammad Badful 'Alam, O p.

cit_,

vol. I, p. 27.

• Sheikh al-Islam HakTm Saiyid Sikandar Shah (R.A.), O p.

cit,

p. 5-9.

*^'

Ibid,

p. 8.

^^

Ibid,

p. 8.

27



14

Ibid., p. 9; cf. Moulana Saiyid Ahmad Satbarovi, Malfa^at-i-Mutahharah, Ms.,

Mlrzakhil Darbar Sharif Library, Irshad no- 240, 246.

Fakhrul 'Arefin Moulana Mohammad Abdul liai,

TahaTq al-Adabir fi Simad al-

MazamTr, 1'' Ed., Islamia Pre ss, Gajipur (U .P.), India, 1312 A.H . / January, 1895, p. 12;

2"'' Ed. Astana-i-'Aliah JahangTria, Chittagong, Bangladesh, 2009, pp. 20-21; Rabat 'All

Darugah

Islamabad , Baro Awlid, Islamabad (Ctg.), Bangladesh, n.d., p. 64 & 6 8; Hakim

Habibur Rahman, Salasah Ghassalah, vol. II, Ms., No. 32, Dhaka University Library,

Bangladesh, p. 352.

Moulana Mohammad Maksudur Rahman, Al-Asal al-Musaffa min Nahal al-

Musiafa,

Barik Printing Press, Dhaka, Bangladesh, 2009, p. 15.

17.

Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.), O p. cit, pp. 16-17; Rabat 'All

Darugah Islamabad : *BaroAwlia\ Islamabad (C tg.), Bang ladesh, n.d., p. 64 & 68.

/*/W., pp . 11-14.

19

* Sheikh al-Islam Hak m Saiyid Sikandar Shah, Sirat-i-Fakhru l Areftn, Vol. I,

Kotob Khana-i-Rahimiah, Delhi, India, 1935, p.9.

20.

AUama Nur al-Dm , Abul Hasan Al Al-Shatnofi (d. 713 A.H/), Bahiat al-AsrSr wa

Mddan al-Anwar, Maim unia Press, Egypt, 1304 A.H . p. 81 ; Sheikh Mohamm ad Ibn

Yahya Al-Tadefi,

Q alaid al-Jawahir fiManaaib al-Sheikh Abd al-Oadir.

M atba-i-

'Uthmania, Egypt, 1303 A.H. /1886, p. 166.

21

• Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.), Op . cit, p. 14.\

^^ Ibid,

p. 14.

23.

Moulana Mohanmiad Maksudur Rahman, Al-ShamS im al-Ambariah ftPhikf al-

Mashaikh al-JahangirTah, Ms., M lrzakhil Darbar Sharif Library, 31 D e c , 1999, p. 4.

24.

Moulana 'Ubaidul Haq, Bansladesher Pir Awliasan, Ha midia Press , Feni, 1969, pp.

376-377.

28



Section: B

Shah Jahangir-II

Hazrat Fakhrul Areftn

Hazrat Shah Jahanglr Fakhrul 'Arefin was bom on Sunday, 14

Shawal, 1276 A.H.; 6 May, 1860 C . E / Since his infancy, he was tutored

under the consummate care of his reverend father, who being himself an

accomplished

Alim,

is said to have communicated his prowess (prudence)

and wisdom into his most beloved progeny, as it were, from 'tissue to genetic

blood cell'. The boy like his father had repaired for Calcutta 'Aliah Madrasah

while still he was a teenager in 1875. As a student, he stayed in Kolkata for 3

years struggling with odd situations with an end and view that, "I must

myself prove to be the able and worthy descendent of my illustrious reverend

father, who is known to be the 'Ship of learning and galaxy of scholarship'

"—in as much as the

Bara Moulana

had attained in his era endless renown as

a student of extra-ordinary merit and acumen.

Quite in the blooming youth, the Moulana in utter instability but

with profound inquest for learning and wisdom, traveled up to Lucknow in

1878 with a view to enrolling him in to FerungT-mahal, the renowned center

of learning in Hindustan.

AUamah Abdul Hai FerunglmahallT (d. 1304 A.H. / December,

1886) known to be the 'Fore-runner' of

^Mdquldt

and

Manquldf

in

exhaustive study (terminal veracity of intellectual exercise and emulation)

sized up with the occasion in the person of a young man from Bengal as if to

29



rediscover his own self in the boy quite alike and akin in name and

nomenclature with himself. Out of his illustrious

^Asatidhah-i-Kiram

', the

F

name of Abdul Hai Ferunglmahalll pre-eminently crops up first with very

few to be the next, though the name of Moulana Mohammad Nuaim

Ferunglmahalll (d. 13 Rabiussanl, 1318 A.H.) also follows the suit.''

Moulana Abd al-Hai NadawT records in

Nuzhat

al-Khawdtir that

Moulana Abdul Hai Chatgami used to recite texts

(Matan khani)

under

Moulana Nu'aim Ferunglmahalll (d. 13 Rabi ussanl, 1318 A.H.) while they

attended and listened to the discourses all along.''

We find in him a rare example of serious and consummate reader

of extraordinary merit and marvel to be found solely in his ownself. Patna

Khuda Bakhsh Library was prodigially famous and popular with the

intellectuals and the reading Public as well. Shah Jahangir II, belonged to be

numbered few, is reputed to have studied the grand stock thereof. People say,

Khuda Bakhsh (d. 1908 C.E.), the Founder himself, wondered to have seen

the consummate reader exhausting the huge stock in his own time which he

(Khuda Bakhsh) had 'dreamt' it to be done sometime in days to come.

Certain further reference is mentionworthy here that Shah Jahangir

II, sometime, dreamt Hazrat Khidr (A.S.) who assured his inability to exhaust

the vast knowable things despite his mortal enterprise in which he is head

long busy; Hazrat Khidr put into his mouth his own saliva and left him at

large.^

30



During his studentship, he ably participated in the discussion of his

teacher, Allamah Abdul Hai FerunglmahallT, as he lectured on

Al-Hisn al-

Hasin' latterly he wrote a commentary on it; while he, a number of times,

referred to the comments and concordance of

his

student's opinion and gave

him the title

of Abul Kha irat'

f a s t e r of all goodness^. At that time Hazrat

Moulana Abdul Hai, himself acknowledged the acquisition of staple

knowledge of Al-Kutuh al-Mutadawalah (magnificent works of time-

honored importance and significance all over the Muslim-Dom) under the

tutelage of Allamah FerunglmahallT.

The author of *Nuzha t al-Khawdtir' (a world-wide noted

compendium of Biographical works) Hakim Abd al-Hai LucknavT, the father

of Allamah Abul Hasan All Nadav makes a statement that astoundingly

combines Hindustani galaxy with the illumination of its South-Eastem

compratriot—

'Bangalah'throng

the illustrious name of Allamah Abdul Hai

Chatgami, (The Second Shah Jahanglr), the Sheikh of Mirzakhil Darbar

Sharif,

as he says (jJj^V l ^^ \£jLSu» ca£j) " i happened to be the participant

(Fellow mate) with him in two terminal Books of'Universa l wisdom '. Out of

very many things, he refers to him as

'al-Sheikh, al-Fazil, Abdul Hai ibn al-

Sheikh Mukhlesur Rahman al-Hanafi al-Sufi al-Chatgami ahad al-AJadil al-

Mash-hurm '; needless to say, the illustrious sage, refers to him, his fellow-

mate along-with his renowned father by name'

Very many illustrations (^A^) are found in vogue; of which one

runs as follows:- Allamah Abdul Hai Ferunglmahalll, while writing

'Sharah'

on 'Hisn-i-Hasm' of Allamah Shams al-Din Mohammad al-Jazari (R.A.), he

says,

(JjSI) denoting the authenticity of the write-up. Herein Allamah Abdul

Hai Chatgami dwells in great detail in a number of scripts terminating with

31



the asserting intonation (u^^ilt ^ji.\) endorsed by FerunglmahallT with a full

name 'Al-Mawlavi,

Abul Khairdt Abdul Hai al-Chdtgdmi'.

Here a notable

point none can afford to evade; one name is Abul Hasnat Abdul Hai

FerunglmahallT; another is the same intonation Abul Khairat Abdul Hai

Chatgami. To add more wonder sometime his illustrious father AUamah

Mukhlesur Rahman called him

Abul Barakdt'

in utter intoxication.'

In 1887, he journeyed towards 'Ganguh' in order to wait upon

celebrated 'Alim Sheikh Rashid Ahmad Ganguhl (d. 1323 A.H. / 1905), one

of the illustrious Founders of Deoband Seminary. Both the teacher and the

taught are said to have impressed upon one another in terms of 'Ifadah' (o^^)

and

*Istijadah' (^^^J>^\).

'

Being overwhelmed with his latent talent, Allamah

Ganguhl, while bidding farewell to his student, provided with all-out

permission for the three books on

Hadith

Sharif—

'Sahih al-Bukhdri', 'Sahih

al-Muslim' and Sunan-i-Abu

Daud along with the rest three and other

'Masdnid'

and

'Manviyat'

to teach. It is to be noted that Moulana Abdul

Hai throughout his life used to remember his teacher's utterance which he

had often referred to "the text of the holy books is being read by Abdul Hai

and the explanations in context shall be made by my beloved student, as

weir.^^

During his stay for 10 months there (Ganguh), people found him

occasionally seating in

'Muraqabah'

on the holy tomb of Hazrat

Shah al-

Alamin Makhdum-BandegT

Sheikh Abd al-Quddus Ganguhl (R.A.) (d.- 944

A.H. /1537)— a most celebrated saint.*^

Afterwards he returned to Lucknow. Allamah Abdul Hai

FerunglmahallT

(d.

1304 A.H. /18 86 ) being expired meanwhile, he was given

the assignment to teach in the Seminary of FerungTmahal on behalf of his

32



renowned teacher. At that time vast number of students read under him, of

whom the illustrious names of

1) Shamsul 'Ulam a Abd al-Baql FerunglmahallT,

2) Shamsul 'Ulam a Abd al-Hamid FerunglmahallT (author of 63 eminent

works),

3) AUamah Abd al-Awal JaunpurT (son of Moulana Karamat A ll Jaunpurl)

4) Allamah Abd al-Wall of Julaitula, India may be cited/'*

The author

of Nathr al-Jawahir wa al-Durar ft Ulama-i al-Qarn

al-Rabe Ashf

refers to a Celebrity—Abdul Hai Chatgami whose wisdom

reigns supreme in the host of contemporary 't//aw<5' with a proverbial name

and fame as a by far the best and profound scholar among his

contemporaries.

On the retirement of Allamah Faruque ChiriakutT, Hazrat Fakhrul

'Arefin Moulana Abdul Hai joined in 1889

the Madrasah-i-Chasmah-i-

Rahmat as the Chief on the special request of its Secretary, Qadi Shamshad

FerunglmahallT. With profound name and fame to his credits, he served it for

6 years during which he performed the holy pilgrimage via Bombay in 1310

A.H./1893. '^

It is reported that sometime a British Collector while his visit into

the institution, the Madrasah Authorities, as they flocked up to his reception,

the Principal was requested to accompany them; while he was engaged in

teaching

'Bukhari

Sharif. Hence he instantly declined the request and

resolved to quit. However, he returned home in 1312 A.H./1895. After

constant undertaking of troubles and tribulations in the way of

'Mdrifat'

(cijju*^ he succeeded to his reverend Father's

Gaddi Sharifm

the year 1904

C.E. while the holy Succession was in void beforehand for two decades.*^

33



It may be noted that Shah Jahanglr II Fakhrul 'ArefTn was always

found to be at perpetual unrest to see the spots in Hindustan where he had

spent 24 years as a Student (1291-1305 A.H.), a Teacher (1306-1312 A.H.)

and a Seeker (1313-1315 A.H.). Overwhelmingly struck up with unusual

spiritualism and as a seeker, in 1906 C.E. he sat for Chittagong on way to

Hindustan; and sojourned at Peskar Shahib's residence at Gatfarhadbeg

staying upto a fortnight of 13 days. After that, he was inspired in a dream to

go back home and he did it accordingly in right earnest/^

Contemporary seekers and savants flocked to him, in the

meantime, resulting in an aura of a 'Terminal Savior'. Thenceforward,

people remembered those good-old days in terms of a * Grand Rescuer and

Reliever of M an' in crisis and coronation. Hundreds and thousands of people

day and night, were thronged and surrounded with him to have his

blessings—making him an absolute resort—^the crowd could, by no means,

be avoided and averted. This phenomenon of obligation made his stay

indispensable through an unseen spiritual order, so to say. Close Associates

and Devotees interpreted his very 's tay-up '

[Khanah NashmT]

in confinement

at home till his demise i.e. joining the Supreme and Eternal entity (

W>

jl s-»^

A ^

i^)}* Haziq al-Mulk

Hakim Mohammad Ajmal Khan of Delhi in his

'fore-word' to the booklet 'Light of the world' asserts, "One of the few holy

sages of this age whom the Almighty has endowed with His grace and favour

is the prominent and renowned saint Hazrat Moulana Saiyid Shah

Mohammad Abdul Hai Sahib who is an embodiment of external and internal

attainments. He has been diffusing among the people both temporal and

spiritual knowledge of Islam for a long time in Chittagong (Islamabad).

Thousands of persons are receiving light and guidance from his sacred

personality".^'

35



It is to be remembered that this profound Scholar with deep

devotion and ascetic assignments undertook to various and veritable

intellectual exercises as a prolific Author of scholastic and monumental

works with terminal veracity of up-standard Monographs— original and

interpretative.

Such as

i) 'Tahqiq al-Adabir fi Simaa al-Mazamir'

ii) 'Tuhfat Ahl al-Iqan bi Shark al-Itqan'.

iii) 'Al-Anhar al-Manbuah dla al-La 'ali al-Masnuah'

iv ) 'Al-Hashiah dla al-T'aqqubat Aid al-Mauzu 'at'

v) 'A l-Hawd al-Kawthar Shark Nukkbat al-Fikar'

vi) 'Hdskiah-i-ZufrulAmdnTSkark MukktasarAl-Jurjdni'

vii) 'Al-Fawdidw a al-Fardid dial 'Aqdid li al-Nasafi'

viii) 'Ujiibat al-Zaman did Hash iak Mulld Hasan'

ix) ' Taw dli al-Jabrut did Skark Musallam al-Tkabut'

x) 'Al-Jummdn wa al-Jawdkir Skark Al-Askbdk Wa al-Nazdir',

xi) Rdkat al-Arwdk Skark Muqad damak Ibn al-Saldk,

r

xii) A l-Faid al-Mau fur dld-Hdskiat Abd al-Gafur,

xiii) Husn

al~

'Afiyak did -Hdshiat al-Kdfiyah,

xiv) Tuhfat al-Rdki wa al-Sdjidfil Hdskiak did Skark M ir Zdkid

xv) Biddyat al-Rahmat Skark Hiddyat

al-Hikmat^

xvi) Bustdn al-Muflikin Skark Raw d al-Riydkin.

xvii) Takm il al-Gdyat did Nasb al-Rdyak etc etc

36



All these works were published in Hindustan and many of them

are extant in 'Manuscript forms' (^'-iaj^'a^); they are said to have been in

circulation throughout the Seminaries of Kolkata, Rampur, Gazipur,

Lucknow and Deoband, which are still found preserved and are available in

different libraries concerned for public study and specialized consultations.

Most of them are, however, missing in Bangladesh, Pakistan and Burma

wherefrom demands are still pressing and frequent which we are in difficulty

to meet. These rare collections are astonishingly found preserved intact

[Published and Manuscript] lying stocked up in

Hopsy turby'

— at sixes and

sevens.

For the last three decades this Home-stock of 'Rare Collection'

struck the sensitive mind of the illustrious scion of the family, the present

Gaddinashin Hazrat Tajul 'Arefin Moulana Mohammad 'Areful Hai, the

Shah Jahanglr IV who at cost of energy unbound and unending sacrifice of

might and money took to the rearrangement of the lot of Books through a

charismatic undertaking that made the total enterprise of undying fame and

reputation for the holy Darbar Sharif and the forthcoming progenies, in

particular. Quite a good many reliable sources established along the Darbar

Sharif aptly denote that from 1895 C.E. upto 1910 C.E (approximately 15

years) while he, the Shah Jahanglr-II Hazrat Fakhrul 'Arefin had been almost

'confined' but out and out open to the public at large, he composed as many

as 117 works in Arabic and Persian—all compositions have been appreciated

in the famous institutions of Hindustan, nay, all over the world at large.

Some of those works were done on the terminal points with outstanding

sagacity of highest intellectual inculcations that occupied the prime concerns

of Top Scholars of the Muslimdom.

37



Hazrat Allamah Abdul Hai FerunglmahallT is said to have authored

a few illustrious books during the * Studentship' of Fakhrul 'Arefin, Certain

works—herein it is noted that Hazrat FerunglmahallT bestowed his own work

Tarwih a l-Janan bi-Tashrih-i-Hukmi Shurb al-Dukhan'

to his beloved

student Hazrat Fakhrul 'Arefin, who acknowledged the teacher's gift

which is up till now extant in a copy available in the *Home-stock'.

'Ulubat

al-Zaman ala

Hashia-i-Mulla

Hasan' (i.e.

'Wonders of the Age relating to

MuUa Hasan'),

'Tawdli'ul Jabrut Sharh-i-Musllam al-Thabuf

—the

aforesaid works on 'Metaphysical philosophy', used to be regarded as

supreme discourse developed under the behest of Mullah Sadra of Persia.

Undoubtedly, these themes used to be of ultimate erudition

throughout the intellectual avenues quite apart from the top-philosophy of

Metaphysical Studies and discourse prevalent in Europe following the

Cartesian Philosophy.

The learned sages of the time awftilly estimated "the Wonders of

Enlightenment 'vis-a-vis' Charismatics that affected the much more than

anything else in the arena of intellectual cultivation. In estimation of the

Moulana, Chronicles and

Mursiahs (^JJJ->)

in printed forms had been

available for ages after his noble demise at the age of 63 on Monday, 17

Zilhadj,

1339 A.H., 22 August, 1921.^^

Hakim Saiyid Sikandar Shah opines, "There is a strange

resemblance of the age and day with our holy Prophet who also expired at

the age of 63 on Monday. His sacred tomb lies in his own village MTrzakhil

Sharif in the district of Chittagong. His sacred Raoza (tomb) has become a

38



cherished place of pilgrimage for vast multitudes of humanity. So much so

that before the great war, the A. B. Ry. authorities (estd.- 1895 C.E.) used to

grant return concession-tickets to the pilgrims upto Dohajari Ry. station in

Chittagong during his 'Urs Sharif (death anniversary) for several years

together."^'*

Needles to say, supernatural events and occurrences having been

profuse in number and variety, Moulana is reported to have himself abhorred

'Karamat'

{^\^\J^) and highly appreciated the

'Isteqamat'

( IS1-.I)

le.

standing stability in the way of Spiritual attainments. ^

It may be remembered that the renowned sage Sheikhul 'Alam

Hazart Shah Saiyid Emdad All (R.A.) (d.- 1304 A.H. / 1887) of Bhagalpur

bestowed the most coveted Title ^Shah Jahangir' on his disciple Hazrat

Sheikhul 'Arefin (Q.S.A) and communicated that the same title shall last

along your subsequent seven progenies -come up with illustrious

'Assignments'.^**

As a follow-up, Hazrat Moulana Abdul Hai (R.A.) used to be

called Shah Jahanglr-II. His God-gifted title was

'Fakhrul 'Arefin'.

39



References;

* His august 'Birth-date' was deemed almost heedless to the entire people - learned and

devotees - to the last inquiries were heaped up as to his advent-date. Long long

afterwards, the present researcher through his exalted father, the present Gaddinashin

Hazrat Tajul 'Arefin Moulana Mohammad 'Areflil Hai came by a note-sheet written by

Hazrat Sheikhul Arefin on his work Ma nzur al-Hudat fi Shrah-i-Dastttr al-Qudat\

Ms.,

Mlrzakhil Darbar Sharif Library, Chittagong, Bangladesh, p. 192. It was found on

record in Persian »^ ?M^j '•^ C^j^

JaSj :uS i j i . ^ 1 .iifc

j

CJSJ AjiiSj j j j (^ U Y X <j«t<Slyaj "Abdul Hai was bom on

Sunday, the 24 Baishakh, 1222 Maghi, in the time of Zohr Prayer". Latterly, we have checked

the date mentioned above through the priceless software 'Millennia Calendar Lite' and found the

Hijri-date as mentioned in the text. Needless to say, Moulana Abdul Hai was an extraordinary

personnel whose biography has been written down in multiple languages by numerous authors.

People say, he had attracted biographers and chroniclers while he was alive.

2

* Sheikh al-Islam Hakim Saiyid Sikandar Shah, Strat-i-Fakhru l Areftn, Vol. I, Kotob

Kh ana-i-Rahimiah, D elhi, India, 193 5, p . 3 1 . . . The learned author aptly translated the

young boy's mind who aspired to be the great scholar as his exalted father was. People

around used to say, this kid was illumine to be at par with his father who actually

surpassed all in every thing; it is as majestic as charismatic in letter and spirit.

3.

Ibid.,

vol. I ,p . 33 .

4. '

Allamah Abd al-Hai Nadavi Hasani, Nuzhai al-KhawSlir wa Bahiat al-Masdmiwa al-

Nawdzir, vol. 8, Da rul Arafat, Rai Bera li, India, 1993, pp . 256-2 57... Nuzhat al-

Khawatir proved to be a perfect compendium following the illustrious traditions

belonging to Islam (Ibn al-Nadim, A l-Fihrist); the 'Nuzhat' covered up the most famous

and illustrious 'Ulamd found in greater Metro polices like Dehli, Rampur, Lucknow,

Kolkata and Deccan etc. Moulana Rahman Ali in his work Tadkira-i- Ulama -i-Hind,

(Trans. Mohd. Ayub Qadiri), Pakistan, Historical Society, Karachi, 1961, p. 124. pointed

out that his contribution is ever memorable as he never spared the learned sages hailing

from outside. He mentioned in particular the name of Moulana Abdul Hai al-ChatgamI,

who was referred to and highly appreciated here and there. In the passage of the book the

write-up in question refers to Moulana Abdul Hai as a veritable scholar almost 'next to

40



none'; al though Sheikh Mohammad Nu'aim FerunglmahallT deserves to be specially

mentioned here who happened to be acknowledged to be the Next Man under whom

Moulana Abdul Hai read 1. Hidayah,

2. TafsTr-i-BaidavT, 3.

Musallam

al-Thabttt, 4.

Al-

Faraid alSharTflyah,

5.

Al- Aqdld al- Adudiyah,

etc, etc.

Only this reference throws

light that AUamah Abdul Hai Chatgami alongwith very many others studied some

illustrious books of

Uliim

and Funun under Sheikh Mohammad Nu'aim bin Abd al-

HakTm

FerunglmahallT wherein the author himself was

Sharik-i-Dars

(classmate).

• Saiyid Sikandar Shah, O p.

cit.,

vol. I, p. 3 6.

'

Ibid.,

vol. I, p. 36.

7,

' Ibid., vol. I,

p.

33.

8

' AUamah Abd al-Hai Nadavi Hasani, Op . cit., vol. 8, pp. 256-257; cf. Dr. Yusuf Al-

Murashli,

Nathr al-Jawdhir wa al-Durar ft ^UlamS-i al-Oarn al-Rabe

Ashf,

Vol. I,

Darul Marefah, Lebanon, 1'^ Edition, 1427 C.E. / 2006 A.H., pp. 653-654.

9.

AUamah Abdul Hai Ferunghlmahalll, Hashiah alal-His^n al-Hasin, Najmul 'Ulum

Press, Lucknow, India, 1306 A.H. / 1889, pp. 195, 202, 237; Herein the students and

researchers fortunately find an amalgam of titles bearing synonym prevalent about

centuries before calling Moulana Abdul Hai

'Abul Barakat'

i.e. 'Master of all blessings'

and 'Abul Khairdt' awarded by his teacher Abdul Hai FerunghimahallT meaning

'Possessor of all goodness.' These titles indicate high potentiality of the Moulana as he

loomed larger and larger in his subsequent life upto the end. cf . AUamah Imam Abul

Hasanat Abdul Hai FerunghimahallT, Akam al-NafUis Ft Adail

AdhkSr,

Bi lisdnil Fdris,

Mustafai Press, Lucknow, India, 1303 /Nov,

1885,

p.l .

* Moulana Ubaidul Haq,

Bansladesher

Pir

Awliasan.

Hamidia Press, Feni, 1969, pp.

71-72.

Saiyid Sikandar Shah, Op. cit., vol. I, p. 34.

12,

' Moulana Saiyid Ahmad Satbarovi, Mal/H^at-i-Muqaddasah, Ms. No. 24, Mirzakhil

Darbar Sharif Library, Chittagong, Bangladesh,

p.

4.

41



13

' Saiyid Sikandar Shah, O p.

cit.,

vol. I, p. 3 5.

^^

Ibid., vol. I, pp. 37 & 57.

^^

Ibid., vol. I, pp. 46-52.

' Ibid., vol. I, pp. 56-57.

*^' Ibid., vol. 3 , pp. 197-204.

^^ Ibid,

vo l

3,

p . 197.

19

' Sheikh al-Islam Hakim Saiyid Sikandar Shah, Lisht of the World. Popular Printing

Works, Lucknow, India, 1951, Introduction, p. ii; Hakim Habibur Rahman,

Salasah

Ghassalah.

vol. Ill , Ms., No. 32 , Dhaka University L ibrary, Bangladesh, p. 401.

20

Moulana Mohammad Maksudur Rahman, Al-Asal al-Musaffa min Nahal al-

Mmtafa, Barik Printing Press, Dhaka, Bangladesh, 2009, pp. 11-12.

21

• AUamah Imam Abul Hasanat Abdul Hai Ferunghlmahalll, Tarwth al-Janan B i

TashrTh Hukm Shurb

al-Dukhan.

Mustafai Press, Lucknow, India, Safar, 1303 A.H. /

1885,

p. 1.

22.

*

John A. Sobhan, Influence of Islam on Indian

Culture.

Allahabad, India, 1946, p.

17; T. J. De. Boer, The History of

Philosophy

in Islam (Trans. By Jones, E. R.),

London, 1903, p. 24.

23.

Sheikh al-Islam Hakim Saiyid Sikandar Shah, Slrat-i-Fakhrul Are/in. Vol. 3, pp.

208-221 ; cf . Moulana Saiyid Ahmad Satbarovi, Malfu^dt-i-Muqaddasah, Ms.,

MIrzakhil Darbar Sharif Library, Chittagong, Bangladesh,

pp.

41-63.

24.

*

Sheikh al-Islam Hakim Saiyid Sikandar Shah, Op. cit.. Introduction, p. ix.

25

' Sheikh al-Islam Hakim Saiyid Sikandar Shah, STrat-i-Fakhrul Areftn. Vol. I, Kotob

Khana-i-Rahimiah, Delhi, India, 1935, pp. 23 6-317.

26.

Saiyid Ahmad Shah (R.A.), Malfuj.at-i-Jahangm, Ms. No. 25, MIrzakhil Darbar

Sharif Library, Chittagong, Bangladesh, p. 41.

42



Section: C

Shah Jahangir-III

Hazrat Shamsul Areftn

In and across the ancestral linkage comes up next to the august

name-sake of Shah Jahanglr Shamsul 'Arefin Moulana Saiyid Mohammad

Makhsusur Rahman (Q.S.A.), renowned as Taha Mia(n) Sahib, attaining

'Succession' (Gaddlnashlnship) in the year 1940 (18 Zilhadj, 1358 A.H., 29

January 1940 C.E., Monday, during 'Urs Shariff along with the usual

Khithah {^^^

Shah Jahanglr III. He was vested with it for long 33 years,

over and above, his traditional preoccupation with the noble tasks of

spiritualism and all that his special undertakings were seen into the filial

pursuits of public works of egaliterianism in terms of constructing High

ways, Tele-communication, Banks, Crossdams and the like. It is mention-

worthy that he was bom on Monday, 27

JamadiussanT,

1334 A.H., 1 May

1916 C.E. and he performed Hajj on Friday, 1382 A.H., 1963 C.E. He joined

his Creator on Monday, 24 Jamddiussam, 1391 A.H., 16 August, 1971, I*'

Vadra, 1378Bangla.^

Hazrat Shamsul 'Arefin had his elementary education at home

under the direct supervision of his reverend father Hazrat Fakhrul 'Arefin.

After completion of the holy Qur'an and other elementary books of religion,

he at the age of 17 left for Kolkata for higher education. There he (Q.S.A.)

got himself admitted in M adrasah-i-'Alia (estd. 1780 C.E.), the most noted

Madrasah of the age. He studied hard and obtained distinction in studies

there. He once himself said, "During studies I had developed such spirit that I

43



became determined to be an eminent scholar like my respected father and

reverend grandfather"^. But he was not allowed to pursue studies for long. He

received a divine call to adorn the vacant throne of the holy

Silsilah-i-^Aliah

Jahangmah.

Meanwhile, while he was in his respected mother's womb, his

reverend father once predicted, "This son will be divinely bestowed with

celestial knowledge and erudition".'*

Hazrat Fakhrul 'Arefin once declared to his followers and

devotees, "One, among my sons whom Allah, the Almighty would choose

and select as

SajjddanashTn

will, at the age of twenty, manifest in him the

qualities, virtues, manners, dispositions exactly similar to that of mine as

well as my reverend father (Q.S.A.) and

PTr-o-Murshid.

People will

spontaneously speak out, "this son accurately and exactly strides along the

foot print of his (Q.S.A.) reverend father and respected grandfather (Q.S.A.).

And he will become my Sajjadanashin, "His (Q.S.A.) spiritual learning will

be divinely accomplished by Almighty Allah".^

Hazrat Fakhrul 'Arefin once said, "Spiritual teaching was

mysteriously given to me by my reverend

PTr-o-Murshid

after his holy

demise. I will also offer such teaching to only one after I leave for Eternity

6

In the

Hashia of MathnawT Sharif {Yol

2, p. 180), it is said that

"There are four awthad (the leaders of the saints) at the four different comers

of the world (West, East, North and South) through whom these four comers

will be etemally directed and guided. In the W est there is Hazrat Sheikh Abd

al-AlIm (R.A.), Hazrat Sheikh Abdul Hai (R.A.) in the East, Hazrat Sheikh

Abd al-Murld (R.A.) in the North, and Hazrat Sheikh Abd al-Qadir (R.A.) in

44



the South. Among them, who is dominating the East is regarded as Hazrat

Fakhrul 'Arefln, the reverend father of Hazrat Shamsul 'Arefin.*

With regard to his nobility and magnificence, Hazrat Fakhrul

'Arefin also remarked, "He, who will succeed me as

Sajjadanashin

after my

eternal departure will attain even greater spiritual power and progress than

me'." This holy remark by such an exalted saint assumes the transcendental

glory and tremendous exaltation of Hazrat Shamsul 'Arefin, the Shah

Jahanglr III.^"

45



1997 C.E., p. 96 ; Abd al-Jalil Shikdar, Pravu

Parichava,

8"^ Ed., Al-Aqsa Printing &

Packages, Chittagong, 2003,

p.

45 , Song No. 95.

g

•


The Greatest

Saint of the World , Al-Aqsa

Printing

&

Packages, Chittagong, Bangladesh, 1999,

pp.

7, 8.

9.

*

Hakim Saiyid Sikandar Shah, Sheikh al-Islam (R.), Op. cit, vol. Ill, p. 212.

'Ibld.,vo\.3,p.l5.

47



Section: D

Shah Jahangir-IV

Hazrat Taiul Areftn

Yet more illustrious a saint, gifted with grandiloquent

workmanship succeeded to *GaddinashTnship' in 1984 (24 Jamadiussam,

1404 A.H., 26 March, 1984 C.E., Monday, during

Urs Sharif) ^

amidst the

certain tumult and turmoil that he successfully over-came much to the

seemingly insurmountable opposition. People wondered at his all-round

capability as regards enshrined responsibilities befalling him with particular

mention of the most painstaking entrepreneurship of reformulation of the

Books and Manuscripts of all sorts lying awfully scattered in every nook and

comer of different rooms that contained the volumes without any regular

number whatsoever for identity and denotations. It goes to singular credit of

the present

'Sajjadanashiri'

Hazrat Moulana 'Areful Hai, Tajul 'Arefin Shah

Jahanglr IV, who, within long 12 years of time-length searched, researched

and intensified 'the inquest' towards identifying the Manuscripts and

Monographs out of the huge lot, numbered upto 17 thousands copies

composed on innumerable subjects of bygone past and up-coming

Modernism. The up-to-date conditions in which the books and Rare

Collections of the remote-past have been enlisted and rescheduled on

'priority', 'rarity', and different subject matter of the most importance and

amplification attributed before and afterwards. Any visitor of Librarian -

mindset and acumen will likely to stand still at the superb arrangement and

placement of innumerable books of typical size from tiny one to tremendous

volumes so much well-kept in order that the up-to-date science of

Librarianship shall come short of all calculations and estimations. An

48



approximate Audit may be put into estimation in terms of Binding of the

Books, Rebinding

thereof,

Pasting, Lamination, Enlargement, Illumination,

Leather-binding, Micro-filming and all that are likely to cost different

specialized labor and skill which have been commissioned from different

Sponsors of Books' working and books-binding at the cost of huge

expenditure up to the tune of lakhs of rupees at home and abroad.

This sort of sweatening labour 'head to foot' consumption, has

been actualized under indescribable loss of energy and spirit, needs to be

estimated and appreciated in terms of 'LIBRARIANSHIP' that has been

initiated at first in British Museum in London. Out of very many related

events one or two are considered quite apt to be described herein -

^Tahqlq

al-Adabir Fi Simad al-Mazdmir

^j:J-»l>Jl ^ -**- ( jrJJ^VI

ij^'),

one of the

works composed in 1894 C.E., called to be one of the earliest compositions

of Hazrat Moulana Abdul Hai, Shah JahangTr-II, happened to be the most

precious work found in 1922 C.E. into the remarkable list of 'Valuable

Finds' of the Dhaka University Library Book Register; while the University

was established in 1921 C.E.. The famous researcher. Dr. Abdullah called

him and counted him in his book

Bangladesher Kheathanama ArabibicP

('The Most Illustrious Arabicist in Bangladesh') underlining his contribution

to be the supreme and notable work in Arabic in Hindustan, nay, in Arab

Zone of Muslimdom. Besides, a good number of

'Risdlahs'

written by him

and issued in different times (supporting and refuting burning issues of the

time) which are still worthy of study available in the time-honored libraries

of Hindustan; ~ Chasmah-i-Rahmat , Deoband and Rampur

etc.

Throughout

the decade (1986-1997) the venerable Shah Jahanglr-IV, left no stone

unturned to gather all those rare works and installed them in the ^Home-

collection'. Researcher and M an of inquest can, by no means, afford to miss

49



the valuable stock that has been taken into 'valuable collection' made ready

for study and academic inculcations of all and sundry.

Needless to say, the present

Gaddinashin

Shah Jahanglr IV took

immediate steps one after another as soon as he could have traced it down

over there into the Library. The collection of

the

'sanctified book' has been

made in as many ways as possible — Scanning, Microfilming, Photocopying,

etc.

It may be mentioned that it was the holy family tradition to maintain

'two big and 'oversized trunks' containing the most important works

authored by them and certain world-famous works of 'terminal wisdom '.

A brief life-sketch of his student-life seems to be quite in-order

here as an estimate thereof Having completed his ^Ibtedai

Tdlim'

at home

under the benevolent care of his illustrious Spiritual Guide Shah Jahanglr III,

he was betaken to 'Garangiah 'Alia Madrasah' (estd.- 1920) near-by where

he obtained Fazil in 1960; then he joined 'Darul 'Ulum 'Alia Madrasah'

(estd. 1913 C.E.) of Chittagong and secured Kamil Degree in

Hadith Sharif

in 1963. Out of his own curiosity, he immediately turned to Amirabad High

School and matriculated in the year 1966 through incessant labor and

rigorous attainment to cope up with the necessary syllabus and study within

only 2 years and a half It is to be noted that his spiritual preceptor Shah

Jahanglr III undertook inhuman labor and care towards the

ftilfillment

of his

schooling that led upto his acquiring B.A. degree in 1970. Within the same

tempo, he never stopped and took to Madrasah Education again till he

achieved Kamil degree in

Fiqh

in the year 1973 from 'Wajedia 'Alia

Madrasah' (estd. 1900 C.E.) as the young scholar thought himself in order to

attain a holy ancestral linkage upto his great-grandfather (maternal) Mufti

Yar Mohammad of Sadaha, a renowned celebrity of

19 *

century throughout

the Bengal and out-side.^

50



Among his illustrious teachers the names of

Garansiah Aliah

1. Shah Allamah Abd al-Majid (d. 1397 A.H.),

2. Shah Allamah Abd al-RashId (d. 1415 A.H.),

3. Allamah Sultan Ahmad (d. 1413 A.H.).

Darul Ulilm Aliah

4.

Allamah Mohammad Amin (d. 1397 A.H.),

5. Allamah Abul FasTh Mohammad Furqan (d. 1397 A.H.),

6. Allamah Shafiq Ahmad ArkanT, Ex-Principal.

7. Allamah Mohammad Isma'Tl ArkanI

(d.

1401 A.H.)

8. Allamah Matlur Rahman Nizam l (d. 1407 A.H.),

9. Allamah Abd al-Mannan (d.?).

Wandiah

Aliah

10. Allamah Atlqullah, son of

Shah

Wajid All Khan (d. 1426

A.H) need particular mention.

Most of his contemporaries in

'Darul 'Ulum 'Aliah'

and

Wajidia

'Aliah'

refer to him as sound and sober boy; but he was in fact very much

alert and alive to the circumstances prevailing all around. While in his prime

youth, he put himself into all avenues of Academic reputation and extra

curricular aptitudes of all sorts. People still remember how young Moulana

Hazrat Shah endorsed himself in Ansar Training, Survey and a number of

professional undertakings and organized work of public utility in terms of

building Crossdam, Local post office, establishing Agrani Bank, introducing

51



Electricity, T & T and development of Routes under Roads and Highways.

Though the Darbar Sharif owns in itself most time-old sanctity and reverence

of the public at-large, the separate Households and Establishments ear

marked for various people of different localities at home and abroad, were

seen to exist from British Era, huge Construction works of all-out kinds and

dimensions were started and accomplished by his sole initiative and

undertaking. Even the illustrious tomb of surpassing beauty along with the

expansion, innovation and renovation was done in 1974 C.E. by the present

Sajjadanashin, Hazrat Shah Jahanglr IV.

It is noteworthy that he was bom on Wednesday, 17 Jamadiussani,

1359 A.H., 24 July 1940 C.E..'' Leading a very strenuous life, he had

voluntarily undergone super human sacrifice and suffering to attain

appeasement of Almighty Allah. In prayers and worship his spiritual exercise

reached the peak of austerity. Following his reverend forefathers seven

Tanqahs of Silsilia 'Alia Jahang inah comprising

1) Qadiriah Sahrowardiah,

2) Chistiah Qalandariah,

3) Naqsh 'bandiah Abu l 'Ulayiah,

4) Firdawsiah,

5) Qadiriah Razzaqiah,

6) Nizamiah Quddusiah and

7) Sabiriah Quddusiah;

the present Shah Jahanglr, in fact, holds the most esteemed position in the

domain of spiritualism. By following his advice and instructions innumerable

people are achieving nearness of God and getting contented with the

52



attainment of worldly and eternal salvation. May Allah bestow on us the

infinite favours and mercy of Hazrat Shah Jahanglr (Q.S.A.).

Our

'Mamduh' (cj^^^ )

having been head-long busy with odd

encounters 'within and without' the 'Darhar\ was found undertaking

constant journeys towards Holy Souls—dead and alive—lying scattered far

and near inland and outside all over the Sub-Continent and beyond.

He performed the holy Pilgrimage in the year 1398 A.H. / 1978

C.E., reporting as he did, the earnest visitation of the holy shrine {Rawdah

Mubarak)

at the entry and on finishing

Tawaf-i-Wida a

( l- jll cjljL) for the

second time spending 50 days through M.V. Hizb al-Bahr. It so happened

that sometime he was found near about

Rawdah Mubarak

bare-footed and

was inquired by somebody that it is strange that he was walking ail-along

bare-footed. In reply he submitted benignly, "The holy sanctuary deserves to

be stepped on head (rather than on foot). To walk on foot as far less than the

obligation it warrants".

One particular event, out of

lot,

is noteworthy as he thought, that on

reaching Jeddah Sea-port, the then Govt, had declared that the Ship

^Hizb al-

Bahr' won't be allowed to reach the port as the sea-rule had been violated

beforehand. At this, the pilgrims, all of them were starkly unnerved and the

Young Visitor, Moulana 'Areful Hai Shah Jahanglr IV aged 38 years

entreated the Fellows-on-board to participate in the incumbent Isal-i-Sawab

(Fatiha Sharif dated 24 Zilk'ad, 1398 A.H.) of Hazrat Shah Jahanglr III in

order to seek Divine Blessings — 'towards overcoming the crisis enabling

our visit to the

Rawdah Sharif if

our prayer is granted as such'. Thus the

prayer granted, they disembarked while the Shah Jahanglr IV along with

53



certain enthusiasts repaired to the

Rawdah Mubarak

to start with the holy

pilgrimage business.*

In passing, another incident two years after (1400 A.H. / 1980),

needs particular mention that Saiyid Zain al-'Abedin Diwan All Khan, the

then

Gaddinashin

having seen him (Hazrat Shah Jahanglr IV), in Ajmeer

Sharif during

'Urs Sharif

(6

Rajab\

expressed utmost satisfaction and

recalled that incident (in his own word "Your Grandfather Shah Jahanglr II is

said to have been blessed in the great desire of solicitation making his

presence as a follow-up

de-tour

the holy pilgrimage in 1902 C.E.". "You

should round up the holy voyage with your visitation of the Hazrat Khwajah

Husam al-Din

Jigar-Sukhtah^

(R.A.) (d. 741 A.H. / 1341) who is the

grandson of Khwajah Mu'Tn al-DTn ChistI (R.A.) (d. 633 A.H. /1 23 6)." Thus

he perfumed it accordingly. **

It may be mentioned here that Hazrat Shah Jahanglr IV went to

Hindustan five times (from 1400-1404 A.H. /1980-1983 C.E.) with a view to

visiting the holy souls

o f

Piran-i-

Izam

and in every visit he took utmost care

to visit the holy shrines of

i) Hazrat Saiyiduna Mir Abul 'Ula (R.A.) (d. 9 Safar, 1061 A.H. /

1651) (along-with two times visit during his 341'* & 343'"'

'Urs Sharif in

1402 A.H. /19 81 C.E. and 1404 A.H. / 1983 C.E.)

ii) Hazrat Sultan al-Hind Khwajah

Garib-Nawaz

Mu'In al-Din ChistI

(R.A.) (d. 6 Rajab, 633 A.H. / 1236 C.E.) (along-with two times visit during

his 767* & 769* 'Urs

Sharif

in 1400 A.H. / 1980 C.E. and 1402 A.H. /198 2

C.E.) and

iii)Hazrat Sheikhul 'Alam Shah Saiyid Emdad All (R.A.)

(d. 1304 A .H ./1 88 7) "

54



In Agra he also visited the shrines of

1) Hazrat Mir Abdullah Ahrarl Naqshabandi (R.A.) (d.- after 1010 A.H. /

1601 C.E.), the illustrious spiritual guide (uncle and father-in-law also) of

Hazrat Saiyiduna Mir Abul 'Ula (R.A.)

2) Hazrat Shah 'Ala al-DIn Majdhub (d. 953 A.H. /154 6 C.E.),

a great saint during the reign of Mughal Emperor Humayun.

He took particular care to visit the shrine of

3) Hazrat Qutb al-Aqtab Khwajah Qutb al-Din Bakhtiar KakI

(d.

634

A.H./November, 1236 C.E.)

4) Sultan al-Mashaikh

Mahbub-i-llahT

Khwajah Nizam al-DIn Awlia

(d. 725 A .H ./13 25 C.E.)

5) Hazrat Nasir al-Din Mahmud

Rawshan Chirag

Dehlawl

(d. 757 A .H ./13 56 C.E.)

6) Hazrat

Sultan al-Sho wara

Amir Khasrau (d. 725 A.H. /13 25 C.E.)

7) Hazrat QadI Hamid al-Din Nagorl

(d.

643 A.H. /1246 C.E.)

8) Hazrat Saiyid Nur al-Din Mubarak GaznabI

(d.

670 A.H. / 1271 C.E.)

9) Hazrat Shah Mohammad Farhad Abul 'Ulal

(d.

1145 A.H. /173 2 C.E.)

10) Hazrat Sheikh Najib al-Dln Firdausi (d. 761 A.H. /1 3 60 C.E.)

11) Hazrat Khwajah BaqI Billah (R.A.) (d. 1012 A.H. /1 603 C.E.), called

to be the ultimate link of the celebrated

Mujaddediah Tanqah.

12) Hazrat Hafiz MunshI Abd al-Qadir Dehlawl

(d.

1378 A.H. /19 58 C.E.)

who was an illustrious KhalTfah of Hazrat Shah Jahanglr II.

(d. 1339 A.H. /1 921 C.E.) and all that.'^

55



In the same round of ''Ziarah' (visitation) he took utmost care for

visiting the holy shrines of

13) Hazrat Shah Abd ai-Haq Muhaddis DehlawT (R.A.)

(d. 1051 A.H ./164 I C E .)

14) Hazrat Shah Abd al-Rahlm Muhaddis DehlawT

(d. 1131 A .H ./1 71 9 C.E.)

15) Hazrat Shah WalTullah Muhaddis DehlawT (R.A.)

(d. 1176 A .H ./17 62 C.E.)

16) Hazrat Shah Abd al-Aziz Muhaddis DehlawT (R.A.)

(d. 1239 A .H ./182 4 C.E.)

— to name only a few — and very many celebrated

Imams

and

Mashaikh

of

Hindustan whose bountiful contribution made unending lustre in the all-out

development process of the Muslim world (t^^^V' f^^') that remained

without parity for long time.

During this august visitation he paid a visit to the shrine

17) Hazrat Qutb al-DTn

Bina-i-Dil

(R.A.) (d. 925 A.H. / 1519 C.E.) of

Jaunpur,

18) Hazrat Sheikh Abd al-Razzaque LakhnavT (R.A.)

(d. 1307 A .H ./1 88 9 C.E.),

19) Hazrat Moulana Abd al-W^ali LakhnavT (R.A.)

(d. 1279 A .H ./186 3 C.E.),

20) Hazrat Moulana Ahmad Anwarul Haque LakhnavT (R.A.)

(d. 1236 A .H ./18 21 C.E.)

21) Hazrat Moulana Ahmad Abd al-Haque LucknavT (R.A.) (d. 1167 A.H. /

1754 C.E.) — all of the four illustrious sages are of

Silsilah-i-Qadiriah

Razzaqiah'.

56



22) Hazrat Allamah Abdul Hai Ferunglmahalll (R.A.) (d. 1304 A.H. / D ec ,

1886 C.E.), the illustrious teacher of Hazrat Shah JahangTr II and writer of

more than 110 books in Islamic Theology/'*

While his so-joum in Delhi, the great Metro-police, he made

particular journey up to the

Mazar

of

23) KhalTfa-i-A azam Hazrat Moulana Hakim Saiyid Sikandar Shah (R.A.)

(d. 1378 A.H. / April, 1959 C.E.) who complied

STrat-i-Fakhrul Arefin ^^

in

four volumes and

24) Hazrat Makhdum 'Ala al-Haque (R.A.), the Khalifa of Hazrat Baha al-

Dln Jakariya Multanl (R.A.); while in Lucknow he visited the shrine of

25) Hazrat NabI Rida Khan Sahib (R.A.) (d. 1329 A.H. / 1911 C.E.), the

most illustrious

Khalifah

of Shah JahangTr II; turning to Radowli

Sharif,

he

bestowed his particular Aqidat ( ^^^^ ) upon the Mazar of his ancestral

Sheikh

26) Hazrat Sheikh

Makhdum

al-Mulk,

Ahmad Abd al-Haq Radawlavl (R.A)

(d. 837 A.H. /143 4 C.E.) along with the reputed

Wall

27) Hazrat Sheikh 'Aref Ahmad Radawlavl (R.A.)

(d. 855 A .H ./14 51 C.E.)

28) Hazrat Sheikh Mohammad Radawlavl (R.A.)

(d. 898 A.H. /1 49 3 C.E.)

29) Hazrat Saiyiduna Abd al-Razzaque Ba(n)savl (R.A.)

(d. 1136 A.H. /17 24 C.E.) in Ba(n)sa, Lucknow.

In Banaras he performed, as well, the

ziarah

of the famous shrines of

30) Makhdum Shah Taiyib (R.A.)

31)

'Kshiq

and

M dshuq'

(the lover and the beloved) in Banaras

57



It needs special mention of the Mazar of

32)

Qutb-i-Banaras

Hazrat Moulana Ghulam Muzher Shah (R.A.) (d, 1346

A.H. / 1927 C.E.) whose turnover to the

'Silsilah-i-Aliya' Jahangm ah

through a sublime Dream/**

Last not the least yet more illustrious Sheikhs

33) Hazrat Makhdum Abul Fatah Sadr al-DTn Mohammad

Bandah-Nawdz

Gesu-Daraz

(R.A.) (d. 825 A.H. / 1422 C.E.) in Gulbargah;

34) Hazrat

Qutb-i-Kaokan

(R.A.) in Mumbai;

35) Hazrat Saiyid Qamar AIT Shah Dervish (R.A.), an illustrious saint of the

14"" Century in Pune;*^

36) Makhdum 'Ala al-DIn All Ahmad

Sabir

Kaliarl (R.A.) (d. 690 A.H. /

1291C.E.)inKaliar;

37)Hazrat Shah al- Alamin Makhdum-BandegT Sheikh Abd al-Quddus

Ganguhl (R.A.) (d. 944 A.H. /153 7 C.E.) in Ganguh and

38)Allamah Rashid Ahmad Ganguhl (R.A.) (d. 1323 A.H. / 1905 C.E.)^^

were visited spiritually as good as alive as they were.

At Panipath

39) Hazrat Bu-AlT Qalandar Shah, (d. 724 A.H. / 1324 C.E.) the descendant

of Hazrat Imam Abu Hanlfah (R.A.) (d. 150 A.H. / 767 C.E.) and

40) Hazrat Shams al-DTn Tark PanipathT (d. 715 A.H. / 1315 C.E.)

*'

too met

him in Esoteric and Ecstatic modes known only to them.

On the eve of his return journey he stopped at Bhagalpur SharTf,

Bihar and performed

Ziarah

of

58



41) Hazrat Shah Saiyid Emdad All (R) (d. 1304 A.H. / 1887 C.E.), the

Sheikh of

Shah

JahangTr I, next he visited

42) Hazrat

Gaus al-'Alam

Shah Mohammad MahdT Faruql (R.A.) (d. 1287

A.H./1870C.E.),

43) Hazrat Shah Mazhar Husain (R.A.) (d. 1271 A.H. /1855 C.E.) and

44) Hazrat

Hasan-Dust

FarhatuUah (d. 1225 A.H. / 1810 C.E.) at Chapra

Sharif and

45) Hazrat Makhdum Shah Hasan

AlT-Sam

(d. 1224 A.H. / 1809 C.E.) and

46) Imam al- Arefin Makhdum Munem Pak-baz (R.A)

(d. 1185 A.H. /1771 C.E.) in Patna

47) Hazrat

Sultan al-Muhaqqeqin

Makhdum Sharf al-DTn Yahya M anerl

(R.A.) (d. 782 A.H. /13 81 C.E.) in Bihar Sharif

48) Hazrat Shah Mir Khalil al-DIn (R.A.)

49) Hazrat Shah Saiyid Jafar (R.A.)

50) Hazrat Shah Saiyid Ahlullah (R.A.)

51) Hazrat Shah Saiyid Nizam al-DTn (R.A.)

52) Hazrat Shah Saiyid Taql al-DTn (R.A.)

53) Hazrat Shah Naser al-DTn (R.A.)

54)

Hazrat Shah Saiyid Mahmud (R.A.)

55)

Hazrat Shah Saiyid Fadlullah

'Urf

Saiyid

Gussai(n)

(R.A.) at Kasba-i-

Bar & BaraduriT of B ihar;

56) Shah M oulana Ahmad M ia(n) (d. 1327 A.H. / 1909 C.E.) of Kolkata, the

r^ son of

Shah

JahangTr II in perfect ascetic devotion. ®

To add, to all stated above, his visit of the shrine of

57) Hazrat MakhdQm Ashraf JahangTr SimnanT (R.A.) (d. 832 A.H. / 1428

C.E.) and

58) Hazrat Abd al-Razzaque Nur al-ATn (R.A.) (d. 872 A.H.) at

Kachawcha SharTf be-speaks itself of laudatory linkage by all estimates,

59



Incidentally, he had the opportune- chance to join the 570*

'Urs

Sharif

of Hazrat Ashraf SimnanT (R.A.). It is well-known and widely-

concerned a matter that beforehand none of

3

(three) Shah Jahanglrs, inspite

of their serious will and urge for visitation, succeeded to reach Kachwacha

because of the odd communications and situations unfavourable for them all.

In 1981, Shah JahangTr IV resolved in firm determination to fulfill the task

and repaired

fi-om

Bhagalpur Sharif to Mungir, Fatehpur, Faizabad U.P. and

succeeded in reaching Kachwacha Sharif — most of the journey being

covered by frequent changes of transports over and above the round-about

Train-Journeys. Shah Jahanglr IV, by the grace of Almighty (in his words)

joined the 570* 'Urs Sharif thereof (28 Muharram, 1402 A.H.). This incident

apparently common in terms of Visitafion, signified the most momentous

event in the spiritual arena of the Great Darbar — the optimum linkage of

Mirzakhil Darbar Sharif with Hazrat SimnanI (R.A.) as it has been typically

put-on-record in the title of the research paper as it stands "Hazrat Ashraf

Jahanglr SimnanI (R.A.) and his odd encounters in Sultanat-i-Bangalah:

Mirzakhil Darbar Sharif- a case study"

In fine. Shah Jahanglr IV, performed phenomenal visitations in

keeping with the spirit of the wide-spread Ziarah of Hazrat SimnanI (R.A.)

as he had, sometime, gratefully acknowledged the sublime 'meet' with

traceable saints found 'underground and above ' (^lj*b

t-"^

) .

Quite in line with the age-old tradition of the Sufis, Shah Jahanglr

IV nourished the spirit of

the

same acquisition of bliss-bounty {^^jij o^^)

for which he showed perfect acumen and auspicious aspirations found very

few to compete with in this regard. Needless to say, we have undertaken here

to pinpoint the Visitations

{Ziarah)

of Shah Jahanglr IV in order to illustrate

60



his involvement pursuing the (o^j^) for illuminating his own 'Self and

Support' towards accomplishment of the grave responsibility

(( jjb 4^j) thus had befallen him through the august Regency.

In the cycle of Visitations, his travel during 1402-1403 A.H. /19 82

C.E. to the zones known to be the 'Pakistan' at present deserves particular

mention as the holy souls buried therein had connecting links to the cultural

over-flow of the Classical Islam. He visited at least 18 holy souls lying

scattered a far in different districts. He is known to have stayed as many as

47 days in Pakistan to perform the

'Ziarah'.

Subsequently a good number of

descendants thereof made regular visitation to 'MTrzakhil Darbar Sharif with

ever-increasing number of Visitations and Visitors as well.

At Lahore, he paid homage to the holy shrine of the illustrious

sage

i) Hazrat

Data Ganj-i-Bakhsh

AIT ibn 'Uthman HajwirT (R.A.) (d.

465 A.H. /1072),^^ the author of

'Kashf-al-Mahjiib'

and

ii) Hazrat Saiyid Abdullah

Bulk Shah

Ibn Mohammad Dervish JTlanT

(R.A.),

a celebrated Saint of Hijri

12*

century / C.E. 18* century.

In Pakpattan, he made Ziarah of

iii) Hazrat Baba Farid al-DTn Mas'ud Ganj-i-Shakar (R.A.) (d. 663

A.H. / 1264 C.E.) and availed himself as a participant of

740* Vrs

Sharif.

He is the spiritual grandson of Hazrat Khwajah Mu'Tn al-DTn ChistI (R.A.).

In Multan, he made special visit to the shrine of

i) Hazrat Baha al-Din Zakarlya MultanT (R.A.) (d. 661 A.H. / 1262)

ii) Hazrat Sad^r al-DTn 'Are/M ultanT (R.A.) (d. 684 A.H. /12 86 )

61



iii) Hazrat Ruk^n al-Din

Rukn-i- Alam Abul Fatah

Multanl (R.A.) (d.

735 A.H. / 1335 C.E.) who led the burial-prayer of Hazrat

Mahbub-i-IlahT

(d.

725 A.H.).

iv) Hazrat Shams al-Din Sabjawarl (R.A.) (d. 675 A.H. / 1277 C.E .)."

He also performed the 'Ziarah' of

v) Hazrat Abd al-LatIf

Imam Barn Sarkar

^ . A.; (d. 1112 A.H. /17 00

C.E.) of Northern Zone;

vi) Hazrat Khwajah Meher AIT Shah (R.A.) (d. 1356 A.H. / 1937

C.E.), of Gultarah;

vii) Hazrat Shah 'Inayat Wall (R.A.),

viii) Hazrat Suhaill

Sarkar

(R.A.) (d. 1317 A.H. / 1900 C.E.) of

Mujaffarabad, Azad Kashmir;

ix) Hazrat Khwajah Sulaiman Tu(n)sabT (R.A.) (d. 1267 A.H. / 1850

C.E.) of Tu(n)sa;

x) Hazrat

SakhiLal

Shahbaz Qalandar 'Uthman M arundl (R.A.)

(d. 673 A.H. / 1275 C.E.) of Sihwan.

At Karachi, he visited the holy shrines of

xi) Shah Saiyid Rahmat All (R.A.) (d. 1397 A.H. /1 977 C.E.);

xii) Hakim Saiyid Ahmad Shah (R.A.) (d. 1396 A.H. / 1976 C.E.)."

Incidentally, both of them were illustrious

Khalifas

of Shah

Jahanglr II Hazrat Fakhrul 'Arefin.

Shah Jahanglr IV Hazrat Tajul 'Arefin developing a particular

insinuating interest in visitations, covered up a large number of holy souls at

home and abroad—he visited very many illustrious saints of the country

hardly ever-evading anyone of public importance or spiritual significance.

62



Of course, he visited the shrines of great Ascetics found in the

country—namely

i) Hazrat Amanat Shah (R.A.) (d. 1179 A.H.. / 1766 C.E.) of

Chittagong City,

ii) Hazrat Shah Mohsin

Awlia

(R.A.) of Anwara,

iii) Hazrat Asgar All Shah (R.A.) (d. after 1313 A.H.. / 1895

C.E.) of Sairtall,

iv) Hazrat Shah Saiyid Mohammad Yusuf al-Qadirl

Kashmiri

Baba

(d. 1359 A.H. /1 940 C.E.) of old Dhaka; ^

and specially the illustrious Sheikhs who were acknowledged to be the

Khalifahs of

Shah

Jahangir 11. *

All these seemingly extravagant performances occurred and

distinguished his life-long achievements were activated before his

acknowledgement as a heir-apparent to the sanctified pedestal

of Khilafat.

He

succeeded to the esteemed 'Gaddlnashinship' in the year 1404 A.H. / 1984

C.E. while he was 45 after 13 years of vacuum following the demise of his

'Spiritual Guide' Shah Jahangir III Hazrat Shamsul 'Arefin (R.A.) (d. 1391

A.H. / 1971). He immediately put himself to the tasks of reforms and

reconstructions falling overdue relating to

Darbar

within and without.

It is to be remembered that the Establishment works of 'Mirzakhil

Darbar Sharif has been done (and are still being done) in keeping with the

Forms and Formats enunciated by the Ancestors long before which used to

be regarded as unique and unparallel as the like of which was found very few

and far between. In this respect, mention may be made of the building of

i) Mazar Sharif

(built in 1885),

ii) Masjid ^ o s q u e - built in 1912),

iii) ^Khanqah Sharif

i.e.

'Dairah Ghar'

(first erected in 1851),

63



iv ) Tw o Shah l Gates of M azar Sharif (named as 'Bab al-Salam'

and

'Bab al-Rahmat'

— both are erected in 1988).

v) 'Baworchi Khanah' (first erected in 1895),

vi) ' Vandar Khanah \

vii) 'Hindustani Building' (built in 1360 A.H. /1 9 4 1 C.E.),

viii) 'Buland Darwazah '

(rebuilt in 1991)

ix) Mazar of Deputy Sahib (first erected in 1975)

x) ^Lamba Ghar' (erected in 1965),

xi) 'Ansar Gha r' (erected in 1965),

xii) 'Teener Ghar'{QXQ cXQ^'m\99

A),

xiii) 'Lakrir Gha r',

xiv) 'Thailardiper Ghar',

xv) 'Barumchara Ghar',

xvi) 'Teknafer Ghar',

xvii) 'Moson ir Gha r',

xviii) 'Hat-hazarir Ghar'

xix) 'Mehman Khanah 'ferected in 1921)

xx) 'Natun Veeta'

etc. were all these rebuilt, reformed, reconstructed and renovated. The huge

cost of maintenance thereof is estimated in public lore as matters of Sarkari

Khajana (Govt. Treasury). Over and above, the large number of

constructions as we ll, may be counted in and about 'Andar Bari',

Namely:

i) 'Baro Ghar' (Home stead)

ii) 'BawarchT Khanah'

Hi) DTwar Khanah'

(seclusion maintained by walls)

iv ) *Murgi Khanah'

v) 'Naya Ghar'

64



all these were meant for dwellers of different classifications —

Amirs \

'Nawwabs', Dignified status and position holders, Rural Zamindars and

Chiefs irrespective of race and religion. It may be mentioned here that the

'Andar Barf

was, in no way, erected as pucca building which is considered

overdue to be as such since long before.^'

Hazrat Shah Jahanglr IV has, to his credit, been keeping the old

intact, all the sanctuaries, homesteads and necessary Establishments as and

when the needs and requirements arose at the cost of

huge

Funds to meet the

Expenditure recurring and repeated in and out of reason. From time

immemorial,

*Urs, Ziarat,

Up-tum of

Hajatis

and countless

'Mannatkaria(n)s'

make their presence daily that adds to the problems

already are there where 'the Man in the front rank'

(i.e. Sajjadahnashin)

has

to manage all these phenomenal Observations (the number of' C/rs-being 41

and the number

o f Fatiha

being 24) in perfect sanctity.

Even Islamic Days-Nights of celebrations

(i.e. Shab-i-Mlraj,

Shah-i-Barat, Shab-i-Qadar, Aashura, MiladunnabT,

Eld-ul-Fitr and ETd-ul-

Azha) along with innumerable Fatiha-Darud (i.e. daily 3 times Fatiha Khani)

Pahela Badra, Sasta Badra and Nabam Badra — commemorating the Death-

dates of Shah Jahanglr I, II & III — are ceremonially observed by him which

are considered rare and impossible in the famous

Darbars

here and there

now-a-days. Unlike other found in innumerable numbers who are

acknowledged to be the professionals, Shah Jahanglr IV, is very much keen

to Discipline and up-keepment of 'Shariah' and upholding Social Customs in

perfect serenity. Having been himself astutely following and observing tit

bits of ancestral modes of Restrictions and Obligations in day-to-day affairs

sometime he comes out with exceptional vintages assuming tight-up

venerations within family etiquettes and effulgence.

65



known to Hindustan and the entire Muslim world, nay, the cross-currencies of learning

and wisdom hereditary to Greek, Latin and Chinese Scholarships.

Originally a disciple of Shah Jahanglr II, he referred to the issuance, growth

and prevalence of the family right from Madina Monowwarah upto their advent in

Hindustan (Delhi) and holding high offices as well as performing grave responsibilities

under Bengal Shahi rule for almost near-about half a millennium afterwards. Sikandar

Shah, a noted Physician by profession - head-long busy with actuating public good

locked his fate with a spiritual entity making wonders as he hailed from Banaras and

pursued the most honourous job in constructing and reconstructing a spiritually-

esteemed

Darbar

named 'MTrzakhil Darbar Sharif with its entire Associates and day-to

day affairs in respect of Celebrity and circumstantial occurrences of all sorts - It is

worthy of mention that over and above the regular Islamic observations, the huge cultural

entreaties and spiritual phenomenon were brought in tit-bits into regular descriptive

narratives like of which is rare in any religious literatures of the world—Bengal, in

particular. As research-students we have thoroughly studied the monographs and

sometime feh over-impressed that Sheikh al-Islam Sikandar Shah left no chronologies in

Arabic, Persian, Hindi, Turkish and all that unread and heavily utilized his thought with

multi-coloured approaches and interpretations of enlightened authors and the

monumental books like Hulyat al-Awlia wa Tabqat al-Asfla, AkhbUr al-Akhyffr Fi

AsrSr

al-Abrar,

KhazTnat al-Asfla and the like. Modem chronologies with up-to-date

methodologies of all sorts are quite apt to be read along with the same - as they say- his

wordings, proverbs, estimates and Aqidat (inward respect to the sheikh) may be

overwhelming in spirit but never in letters. Out of his translators and commentators Shah

Abul Hasan Mustafizur Rahman Khan (1880-1975), Deputy Magistrate and Deputy

Collector, well versed in multiple languages spoke highly of him and earnestly believed

that 'the more numerous learned like him are there on earth the more shall be the

proftindity of cultural grace for humanity at large'.

He is recorded to have been bom in 1880 and he died in 1959 enjoying a

consummate life of

80

years in fiiU. His works are available at hand and widely read by

the people at large and those are published in Delhi, Karachi; while Bengali translations

of the same in huge volumes have also been published from Bengal - Dhaka, Chittagong

etc. His works-w idely popular in original Urdu-were for very many times demanded to

68



be Hindustani version of different types. Even non-Muslim learned

Sadhus

and

Yogis

are

reported to have taken immense interest in the same.

Devotees are found to opine that the similarity between Hazrat Ashraf

Simnani and Shah Jahanglr of MTrzakhil Darbar is traceable, as well, in the incident of

Nizam al-DTn Garib al-Yemeni who compiled and brought into description the detailed

life-sketch of Hazrat SirrmanT; likewise Hazrat Sikandar Shah immerged to have put into

record the fundamental events and circumstances that centered from the farthest end of

Chittagong, extended throughout Bengal and the entire cultural Centers of Hindustan

namely Kolkata, Lucknow, Gazipur, Ganguh, Bansa, Radawli, Patna, Mirat and the like.

In short, the learned circles of Hindustan, Iran, Afghanistan and the Middle East were

said to be informed of and aware with the learned contributions of the

Piran-i-Ezdm

of

MTrzakhil Darbar Sharif

and

this was only possible and traceable through the writings of

Moulana Hakim Saiyid Sikandar Shah (R.A.), the solo entity who put forward his

pursuits day and night into the books that are well-kept for the readers under the titles of

1. Sirat-i-Jahangiri,

2.

Slrat-i-Fakhr

al- 'Arefin,

3. Kalam al-Tayb Tarzamah Futdh al-Gavb and

4.

Light

of the World, etc. For more information ... lijaz Madam,

Anw ar-i-Rida,

2" *

Ed., Ziaul Quran Publications, Ganj-i-Bakhsh Road, Lahore, 1986, pp. 236-237.

' Sikandar Shah, Hazrat Moulana Hakim Saiyid (R.A.), STrat-i-Fakh^r al- 'Areftn, vol.

Ill, Kotob Khana-i-Rahimiah, Delhi, India, 1954, p. 86.

17.

It is mention-worthy that the Mazar of Hazrat Qamar AH Shah DarvTsh (R.A.) is

located at Shivapur, about 15* kilometers from Pune. This

Dargah

has two huge stones

of 100 & 70 kilograms which can be lifted by reciting the sacred name of Qamar All

Shah Dervish (R.A.) in one breath. Out of the two stones one can be lifted up by a group

of seven people using jus t one finger each, with all the seven of

them

saying Qamar AlT

Dervish in one breath. The other stone can be lifted the same w ay, the only difference is

the people in the group should be eleven. People of

all

religions visit the Dargah. Certain

Bengali verses conveyed the thought as follow: One of the illustrious disciples of Hazrat

Shah Jahanglr II, named Shah Abd al-Jalil Shikdar renowned as 'Khasrau-i-Darbdr'

rendering in Bengali says:

69



tiW^

^ 5 t ^ ^ ^ " ^ '5R

("sm^) 5^5^

mji *rwr ^m,

(Oh My bereaved Heart, thoughts on (your) preceptor not yet fulfilled; you failed to

recognize the Lord Preceptor. Lo In the name of

(my)

preceptor the great stone is found

afloat — ,o f course, not all can trust it.) vide. Shah Abd al-JalTl Shikdar, Pravu

Parichava,

8^ edition, Al-Aqsa printing & packages, Ctg, 2003, p- 15, song no- 17.

18

AUamah RashTd Ahmad Ganguhl (R.A.) happens to be the one of the founders of

illustrious 'Deoband Madrasah' (estd. 1870) and a renowned Muhaddis and Faqih

thereof. Shah Jahanglr IV, m ade his special visitation to the tomb of Ganguhl because of

spiritual and vital relation of his ancestor Shah Jahanglr II with him, in particular. Hazrat

Fakhrul 'Arefin Moulana Abdul Hai happens to be the beloved student and close

attendant of

the

Sheikh Ganguhl with whom he studied

SahThain

/by Imam Bukharl (d.

256 A.H. / 870) and Imam Muslim (d. 261 A.H. / 875)}, Sunan-i-Abu

DaUd

^d. 275

A.H. / 889) and

Sunan-i-NasOT(d.

303 A.H. / 915; in total perfection so much so that the

Sheikh issued a personal certificate in his own hand-writing (annexed in the present

thesis,

p. 238 ) and bestowed Ijazah to read with Sihah Sittah and the rest of the

Masdnid

and

Marwiat

and the like, while he did not read S unan-i-TirmizT (d. 279 A.H. /

892) and Sunan-i-Ibn-i-Majah (d. 273 A.H. / 887) under him. But he was permitted to

teach the same, as it were, the Sheikh himself taught him in person.

19.

Saiyid Sabah al-DTn Abd al-Rahman, Baim-i-Safiah, Matb'a-i-Ma'arif-i-Daarul

Mussanefin, A'azamgarh, India, 1989, p.

285.

— The learned author referred to 'a cupful

of milk' presented to Hazrat Bu-All Shah Qalandar (R) by Hazrat Shams al-DTn

Tark

PampathT (R) that made numerous tales of multiple significance. Here, in particular,

Hazrat Shams al-DIn

Tark

PanTpathT (R) is said to have made a symbolic emblem to the

fact that our Sheikh All Ahmad Sabir Kallrl (R.A.) (d. 690 A.H. / 1291 C.E.) made

herein spiritual bounty fo il to the brim as the cupful of milk — Mysteriously it has come

to light that Hazrat Bu All Shah Qalandar (R. A.) smiled at the sight thereof

and

instantly

picked up a few petals and put on the cup and returned to the Sheikh Shams al-DTn

(R.A.) which he realized and appreciated very much — it meant to him that Sheikh Bu-

AlT Qalandar indicated by this act that, "I am here quite like petals on the milk being

70



fully aware with the 'bliss-bounty' accorded here-in to-fore. Hence I am unconcerned."

c/ Moulana Hakim Saiyid Sikandar Shah, op. cii., vol-I, Kotob Khana-i-Rahimiah,

Delhi, India, (Bengali version- vol. 1, p. 3 91) — the learned author noted therein that 'the

cupful of milk' has been referred to numerically as to the different incidents of multiple

import making it of popular events of ascetic meaningfulness that the Shah Jahanglr II

narrated the incident in full and implored that the Sheikh Baha al-DTn Zakaria MultanT

(R.A.) (d.- 661 A.H. / 1262 C.E.) made it clear that his stay in Multan like the petals of

rose making no disturbance whatsoever—it was their motto to be in the midst of Sufis

without any semblance of 'personality- clash and cult'.

20.


op.

cit, pp.

63-73.

^*' Ibid., p. 73.

22

Dr. Abd al-HamId Qureshi, FaidSn-i-Rahmat. 786 Printers, Islamabad, Pakistan,

1423 A .H. /

2002,

PP. 79-87.

23

*

Hajwiri (R.A.) is renowned to be the earliest author available of Sufi Literature. He

has,

of course, contributed to the time-honored subject matters of different kinds and

categories. His work

^Kashf

is considered not only earliest in the arena of Sufism but

also happens to be the first book of

its

kind in Persian. Hazrat Nizam al-Din Awlia (R.A.)

said, "Anyone without 'Murshid' (Spiritual Guide) will get him through the study of

'Kashf-al-Mahjub'. As the popular parlance goes, Khwajah Mu'Tn al-DTn Chistl (R.) (d.

633 A.H. / 1236 C.E.) happens to be the first 'Pioneer' Sufi in Hindustan, while he

himself

is

found to perform

Chilla KashV

(t*^ *^) near the Mazar of Hazrat

Data

Ganj-

i-Bakhsh

(R.) (d. 465 A.H. /1072 C.E.). After performing the Forty-days' so-joum

(I itikaf-

i-jiiifti) upto the entire satisfaction, he abruptly spoke out the verse:-

"(Thou Art) Bestower of Universal and spiritual resources phenomenal with the Divine

light; for Weaklings the Perfect Guide and for the Perfects the Mentor".

24.

Dr. Abd al-Hamld Qureshi, op.

cit,

PP. 84-87.

71



25.

' Moulana Mohammad Maksudur Rahman,

AlHasanSt

al-Jahangtrlah

Flal-Waqeat

al-Safariah,

M s.

No. 91, Mirzakhil Darbar Sharif Library, Ctg, Bangladesh, pp . 17-27.

26.

It may be mentioned here that Shah Jahangir I Hazrat Sheikhul 'Arefin and Shah

Jahanglr II Hazrat Fakhrul 'Arejin had numerous

KhalJfahs

scattered on the farthest

regions of the Subcontinent and beyond—namely Kabul of Afghanistan; Kanpur,

Lucknow, Banaras, Delhi, Rampur, Mirat, Bihar of India; and Karachi of Pakistan and

the like this phenomenon being traceable early in the 18 century may be considered

to be the earliest occurrence with a Sheikh resident in rural comer of Bengal.

27.

Moulana Mohammad Maksudur Rahman, Hazrat Shah Jahangir Tajul Arefeen:

Bhitvan Barennaya Mahapurmh,

Ms. No. 88, Mirzakhil Darbar Sharif Library,

Chittagong, Bangladesh, pp . 57-63.

28


Tuhfat

AM al-Nuha bi

Tadhkirat

al-

KhulafS, Jahangiri Printers, Chittagong, 2009, pp. 1-4... It is to be noted that this exalted

Darbar maintained from the earliest era certain Documents of Family Prerogatives in

terms of 'Wasiat Namah',

Khilafat

Namah' etc. The 'Khilafat Namah' in question,

refers to a list of

Khalifas

of Shah Jahangir II which is an accomplished document put-

on-record and acceded to it by illustrious living sages contemporary and immediately

close to the Demise of Shah Jahangir II. The number of

Khalifas

of Shah Jahangir II

amounts to 34 in total — some of them, of course, died before their Sheikh and most of

them afterwards. 11 (eleven) out of them happened to be illustrious personnel, by all

estimates, hail from outside — all of them were the dignitaries of time-honored respect

and resource.

29.

• Dr. Md. Aslam Shah Lucknavl,

Ziarat-i-Darbar

Sharif,

Liaquti press, Delhi, India,

1997,

pp. 15-17,20-21,25-44.

72



Section: E

Monumental Description of Darbar Sharif

As a brilliant student of unprecedented calibre Hazrat Sheikhul

'Arefin, accomplished the top-most 'Study' current at that time in Madrasah

Education that was celebrated as a First class First (Gold M edalist). Instantly,

he was offered to preside over different Education Institutions throughout the

country at large; at the same time, he became the Instructor of the then Chief

of Staff for Arabic, Persian and the l ik e/

Along with him (Chief of Staff) he reached Lucknow

de-tour

the

Indian Headquarters of intellectual exercises and met, perchance, Hazrat

Allamah Burhanul Haque Ferungimahalli (d. 1286 A.H. / 1869 C.E.) who

was a stalwart linked up with

Silsilah-i-Qadiriah-Razzaqiah.

He offered

himself to his (Burhanul Haq's) discipleship who (Durban), in turn, urged

him to wait on Hazrat

Sheikhul Alam

Shah Saiyid Emdad A ll, the Nawab of

Bhagalpur and the Chief Justice of Boxar. "Over and above, I permit you

with the assignment of instruction of

Hizb al-Bahr

to read with the students

as well. This way, I do hope, your mental quest shall be gratified upto the

satisfaction of all." Thus the mission was fulfilled and he was taken into deep

confidence and was bestowed

^Khilafat

within his stay there for six months.

As he got back home, he found his ancestral dwellings already preoccupied

and his wife was left within a thatched hut; at this, he/as rudely shocked and

resolved to leave the country for good. The same news ran a far while the

then renowned Deputy Abd al-HamId Chowdhury flocked to Kolkata without

delay.

73



Having caught hold of him in the way, he (Deputy) urged him

(Hazrat Sheikhul 'Arefin) to come back homeward promising him the

portion of his own land necessary for his dwellings.'* He returned home and

set forth the

Khanqah Sharif of

'MTrzakhil Darbar Sharif the like of which

was,

at that time, found few and far between.^ In 1894, Hazrat Fakhrul

'Arefin Moulana Abdul Hai, Shah Jahangir II, is credited to have been

lodged in the

'Hujrah'

closed to

Khanqah

Sharif— needless to say, the

'Khanqah Sharif

constructed by Shah Jahangir I, was not known in detail

'the how and whatabouts' of itself Of course, this much is widely known

that in it the most illustrious sons as pupils attended on the Hazrat Sheikhul

'Arefin, Shah Jahangir

I;

of whom

i) Allamah Abd al-Haque of Kabul (Afghanistan),

ii) Hafej Abd al-Qadir of Noakhali.

iii) MunshI Akbar All of Muradabad.

iv) MunshI LutfuUah of Patiya.

v) MunshI 'Alim al-DIn son of Allamah Ain al-Din, the illustrious teacher of

Shah Jahangir I himself

vi) Allamah Abul Khair of Sadaha

and the like deserve particular mention here to have been profusely

benefited as

Talib-ul- 'Urn'

in the same

'Khanqah ' '

The Hujrah iS/iari/"attached to it, held him (Sheikhul 'Arefin) in all

his spiritual undertakings.

As an occurance current'in the local sayings that- sometimes, a

lighted pillar elongated upto the sky from his housetop made the huge

populace thinking that the holy house was under fire. They rushed in and

reached there while they found Shah Jahangir I at home without effect

whatsoever - people were assured of nothing fearfiil like that and they went

back in utter amazement for the light as being spiritual-pure and simple.

74



Needless to say, the Mazar of Shah Jahanglr I, was made of stalks with (ij>*M

j ^ ^

^ ) a thatched roof on it in 1885.*

Shah Jahanglr II, sometimes, in a rainy night while asleep at main

house

{Andar Bari)

that his father (Hazrat Sheikhul Arefin) called his

attention to the fact that his son staying inside with all comforts while he

himself is exposed to heavy rainfall. At this. Shah Jahan^r E, consulted his

respected mother as to the dream and started forthwith in reconstruction of

the

'Mazdr'

in tin-shed to cover,*

Mazar Sharif, Mirzakhil Darbar ShaiTf

75



It may be described, in passing, that Shah Jahanglr II, while his

visitations on beautiful ''Mazars' of Hindustan, it struck in his mind to build

up his father's likewise - but he was disabled, as he said, "The same

construction required the sum of money falling short of 12 taka only"- and

he checked himself up from undertaking the project as the fund for that

particular work was running short of that simple amount of money Tk. 12/-

only.

The book Slrat-i-Fakhrul 'Arefin contains a key-sentence... "This

year the Khanqah, the building of Darbar Sharif

has

been completed."^" The

year needs to be determined while the trace thereof was not available. Side

by side, another letter addressed to the Shah Jahanglr II, by Shah Enayat All

Pheskar regretting inavailability of the crafts men according to his choice,

indicated that the letter dated 1910 that the construction was still under

process. Considering everything in this connection, we have located 'the year

of construction' in question to be the year 1911 C.E. / 1329 A.H. at the latest.

Shah Jahanglr II sat for construction with the masonry and tools

men locally available at ease in cheap rate. He himself

asserted,

"I started the

work with the materials that I was able to m anage." Even he claimed himself

to be the poor and always was afraid of getting involved in scarcity of

materials. He was a keen student of Geometry and he utilized it in practical

field much to the surprising hordes of engineers to whom the total structure,

afterwards, shown for comments."

76



The Mosque constructed by him composed of certain pecuHar

elements i.e. windows in networks were set-up on the Northern and Southern

walls and a door centered on the Eastern side with two larger windows on

both of its wings; on the West were two large openings of architectural form

ending with a peak upward; while the

Mihrab

was usually on

Qiblah

with a

beautiful binding-cord-like fastening round it outside.

It is put on record that he constructed as many as 3 (three) pucca-

like mosques in all/^

The Khanqah Sharif

vfas,

in origin, gifted with numerous shelves

and

Kulungis.

It was flanked on North and South with two apartments

renowned to be

Hujrah;

while at the same time on the Southern side there

was an apportioned space where the distinguished disciples from distant

lands were accommodated when there was hardly any particular 'homestead'

like Hindustani Building, etc. People, in large number, at that time, stayed in

sun and rain around the

Mazdr

space and on the verandah of the

Khanqah.

It

needs mention here that the Southern part of the

Khanqah

housing the

Disciples for long, turned out later on to be the

Hujrah

of Shah Jahanglr IV,

as is to be seen now -a-days. The

Hujrah

of Shah Jahanglr III attached on the

Southern side was, in origin, a construction simply grafted outside the

Southern wall, which was in course of time was erected en-masse with the

Khanqah itself

77



- - * • • • • • • • • *

• • * • • • • • • * * •

ffl-ffl-T ^-* i-*-*^

•^•^•1 l - i *

Khanqah Sharff, MTrzakhil Darbar Sharff

Shah Jahangjr I, Hazrat Sheikhul 'Arefin on his return home, dug

the pond adjacent to the Eastern side of homeground. Another pond, as well,

was excavated at Ander Bari to meet the household requirements (Masturat).

It is to be mentioned that the first pond

oi Khanqah Sharif was

narrowed by

Shah Jahanglr IV through filling up on the West for larger accommodation in

the Central Ground to hold the ever-growing visitors and devotees.

78



The large tank situated to the North of Mazar Sharif was dug by

Shah Jahanglr II, with a huge expenditure (in 1908) for beautification and

filling up the low land that made the spacious ground to hold latterly the

present M azar Sharif

and

the adjacent u pland.

The vast construction works of Khanqah Sharif {Dairah Ghar),

Mazar Sharif, Mosque, Bawarchi Khanah (Cooking place) were

accomplished accordingly by Shah Jahanglr II, who, of course, seemed to be

otherwise engaged in organizational works of the Establishment- over and

above

his

Academic

and

Spiritual Undertakings throughout

the

country,

nay,

the whole Sub-continent.

The phenomenal 'Hindustani Building' (estd. 1360 A. H. / 1941

C.E.) looking like a monum ental work of peerless size and grandeur in terms

of spiritual congregation and ascetic affiliation that was found ever-

expanding throughout Bengal

and

beyond turned out

to be the

first

of

its kind

with a 'Hindustani' name-sake. In 1965, another building called

^Lamba

Ghar' (Length 210 feet. Breadth 20 feet) that accommodated at least 500

(Five hundred) devotees in their typical spiritual services

{^^^-^^jj

^l-^^c-)

was constructed in absentia during the life-time of Shah Jahanglr III, while

the total work in perfect design and demonstration was materialized under

close

and

absolute supervision of Hazrat Moulana 'Areful Hai, Shah Jahanglr

IV, while he was simply 25 years old, a young man of youthful heterogeneity

for Mundane affairs and a ctivities. The accommodation provides no wooden

plank whatsoever rather every occupant with his status is com pelled to lie on

earth alongwith necessary furnishings.

79



Until the Modem times of Electricity etc, the management of

Cooking, Preparations and Entertainments was a phenomenon simply

imaginable. The number of cauldrons made of bronze and brass are now 53

in number; the plates are 2700; the huge pots are 124; the huge Rekabis are

53 and the innum erable utensils are always ready for u se - all of them are

housed in Vandar Khanah and BdwarchT Khanah. Over and above, huge

containers without number are always readily kept and preserved in the

reservoirs and granaries for which separate arrangements with assignments

are maintained in perfect order. Apart from that, huge number of movable

containers and carriages made of bamboo and cane are prepared round the

year and stocked for use as and w hen necessary. M ention is to be made of the

slaughtering space wherein edible animals are slaughtered and prepared

constantly for cooking during Fatiha and 'Urs Sharifs. For fuelling purpose

huge stocks of woods are procured throughout the year. Rice with relevant

foodstuffs are always kept preserved for at least five hundred consum ers a

day not to speak of the occasional congregations and observances of

periodical celebrates. At least, 6 (six) Generators- big and small- are kept

ever ready for work. Needless to say, at least 24 (twenty four) sections /

departments are found always at work day and night, if necessary.

Since by-gone days definite avenues of expend iture are determined

with particular funds for each which can be hardly alterable for

replacement.^^

80



CHAPTER-2

Hazrat Makhdum Ashraf

^Jahangir'

Simnani [R.A.]

(d. - 832 A.H. / 1428 C.E.).

Majar Sharif of Hazrat M akhdum Ash raf Jahangir SimnanT (R.A.)

Kachwacha Shaiff, Faizabad, UP, hidia.

82



Section- A

A short biography of Hazrat A shraf'Jahanglr'

SimnanY fR.A.1

(d. 832 A.H. /1428 C.E.)

The running proverb in Arabic is said to be a 'catch-a-word'

[found currency on the common tongue]; anyone falling into Basra reached

Hindustan.

According to ancient versions, Hind, out of all, was widely and

deeply known to the outer world—Arabs, for that matter, Arabian Peninsula

was universally known to the Sub-continent 'Hindustan' in particular.

Central Asian hinterland frequently used on way to Hindustan touched on

Simnan, a tiny principality under Muslim-rule having proud-heritage of

antiquity. Known to be the thriving abode of Khalid Bermaki, the illustrious

ancestor of the Wazir Family during Abbasid regime, Simnan produced

another illustrious scion of the family Hazrat Mir Saiyid Ashraf Jahanglr

Sim nan [R.A.] (d. 832 A.H . / 1428 C.E.) by nam e, wh o relinquished the

ruling authority on the throne and set for Hindustan while he was still young

man of only 25 years of age. Needless to say, half a million after the

conquest of Sind [during 712 A.D.] the flow of the savants and the sages up

to Hindustan was said to be not much interrupted, which was again over

whelming on the 'Fall of Baghdad' [1258 A.D.]

i.e. at

the early second half

of theB*' 'Century.

The earliest traceable event of his outing de-tour is found put on

record in Iraq, where he had visited the Mazar of Hazrat Saiyiduna Gaus Pak

[R.A.] (d. 561 A.H. / 1166)^ and afterwards repaired the jou rne y on foot and

83



reached the 'Uch' where he was immensely blessed with the 'Suhbat-o-Faij'

of Sheikh Rukn al-DTn Abul Fath (d. 735 A.H. / 1335 C.E.)^ under the close

supervision of Hazrat Makhdum Jahanian Jahan-Gasht Saiyid Jalal al-DTn

Bukharl [R.A.] (d. 785 A.H. /1384).

There from, he set for

'Herma in Sharifain'.

He stayed for long days

in the service of Imam Abdullah Yafe'yl [R.A.] (d. 768 A.H. / 1367/. He

made travels far and near till he reached back upto Hindustan during the

reign of Sultan Mohammad Tuglaq, the Delhi Sultan while he attended on

the D arbar of H azrat NasTr al-DTn Mahm ud Rawshan Chiragh

[R.A.],

(d. 757

A.H . / 1356 C.E.) the P rincipal KhalTfah of

Mahbiib-i-IlahT

Sheikh Nizam al-

DTn Awlia [R.A.] (d. 725 A.H. / 1325). Herein he was vested with

assignments to conduct the associates and attendants of Darbar to pursue and

promote the Chistiah Tariqah for a good long many days. Without much

delay, he sat for the Darbar of Makhdum Jahanian Jahan-Gasht [R.A.]

wherein Makhdum Jahanian'* warmly received him and bestowed on him the

square responsibility on his behalf Thenceforward, he took to Mulk-i-

Bangalah 'Mulk-i-Bansdlah'

since long time-past became renowned to have

been the hospice for numerous preachers, sages and savants (jrA-^' ^^ ^^j^)

belonging to the different Tanqahs as their prominent harbingers that evoked

the enshrined sanctity of the holy souls thereof and took up the way of

tedious journey for unknown destiny — "Bangalah".

Sheikh Ala al-DTn 'Ganj-i-Nabat' (d. 800 A.H. / 1398) [latterly

renowned to be Sheikh Ala al-Haque ManerT]^ alongwith his distinguished

Associates got out of the town only to receive and welcome him. The Sheikh

enthusiastically covered the journey up to his own and arranged for his

comfort so much so that the traveling man on the street instantly felt at home.

84



"W hat a good fortune and happy hour it is That long afterwards'

waiting a Seeker can fulfill, perchance, his long-cherished hope "^

r

Professor Saiyid Abd al-Bari while giving detailed description

referred to the following extracts in particular:

"Hazrat Ashraf Simnanl [Q.S.A] passed 4 years of tormenting

experience pervasive in the Darbar that was noted for corporeal labor and

hardships beyond measures. With total submission to utmost perseverance

with 'Etiquettes and Formalities' of the Darbar very soon he rose to

eminence, nay, pre-eminence and won the title of

'JAHANG lR \

the most

coveted title from a great saint of imperial glamour. The event has become

memorable with his own composition of the ensuing verses: -

I J ( j _ ^ j l ^ j . j j £ j j j £

r

"It felt to my great fortune from His Highness, my preceptor (Ala

al-Haque Ganj-i-Nabat) who was reputed to be 'the bestower of the world',

as he addressed me with *Jahan gTr' i.e. all-pervading controller of the

Universe . Through-which I chanced to see in to the esoteric world as it is.

Thus I got the exalted Ordinance from my preceptor to be myself 'all

pervading controller of the Universe' ".

85



In this context there is an incidence of profound spiritual value that

seems to be a parallel as follow s:'

"Sometimes, Sheikh Ala al-Dln tartly acknowledged his spiritual

attainment and bestowed on him the invaluable

'Kirquah'

(cloak) received

from his own Sheikh AkhT Siraj [R.A.] via Mahbiib-i-IlahT Khwajah Nizam

al-DIn Awlia [R.A.] (d. 725 A.H. / 1325 C.E.), which he himself awarded

him (Simnanl), as a gift, in acknowledgment of the perfectness and

superiority in apex, as an when Sheikh AkhT Siraj al-Dln (R.A.), as soon as

he was found by the Sheikh to be at the highest stage of attainment. At this,

Sheikh Simnanl received everything in absolute humility with perfect

satisfaction and inexplicable contentment. But it so happened that the next

day Hazrat Simnanl gave out the priceless Gift to a Faqir, [i.e. wretched

attendant of the Darbar]. It struck otherwise the Disciples of

the

Darbar as to

the fact that so much invaluable a gift bestowed on him by his Sheikh that

had had the auspicious {'Mutaharrak') linkages along the blessings bestowed

upon him by none else than one, known to be

'Mahbub-i-IlahT',

the leading

sage allover the M uslimdom.^"

This sort of murmuring in respect of the bestowal in the long run

reached the hear of Sheikh Ala al-Dln 'Ganj-i-Nabat' who instantly said,

"Ask it from Ashraf. Because, a divinely linked-up man cannot do anything

useless." In way of explanation Sheikh Simnanl spoke out "The Gift shall

have to be either

"Ain'

or

*Ghair'

(selfsame or not) of my beloved PTr-o-

M urshed. In case, I am concerned w ith other than the Sheikh (selfsame of his

holy person), it shall be of no use at all. In that case 'Nisbat-i-Sheikh' ( - ^^

^ ) will be simply m eaningless. Hence to get rid of it is the principal and

primeval way, 'to get along with him in sole and spirit' rather than going for

86



the thing-outward taken for show-off in popular parlance"." Needless to say,

the same attitude used to be indispensable for principle of Spiritualism

(CnJU-jj) that was found in practice with the classical sages and savants.

Then the Sheikh [R.A.] expressed absolute satisfaction at this and

prayed for him to be blessed with endless flavors spreading squarely far and

wide the entire world over".

Having all the graces of the Sheikh, he bent up his mind to leave

for Jawnpur asper the noble consent of his Sheikh. It may be mentioned that

the 'Farewell Ceremony' was so much memorable as good as a princely

^rewell. On his way upward, he made his so-joum at Mohammadabad

having stayed at Manier for sometimes. Thenceforward a noble Sheikh,

Shiraji-i-Hind Sadr al-Din, attended on him on the way and blessed him with

high-spiritual attainment. O ut of all, a distinguished sage known as 'Sheikh-i-

Kabir'

Sarwarpuri (the father of(

Durr-i-Yatim- ^ j^)

followed the suit

along his renowned Follower and 'Sdhib-i-Asrdr' [ the M astermind].

Then he returned to Hindustan via Yemen where he met Sheikh

Abdullah Yafel who incidentally read out to him certain verses of the noted

saint Abu Sa'yld Abul Khair that impressed upon him with the gist note that

'anyone on closing davs recites the same verses is released from agony and

altercations'. Right at the same time at Jilan, a young boy named Abd al-

Razzaq [not much distantly related—a nephew from maternal aunt's side]

sued for discipleship; short of which he never rested satisfied who afterwards

reached the 'top-point' of spiritual attainments so much so that he owned his

inner-most confidence to be succeeded to his arch-representative 'Khalifah '-

87



renowned to be 'Nur al-'Ain'. It may be mentioned that Mr al-Ain was

chosen to say pre-burial prayer (Janazah) on the holy so ul/^

Hence forward, he made his way upto

Makkah Mudzzamah,

meanwhile he had been to Damascus, and proved his sagacity on occasions

with the learned circles therein; where he met Imam Abdullah Yafeyl (d. 768

A.H. / 1367 C.E.) and kept himself in constant touch with the assembly of

the Imam and his learned discourses and he came across with Sheikh Saiyid

All Hamdani (R.A.) at the same time. He accompanied Saiyid All Hamdani

upto ^Jahal al-FataKof Egyp t in order to be associated w ith 'the band of

Dervishes' that had assembled there,^'*

Then he turned towards Yemen and was blessed with the august

company of Sheikh Abul Gais Yemeni (R.A.).^^ In the same place, Sheikh

Nizam al-DTn Yem eni also m et him .

These happenings were put on record with a year 750 A.H. / 1347

C.E., in which he was put up with Yemen wherefrom he set for Hindustan—

and straightway made himself present at the Darbar Sharif of Pandua, his

ultimate destination. It may be mentioned that on his way to Jaunpur he was

received by a noted family of traditional aristocracy— Malek Mahmud being

its Head, offered him a plot of land that was considered pleasant for

settlement by the Sheikh and it, afterwards, turned to be the

Kachwacha

Sharif, his homestead.^^

An inhabitant thereof was a renowned

Yogi,

reputed for his arch

magic and mesmerism, having large number of followers and devotees

known as Chelas was immediately impressed by the holy soul converted to

88



Islam and took to his discipleship. Malek Mahmud, as well, constructed a

hospice {Khanqah) for the Sheikh and brought his kith and kin into the noble

fold of the Sheikh who named it

'Ruh-abad'

and bestowed the title

'Kasrat-

dbad^

on the ^Khanqah

Sharif'

and the quarter ("j^ fixed for him was

named w ith ' Wahdat-abad'}^

Having reached Ayodha, a youth named Shams al-DTn accepted

his discipleship, who was afterwards renowned to be Shams al-DTn

Fariyad-

1

Ras. i.e. Sham s al-DTn, the Rescuer.

On his arrival at Lucknow, Sheikh Abul Muzaffar Mohammad, the

most illustrious sage and the noted poet, composed a

'Qasidah' on

him.

His reputation being spread squarely, he was betaken to Lucknow

where he met Sheikh SafT al-DTn known to be the Abu Hanifah II, who

immediately courted his discipleship. The Sheikh bestowed on him blessings

in terms of learn ing, in particular. ^"

The second travel of the Sheikh towards Hermain Sharifain in the

year 770 A.H. / 1367 C.E. was very much noteworthy. Sheikh Shams al-DTn

Fariyad-Ras was eager to accompany him but was debarred and put him

towards enlightening the people with spiritual development there.

Pro f Bari opined that details of the travel though are not available

he referred to his stay at Ahmadabad wherein a sage, Sheikh al-Islam,

versatile in astrology and cosmology debated on certain problems—almost

irrelevant with the pursuit of Sheikh; and the Sheikh retorted with comments,

"My bussiness is ^Wqfa (^j)' i.e. the fulfilment of Devine commandments

89



and yours is 'Jafa Q^)' i.e. untoward allegations. Now we are concerned

with neither with 'Wafa' nor with 'Jafa'; rather we are face to face with

'Sofa (^^*^)' (inner purification, esoteric development).^^

Needless to say, our Sheikh used to be confronted with peculiar

questions everywhere which he intelligibly faced with contextual

argumentations. In the long run, ^Sheikh al-Islam ' eventually yielded to him.

He stayed for long two years at Gujrat and enlightened the people at large. At

a result, the task, difficult to be done by the kings with authority of forces

was achieved through his passionate sincerity. A large number of devotees

being enfolded, he composed the Risalah (booklet) Ashraf al-Fawaid with an

eye to improve their enlightenment.

On his way-back to Ruhdbad, he had been to ^Gulbargah Sharif

for his usual Faizyabi (tr^U*^). Almost ten thousand people being brought to

his fold, he got their names enrolled in a Register, seemingly an

unprecedented work up to the time. According to the version of Ashraf, the

disciples having been innumerable, the same sort of Registers was thrown

into water by himself. ^*

In the year of 779 A.H. / 1375 C.E. on the death of 'Sheikh-i-

Kahir' Sarwarpurl, he patronised his son Sheikh Mohammad with open heart

and bestowed on him the title of 'Durr-i-Yathim' (unique pearl) and made

him the Successor (KhalTfah). It may be rem embered that this 'Sheikh-i-

Kabir''

in his youth dreamt a holy soul of Devine Beauty as if to become to

his disciple and remained in quest of the same for long. It so happened that

he (Sheikh-i-Kabiry attended on ' Chirdg-i-Hind but found the person unlike

that he dreamt.

90



Having passed long days there he flocked to the Darbar of Hazrat

Ashraf Jahanglr SimnanT while his reputation was at the apex. The Sheikh

got him in and declared to all, "This is the young- chap, of whom my Sheikh

(Hazrat Ala al-Haque Maneri) predicted to be the 'Sher-i-wilayat' (lion of

sainthood). I had been looking for his advent". It is to be mentioned that this

news being reached, Chirag-i-Hind minded it rudely and cursed Kablr 'to

face death' as he transgressed here from to be enfolded there". As

Mir

SimnanT heard it, urged the new disciple to utter som ething as he liked.

Accordingly Sheikh-i-Kabir stated, "HajT Chirag shall die first". It happened

as such while Sheikh-i-Kabir too died five years afterwards.

In the year 782 A.H. / 1381 C.E. the Sheikh stayed in

'Kachwacha

', during Ramadan enorm ous populaces were enshrined with his

Devine treatment. His compassionate hospitality was as proverbial without

parity across Hindustan, nay, throughout A sia in entirety.

In 782 A.H. / 1381 C.E. he again set for Panduah to attend on his

Sheikh. Meanwhile, he had been to Bihar where incidentally, Hazrat Sheikh

Sharf al-DTn Ahmad Yahya M aneri (d.- 782 A.H. /13 8 1 C.E.) expired and he

was chosen to say pre-burial prayer on him in accordance with the ' Wasiat'

made by the Sheikh beforehand. (The ' Wasiaf contained three conditions (a)

The man has to be a Sayid as per pure pedigree, (b) He has to be an abdicator

of the throne, (c) He has to be an expert of Seven Qirats. None else than

Hazrat SimnanT was found accomplished with three conditions). He

thoroughly studied the 'Maktubaf and we ll-utilized them all. *

91



According to Ashraf — his third travel is no less noteworthy than

the rest. The author made a striking emphasis on it by referring it to the tours

of Hazrat Khidr (A.H.) that no where-else likelier tours have been

accomplished by a holy soul than the present Sheikh in the person of Simnanl

(R.A.).

In this third travel, he was accompanied by a man of established

reputation to whom went the credit of composing 'Lataif-i-Ashrqfi', the

fundamental narrative of Sheikh's biography. Sheikh B ad ' al-DTn Shah

Madar (d. 838A.H. / 1429 C.E.)," Master of prevailing esoteric achievement,

too had the privilege of his company for a while.^"

After having visited Rum and Syria he betook him self to Palestine,

the traditional holy city. Following the crusades warfares and the consequent

instabilities along the Ayubites and Jangis the vast Muslim populace were

under the ghastly over-powering of the Christians. Hazrat Simnanl inculcated

into them the spirit of the Fait (CJW) and Islamic Enthusiasm while they were

suffering from utter helplessness for inimical atrocities before the Turkish

onward march therein. Hazrat Simnanl (R.A.) restored confidence and

enlightened the wayward mystics and agnostics. This very yeomen service

has been latterly referred to with adequate appreciation.

After his second come-back to Hindustan he again visited

Gulbargah where in Hazrat Bandah-Nawdz Gesu-Daraz (R.A.) (d.- 825

A.H. / 1422 C.E.) had already stayed. His preoccupation with Gujarat, in

particular, denoted the incessant undertakings of the Sheikh towards material

upliftment of teemin g m illions of the area.^^

92



Unlike others,

'Ashraf

pinpointed his Fourth Travel towards Syria,

Persia, Rum and Transoxiana, the hot bed of the prevailing cross- currents of

universal import, heaped up and rose out from the Era of Sultan Baizid up to

Taimurlane's (d.- 1398 C.E.) encroachments. At that time one person said to

be versatile in science and letters came into conflict with the Sheikh on the

point of preference of 'Tanqah' to 'Shariah'. Hazrat SimnanI (R.A.)

challenged him to point-out any tiny action of the Savants contrary to the

'Shariah'. In that case, he (SimnanI) shall readily accept his opin ion. Verily

he mentioned,

Tariqah

is the self-same

of Shariah

itself and none is different

from either. As a matter of fact. The Savants sifted out of the glorious

'Quran' all that are amenable to character-building and purification of the

spirit within and withou t.

It may be mentioned that the Sheikh al-Islam of Rum too came

into conflict with him - he had been jealous of his all pervading honour and

reputation and was up to harassing him with tit-bits of complexities of

'Shariah'

in the open forum but instantly failed and surrendered to his feet

with humility and apology.^"*

It is, as well, put on record that once he had been at Jame Mosque

of Dam ascus wherein QadT-zadah M oham mad Ru m (scion of the illustrious

Qadi of Rum) and Makhdum-zadah-i-Moulana Rum (the son of Moulana

Jalal al-Dln Rum ) were present. Certain person stated that a man claiming

to be the

MahdT-i-Akheruj-Jaman;

at that the Sheikh retorted that the

credentials available in the'Traditions' (j^b jW^^) have to be considered in

letter and spirit. He further demanded the person to be met. The man turned

up the next day. He cast his look on him and entreated, "The same blessings

(to be MahdT) could not be achieved by claim, pure and simple. Allah, the

93



Merciful shall bring forth the august signs of him whom He bestows the

similar blessing. Never get yourself into that whirlpool". Instantly, that man

repented and shunned up the claim.^^

He visited

{Ziarat)

all the shrines of the Prophets (peace be upon

them) at

Bait al-Muqaddas.

Ascending on the peak of

Tur

( j j ^ ' Jf?-)

whereby he was chance to meet Iblis—he wanted to know why he (the Satan)

declined to prostrate before Adam. He replied, "I am a genuine lover. Why

should I prostrate other than Him?" Hazrat Simnanl explained that he (the

Satan) failed to get at the mystery ( j 'j ) of desire of the beloved. His (Allah's)

command was to serve His beloved (vjf*-«). The lover is duty-bound to carry

out his M aster's advice. It implies that on e's disappointment verily lies in His

satisfaction. Hence, one's satisfaction is simply useless and irrelevant there."

37

The Sheikh was keenly aware with reputation of

Hafiz ShirazT

(d.

800 A.H. /1398).^* Accordingly, he went there and met the sage. The Sheikh

was up to visit every nook and comer of the world wherever the spiritual

esoteric were traceable. He turned back up to Simnan from Shiraz and found

his mother already dead and his brother (Mohammad Aaraf) on the throne.

Thence he visited Transoxiana and met the

Sajjadanashin,

the man

vested in the line o f Khwajah Ahmad YasowT, the worldwide reputed saint. In

the same travel, he met

Khwajah Baha al-DTn Naqshbandi

(d. 791 A.H. /

1388). At that time he was asked by somebody, "Up to whom your

Silsilah

does reach"? In reply he said,

Silsilah

does reach nowhere;

Suluk- i.e.

theosophical lineage concerns no

Silsilah

but it relates to 'Esoteric' line-up

( t i j J s u a A I n , , , , , ) . " "•"

94



It is to be noted that one of 'Taimurs' generals named Amir All

Beig gained his holy company and was awarded the title of

(^J^^

JJI)

Abil

al-Makdrim by the Sheikh- who was entrusted with the assignments of

Tablig-i-DTn and guidance of the people of Samarqand/^ He was found over-

concerned with the people of any talent and genius whom he grasped to be

put for public service of egalitarian business of welfare in the world—Here

and Hereafter; the sam e was aptly urged by AUamah Iqbal as he says:

It means that "a passionate insight is up to trace down the souls

alive". Sometime, one of his devotees named 'Kamal Yugi' was out to meet

natural call amidst heavy snowfall. With clearance and ablution (<^j^j) the

man was left almost stunned with severe coldness; the Sheikh instantly

apprehending it as such, forthwith, asked the attendance to trace down his

what-about and it was found that the man was almost solidified from ice-

stroke. Then and there he was b rought and put under heat till he was restored

in natural order.'*^

It so happened that certain Dervish in a large assembly thereof

tartly spoke of wonders of the world and exclaimed, " The provision (

Rijq)

is certain and determined. Why do people roam about inquest of it"? At this

Simnanl explained, "When Allah Himself maketh us move-about, there is no

way-out otherwise. It is astounding to note, Ho w queer the Dervish is He

finds nothing else than the quests for food-provision (ojj) save and

excepting it so much and so many are there all around".'*^

Being off from the third tour from 'Mamalik-i-Islamiah' (Muslim-

dom) he set for Uch for the third time where he had been first to m eet Hazrat

Makhdum Jahanian Jahan Gasht (d. 785A.H. / 1384 C.E.). Eventually, he

95



visited Dagestan where Emperor Taimurlane sued for his attendance on his

foot and sent a deputation. The Sheikh enfolded some of them and entrusted

with the assignments of spiritual enshrinement.'*'*

It may be noted that on his (Timor's) expedition of Delhi in 800

A.H. / 1398 C.E. the Sheikh was present therein after his return from the 4^^

travel. Thence forward Simnanl witnessed the downfall of the 'Tuglaq

Sultanat'. Again he visited Pandua. In the mean time his Sheikh 'Ala al-DTn

Ganj-i-Nabat (R.A.) expired and he participated in the Succession ceremony

of 'Hazrat Nur Qutb-i- 'Alam' following his father and sheikh's demise.'*^

According to 'Lataif-i-Ashrqfi', the successors of the Sheikh are

reported to have fallen-out regarding the succession where Sheikh Nur al-

Haque emerged as a pre-eminent claimant which case the Sheikh Simnanl

promoted—it so happened that the Sheikh SimnanT had been present in

^Fatiha-KhanV in the resultant tumult; he took Nur al-Haque to a distant hill

side and urged him to bring the discordant here and to declare that w hosoever

can call up the hill to move and the hill obeying the call can make a case in

favour of the man-in-question to succeed. No sooner had he (SimnanT)

finished the talk than the hill started moving. Than the Sheikh asked the

moving hill to be stand still as—"I am talking to Makhdum-zadah at

present". The next day the contending parties accordingly presented

themselves there. The Second party tried their utmost to get the hill moving

but utterly failed; as soon as the 'She ikh Nur al-H aqu e' ipher e, the hill

started mo ving and thus his claim proved in right earnest and he was installed

as such. Thus his reputation spread far and near bringing the contemporary

Sultan's homage and respect in his favour.'*^

96



Last but not the least, Hazrat Simnanrs retorts are 'so much' and

'so many' that none can afford to ignore them out of which one instance

needs to be mentioned here a new. In his last travel at Jaunpur, he happens to

be, as usual, almost surrounded with the sages and saints of the locality;

while Ibrahim Sharql (renowned as Sultan al-Sharq, d.l436 C.E.) started his

sovereign rule on Jaunpur, Qadi Shihab al-DIn Dawlathabadl,'*^ called Malik

al-

Ulamd,

in the court under high impression of the Sheikh managed to

organise a meet between the Sultan and the revered Sheikh. As a result, all

the princes of Sultan along with the entourage were enfolded into the blessed

Fold. Principal

'Ulamas

too were encircled around him. The Sultan showed

him utmost respect and was heavily impressed, though he was himself a

disciple of Hazrat Makdhum Jahanian Jahan-Gasht (d. 785 A.H. / 1384

C.E.). His spontaneous submission along with priceless presentation made

the Sheikh well-convinced though he regretted humbly to excuse him for his

refusal thereof.'**

The Sheikh was thus always found head long busy with nerve-

taking issues and problems of all kinds related to *Ahkdm-i-Shandh' and

mundane affairs of all sorts and thus he turned to 'be-all and end-all' for all

and sundry. It so happened that in the pressing untoward questions once he

uttered, "The people, all in all are Slaves of my Slave". It was taken for a

highfalutin and highbrowed excellence provoking the mass sentiment as well

as the grudge of the 'Ulama' till it reached the Sheikh making him utterly

anguished. Even Qadl Shihab al-DTn Daulatabadl entreated him with the

otherwise reactions of the 'statement' he uttered.

97



The Sheikh in usual sobriety explained it with universal

implication of its meaning along with an illustration. As a matter of fact,

people, in general, are found to be the slaves to 'whim s and passions' ( >j*

Ly'^j)

and I, by the grace of Allah, got my 'whims and passions' captivated.

In this way too people are, indeed, being slaves to their 'whims and passions'

are slave to the same which I have already captivated in

to-to.

Consequently,

they are 'ipsofacto' slaves of my slave quite in fitting with the famous

49

maxim:

"Once a King requested a Dervish (savant) to ask something from

him. In reply, he (Dervish) sent to the King a quatrain {LS^^J)

It means that, "Greed and passions are two natural instincts turned

to be my slaves. In the territory of A llah, I am myself the King. Thou art the

slave of my slaves. Why I shall ask from 'the slave of slaves' Incidentally,

the Sheikh refers to the same diction of a by-gone saint whose quatrain bears

the same retort as he himself did. Verily, this very extempore response of the

sheikh to a tough-most allegation speaks out his all-round wisdom and

erudition. In this way, a circumstance of revering repercussions was cooled

down in respect of the Sheikh and his wisdom.^"

98



In closing days, he was hardly found spared from his usual

business and preoccupation that he always undertook to carry out himself

Very few persons of square qualities of 'head and heart', like his, are

traceable to have encountered with so many stalwarts- dead and alive and

renowned spots throughout his world-wide journeys across the Muslim Dom.

In those good old days, frequent and cross-wise travels along far-

fletched frontiers of the numerous lands and countries were far from the

range of possibility while the Transport was so much m eagre and inadequate.

Hence his biographer Prof. Bari's assertion as to the fact that 'whole of the

world seemed to have contracted 'space-wise' from all around to facilitate

'cross-w ise' jou rney's on the part of the noble soul' is true to the letter. The

learned author further emphasized that no comer of Central Asia, Middle

East, Asian Regions and the Sub-continent, in particular, was deprived from

the bliss-bounty of this celebrated holy soul.

It is mention-worthy that this wide and frequent travels were, by

no means, related with or referred to so-called 'Tourism' adopted in quest of

pleasure and entertainment whatsoever. All his biographers almost

unanimously agreed on the point that his was a most passionate and

susceptible heart to share with the grievances and afflictions of the people—

down-trodden and up-stationed—all ranks and file. In the annals of

Hindustan, a man of

so

vast and deep sacrifice, arch laborious and straggling

personnel. Spiritual agitator are hard to be found.

99



Though Hazrat Ashraf Simnani was heavily involved with Suluk

work and functions in solitude, it is surprising to find him authoring

numerous books of world-wide recognition. Such as

1.

Al-Ashrqfiah

in Arabic Grammar,

2. Al-Fatawd al-Ashrafiah,

3. Risalahfi Jawaz-i-Simad

al-Gind,

4. Al-Fusulfial-Usiil,

5.

Shark Fusils al-Hikam,

6. Mir^dt al-Haqalq,

7. Kanz al-Daqdiq,

8.

Bahr al-Adhkdr,

9. Fawdid

al-Ashraf,

10.

B ashdrat al-DhdkirTn,

11.

Tanvih al-Ikhwdn,

12.

Hujjat al-DhdkirTn,

13. Al-Awrdd al-Ashrafiah,

F

14. Shark Aw drifal-Ma

drif,

15. Qawdid

al-Aqdid,

16.

Risdlah M andqib al-KhulaJa

and

17.

Tah qiqdt-i-Ishq etc, etc.

100



References:

Shah Jahanglr I Sheikhul 'Arefin Moulana Mukhlesur Rahman, Shark al-Sudur ft

Dafd al-Shurur, Mujtabai Press, Kolkata, India, 1322 A.H. / 1904, p. 96 ... Hazrat

Sheikhul 'Arefin stated that Spiritualist and Ascetic scholars hardly ever-missed to

mention the fact that the Central Asian Ascetics who for long large in number and

usually put themselves into the pursuit of Ulum al-Suluk as soon as the formal

acquisition in terms of Ulum al-Fiqh was over. Side by side, these Seekers (Tullab) never

afforded to miss the holy shrines of the stalwarts in Iraq even there are references that

Novices and Young-Scholars started their Ziarah with Imam Abu Hanifah and his

followers, who in their eyes happened to be the 'ascetics par excellence'. Cf. Husain

Nasar: M ystics

Celebrities

Across the

World,

Isik Kitabeches, Istambul, 1973, pp. 229-

230; Frithjof Schuon: Mystics Celebrations and its undertaking in Implications,

California, 1979, pp. 401-404.

2.

Prof. Saiyid Abd al-Bari, Ashraf JahSngTr, Danish Book Dipu, Faizabad (U.P.), India,

1981, p. 19 ... The learned scholar mentioned that Hazrat Ashraf Jahangir was immensely

benefited as a disciple under the canopy of Sheikh Rukn al-Dln Abul Path who at that

time disseminated science and learning of every kind for the serious seekers far and near.

3.

Islamic Scholars—modem and medieval—referred to his name for innumerable

authorship of great works of sagacity such as Rawd

al-Riyahin

fi Hikayat al-Sdlehin,

Mir at

al-Janan, etc. Shah Abdul Aziz Muhaddis DehlawT never shrank from calling him

'allmam'; short of which he believed himself as if to have committed a crime.

4.

John A. Sobhan, Sufism— its Saints and Shrines, Lucknow, India, 1938, p. 4 1 .. .

Earliest writers are found confounded whether Hazrat Makhdum Jahanian Jahan-Gasht

was widely known through the visit of Hazrat NasTr al-Din Mahmud

Rawshan

Chirag;

even John Sobhan casually remarked that

Rawshan

Chirag, too, has become famous and

illustrious at the same time having come-in-contact with Makhdum Jahanian. Khalique

Ahmed NizamT in a passing reference wonders to what extent both the cases are

reciprocal-supplementary and complimentary.

101



* Sheikh Ala al-Haq w as the son of S heikh Asad of Lahore. H e was the disciple of

Sheikh AkhT Siraj Aaina-i-Hind. Sheikh AkhT, when he received order from his Plr-o-

Murshid Sheikh Nizam al-DTn AwHa, to go to Bengal, represented that he was no match

for Ala al-Haq. Nizam al-DTn Awlia replied that Ala would in time become his (Sheikh

AkhT's) pupil. Ala al-Haq is said to have taken the title of Ganj-i-Nabdt (store of refined

sugar).

Sheikh Nizam al-DTn Awlia took exception to this title, because he thought the

title was taken to place himself (Ala al-Haq) at par with his (Nizam al-DTn Awlia's)

teacher Hazrat Sheikh FarTd al-DTn Mas'ud who took the title of Ganj-i-Shakar (store of

sugar). So, Nizam al-DTn Awlia cursed Ala al-Haq, 'May God strike him dumb' Ala al-

Haq could free himself from the curse only after he became the humble pupil of Sheikh

AkhT. Sheikh AkhT Siraj used to travel on horse-back; the pupil Ala al-Haq followed him

with a hot pot on his head so that he could provide his teacher with hot food on demand.

As a result, Ala al-Haq became bald.

He is lying buried at Chota Dargah at Pandua, by the side of his more

illustrious son Sheikh Nur Qutb al-'Alam. According to the

Akhbdr al-Akhydr

he died in

800 A.H. / 1398, while according to a book in the possession of the Khadims of the

shrine, he died in 786 A.H. / 1384. cf. Sheikh Abd al-Haq Muhaddis DehlawT, Akhbar

al-Akhyar, (trans. Moulana Sobhan Mahmud), Madina Publishing Company, Karachi,

n.d., p. 310.; Abd al-Rahman ChistT (d.- 1094 A.H.), Mir at al-Asrar, (trans. Captain

W ahid Bakhsh ChistT), M aktaba-i-Jam-i-Nur, De lhi, India, 1418 A.H . / 1997, pp. 1013-

1017.;

Abdul Karim, Social History of the Muslims in Bengal, Jatiya Grantha

Prakashan, Dhaka, Banng ladesh, 3'* Ed., 2 00 1, pp. 128-129.; Ghulam Sarwar Lahori,

KhazTn at al-Asfla, Vol. 1, Samar-hind Press, Lucknow, India, 1290 A.H. & Kanpur,

1914, pp. 368-3 69.

The self-same verse has been quoted in almost all life-sketches, beginning to end

'Latdif-i-Ashrafi',

in particular that happens to be the earliest traceable biographical

write-up found in currency; 'Latdif by Sheikh Nizam al-DTn YemenT, Nusrat al-Matabe,

Delhi, 1295 A.H. / 1878. This chronicle seemingly petty, is of enormo us significance; the

author Nizam al-DTn YemenT happens to be the disciple of the Sheikh. As a matter of

Fact, the same write-up remained in manuscript from for long till it was published in

1878. It is fiirther worth- menfioning here that Mr Abu Ahmad AshrafT jGaus-i-Alam

102



Hazrat

Ashraf

JahansTr

Simnam (R.A.),

Ashraf JahangTr Academy, Ctg, 1996, p. 54)

identified the author Nizam al-DTn Garib Yemeni to have belonged to the ascetic fold in

750 A.H. / 1347 and obtained 58 years of holy association under the Sheikh SimnanT;

hence this description merits evidential significance as a potential document.

7

* Prof Saiyid Abd al-Bari, Ashraf

JahansTr,

pp. 21-24.

o

Regarding

'Alqab' i.e.

'Titles' very many interpretations and implications are in

currency. Since long past with and without it, the 'Sheikhs' are held to be the architect of

Kawani-i-Duniya. Accordingly, they are found to allocate specific and particular

authorities to the Supreme Commands as

Gaus,

Qutb,

Awtad

and

Abd al etc.

Likewise,

among these titles 'JAHAN GIR' pronounced in favour of Hazrat Ashraf

SimnanT

that has

been put-on-record for the first time involving uncommon and unusual significance

thereof Dr. Jilani dwelling upon the title in detail referred to the concise and specific

meaning thereof 'JahangTr' means overpowering check and maintenance of thing. It is to

be noted that in his devotion during the Lailat

al-Barat,

Hazrat Ashraf SimnanT passed no

time without auspicious Services till the house all around was heard vibrated and

reverberated with the self-same word 'JahangTr'. Henceforward the title continued to be

awarded and rewarded for the reserving subsequence; while Shah JahangTr I happens to

be the next. Dr. Saiyid Mohammad Ashraf Jilani, Saiyid Ashraf JahansTr Simnam KT

llmu Dim awr

RuhanT Khidmat

ka

TahgTaT Jaizah, A Ph.D. Thesis, University of

Karachi, Pakistan, 2003, pp. 80-82.; Bankey Behari, Sufis

Mystics

and Yosis of India,

3'^^

Ed., Bombay, Bharatiya Vidya Bhavan, 1991, pp. 17-27.; Jalal al-DTn Abd al-Rahman

Al-SuyutT, Al-Khabr al-Dall dla Wuind al-Qutb wa al-Awtad wa at-Abdal, Dar al-Kotob

al-Tlmiyah, Lebanon, 1418 A.H., pp. 1-4.; AUamah Shams al-DTn Abd al-Rahman Al-

Sakhavi, Nazm al-Laa l fi

Hadith

al-Qutb wa al-Awtad wa

al-Abdal,

Lucknow. India,

n.d .,pp . 17-24.

Prof Saiyid Abd al-Bari, Ashraf

JahansTr,

p. 23.; WahTd Ashraf,

Hayat-i-Saivid

Ashraf JahansTr SimnanT, Sarfaraz Qawmi Press, Lucknow, India, n.d., pp. 57-59.

*

Ibid, pp. 23-24.; Saiyid Sabah al-DTn Abd al-Rahman, Bazm-i-Sanah, 5* Edition

Darul Musannefln, Azamgarh, India, 1989, pp. 518-520.; Nizam al-Yemeni, Lataif-i-

AshrafT,

vol. 2, Nusrat-ul-Mathabe Press, Delhi, 1295 A.H /1878 , pp.

99-101.

103



^^ Ibid, p. 24.

Ibid, pp . 26-21.

^^ '

Ibid,

p.

28.

* **

Ibid, p. 29.

*

It may be remembered that Allamah Yusuf NibhanT in his work titled 'Jdme Karamat

al-Awlia' reported that on certain occasion Imam YafeT (R.A.) while attending on the

Rawdah Mubarak of Hazrat Saiyiduna Rasul Maqbul (peace be upon him) there was a

response from thereof directing him to earn blessings of Ten Awlias-five alive and five

dead of Yem en- and uttered the name of S heikh Abul Gais to start with t>

(-5*11^

^iijiii jj)

(AJ JAI V). It is said that the verse was acquired as stated above-that means-"In the forth

coming days Abul Gais shall be preceptor of all those who do not have the preceptor". It

will not be irrelevant here to m ention that this S heikh Abul G ais in his early age had been

a professional robber. Sometime, it so happened that he was lying in wait of the gang of

travellers (^ii^). Incidentally he heard from within, "Thou art waiting for a gang and

Som ebody-else is waiting on T hee". Instantly, he was alerted giving up the evil ways and

turned to asceticism. (NibhanT, J ante Karama t al-Awlia, vol. 2, Al-Maktabat al-Siqafiah,

Beirut, Lebanon, 1991, p. 251.

16.

Prof Saiyid Abd al-Bari, op.

cit.^

pp. 30-31.

17.

Ibid, p. 31 ; Saiyid Sabah al-DTn Abd al-Rahm an, Bazm-i-Sufiah, pp. 521-522;

^^ ' Ibid,p.n.

19.

Ibid,

p.

32.; Moulana Akbar Shah Najib-abadi,

Tarikh-i-Islam,

vol. 2, Islami

Academy, Urdu Bazar, Lahore, 1982, p. 505.

20.

Ibid, p . 34. Thereby the entire family was renowned for scholarship far and near ; to

the same family belonged the learned and illustrious Sheikh, Hazrat Abd al-Quddws

GanguhT, the last-link to the entire Chistiah Nizamiah Quddusiah and Chistiah Sabinah

104



QuddusJah and folding the major Tanqah and Silsilah that claimed to be on chaste

Shariah-i-Islamiah. Cf. Hafez Jamil Ahmad SikandarpurT, Sawanih-i-Outb-i- Alam. 1*'

Ed., Jaiyid P ress, Delhi, India, 1983, pp . 10-14.

^^ Ibid, pp. 34-35.

22.

'

Ibid,

p. 35.

23.

Ibid,

p. 36.; Saiyid Ashraf Jahanglr Simnani, Ashraf al-Fawdid, Islamiah Litu

Printing Press, C hittagong, n.d., p. 27.

24.

Ibid,

p. 36. cf . Rafiq Anjum KachuchavT, Makhdum Simndnt, Qamar Press, Tandah,

India, 1984.; Saiyid Shamim

Ashraf, Ashraf Simnani

(Havat wa Afkar), Qamar Press,

Tandah, India, 1985.; Riyaz Ahmad Athar, Ta aruf-i-Silsilah-i-Ashrafivah , Ashraf

Publications, Karachi, 1982.; Abu Said BazmT Ansarl, Par al-Ma arif al-Islamiah, vol.

2, pp. 788-789.

25

' Ghulam Sarwar Lahori,

KhazTnat

al-Asfia, Vol. 1, Kanpur, India, 1914, p.- 371-377.

' Saiyid Mohammad AshrafT, Gaus al- Alam, 1^' Ed., Sheikhul Islam Academy,

Hydarabad, India, 2006, p. 43; Shah Nuaim Ashraf Ashrafi,

Mahbub-i-YazdanT,

3"^

Ed.,

Makhdu m A shraf Academ y, Rai-Bereli, India, 1985, pp. 62-63.

27

Prof. Saiyid Abd al-Bari, Loc. Cit., p. 37.

28.

Saiyid Sabah al-DTn Abd al-Rahman, Bazm-i-Sufiah, p. 522; Abd al-Haque

Muhaddis DehlawT, Akhbdr al- Akhvar. Mujtabai Press, Delhi, 1332 A.H. / 1914 pp.

166-168; Nizam al-Yemeni, LatSif-i-Ashrafi, vo l. 2, p. 94.

29.

_

Hafez Abdul Hafiz Qadirl Badayuni,

Mahnamah Tariuman-i-Ahl-i-Sunnat,

vol. 12,

Karachi, Pakistan, 1982, p. 25 ; Nizam al-Yem enl, Lataif-i-Ashrafi, vol. 2, p. 64.

30.

Islami Bishwakosh, 1*' Ed., vol. 3, Islamic Fou ndation, Ban gladesh, 1987, p. 89;

Jilani, Dr. Saiyid Mohammad Ashraf: Saiyid Ashraf

JahansTr

Simnani Ki llmT, Dim

awr Ruham Khidmat ka TahqlgT Jaizah, pp. 149-153.

31.

' Prof Saiyid Abd al-Bari, Ashraf JahansTr, p . 38.

105



32.

Ibid, p. 38 ; Saiyid Sabah al-Din Abd al-Rahman, Bazm-i-Sufiah, p. 524.

33.

Ibid,

p. 39; Mushir Ahmad Kakurawi, Sirat

al-Ashraf,

p.- 48.

34.

' Fakhruddin Ashraf Ashrafi,

Karamat-i-Mahbub-i-YazdanT,

Makhdum Ashraf

Academy, Faizabad, India, n.d., pp. 18-19.

35.

Hazrat Jalal al-Din Rumi (1207-73 C.E.), who lived in Afghanistan, Persia and

Turkey in the thirteenth century, is one of the leading exponents of Sufism, the mystical

movement within Islam. A religious scholar, preacher, teacher and Sufi leader, on whose

teachings the Mevlevi Sufi order of Whirling Dervishes was founded, he produced a vast

outpouring of poetry, prose and letters. His most famous work, the

M athnawi,

a narrative

poem of 25,000 verses in six volumes, is widely considered to be the greatest spiritual

masterpiece ever written. In fact, Rumi, one of the most celebrated mystics of all time,

turned to poetry in order to convey his deep spiritual experiences. His language is that of

love and it speaks to us today as it did 700 years ago, surpassing the confines of time and

culture.

For an account of his life and times... Juliet Mabey, R umi-A Spiritual

Treasury,

One

world Publications, Oxford, 2000; A.J. Arberry, Discourses of Rumi, John Murray,

London, 1961; A.J. Arberry, Mystical Poems of Rum i. The University of Chicago Press,

Chicago, vol. 1, 1968 & vol. 2, 1979; R.A. Nicholson,

Rumi- Poet and Mystic.

Oneworld Publications, Oxford, 1995; Franklin D. Lew is, Rumi— Past and Present,

East and West, Oxford, 2000; William C. Chittick, S ufism: A Short Introuduction.

Oxford, 2000; BadI al-Zaman Furuzanfar, ZindasanT-yi M ouldna Jalal al-DTn

Mohammad.

2"' ed., Tehran, 1954; AflakT,

Manaaib al- Arefin.

vol. 1&2, Ankara,

1959-1961.

36.

Prof. Saiyid Abd al-Bari, Ashraf

JahansTr.

pp. 40-41.

^^ Ibid,p.4\.

38.

Hafiz, whose given name was Shams al-Din Mohammad (c. 1320-1389), is the most

beloved poet of Persia. Bom in Shiraz, he lived at about the same time as Chaucer in

England and about one hundred years after Rumi. He spent nearly all his life in Shiraz,

106



where he became a famous Sufi master. When he died he was thought to have written an

estimated 5,000 poems, of which 500 to 700 have survived. His

Divan

(collected poems)

is a classic in the literature of Sufism. The work of Hafiz became iaiown to the West

largely through the efforts of Goethe, whose enthusiasm rubbed off on Ralph Waldo

Emerson, who translated Hafiz in the nineteenth century. Hafiz's poems were also

admired by such diverse writers as Nietzsche, Pushkin, Turgenev, Carlyle and Garcia

Lorca; ever Sherlock Holmes quotes Hafiz in one of the stories by Arthur Conan Doyle.

In 1923, Hazrat Inayat Khan, the Indian teacher often credited with bringing Sufism to

the West, proclaimed that "the words of Hafiz have won every heart that listens." More

than any other Persian poet, it is perhaps Hafiz who accesses the mystical, healing

dimensions of poetry. Because his poems were often ecstatic love songs from God to his

beloved world, many have called Hafiz the 'Tongue of the Invisible.' For an account of

his life and fimes... A.J. Arberry,

Classical Persian L iterature,

Ruskin House, London,

1938, pp. 17-24; Paul Smith,

Hafiz, Toneue

of

the

Hidden:

Poems from the

Divan, New

Humanity Books, Melbourne, 1986; Claude K. Streit, Hafiz, Tonsue of the Hidden,

Viking, New York, 1928.

39.

• Prof. Saiyid Abd al-Bari, Ashraf

JahSnsTr,

p. 42.

^^

Ibid,

p. 42.

41.

Ibid, p . 42; cf. Saiyid Mohammad Ashrafi,

Gaus

al-

Alam,

pp .

51-53.

^ '/A/flf, pp. 42-43.

^^ '

Ibid,

p. 45; cf. Abd al-Rahman ChistT

(d.

1094 A.H.),

Mir at

al-Asrar,

pp. 1052-1053.

44

Ibid, pp. 45-46.

• Nizam al-Yemenl,

Lataif-i-Ashrafi.

vol. 2, p. 63; Abd al-Rahman ChistT (d.- 1094

A.H.),

Mir at

al-Asrar,

pp. 1167-1174.

46 '

• Abd al-Rahman ChistT (d.- 1094 A.H.), M ir at

al-Asrar,

pp. 1169-1170.

47.

Shah Mubin Ahmad Faruqi Radawlavi,

ShakhsTvat wa Slrat-i-Hazrat Makhdum

al-

Mulk Shah Abd al-Haq Saheb-i-Tawshah (R.A.), RadawlT, BarabunkT, India, 1973, p.

63...

The learned author points out that QadT Shihab al-DTn DawlathabadT was known as

107



Abu Hanifah II. Cf. Hazrat Abd al-Quddus GangahT

(R.A.),

Anwar al-

Uvun

fiAsrar al-

Maknun, Ma'arif Press, Azamgarh, India, 1928, p. 26; Abd al-Haque Muhaddis

DehlawT, Akhbar al- Akhvar,V).

175;

Bazm -i-Silfiah, p. 525.

* Saiyid Sabah al-DTn Abd al-Rahman,

Bazm -i-Sttfiah,

pp. 526-528; Lataif-i-Ashrafi,

vol. 2, pp. 105-106; Ghulam Sarwar Lahori,

KhazTnat

al-Asfia, Vol. l,p. 310.

49.

Prof. Saiyid Abd al-Bari, AshrafJahansTr, pp. 48-49.

^ *

Ibid,

pp . 49-50; Mir at al-Asrar, pp. 1048-1049.

' Ibid, pp . 50-51. c f. Dr. Mohammad Abdur Rahim, Social and Cultural History of

Bengal,

The Times Press, Karachi, Pakistan,

1963,

p.

122-123.

^^'

Moulana Abul Irfan Nadavi,

Hindustan Me Islami Ulum wa

Funiln, Darul

Musannefm, Azamgarh, India, 1389 A.H. /1969 , pp. 38, 162, 170, 183, 260, 268, 273,

283&333.

108



Section-B

Certain Meeting Points between Hazrat Ashraf Jahanglr and

Hazrat Shah Jahanglr of Mirzakhil Darbar Sharif

An account of 'meeting-points' between the two Harbingers

belonging to certain Tariqahs, is of great importance and implication for

Socio-Cultural exploration of any subject matter on point of socio-logical

consideration.

Self-same

unity in the

title of both

{Shah

JahansTr)

The covetous title,'SHAH JAHANGIR', meaning

all pervading authority and control all over the Universe,

is said to have been bestowed upon a number of perfect

disciples by their illustrious Sheikhs. It may be m entioned, in

this connection, that Sultdnul Mashaikh Mahbub-i-IlahT Khwajah Nizam al-

DTn Aw lia (R.) (d. 725 A.H. / 1325) happens to be the First to avail that;* of

course, Hazrat Ashraf Jahanglr Simnanl (R.) too was renowned with the

same title that won him the universal name and fame on account of that.

Almost more than half a millennium afterwards Shah Jahanglr Hazrat

Moulana Muklesur Rahman (Sheikhul Areffn R.A.) was also awarded the

same 'title' which was a most celebrated I for the Sheikh who prized it

utmost as a glaring attainment in the Way of Allah.

It is noteworthy and glaring fact that all three stalwarts belonged

solely to Chistiah Silsilah in as much as their pathway (Tariqah) flourished

unlike the rest, all-over Hindustan with the pre-dominant spirit of 'Urn

(knowledge) and

M'arifat

(Spiritualism).

109



f f l

It is concurrently narrated that on the 10 M uharram, 1266 A.H.,

corresponding to 26 No v., 1849 C.E., on a fine morning Hazrat Shah

Jahangir Sheikhul ^Arefin

disclosed the Award being bestowed upon him in

the state of surpassing contentment and resplendent state of his mind and

soul.'*

Needless to say, on this point it earned an 'Occasion of Celebrity'.

As a matter of fact, with the same title both the sages being blessed made a

'mee ting-p oint' in the achievemen ts of their holy souls. Here in a researching

student finds the common points in the two; wherein lies the 'research-

paradigm' of the 'Binding-Cord' for the Duet appeared in the Surname of our

pursuit.— 'Hazrat Ashraf 'Jahangir' SimnanT (R.A.) and his odd-encounters

in Sultanat-i-Bangalah ; MTrzakhil Darbar Sharif- a case study'.

Union of both

into

concurrence &

convergence of

t h e ' Tariqahs

'in

multiple ways

The most important phenomenon lies in the

concurrence and convergence of the Ways

i.e.

'Tariqahs' more than one to which both of them

find linkages in multiple ways. Hazrat SimnanT (R.A.) (d.

832 A.H. /1428) belonged to Chistiah Tariqah through his

Sheikh 'Ala al-Hoque Ganj-i-Nabat (d. 800 A.H. / 1398) in the main, that

ended upward up to

Sultanul Hind

Khwajah Mu'Tn al-Dln ChistI (R.A). (d.

633 A.H. /1236 C.E.) via Hazrat Akhi Siraj ®,(d. 758 A.H. / 1357).^ At the

same time, he had been gifted with

Suhbat

and

Ijazah

from Hazrat

Makhdum

Jahanian Jahan-Gasht (d. 785 A.H. / 1384) Jalal al-Din BukharT (R.A),

reputed to be the illustrious Sheikh of Qdd iriah-Silsilah.^

110



Incidentally, Sheikhul 'Arefin Moulana Mukhlesur Rahman Shah

Jahanglr I (d. 1302 A.H. / 1885) is connected through his preceptor Sheikhul

'Alam

Shah Saiyid Emdad All (R.A) (d. 1304 A.H. / 1887) up to

Suhan al-

Hind Khwajah Mu'Tn al-DTn ChistT via-Hazrat Khwajah Kh idr Ru m (d. 750

A.H. / 1349) and renowned to be the Chistlah Sheikh as such. His

connection, however, with Hazrat Saiyiduna Gaus Pak Abd al-Qadir JTlanl

(d. 561 A.H. / 1166) is cognizable through

Sheikhus-Shuyukh

Shihab al-DTn

SahrowardT (d. 632 A.H. / 1235) via-Saiyid Mubarak Gajnavl (R.A).* This,

well, proves the union of both into Chistiah Tariqah and Qadinah Tariqah as

well.

Moreover, his relation with

Firdawsiah Tariqah^

through

Sultan

al-Muhaqqeqin Sheikh Sharf al-DTn Yahya Man'erT (d. 782 A.H. / 1381

C.E.) and the famous Naqshabandiah Tariqah'^ through Sartdj-i-Agrah

Hazrat Saiyidena MTr Abul Ula (d. 1061 A.H. / 1651 C.E.- the Founder of

Abul Ulayiah Tariqah) is found to be poignant with ever-more significance

leading to their conjunction within the

Naqshbandiah

Order. This very

phenomenon of 'Linkages' of the Individual Sheikh into multiple orders—

Qddiriah, Chistlah, Naqshbandiah and Ferddwsiah etc, is to be found in

vogue in the said linkages discernible at the outset along with the same

occurrences.

In the same tradition, yet more illustrious successor emerged in the

holy person of Hazrat Fakhrul 'Arefin Shah Allamah Abdul Hai, Shah

JahangTr II (d. 1339 A.H. / 1921 C.E.), his credentials in terms of Career and

Calibre beggar description.

I l l



The Moulana got installed to succeed his father in 1904 while he

had been put to wait since 1885. Initially, he is linked up with Hazrat

Saiyiduna Gaus Pak Abd al-Qadir JIlanT (R.A) through his son Hazrat Abd

al-Razzaque (d. 603 A.H.) -via-the great sage Hazrat Abd al-Razzaque

FerunglmahallT (d. 1307 A.H. / 1890)/* author of innumerable illustrious

books. As it had had happened that at a certain time a galaxy of scholars

gathered together at Ferungimahal; while Hazrat Abd al-Razzaque

FerunglmahallT was spiritually connected with Hazrat Abd al-Razzaque son

of Hazrat Abd al-Qadir JIlanT (R.A.) via Hazrat Abd al-Wali FerunglmahallT

(d. 1279 A.H. / 1862), the Sheikh of Allamah Abdul Hai FerunglmahallT

(RA.) (d. 1304 A.H. / 1887 C.E.) also. At the same time, Shah Jahangir II

r r

Moulana Abdul Hai, as a tutor of Shams al-'Ulama Abd al-Baql

FerungTmahallT and Shams al-'Ulama Abd al-Hamld FerunglmahallT became

close to Hazrat Abd al-Razzaque FerungTmahallT being blessed with

'Baidt

and Ijdzah'. Thus, owning the Qddiria Silsilah again in this way Shah

Jahangir //performed holy pilgrimage in the year 1310 A.H. / 1893 C.E. and

chanced to attend on Hazrat HajT Emdadullah Muhdjir Makkl (R.A.) (d. 1317

A.H. / 1899) as his pupil for MathnawT SharTf, while he had attended on

Mou lana Rashid Ahmad Ganguhl in Ganguh beforehand.

Incidentally, Shah Jahangir II expressed his extreme desire to be

connected with Silsilah-i-Nizamiah Quddusiah and Silsilah-i-Sdbiriah

QuddusTah, wh ich the Sheikh (Hazrat HajT E mdadullah Muhdjir MakkT

(R.A.) readily bestowed on him at the same time.*^

Apart from 'the meeting points' i.e. linkages ascribed to and stated

above, some certain peripharel incidents going together are worthy of

consideration in this respect.

112



A nob le link

up and unity

from a novel

incident

Sheikh al-Islam Hakim Saiyid Sikandar Shah, by

profession he was a noted physician (H akim ), the

keen student of celebrated

Haziq al-Mulk

Hakim

Ajmal Khan (1868-1928), resident of Kanpur spiritually

attained superb development, who had been the constant participant and

attended the Mirzakhil Darbar Sharif as an when occasions provided him

with the opportunity. To him went the credit of compiling the incident

thereof in the name of Sirat-i-Jahangiri (published-1919) leading to his

illustrious work Sirat-i-Fakhrul 'Arefin (published 1934) covering a period

of about 107 years chiefly under the dictation of Shah Jahanglr II. As a

matter of fact, his narration with direct conversation and 'he arsa y' from those

who had survived up-to his time, making his work as one of the up-to-date

records available for modem researches based on data put-on-record.

Needless to say, the writer as an 'eye-witness', made his narration

a contemporary evidence scientifically wrought-up to receive universal

acceptance

{Qabiiliat-^j^.

To follow a particu lar narration , one incident

deserves revalua tion here . It is said that "* M oulana Ghulam M uzher (1875-

1927 C.E.), an established lawyer joined Shah Jahanglr II as a disciple. In

1898, Shah Jahanglr II, was occasioned to have stayed for thirteen days at

Banaras in a place near PuranT Adalat (Old Courtj. Then Moulana Ghulam

Muzher informed of the advent of the Sheikh, become some what curious

and indeed dreamt that a Great saint with a sword at hand beaconing him and

charged him as to why he did not go to attend the Darbar of that famous sage

staying at the 2 story lying close to his. He instantly excused him self that he

had been chained 'head to foot'. Thereupon, the Shiekh seemed to have

moved the sword and asked him to attend without bar; at this Ghulam

Muzher Shah rushed towards him and got himself enrolled within his

113



discipleship. This busy man engrossed in his multiple assignments almost

forgot every thing; it was so occasioned that his wife (Btbl Safiyah) fell

seriously ill. Moulana Muzher in utter helplessness found no way out. At

length, his wife pitied upon him and asked him to remember the incident of

his joinin g an illustrious Sheikh com ing from Chatgam to sue for A llah's

mercy through him. At this Muzhar Shah recollected the incident of long-

past and instantly set for Chittagong in 1919. Incidentally, at MTrzakhil there

was the 35'*^ Vrs ^/ za nj of Hazrat Shah Jahanglr I {i.e. 12* Zilkad, 1337

A.H.).

As it happened, Shah Jahanglr II facing the huge populace thronged

before him pointed Muzhar Shah out of the lot and urged him to narrate the

past 'Dream' that had led him to be here this day. Hazrat Shah Jahanglr II

added, "The m an with a sword you saw was none else than Hazrat Ashraf

Jahanglr Simnanl (R.A.) who spiritually wanted you to join the Tarlqah of a

sage in order to get you transferred from a Tariqah up to a new one."*^

Verily this incident makes noble union through a novel 'way-out'

between which there lies

'Nisbat'

which is exclusive into definite and

particular traits and characteristics. It denoted, ipsofacto in spirit, yet another

'link-up'between the two (Hazrat Ashraf Jahanglr Simnanl (R.) and Hazrat

Sheikhul 'Arefin Shah Jahanglr I).

With reference to the holy dream stated in detail, it has come to

light that as Moulana Abdul Hai Shah Jahanglr II, addressed Nanne Mia(n)

i.e.

Moulana Ghulam Muzher Shah, "After eighteen years you turned up here

and in reality your shackles in chain (being cut clear off) are no longer—the

holy souls you saw in dream there had been among others that celebrated

saint Hazrat Makhdum Ashraf Jahanglr Simnanl (R.A.), on whom you

attended earlier as a disciple. He himself got the shackles clear off and pave

114



the

way for you to

catch hold

of

the cord

and

thus

got you

transferred back

into

the

same line

as if

through

the

'Joint-venture '

i.e. the

'Binding Cord'

of

the same Tariqah. This very statement

is

self-explanatory

to the

'meeting

point' as we find it to be as such.

Apart from that

the

self same pronouncement

of

Shah Jahanglr

II,

himself

is a

positive indicator

of our

view. Shah Jahanglr

II

added further,

"My spiritual father (Sheikhul 'Arefin Hazrat Mukhlesur Rahman)

was

spiritually bestowed with the title

'Jahanglr'

in as much as Hazrat SimnanT

(R.)

too had

been gifted with

the

coveted title

JahansTf. In the

title

of

both

the sages there lies

the

self-same unity. This

is the

remarkable characteristic

in particular (Khususiat-i-Khas)".^^

This very novel incident point out in his (Shah Jahanglr II) own

word that

a

great savant gifted with high-culture

of

multiple languages

and

lofty status, Deputy Faizullah Khan (d.-1919

C.E.)

very recently

had

passed

away making

a

great vacuum

in the

'Darbar'

for

which

the

Sheikh (Shah

Jahanglr

II) had

been

in

utter anguish ever since.

The

learned Shiekh made

welcome appreciation

of Nanne Meah

(Moulana Ghulam Muzher Shah) to be

brought into

the

fold after long

18

years

as a

'Marked Substitute' (J-^J^I

^) for

the loss beforehand. The Sheikh said, "Hence the august transfer from the

previous

to the

present".

So,

Hazrat Fakhrul 'Arefin urged

him to

visit

'Kachwacha

Sharif, the

Mazar

of

Hazrat SimnanT (R.A.)

on his way

back—where upon Sheikh Ghulam Muzher visited 'Kachwacha Sharif

accordingly

and

stated that this time

he

experienced spiritual amity

in

acumen of unprecedented divinely bliss that erased certain persisting

confusion leading

to the

meaningfulness

of the

divinely gifted title

of the

holy souls.

115



In response Moulana Ghulam Muzher, Nanne Meah composed a

pretty long poetry of which a particular couplet depicts heart-rendering

homage.

W hat is to be said about the overflow of the graces of Hazrat Shah

JahangirX Through his bounty I got my m ainstay blessed and secure. Go

ahead and kiss through eyes the doorsteps of Sheikhul 'Are/in from which

noble pathway the lighted attire (t>j^) I have been gifted with".

This incident seemingly impractical was out and out a spiritual

phenomenon that occurred and Shah Jahanglr II readily actuated it in to-to.

This sort of occurrence made extra-ordinary influence of practical Union

through a poignant Transfer which adequately points to the meaningful

linkages and reciprocal relationship of 'head and heart' that made both the

Tariqahs almost one and the same.

One thing is noticeable here that Hazrat Makhdum Ashraf Jahanglr

Simnanl (R.) had been active all along and did not fail to by-pass the

potentiality of incumbent 'JAHANGIR' to whose discipleship he was

instrumental after more than half a millennium to add his own disciple to a

Tariqah belonging to Shah Jahanglr I; whereas, the case was seldom found

that the 'Transfer' occurred otherwise making the

Jahangiri Tariqah

ending

into the same crucible of S piritualism tow ards a happy un ion.

116



Union of both

with pre

dom inant spirit

of acquisition

in the arena of

'Ilm and

M'arifat.

It is also noticeable that both H azrat Sim nanl and Shah

Jahangirs of MTrzakhil Darbar Sharif despite, their deep

devotion and ascetic assignments, undertook to various and

veritable intellectual exercises as the prolific authors of

scholastic and monumental works with terminal veracity.

Along with all that hewed up to the formation of illustrious Linkage is to be

considered in terms of 'pedegree' and geneology that bound up in direct and

positive connections between the two, emerged as a predominant line-up of

the paternal associations making both of the singular stock and staff one and

the same inflow of the 'Ahl-i-Bait', the harbinger of spiritual heritage in

Islam that made itself all the more accurate and approving phenomenon of

holy linkages in between.

Union of

both via

Imam Jafar

Sadiq

We can, well, state rather than assert the fact that

\th

Hazrat Ashraf Simnanl (R.) happens to be the 20

progeny o i Ahl-i-Bait vide Isma'Tl Aaraj while Hazrat Shah

JahangTr Sheikhul 'Arefin, the founder of MTrzakhil Darbar

Sharif is the 30^^ progeny of the one and the sam e vide H azrat Imam Musa

Kazim (A.) both meeting in the self-same entity of Hazrat Imam Jafar

Sadiq

(A.)."

117



References:

• Hazrat Sultan al-Mashaikh Mahbub-i-Elahi Khwajah Nizam al-Din Awlia: Rahat al-

Qulttb, Maktaba-i-Jam-i-Nur, New Delhi, India, 1321 A.H., p. 105.

2

* Dr. Saiyid Mohammad Ashraf Jilani,

Sa ivid Ashraf

Jahaneir

SimnaniKi IlmT, Dim

awr Ruhani Khidmat kg Tahaim Jaizah, A Ph.D. Thesis, University of Karachi,

Pakistan, 2003, pp. 80-82; Saiyid Mohammad Ashrafi, Gaus

al-

Alam. 1'' Ed., Sheikhul

Islam Academy, Hydarabad, India, 2006, pp. 37-41; Nizam al-Yemeni,

Lataif-i-Ashrafi,

vol. 2, Nusrat-ul-Mathabe Press, Delhi, 1295 A.H / 1878, p. 99; Ghulam Sarwar Lahori,

KhazTnat

al-Asfia,

Vol. 1, Kanpur, India, 1914, p. 376.

3 _ _

• Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.),

STrat-i-JahansTrl

Delhi Printing

Works, Delhi, India, 1338 A.H. /1920 , pp. 8-9.

' See Appendix- A.

' Prof. Saiyid Abd al-Bari, Ashraf

Jahanglr,

Danish Book Dipu, Faizabad (U.P.), India,

1981,

p. 19; Saiyid Sabah al-DTn Abd al-Rahman,

Bazm-i-Sufiah,

5* Edition, Darul

Musannefin, Azamgarh, India, 1989, pp.

412-414;

Abd al-Rahman Chistl (d. 1094 A.H.),

Mir^at

al-Asrar, (trans. Captain W ahid Bakhsh ChistT), Maktaba-i-Jam-i-Nur, Delhi,

India, 1418 A.H. /199 7, pp. 969-975.

7.

We have described this connection in Appendix-B under Silsilah-i- Aliyah Chishtiyah

Qalandariah

Jahangmah.

We have described this connection in Appendix-B under

Silsilah-i- Aliyah

Qadinah

Sahrowardiah Jahangmah.

9.

We have described this connection in Appendix-B under Silsilah-i- Aliyah

Firdawsiyah Jahangmah.

We have described this connection in Appendix-B under

Silsilah-i-'Aliyah

Naqshbandiyah

Abul

Ulayiah

Jahangmah.

118



• We have described this connection in Appendix-B under Silsilah-i- Aliyah Qadiriah

Razzaqiah Jahangmah.

12

We have described these two connections in Appendix-B under Silsilah-i- Aliyah

Nizamiah Quddusiah Jahangmah

and

Silsilah-i- Aliyah Sabiriyah Qud dusiah

Jahangiriah.

13

A typical Narrative of minute details with numerous sources

i.e.

mostly living

persons through whom he reached the 'dead-past' by constant Questions and Hearsays.

14

•

Hazrat HakTm Saiyid Sikandar Shah, Sirat-i-Fakhr al- Arefin, Vol. 3, Kotob Khana-

i- Rahim iah, Delhi, India, 1949, pp . 82-92.

^^

Ibid.,

p. 86.

^^ Ibid., p. 86.

17

• Ibid., p. 8 9; Incidentally, this researcher has be en blessed w ith the Ziarah of Moulana

Shah G hulam M uzher in Banaras during his visit to the holy shrines of the illustrious

Sufis oflndia in 2009.

Ibid., p.m.

19.

' We have m entioned earlier in this dissertation vide Chapter no. 1&2 some works of

Hazrat M akhdum Ash raf Jahanglr SimnanT of Kachaw cha Sharif and S hah JahangTr I &

Shah Jahangir II of MTrzakhil Darbar Sharif

20.

Tow ards establishment of linkages, this put-forward ma de the last never the least link

is to be taken for granted as a sound and solid 'datum' that referred to the 'Sadat' in

Bengal which was widely copied by the earliest chroniclers ranging from Ibn al-Jawzi

upto FerungTmahallT Schools that found varied acceptance for the subsequent writers

whom innumerable authors of the Darbar duly followed in different write-ups based on

perfect narration acceptable to all.

Vide. Ibn al-Jawzi, Safwah al-Safwah, vo l. II, p. 385, vol. IV, p. 78; Sib't Ibn al-Jawzi,

Shamsuddin Yusuf b. Furugli, Al-BaghdadT al-Hanafi (d. 654 A.H.), Tadhkirah al-

Khawass, Maktaba-i-Ninawai Al-Hadithah, Tehran, Iran, n.d., 384 pp; Dr. Saiyid

Mohammad

Ashraf,

Saiyid Ashraf JahansTr SimnanT Ki

IlmT,

Dim awr RuhanT

119



Khidmatka

TahaTaiJaizah.

A Ph.D. Thesis, University of Karachi, 2003; Saiyid Ahmad

Satbarovi,

MalfuzRt-i-Muqaddasah,

Ms., MTrzakhil Darbar Sharif Library, Chittagong,

Irshad No. (1-7); Saiyid Sikandar Shah, Sheikh al-Islam, Sirat-i-Fakhrul 'Areftn, vols.-

I, II & III, Kotob Khana-i-Rahimiah, Delhi, India, 1354 A.H.

21.

We have described this linkage in Appendix-C&D.

120



Section- C

The 'Odd Encounters' of Hazrat Ashraf Jahanglr SimnanI

(R.A.) in Sultanat-i-Bansalah

From now on, we have to busy ourselves with the 'Odd

Encounters' that befell the struggle of Hazrat Ashraf Jahanglr SimnanI I and

his Associates in spiritual enterprises rather than the Political Encounters in

which his consummate endeavour achieved glorious results of square

significance which were rarely expected out of that unorganized and

unarmed community of ascetic fraternity—^pure and simple.

There are very few parallel historical events—these 'Odd

Encounters' were considered much more than 'Interference' in the annals of

the History of Bengal.

Unlike the encounters

hitherto

occurred between the contenders

and spirants for the throne leading to the change of Rulers (from Muslim to

Non-Muslim) was few and far between—this happens to be the glaring

exception in the ascendance of Raja Ganesha on the Muslim Dynastic rule in

Bengal—like of which did never occur throughout the Muslim rule in

Hindustan. Needless to say, this very event made extraordinary tumult and

uproar all over the Muslim-dom wherein the Sultan of Jaunpur, Ibrahim

Sharql's involvement through the entreaties of Sufi fold headed by Hazrat

Ashraf Jahanglr SimnanI, Nur Qutb al-'Alam and the like.^

121



It is quite in perfect order to devote our pursuit for the rise of the

family of Kans (Ganesha). Prof. Mohar All analyzed the total perspective of

the rise of Ganesha with a particular reference to his encounter with Ibrahim

Sharql in his latest explications wh ich emerged as a grand book of volumes.

Part-1

RAJA KANS AND JALAL AL-DiN M OHAMMAD SHAH—

1. Usurpation by Raja K ans and his sad end.

The usurpation of power by Raja Kans is the most intriguing

episode in the history of Muslim Bengal. The origin and background of his

rise to power in the Ilyas ShahT court at FTruzabad (Pandua) is not definitely

known; though it may be assumed that his rise in general was due to the

policy of the Ilyas ShahT rulers in entrusting Hindus with positions of

responsibility and trust a policy against which some of the

^Ulama'

had

of course uttered time ly warnings.'* The contem porary Arab historians Ibn

Hajar al-'Asqalam and Al-SakhawT refer to the incident, but they do not give

us any detail, concentrating as they do their attention more particularly on the

conversion of Kans's son to Islam and the latter's succession to the Sultanat

of Bengal under the name of Jalal al-DIn Mohammad Shah. The information

supplied by the later Delhi historians like Nizam al-DTn Ahmad BakhshT,

Abu al-Fadl and Firishta, is sketchy and incidental, and is also faulty in

respect of chronology and facts. The only detailed information about the

episode is supplied by Ghulam Husain Salim in his Riyad al-Salatln (written

about 1788 A.C.) and by Dr. Hamilton Buchanan, who compiled his account

about 1810 on the basis of a manuscript history found at Pandua. Based on

local traditions and facts preserved in the families of some Sheikhs who were

contemporary with the Raja, these two accounts are more reliable that the

rather careless and casual notices in the Delhi chronicles. Moreover these

122



two accounts are corroborated in their essential features by the contemporary

Arab historians mentioned above. On the basis of these two sets of accounts

we may obtain a tolerably clear idea about the episode.

The Riyad al-SalatIn calls Kans the "Raja of Bhaturia". This

territory has not yet been clearly identified. Blochmann thought it to be

somewhere lying to the east of Malda.^ All the authorities, however, name

the usurper as "Kan s", the Arab historians calling him " K as" or "Fandu". It

was E.V. Westmacott, an English civil servant at Dinajpur in the early

seventies of the nineteenth century, who first suggested that "Kans" should

be read "Ganesh", who was most probably a Raja of "Dynwaj" or Dinajpur. ^

Subsequent writers accepted this suggestion and began to use the revised

name "Ganesh" instead of Kans, one of them even holding that the Raja's

name was carelessly written in the Persian manuscripts "with A^q/'instead of

Gaf\ and that no Hindu could "name his son Kansa, the tyrant who tried to

murder the god Krishn a". * It is, however, a little strange that all the

contemporary or near-contemporary historians should have been uniformly

careless in writing the name, particularly when the sound of the Sanskrit or

Bengali letter

Ga

could be easily represented, phonetic subtelities apart, by

the Arabic letter Ghain or the Persian letters Ghain and Gaf. Moreover, the

assumption that "Kans" stands for 'Kansa', the tyrant of the Hindu

mythology, is purely imaginary. If the historians meant the name to be

Kansa, they would have added an a///with the last letter sin ( ^ ^ , as is the

general practice in writing such names in Arabic and Persian. Hence the

suggestion of Col. Dalton that the name "Kans" stands for "Kons" or

"Konch", the "same as Koch (Koch Bihar)"' seems more plausible. "Koch is

often pronounced with a nasal twang", rightly points out Blochmann, "as if it

were spelt Kons."'" Kuch Bihar lies to the north -east of Rangpur and at that

time bordered the Sultanat of Bengal. It is not unlikely that a chieftain of

123



Kuch origin was offered tlie position of a noble for some consideration at tlie

Ilyas Shahl court. Clearly the expression 'Raja Kans' appears to be a popular

or surname, rather than the full and original name of usurper, and it is

obviously more reasonable to use the name as written by all the historians

than to attribute a general carelessness on the part of

all

of them.

The rise of Raja Kans has to be understood against the background

of the overall political situation in the subcontinent at that time. The Ilyas

Shahl Sultanat came into being more or less as a sequal to the troubles and

rebellions that beset the later years of Mohammad Tughlaq's reign. In order

to resist the attempt of the next Tughlaq Sultan, Flruz Shah Tuglaq, to

recover Bengal, Ilyas Shah and his son Sikandar Shah had perforce to make

local recruits and rally the support of local Hindu Chiefs. It is significant that

Baranl speaks about "mouldy looking Bengali Rajahs" in the army of Ilyas

Shah when he unsuccessfully met Flruz Shah Tughlaq's army in Bihar. This

dependence upon local recruits might explain the appointment of Raja Kans,

and probably some other nobles, at the Ilyas Shahi court. The seemingly

unexpected good relationship which both Ilyas Shah and Sikandar Shah

cultivated with the Tuglaq Sultan even after his clearly unsuccessful

campaigns in Bengal rather suggests that the Bengal Sultans were not quite

unaware of the inherent danger of their policy of dependence upon Hindu

elements. Secondly, the break-up of the Tughlaq Sultanat at the time and the

rise of a number of succession Sultanats, of which the Ilyas Shahl Sultanat

itself was one, left the Muslims divided and weakened throughout the

subcontinent. And the disintegration and isolation of the Muslims were

complete when, shortly after Firuz Shah Tughlaq's death, Timur Lane sacked

Delhi in 1398 A.C. Raja Kans, who was undoubtedly an intelligent and

ambitious person, did not fail to keep an eye on the course of

developments.'* Particularly the rise of the Hindu Kingdom of Vijaynagar on

124



the ruins of the Tughlaq authority in the South about this time must not have

escaped Raja Kans's attention who seems have been actuated by a similar

desire to supplant M uslim rule in Bengal too .

The rise of the Raja was thus neither an unintelligible nor an

unconnected event. As indicated above, he came to prominence in the Illiyas

Sha h court towards the close of Ghiyath al-DTn A 'azam Shah 's reign.

Whether the latter was murdered by Kans, as related by the Riyad, or died

peacefully, the murder of his able minister Khan-i-Jahan Yahya shortly after

the Sultan's death in 814 / 1411-12 brought Kans in the forefront of the

struggle for power. During the short reign of Saif al-DTn Hamza Shah it

assumed a more acute form. The Raja either removed Hamza Shah from the

throne and killed him, or concentrated power in his hand by completely

relegating the prince into the background. This led Shihab al-DTn, a mawla of

Hamza Shah, to oppose the Raja. For a time Shihab succeeded in

overpowering and confining the Raja, and in taking power in his hand under

the name of Sultan Shihab al-DTn BayazTd Shah. Ultimately, however, the

Raja gained the upper hand, overthrew and killed Shihab in 817/1414, and

"openly ascended the throne after crushing the Islamic party in the state" '^

and also killing, most probably, BayazTd's son 'Ala' al-DTn FTruz Shah, who

kept up the resistance to Raja Kans's usurpation for sometime, as is

evidenced by his coins issued from Mu'azzamabad and Satgaon in % \l}^ The

struggle thus lasted for at least four years, from 814 to 817, in the course of

which the minister Khan-i-Jahan Yahya, Sultan Saif al-DTn Hamza Shah, the

latter's slave and Sultan Shihab al-DTn Bayazid Shah, and his son, prince

'Ala al-DTn FTruz Shah, besides presumably others, fell bloody victims to the

machinations of the Raja.

125 %'^



Coming to the throne as he did for the purpose of supplanting

MusHm rule, Raja Kans followed a systematic policy of elimination and

persecution upon the Muslims, particularly those who mattered in public

affairs. "Oppression and bloodshed followed;" writes the

Riyad,

"he tried to

kill all Muslims, and had many learned men murdered." It is related that

Sheikh Badr al-Islam and his son Faid al-Islam, who refused to pay homage

to the Raja, were summoned at court and on their persistence in refusing to

acknowledge his supremacy, were executed. The same day a boat-load of

learned men were also drowned to death at the orders of the Raja. He also

destroyed many mosques. The subsequent developments, as narrated by both

the Riyad and Hamilton Buchanon are as follows. The persecution and

oppression of the Raja at last drove the Muslims to rally round Sheikh Nur

Qutb al-'Alam, the leading Sheikh in Bengal at the time. The latter then

addressed an appeal to the Jaunpur Sultan, Ibrahim, detailing the plight of the

Muslims in Bengal and imploring him to come to their rescue. Accordingly

the latter marched with his army into Bengal and pitched his tent at Sarai

FIruzpur. Unable to resist the Jaunpur forces, and seeing no other way out of

the crisis, Raja Kans submitted to Nur Qutb al-'Alam and begged him to

intercede with the Jaunpur Sultan. The Sheikh consented to do so if only the

Raja embraced Islam. The latter at first agreed to do so, but being misled by

his wife, offered his son, Jadu, to be converted and placed on the throne. The

Sheikh then converted Jadu to Islam, gave him the name Jalal al-DTn

Mohammad, placed him on the throne and then persuaded the Jaunpur Sultan

to withdraw from Bengal. After the latter's withdrawal, however. Raja Kans

confined his son, and in order to reinstate him into Hinduism, "made several

hollow cows of gold, threw Jalal into the mouth of one, and pulled him out

behind; the gold was then distributed among the Brahmans. He hoped that

the boy would thus return to his old faith. But as Jalal had been converted to

Islam by a Sheikh like Nur Qutb al-'Alam, he remained faithful to his new

126



belief and the talk of the infidels made no impression upon him". Raja Kans

now again commenced to persecute the Muslims. His persecution reached the

climax when he arrested Nur Qutb al-'Alam's son Sheikh Anwar, and his

brother's son Sheikh Zahid, both of whom were banished to Sunargaon.

After some time Sheikh Anwar was executed at the Raja's orders. That very

day, however, Raja Kans was overthrown and killed by his son Jalal al-DTn

who then succeeded to the throne.

The outlines of the episode thus given in the

Riydd

and

Buchanan's account agree well with the numismatic evidence that has come

to light and with the account of the contemporary Arab historians. Coins of

Jalal al-Dln Mohammad dated 818 and 821 to 823 have been discovered,

with gap for the years 819 and 820; whereas some coins with Bengali

characters and issued by "Danuj Mardan Dev" and "Mahendra Dev" with the

Saka dates 1339 and 1340, corresponding to 820 and 821 A.H., have been

discovered. On these coins "Danuj Marden" and "Mahendra" describe

themselves as "devoted to the feet of C han df (Hindu goddess Kali). It has

been reasonably suggested that "Danuj Marden Dev" is the name which Raja

Kans assumed after capturing the throne^^ and that "Mahendra" was most

probably a younger son of Raja Kans.'^ Now, several points emerge clearly

from these coins.

First, Jalal al-Dln's coins dated 818 clearly prove that his

conversion and assumption of the royal privilege of issuing coins took place

in that year at the latest, that is only a few months after the usurpation of

power by Kans. Obviously the latter could not continue for long in his ill-

gotten power in the first instance and that within a short time events took

such a turn that he had to step down and allow his son to embrace Islam and

issue coins in his new name of Jalal al-Dln. Nothing short of physical force

127



and a real threat of annihilation could have compelled the ambitious Raja to

accept this position. Hence the story of Sheikh Nur Qutb al-'Alam's

intervention and the advance of the Jaunpur army upon Bengal cannot but be

true.

Secondly, the gap in Jalal al-DTn's coinage for the years 819 and 820,

coupled with the existence of Danuj Marden Dev's coins of 820 confirm the

account of the

Riyad

and of Buchanan that after the departure of the Jaunpur

forces Raja Kans betrayed his pledge, placed Jalal al-Dln under restraint,

probably trying to readmit him into Hinduism by performing some

prescribed rites, and began himself to exercise royal power by issuing coins

in his newly assumed name of "Danuj Mardan Dev". Thirdly, the fact he did

away with the Hijri era and Arabic character, used the Saka era, and assumed

the "highly significant"^* title of "Danuj Mardan Dev" and one "Devoted to

the feet of

Chandaf',

the Hindu goddess of bloody vengeance upon all her

opponents, tend only to emphasize the correctness of the Riyad's statement

that the Raja was bent upon banishing Islam and the Muslims and in carrying

out a systematic persecution upon them. Lastly, the reappearance of Jalal al-

Dln's coinage from the year 821 shows that reaction against Kans's

oppressive rule developed within a couple of years and that he was definitely

overthrown in 821. Obviously the Muslims rallied round Jalal al-Dln, who

was steadfast in his faith and who led the revolution against his father and

recaptured the throne after putting him to death. That the Raja was violently

overthrown and killed is not only stated by the Riyad, but also by the

contemporary Arab historian Ibn Hajar al-'Asqalanl who specifically states

that Jalal al-DTn Muhamed revolted against his father and killed him.^' That

the transition was anything but peaceful is also suggested by the coins of

"Mahendra" of the Saka year 1340 (821 H.). According to Stapleton and

others, Mahendra was a younger son of Raja Kans who was set up as a rival

king by Hindu ministers but who, before long, had to give way to Jalal al

DIn.^»

128



Thus Raja Kans's attempt to supplant Muslim rule was frustrated.

Considering the time and circumstances in which he acted, he was definitely

a bold and adventurous person and his persecutory role was not also

unnatural. Some modem Hindu scholars have, however, attempted to offer

apologies for the Raja. The foremost of these is the late Sir Jadunath Sarkar's

"m odem reconstruction of the history of Ganesh", as he calls it. it is

avowedly based on his "historical imagination", because, according to him

the Riyad and Hamilton Buchanan's account were not reliable and because

he thought "no inscription of Ganesh or Jalal al-Dln.... Nor any fifteenth

century writing about them" were forthcoming. The existence of the

contemporary Arab historians' accounts on the subject and the discovery of

at least two Inscriptions of Jalal al-DIn should at once render S arka r's

interpretation obsolete. Yet some of his inconsistencies and the way in which

he has in effect accepted and then distorted the facts supplied by the Riydd

and Hamilton Buchanan may be noted. Sarkar imagines that by virtue of his

"ability and experience" and his personal infantry "Ganesh naturally became

the de facto ruler of the state" when G hiyath al-Dln A 'zam Shah left "only

raw youths for his sucessors". This, says Sarkar, "naturally set up against"

the Raja "the mothers of the other princes and the disappointed nobles who

followed the fortunes of the latter. Plots against Ganesh and attempts to stir

up civil war resulted and the ipher Sultan may have been lured into rising

against his regent At the very last, Ganesh , (now an old ma n), assumed

the crown himself in 817 A.H.."" It should be at once pointed out that the

usurpation by Kans was undoubtedly due to the inefficiency of Ghiyath al-

DTn's successors and the division and disunity among the Muslim nobility,

besides the overall political situation in the subcontinent indicated above, and

that Kans might even have drawn some Muslim nobles to his faction; but the

suggestion that "naturally" became the de facto mler simply because of the

weakness of the princes and that he was rather an unwilling occupant of the

129



throne in consequence of plots and risings against his "natu ral" position ofde

facto ruler and "regen t" is obviously far too much of an apology for him. All

the extant sources rather show clearly that he came to occupy the position

which he did by clever machinations resulting in a series of murders. If Kans

became the de facto ruler after Ghiyath al-Dln A'zam Shah's death, it was

by. No means without calculated moves on Kans's part. Secondly, Sarkar

characterizes the accounts of the

Riydd al-Salatin

and of the Pandua

manuscript which Hamilton Buchanan used as "pious frauds". Yet Sarkar

accepts directly or indirectly all the essential facts in these two sources and

then distorts them in his own way. Thus he accepts the fact of Sheikh Nur

Qutb al-'Alam's invitation to the Jaunpur Sultan but then casts doubt on the

latter's having come in person and then hastenes to add that "that does not

necessarily mean that no general of the Jaunpur kingdom led an army into

Bengal." Having said so Sarkar ingenuously suggests that the "Jaunpur force

went back, probably for a money consideration and certainly on the promise

that Ganesh would convert his son Jadusen to Islam and make him Sultan of

Bengal in his own place."^"* Now , whether the Jaunpur Sultan did personally

come or sent an army under a general is not that important as is the fact that

the Jaunpur intervention was brought about by Nur Qutb al-'Alam's appeal.

That being the position, it is not understandable why that army should have

withdrawn without having made a satisfactory settlement of the question

which had necessitated their coming here. Sarkar does not indicate any

source wherefrom he got the hint of Kans's having recourse to bribery in

order to ward off the danger. In fact, Sarkar projects this imagination of his

in order to lend support to his another imaginary point that Jalal al-Dln

(Jadusen) embraced Islam after Kans's death. In this connection Sarkar twists

the vague expression of

Firishta,^^

which has long been regarded as faulty on

this subject. Yet Sarkar accepts the Riydd's story about the purificatory

ceremony for readmitting Jalal al-Dln into the fold of Hinduism and then

130



adds:

"we may be quite sure that the backward Hindu society of those early

days refused to accept sudhi (reconversion to Hinduism) however richly

gilt."^^ Clearly Sarkar here fails to see his own inconsistency; for the

question of the purificatory ceremony does not arise unless Kans's son had

embraced Islam as condition precedent for the withdrawal of the Jaunpur

forces. That Jalal al-DTn (Jadusen) embraced Islam at the latest by 818 is

proved by his coins of that date which, according to Sarkar's own admission

is much prior to Kans's death. But then Sarkar presents his skillfully woven

inconsistency to his readers in order to press his next imaginary point that

"Kans died in old age, not murdered by his son Jalal al-DTn as piously

imagined by Ghulam Husain Salim on the 'gossip of some' (ba qaul-i-baze)

and that Jalal al-DTn went over to the Muslim society because he was not

accepted by the Hindus.^* As pointed out above, Ghulam Husain's statement

in this regard has for its solid support the categorical statement of the

contemporary historian Ibn Hajar al-'Asqalam who unequivocally mentions

that Jalal al-DTn revolted against his father and killed him. Sarkar's rendering

of Ghulam Husain's phrase "ba qaul-i-bdze" is palpably tendentious; its

plain meaning is not "gossip of some", but "according to another statement"

which, as it is now clear, has reference either to the contemporary account

noted above, or to some other work based on it. Obviously it was not G hulam

Husain SalTm who indulged in "pious imagination", but rather Sarkar who

piously imagines a peaceful death for Raja Kans. In fact Sarkar accepts

directly or indirectly all the material facts supplied by Ghulam Husain SalTm,

such as Nur Qutb al-'Alam's appeal to the Jaunpur sultan, the latter's march

upon Bengal, Raja Kans's submission to the demand of the

Sheikh,

conversion of Kans's son to Islam, the story of the purificatory ceremony,

etc.,

but Sarkar distorts each item of these facts with his imagination in order

to bring home, as it appears, his main thesis that the Raja was popular with

the Muslims and did not persecute them. Yet, it is only against the

131



background of the Raja's persecutory role that these facts become

intelligible. As already pointed out, it was only natural on the Raja's part to

turn against the Muslims. The very legend "devoted to the feet of Chandf

inscribed on his coins is an eloquent testimony to the spirit of his regime. The

contemporary historian Al-SakhawT categorically states that Jalal al-DTn

repaired and renewed the m osques destroyed or harmed by his father, thereby

indicating that his father destroyed mosques. Sarkar indeed falls back on

Firishta's

indirect remark abou t the Ra ja's alleged popularity with the

Muslims but ultimately admits indirectly that the Raja did persecute the

Ulamd .

Sarkar concludes his laboured apology for Kans thus: "The charge

against him of having vowed to extirpate the Ulama and Sheikhs which we

fmd only in the monkish legends of Pandua and Malda, clearly sprang from

his attempt to reduce the overgrown and unruly Muslim monastic orders to

obedience and to squeeze out of them a portion of vast treasures they had

accumulated by beguiling Sultan Ghiyath al-Din 'Azam Shah in his old age

and taking leases of the administration of districts (like Satgaon). Their

position was exactly parallel to that of the Buddhist monks to whom the

Em peror Asoka gave away all his state treasures in his dota ge" In this

Sarkar in effect admits the truth of Ghulam Husain's statement about Kans's

persecution of the 'Ulama', particularly his execution of Nur Qutb al-

'Alam's son Sheikh Anwar for his alleged knowledge about hidden treasures

at Sunargaon. In doing so, however, Sarkar makes a very miserable attempt

to kill two birds, the Buddhist monks and the Muslim Sheikhs, at one throw.

Whether Asoka did actually give away all his treasures to the Buddhist

monks is a moot question, but Sarkar's innuendo against the Muslim Sheikhs

is utterly unwarranted. The Sheikhs of whom we get information through

various sources did not in any way form themselves into such institutions as

the "monastic orders" of Medieval Europe, nor were they, by all accounts,

such greedy wealth-seekers as Sarkar would have us believe. Be that as it

132



may, it is clear that even in his laboured and inconsistent apology Sarkar

admits all the facts mentioned by the Riyad al-Salatin and the Pandua

manuscript of Hamilton Buchanan though he arbitrarily characterizes them as

"monkish legends" and "pious frauds".

To conclude, Raja Kans was no innocent and unwilling participant

in the episode, nor was he a friend of the Muslims. Taking advantage of the

position of influence in the Muslim court which Ilyas Shahl liberalism had

afforded him, he made a deliberate and vigorous effort to emulate the

founders of the Vijayanagar kingdom in the south and to supplant Muslim

rule in Bengal. He did not succeed, and had his nemesis at the hand of his

own son who not only did away with him but also shattered his dream of

consolidating a "Chandl-dom" by himself embracing Islam and furthering its

cause in a way comparable only to the record of G hiyath al-DTn A'zam Shah.

Whether Jalal al-DTn went over to the Muslim society because the so-called

"backward" Hindus of the time did not receive him within their fold is

now here on record; but the very fact that he succeeded in alliance with Islam

and the Muslims goes to show that the Muslim elements in the country, the

nobility and generality com bined, constituted by that time the preponderating

factor in the bodypolitic as against the non-Muslims and others.

Part-

II

JALAL AL-DiN ABU AL-MUZAFFAR MOHAM MAD SHAH

After conversion to Islam Raja K an s's son 'Ja du ' was given the

"Mohammad" and was enthroned under the title "Jalal al-Dunya wa al-DTn

abu al-Muzaffar Mohammad Shah al-Sultan." As mentioned above, his

earliest coin is dated 818/1415 on the obverse of which the above-mentioned

title is recorded and on the reverse he is described as "Helper of Islam and

133



the M uslim s." On another variety of coin of the same date he is described

as the "Helper of the Amir al-Mu'minm, and aid of Islam and the

M uslim s". These expressions are significant in the context of the

circumstances under which he came to the throne. These coins also establish

indisputably, despite the different views of historians regarding the time and

circumstances of his conversion, that he embraced Islam and was enthroned

at least in that year, so that the usurpation of Kans did not last in the first

instance for more than about a year, the last coins of the preceding Sultan

Shihab al-Dln, and of another prince named FTruz Shah, being dated 817/

1414. Jalal al-DTn's effective rule began, however, from 821, after the final

overthrow of Kans and the pretender "Mahendra", most probably a younger

son of the latter. The intervening period from 819 to 820 witnessed Raja

Kans's second attempt to grab power. The triumph of Jalal al-DTn marked in

fact the victory of the Islamic party. It also indicates that despite his capture

of power Raja Kans could not carry the people with him and that the Muslim

population in Bengal had by that time formed the decisive factor in m oulding

its political destiny.

Jalal al-DTn proclaimed aloud the principles of Islam in the state

and himself adhered to the Hanafi madhab (school of Shari'at). He

reconstructed and repaired the mosques and similar other buildings destroyed

or mutilated by his father, and also erected new

ones." "*

Like Sultan Ghiyath

al-DTn A'zam Shah, he also sent money etc. to Makka, particularly in the

year 832 / 1429, for distribution there and built an impressive madrasa in

that holy city.^^ These benevolent activities at Makka were only an extension

of similar measures of the Sultan in Bengal. An inscription dated 5 Jamadi I

835 / 12 January, 1432 and found at Sultanganj in the Rajshahi district

records the construction of a Jdmi 'Mosque-cum-madrasa in that year by his

governor of Sutia bearing the title of MalTk Sadr al-Millat. Sutia was an

134



important trade centre, described in the inscription as Khas territory (crown

land), at the confluence of the Ganges and the Bhagirathi in the M urshidabad

district. The Sultan also beautified the city of Pan dua with many splendid

structures and it flourished so much under him that, in the words of the

Riyad, "it cannot be sufficiently described." About the year 822 H. he

transferred the capital from Pandua to Gaud which city also he adorned with

similar architectural monuments, particularly a mosque, a reservoir, the

' JalalT tan k ' and a

Sarai.

For raising his status as an independent M uslim Sultan Jalal al-Din

established diplomatic relationship with the Timurid ruler Shah Rukh of

Herat and the MamlOk ruler of Egypt, al-Ashraf Barsbay. In the Sultanganj

inscription noted above Jalal al-DTn is found using both the titles of Sultan

and Amir. It may be mentioned that this latter title is not found on any of his

coins. It has therefore been suggested that he used this title in order to placate

the Timurid ruler who did not recognize the 'Abbasid Khalifa of Egypt and

who bore the title

Amir,

"an intermediary step between Sultan and Amir al-

Mu'minln.^^ Sometime after having established the madrasa at Makka Sultan

Jalal al-DTn sent gifts and presents to al-Ashraf Barsbay of Egypt and asked

for a letter of nom ination from the Abbasid Khalifa there. This request was

granted and a formal letter of nomination, together w ith a robe of honour was

sent to him through two messengers named Muhmil and Bargut in 833/1440.

The Sultan put on this robe and sent a letter of acknowledgement, together

with money-gifts for the Khalifa and presents for the Sultan al-Ashraf

Barsbay. Jalal al-Din also used to send gifts regularly to an worthy 'alim of

the time, Sheikh 'Ala'al-Bukharl who lived in Egypt and Damascus. After

having received the letter of nomination from the Khalifa, Jalal al-Din issued

a new coin in 834 /1431 assuming the title of KhalTfatullah for himself ^ This

is very significant. It may be pointed out that because of the disintegration of

135



the 'Abbasid Khilafat some Muslim jurists of the time Uke Ibn Jama and Ibn

Khaldun had suggested that there could be delegation of Caliphal

prerogatives and that there might have even two imams at one and the same

time if there was sufficient distance between the two to preclude any

possibility of conflict of jurisdiction.'*" It has been suggested that the Sultan

of Bengal exploited this legal subtlety and assumed the title of Khalifat Allah

in order to outbid his contemporary Sultan of Jaunpur who merely assumed

the title of Khalifat Amir al-Mu'minIn and inscribed the name of the

'Abbasid Khalifa on his coins. "It was undoubtedly a constitutional issue. It

could not be solved without the support of the 'Ulama' of Bengal."''^

Sultan Jalal al-Din had a peaceful reign of about two decades.

From his coins and inscriptions it is clear that he exercised his authority over

the entire territory inherited from Ghiyath al-Din A'zam Shah including

eastern Bengal (Mu'azzmabad) and Chittagong. It speaks much for his ability

and sagacity that he could completely identify himself with the Muslims and

win over the 'Ulama' and Sheikhs with whose support and cooperation he

not only raised his own status but also that of the Sultanat of Bengal in

contemporary eyes. By establishing mosques and madrasas, and by his

patronage of the 'Ulama and the Sheikhs at hom e and abroad, he truly carried

on the traditions established by his predecessor Sultans, notably Ghiyath al-

Dln Aazam Shah. Though a convert, he did not at the same time exhibit any

narrowness of vision, nor any unintelligent zeal against non Muslims. He

even patronized persons of merit among the latter. It is no record that he

patronized persons of merit among the latter. It is on record that he

patronized a Hindu scholar named Brihasapati, bestowing presents and titles

upon him, and also helped a number of Brahmans.'*^ Towards the close of his

reign he nominated his son Ahmad as crown prince and allowed him to issue

coins in his name. A silver coin of Ahmad dated 836 A.H. / 1432-1433 C.E,

136



has been discovered. On the basis of this coin and also on the basis of Jalal

al-Din's hitherto discovered coins which only go up to the year 834 scholars

have hitherto assumed that the Sultan died in 835 A.H. / 1431-32 C.E.. But

this is not correct. One of Jalal al-Din's inscriptions is in fact dated JamadT 1,

836 ^^ which shows that he was reigning at least upto that year. Moreover,

both Ibn Hajar al-AsqalanI and Al-Sakhawl specifically mention that he died

in Rab r ii, 837 and that he was succeeded in that year by his son Ahmad.'*'*.

137



References:

Dr. Sushila Mandal, Bansadesher Itihas, 1 ' Ed. Arithra, B anglabazar, Dhaka, 2004,

p.

204.

2.

It is mentionworthy that after the holy demise of Hazrat Ala al-Haque Manen in the

Succession-case Simnanl was destined to play determinant role in deciding the

succession of Hazrat Nur Qutb al-'Alam viz-a-viz his brother Aazam Khan, the noted

vizir.

Prof Mohar All, History of the Muslims of Bengal, 2"^ Edition, Vol. 1, Islamic

Foundation, Bangladesh,

2003,

pp. 149-164.

4

See the Bihar 'alim Muzaffar Shams Balkhi's letter to Sultan Ghiyath al-Din Aazam

Shah, quoted by S.H. Askari in J.B.R.S., 1956, part-II.

'

Journal o f the Asiatic Society of Bengal,

1873, pp. 263-264.

Ziauddin Desai (op. cit., p. 201-202) reasonably supposes that the name "Fandu"

might have been a confusion for Pa nuda.

'^' Calcutta Review, N o. CX, O ct. 1872, p. 238.

" History of Bengal, vol II, Dhak a University, 1948, p. 121.

* Q uoted

in J.A.S.B.,

1873, p. 263 , n. 2.

Ibid.

That the isolation of the Bengal Sultanat from the centre of Muslim power was an

important factor in Kans's calculation appears clearly by his prompt submission as soon

as the Muslims succeeded in getting the help of the Jaunpur S ultan. See below.

12.

Ibn Hajar al-'Asqalam, Inbd etc., vol. II, p. 196; Riyad., p. 110; Hamilton

Buchanan's account, Martin's Eastern India, vol. II, p. 168. Al-SakawT's statement (Al-

Daw'u etc., vol. VIII, p. 280) that Shihab was killed by Kans's son after becoming a

Muslim is clearly a confusion on the histor ian's part.

138



13.

H.B. II, p. 121. Dr. A.H . Dani tries to show, by an interpretation of the

Tabaqat-i-

Akbari 's expression ^k ^ ^ ' that Kans did not in fact assume kingship ("The House of

Raja Ganesh in Bengal", J.A.S.B., letters, vol. VIII, No. 2, p. 127, 135); but this view is

not correct and is categorically contradicted by the contemporary Arabic sources and

other historians.

^^' Cat. II, suppl. Pp. 58-5 8, N os. 133-134.

^^•i?z>fl ., pp. 110-1 12.

• N.K. Bhattasali,

Coins and Chronology etc.,

p p. 117-121.

17 - -

' Stapleton in 'Abid 'AH, Mem oirs ofGaur andPandua, p. 29, note.

18

The phrase is Jadunath Sarkar's,

H.B.

vo l. II, p. 121 .

19

' Ibn Hajar al-'Asqalanl, Inba' etc., vol. II, p. 496. The text runs thus: j ^ »^j "^^ P^

20

Stapleton's note in 'Abid 'All, op. ail., p. 29.

^ ^ " / / . 5 . II., pp. 125-128.

22,

See infra, pp. 161-162.

^^" / / . 5 . ,

II, p. 126.

^^

Ibid., p. 127.

^^' Ibid., p. 127.

^^" See J. ^. 5. 5. , 1873, p. 264. n. 2.

^' '

/ / . 5 . ,

II.,p. 127.

28

Ibid., p. 128.

29.

' Al-SakhawT, Al-Dawu' etc., vol. VIII, p. 280. His exact words are i>

"JJ

^^'J^ ^ ^^j

^ * KB., vol. II, p. 127.

139



31

According to Riyad al-Salatln, his original name was Jadu. Firishta calls him

"Jatmall" or "Jaimall", the MSS difer'.

^^ ' J.A.S.B., 1873, p. 267 , plate viii, no. 4.

Obverse'.^-o^ jlLLJi eUi ^4^-* jilaali _î (JJJIJ UJJII J ^

Reverse: ^^^

^ ^

^ JJOLHA IJ ^' XJ^\

Margin: AMJ\

.. . S U ^ \ AOA

I-JJ*^

33

*

Ibid.

The A rabic expression

is:.^^* *** ^ fXJ^\

-^jc. u4j->l) j ^ - i >û

34

• Al-Sakhawi, Al-Dawu' al-Ldmi 'etc., vol. VIII, p. 280. Also Ibn Hajar al-Asqalanl,

Inba' etc., vol. V II., p. 49 7. Al-SakhawT w rites: 6- » J J ^ j ^ ^ -^^j j»î^V' J^ c ' '^^^^ a - ^ j

Aju i jX t

A £ j:<kc

(J j

J J L « ^_f^ Aij i-^

^ ^ . ^ j I A j a a j

>

mall

35

' /*/</. Also Ibn Hajar al-AsqalanT, op . cit. The latter writes: ^ li-^*-^ <J'^^ ^ tî <J-'jij

M.A. Ghaflir, "Fresh light on the Sultanganj Inscription of Sultan Jalal al-Dln

Mohammad Shah", J.A.S.P., v ol. VIII, No. 1, 1963, pp . 65-66..

3 7 .

' M.A. Ghaflir,

op. cit.,

p p.

60-61.

38

" Ibn Hajar al-Asqalanl, Inba' etc. vol. II., p. 497. The text runs as follows: *^^ J ^ J ^

*. \)-\ i < i j ^ j i AAui A jljaw j l c U d j ^

< L U

^

Cjjt,jij iÂ^

AAJJOIJ

X ^ A ^ I

J 4 ^ AJjlaJ l ^ ijfriil i—l lLj U . ^ j .b.£u ^ }

Al-SakhjawT (Al-Dawu' etc., vol. VIII, p. 280) also writes: > - " s a L-a tÛ-.jU cijJiV> ci-Jj

. i 3 ^ < ^ j j i A l l

^sji^M

c v U J U

A J A ^ I J I A

Thus w hile Ibn Hajr al 'AsqalanT used the words ^^ s ^ al-SakhawT uses the expression

^ \

tjC-sL^\,

both meaning, however, a request for nomination as successor or deputy. The

names of messengers are mentioned by the former as Muhmil and Bargut, whereas the

latter mentions that the robe and letter of nomination were sent by the hand of Sharif,

which might mean the name of a person, or a title signifying connection with the

prophet's family.

140



39

' A. Karim, Corpus of the Muslim Coins of Bengal, Dhaka, 1960, p. 7 1.

40

Rosenthal, political thought im Medieval Islam, p. 56; and Ibn Khaldun.

Prolegomen a, tr. de slane, vol. I., p. 391 (both quoted in M .A. G hafur, op. cit. pp. 64-65).

41.

' M.A.Ghaflir, op. cit., p. 64.

42.

Dam, op. cit., p. 165.

43.

" See Ziauddin D esai, op. cit., p. 205.

44.

Al-SakhawT,

Al-Daw u' etc.,

vol. I,

p.

166; vol. VIII, p . 28 0; and Ibn Hajar al-

'AsqalanT,

Inbd

etc., vol. II, p. 497.

141



Section-D

The role of Hazrat Ashraf Jahangir Simnanl (R.A.) to the

rescue of

the

nascent M uslim rule in Bengal under Iliyas ShahY

Dynasty;

In the prevailing circumstances that the usurper Raja Kans having

thus established himself as a monarch, he opened up ruthless atrocities and

oppressions against the ruling elements under the Iliyas Shah Dynasty

wherein great 'Ulama and Sages became immediate target for the cruekies of

Raja Kans so much so that people, at large, particularly 'Ulama and

Mashaikh at the helm of affairs, became the wholesale martyrs throughout

the nook and comer of the country. Hazrat Nur-Qutb al-'Alam alarmed at the

situation wrote down a letter to Ibrahim Sharqi, the Sultan of Jaunpur

supplicating his endeavours to attack the usurper in rescue of the nascent

Muslim rule under Iliyas ShahT Dynasty. This event made extraordinary

uproar that involved the attention of Hazrat Ashraf Jahangir Simnanl (R.A.),

an ascetic of supreme authority at that time. At this Ibrahim Sharqi

approached Hazrat Simnanl (R.A.) regarding whatabout the situation in

currency. Herefrom a great significance emerges out of the clarification

which Ibrahim Sharqi wanted to explicate out of 'Sheikh's opinion' in this

regard.^

Part-1

The L etter of Hazrat N ur Q utb al-'AIam to Ibrahim SharqT

The letter written to Ibrahim Sharqi by Nur Qutb al-'Alam, the

illustrious Sheikh depicts the whole affairs as such in a nutshell In the letter,

the Saint expresses his remorse at the ascendancy of infidels and the

misfortunes that befell on the followers of Islam. The saint regrets at what

142



had taken place and asks everybody to pray to god. Although the saint does

not mention the name of Ganesh (i.e. Raja Ganesa); he writes very clearly

about the oppression of the infidel over the M uslims . For example, he writes,

"How strange is the affair and astonishing the time that in the river of God,

the Unapproachable and unmovable a ruffle has come and thousands of

doctors of religion and learned men and ascetics and devotees fell under the

command of an infidel, a zaminder of 400 years." Again he writes, Alas

Alas 0 , how painful with one gesture and freak of independence He caused

the consumption of so many souls, the destruction of so many lives, and

shedding of so much of bitter tears. Alas woe to me, the sun of Islam has

become obscured and the moon of religion has become eclipsed."

Part- II

The Letter of Hazrat SimnanI (R.A.) to Ibrahim Sharql

3

Prof Karim in his

'Social History of the Muslims in BensaV

quotes the letter written by SimnanI (R.A.) to Ibrahim Sharql in to-to. The

letter interalia stands out as such:-

"If the sons and descendants of these holy personages and

particularly the son and family mem bers of H azrat Qu tb ' Alam , are rescued

from the clutches of the black infidels with your aid and assistance and the

courage and bravery of your troops it wou ld be an excellent thing I, the

afflicted Dervish of the 'Alai order congratulate you on the firm resolve that

you have made and I offer my prayer for the deliverance of Bengal from the

hands of the infidels. I have already recited the Fatiha prayer to God to

render justice. As your object and that of your nobles is to free the land of

Bengal and to champion the cause of Islam, if God wills you will achieve

your aims in the best manner possible. As the firm resolve and the sound

143



judgment of the king are directed towards helping the cause and satisfying

the heart's desire of the son of Hazrat Makhdum you should not neglect

showing favour to that dear holy personage and you should never refrain

from meeting him and fighting for his cause"/

It may be recalled that Hazrat SimnanT (R.A.) was aware of

Ibrahim Shah SharqT since long time; and met him a number of times

beforehand. On the other hand, Ibrahim Shah Sharql, as well, was very

respectful and fearful of his stature and ever-spreading name and fame in the

East. Over and above, Nur Qutb al-'Alam and Sultan Ghiyath al-Dln A'zam

Shah had been desciples of KazT Hamld al-Din Nagori who was perchance

r

closely associated with Sheikh Ala al-Haque Manerl to whom Sultan Ibrahim

Sharql too was very respectful in alliance and cross-alliances developed

between them all.

It so happened that Ibrahim Shah Sharql along with top courtiers-

'thir ty' in num ber-attended the Darbar of the Sheikh SimnanI - the scenario

was amazing for all—Sultan supplicated the Sheikh for good wishes so that

his forces already despatched to conquer the 'Fo rt Zanada ' be successful. At

this the Sheikh offered him a token of sanctity which he brought home and

read

himself,

"W hat a Great Say id, All Jamb, Maqasid Mab (purpose maker)

that is available in this country " The Sultan convinced of the victory, made

it a celebrated occassion. Likewise, another narration relates that sometime

within 3 days afterwards, the great Sultan along with his family-off-springs-

big and small—turned up in the Darbar and urged for spiritual affiliation.

Now the Sheikh unmindful of the applause and celebration uttered, "It is the

Sultan to whom the congratulation evermore du e." In retort, the Sultan

uttered, "Credit must be gone to the celebrated Sheikh who, in fact,

materialized everything throug h m e, the dorm ant destitute."^

144



Amidst the prevalent situation, the Iliyas Shah Kingdom already

rendered fraudulent, utterly needs soccour from all around - where Sharql

Power in practice came out instantly. Though, there Raja Kans got himself

established almost as a sovereign power and succeeded in his ruthless

atrocities undoing the Muslim authority everywhere. Circumstances assumed

and cropped up such a dimension that anything short of material might and

mien can stand anyway- herein from an unseen quarter emerged a

personality— Hazrat Makhdum Ashraf Jahanglr Simnanl and his comrade

Hazrat Nur Qutb al-'Alam through their 'Fraternity' proved a Thunderbolt

for the knaves and rogues under Raja Kans who sooner than usual tumbled

down under the spiritual might of Simnanl and Nur Qutb al-'Alam as they

happened to be yoked under the Sheikh 'Ala al-Haque Manerl (R.A.) d.- (800

A.H. /1398) .

Hazrat Makhdum Ashraf JahangTr Simnanl (R.A.), the centurian

spanning over almost two centuries of world-wide phenomenon as far as

spiritualism in its unending expansion is concerned. His activities called to

be the 'prima-facie' involved Continental tours across the minute far-off

localities

hitherto

known in terms of frequent visitations of the holy souls;

his was almost exceptional in terms of recurrences and frequencies.

According to his biographers, the life of the Great Sheikh was full of events

unbound. Consequently, the chroniclers were found pre-occupied with his

'Sawaneh' (life-sketch) in which his 'Birth-date' evaded astute attention

making it almost confused and confounded. Accordingly, his 'Death-date'

amidst multifarious cross-currencies of the history, sometime, prognosticated

the similar confusion as they came up to the fore in the writings of different

authors. Verily, in spite of assumed differences, his role and status asper his

'Odd Enco unters' remain all the same.

145



References:

" Ibrahim Sharql gave extraordinary importance upon his opinion thinking that Hazrat

SimnanI, a descendant of a Dynastic rule shall be a veritable person to advise in this

crisis; as he himself

has,

to his credit, a sound administrative experience which he gave

up without coercion whatsoever. It is to be noted that Sultan Ibrahim Sharql deeply felt

the importance of consultation with the emerging political tumult, as he thought, Sultan

Ashraf JahangTr had the honorous experience of ruling Simnan for long and his

abdication afterwards. In the present situation, his advice was found to be vital for

Sharql's advancement against the usurper; hence Ibrahim Sharql particularly sought the

Sheikh's opinion for his armed struggle against the mighty Iliyas ShahT Kingdom found

the usurper's hegemony and atrocity of all sorts. Needless to say, the Sultan of Simnan in

his young age led the expedition against the Mongols and won victory.

2.

Dr. Abdul Karim, Nur

Qutb Alum s Letter on the Ascendancy

ofGanesa, (ABDUL

KARIM SAHITYA-VISARAD COMMEMORATION VOLUME), Asiatic Society of

Bangladesh, Dhaka, 1972, p- 337-338.

3.

Dr. Abdul Karim, Social History of the Muslims in Bengal, (Down to A.D. 1538),

Chittagong, 1985, pp. 30-31... The learned author opines that the following three letters

of

MTr

Saiyid Ashraf

JahangTr

Simnan throw light on Bengal:

a. One letter to Sultan Ibrahim Sharq l of Jaunpur.

b.

One letter to Sheikh Nur Qutb Alam.

c. One letter to Sheikh Husain Zukkarposh.

These letters are very important as they refer to the political condition of Bengal during

the interregnum of Raja Ganesh and the resultant invasion of Bengal by Sultan Ibrahim

Sharql of Jaunpur. But the chief importance of the letters lies in the fact that they open

before us the

hitherto

unknown chapter of

the

Muslim movement in Bengal, particularly

the activities of the Sufis of various orders. Reports about the various cultural centres

developed round the

Khanqdh

and

Chillahkhdnas

of Bengal Sufis are also available in

these letters.

146



' Ibid., p. 139 ; cf. Bengal: Past and Present, vol. LXVII, 1948, p. 36. (New light on

Raja Ganesh and Sultan Ibrahim Sharql of Jaunpur from contemporary

correspondence of

two

Muslim Saints).

• Nizam al-DTn Yamenl (R.),

Lataif-i-Ashraft,

vol. II, pp. 102-105; Saiyid Sabah al-Dln

Abd al-Rahman,

Bazm-i-Sufiah,

5 Edition_Darul Musannefin, Azam garh, India, 1989,

pp.

527-528.

147



Unlike the very many of its kind, the author followed the latest

Methodology as he reviewed, not uncritically the renowned works and

widely- read books related to his life-bound literature; the learned research

deserves to be copied in to-to.

As he says, "There is a difference of opinion in the 'bi rth-date'

and 'death-date' of Hazrat Simnanl (R). Even 'Latdif-i-Ashrqfi,' the

fundamental work acknowledged by all, fails to mention the 'birth-date'.

And certain Biographers put forward different views as to his birth and death

dates are as follow:-

(1) Sheikh Abd al-Rahman ChistT, Mir^at al-Asrar, Zia-ul Quran

Publications, Ganj-Bakhsh Road, Lahore, p. 1060.

808 A.H. as'death-year' .

(2) Shah Wajh al-Dln, Bahr-i-Zakhkdr,

808 A.H. as'death-year' .

(3) Sheikh Abd al-Haque Muhaddis DehlawT, Akhbar al-Akhyar, Madina

publishing com pany, Bandar R oad, Karachi, p. 358.

Year of Birth-770 A .H.. Year of Death- 871 A.H..

(4) Allamah Abd al-Hai ibn Fakhr al-Dln HasanT, Nuzhat al-Khawdtir, p. 27,

Eng. V ersion.

"He died in 28 Muharram, 808 A.H.. He lies buried in Kachwacha

and it is the spot of common visitation"; as it is available in Mahr-i-

Jahdntdb ".

(5) Moulavi Rahman All, Tadhkirah -i- 'Ulamd-i-Hind, Pakistan Historical

Society, Karachi, p.l 12.

Year of Death 808 A.H. /1 4 0 5 C.E.

149



(6) Prof. Hamed Hasan Qadry, Dastan-i-TankK (Urdu), Urdu Academy,

Sind, p. 24.

Birth-date 688 A.H. /1 2 9 8 , Death-date 808 A.H. / 1405.

(7)

Urdu

Dairah-i-Ma^drif-i-IslamivaK Danish Gah, Punjab, Lahore, p. 788.

Birth-date 688 A.H. /1 2 8 9 C.E.

(8) Saiyid Nu'aim Ashraf, Mahbub-i-Yaidam, Islamiah Litho Printing press,

Chittagong, p. 130

Death-date 808 A.H..

(9) Dr. Jahurul Hasan Sharib, Athar-i-Samd Ashraf Jahangir

SimnanT,

Jafr

al-DTn Khan Bookseller, Agra, India, p -1 6 .

Birth-date 688 A .H. Death-date 28 M uharram, 808 A .H.

(10) Maulavi Saiyid Qadir Ashraf KachochawT, Dhikr~i-Ashraf, Idara-i-'Ilm

wa Adab, Faizabad, India, p. 15-17.

Birth-date 712 A. H., Death-date in between from 830-832 A.H..

(11) Saiyid Shamim

Ashraf,

Ashraf

SimnanT,

Makhdum Ashraf Academy,

Dargah Sharif, Faizabad, Ind ia, P. 27 .

Birth-date 732 A.H., Death-date 28 M uharram, 832 A.H. /1 4 2 8 , Friday.

"But all these years of Death stated above, are never uniform and

almost topsyturvy in character; and none of the chroniclers seemed to have

undertaken required labour and adequate care for ascertainment of the dates,

rather they copied the dates found in the previous 'write s-u p'; as a result, the

'death-date' 808 A.H. continued unabated until Saiyid Ashraf Wahid

Kachawchawi proved it to be wrong by his work, 'Hayat-i- Saiyid Ashraf

JahdngTr

SimnanT .

Six years afterwards, Saiyid Ash raf wrote 'Ashraf

SimnanT

and got it first published in 1981 wherein he criticized some certain

150



evidences of Saiyid Ashraf Wahid and passed the way far further research,

though he, too, falsified the date 808 A.H.."

Dr. Mohammad Ashraf opines, "Except the two authors, none ever

put their mind to the same problem. Therefore, I would, hereby, state the

documents concerned and would make due discourse thereon."

The chronicle,

'Ashraf SimnanT

states that,

'Mir^dt al-Asrar'

(author: Abd al-Rahman Chistl) happens to be the first book recording 808

A.H. as a death-date. It is based on a

^Qifah '. *

CialS ^_^gV<ft ( j L ^ JiA.i ( 3 ^ ( J j- ^ jJ

"When Saiyid Ashraf JahangTr filled the life-pearl wreathed into

the fold of God, in quest of the death-date, the wisdom indicated that for

'Eternal meet' the life is 'ending' (c5«^)."

Out of the word

'Muntaha'

death-date is derived from Abjad -

808 A.H..

Afterwards, in

'Bahr-i-zakhkhar '^

the date was recorded

accordingly as 808 A.H.

(Bahr-i-Zakhkhdr

was composed after

Mir^dt al-

Asrdr).

It is known through

''Ashraf

SimnanT , that the death-date

808 A.H. was taken from 'Mir^dt

al-Asrdr

recorded 'first of all' as it comes

out from the text,

151



Next, 'Bahr-i-zakhkhar', 'Khazmat al-Asfia' and all other books

were composed afterwards. And the same 'wrong-in-thought' perpetrated

and it was literally copied in to-to.

The books recorded 808 A.H. are countable to be about 10 (ten) in

number. Apparently, it is considered to be true; but the studies

{6^)

of Dr.

Wahid Ashraf, too revealed it to be wrong. He points out to a person named

Hushang Khan Ghori, King of Malwah, contained in a certain letter of

'Maktubat-i-Ashrqft '^

The letter clearly denotes that it was addressed to him by the

Sheikh on the occasions of his (Hushang's) coronation ceremony ( ^ ^j

(^ jj ) in terms of wishing and blessings.

The letter containing the starting words that mean 'the event' is

like someone ornamenting the throne,

i.e.

as good as the august occasion to

be spread over all around centering the person of Hushang. May Allah save

him—All these indicated lofty and grandiloquent bliss conferred upon the

king.

According to 'Tabqat-i-Akbari\ vol. 3, p. 289 , Hushang captured

Malwah in 809 A.H.. While 'Firistah' recorded the year of enthronement of

the king to be the 808 A.H.. Another event as stated by Dr. Wahid Ashraf

indicates that succeeding his father in 808 / 809 A.H. he was m ade captive by

Muzaffar Shah Gujrati and became free in 810 A.H. and afterwards he

captured Mandu (the capital of Malwah) and celebrated the 'enthronement

ceremony'.

152



Eventually, Firishtah's^ records denote against it as he writes,

"After D elwar Khan his son Alph K han ascended the throne w ith the name of

Hushang and all the courtiers and principle organs of the kingdom took

BaidtX ^

on him prom ising the total subm ission. It was not much later

that the new king was informed of the advent and encroachment of Muzaffar

Shah Gujrati. It is said that Hushang got his father Delwar Khan dead

through poisoning and likelier news reached Muzaffar Shah who was

friendly with his father and called him brother

(isHi)',

hence he resolved for

expedition against Hushang as a token of punishment for the crime.

Accordingly Hushang got out of 'Fort Dahar' to face the invader. Both of

them fought a sanguinary battle in 810 A.H. wherein Sultan M uzaffar won.

According to Firishtah, Sultan Hushang Khan and Sultan

Muzaffar Shah fought each other in 810 A.H.. Hushang was defeated and

captivated. Dr. Wahid Ashraf deduced out of the event the year 810 A.H. to

be the year of his freedom and opined that he was enthroned in 810 A.H. or

sometime about it afterwards and Ashraf Jahangir Simnani wrote to him the

letter in the same year (810 A.H.). That means, as he thought, that the letter

was written after 808 A.H. while he himself stated that Hu sha ng 's father died

in 808 and or in 809 A.H..

In view of

it,

Hushang won the throne in either 808 or in 809 A.H..

In the case of Delawar Khan's death in 808 his son Hushang was likely to

have succeeded him forthwith while he was face to face with emergent

problems of ruling the state. In utter needs of new principles and solutions,

the Sheikh Simnani ® might have issued the letter of 'guidelines' on his

demand as such; and the letter was written in 808 A.H.. In case, Delwar

153



Khan died in 809 A.H., it may be said that Hushang succeeded him in 809

A.H.. So , the letter was issued in 809 A.H ..

In the same condition Dr. Wahid's argument becomes strong as he

thought that the Hazrat S imnanI survived after 808 A.H..

Now we are giving below the argum ents of Dr. Wahid A shraf in detail.

Dr. Wahid extends the life of the Sheikh even after 825 A.H.. He

narrates, through Lataif-i-Ashrafi and Makhtubat-i-Ashrafi and refers to his

travel at Gulbargah wherein the reference to Hazrat Gesu-Daraz was extant.

Again, in a letter written to Hamiduddin it is mentioned that in the same

travel the Sheikh and Gesu-Daraz made discourses on latter's contribution

and compositions.'

It is further to be noticed that the first travel found both of them in

mutual contact; whereas in the second travel there is no reference to Gesu-

Daraz rather his grandsons Shah YaduUah and Shah Safmllah came in

contact with the Sheikh.

Dr. Wahid Ashraf derives the fact out of it that:-

10

(a) The Sh eikh 's first travel occurred in 804 A .H. as

Gesu-Daraz traveled to

Gulbargah

in 804 A.H. and stayed there.

(b) When the Sheikh reached Gulbargah for the first time, Gesu-Daraz

already wrote his Kitab 'Sirat al-NabV, wh ile the same book was written (as

a matter of fact) in 810 A.H.. It denotes that the first travel of the Sheikh

occurred in 810 A.H..

(c) In his second travel the Sheikh did not men tion the name of

Gesu-Daraz; in its place, he is said to have met his grandson Shah YaduUah

and Shah Safmllah and the death of Hazrat Gesu-Daraz occurred in 825 A.H.

154



/ 1422. This indicates that the second travel of the Sheikh might have taken

place after 825 A.H. /1422 C.E.

Dr. Jilanl concluded out of the circumstances stated above

whatever results Dr. Wahid Ashraf had made out of it are not worthy of

acceptance."

"Bec ause, there is nothing found as an evidence to support the fact

that the Sheikh did not die in 808 A.H.. He wrote that the first travel of the

Sheikh occurred after 804 A.H., because Saiyid Gesu-daraz reached

Gulbargah from Delhi in the same year. Dr. Wahid Ashraf appears to have

concluded from the premise— When the S heikh made his first travel the date

was to be after 804 A.H., naturally the second travel is to be after 808 A.H..

Consequently, he was alive even after 808 A.H.. We can not regard it as

evidence; may be he has made first travel in 805 and the second in 807 A.H..

Therefore, 'the 1^^ conclusion (a)' and its results is not worthy of

acceptance.

And 'the 2"' result (b )' is also not free from doubt. Accord ing to

his narration in the first travel of the Sheikh, Hazrat Gesu-Daraz had already

completed writing of book 'Sirat al-NabV and the book was written after 810

A.H.. As a result, it appears, as if he had traveled the first time to Gulbargah

after 810 A.H.. It may be mentioned here that 'Hazrat Gesu-Daraz completed

writing the book in 810 A.H., is left by Dr. Wahid Ashraf without any

reference whatsoever."

"Hence, it can hardly be said that the book-in-question was written

in 810 A.H. it is possible that the same has been done beforehand. If any

155



document (positively) liad been at our liand supporting the fact that the book

had been written in 810 A.H. or afterwards we could conclude the survival of

the Sheikh after 810 A.H. onw ards.

In 'the 3"^ pha se(c)' Dr. W ahid A shra f s conclusion as to his

missing the name of Hazrat Gesu-Daraz, too does not hold water as an

argument. As the author basing his thought on missing of Gesu-Daraz in the

same travel mentioned meeting Shah Yadullah and Shah Safiullah, which

indicates again Hazrat Gesu-Daraz being dead in 825 A.H., the Sheikh

survived in 825 A.H. and afterwards. It is never to be established that Gesu-

Daraz died in 825 A .H. when the second travel of Sheikh SimnanT took place

and the name of Gesu-Daraz was not mentioned therein—simply non-

mentioning of the name of Gesu-Daraz never indicates that the Sheikh was

dead. Because anybody's absence (to be mentioned) is never the evidence of

his death. It is evermore possible that during the Sheikh's 2^^ travel Gesu-

Daraz might have gone away elsewhere; may be, he had been in the similar

travel and all that. So, to conclude his (Ge su-D araz's death) out of it is

never worthy of approval in historical estim ate."

So long we had been pre-occupied with the differences occurred as

to his 'Death-dates'. According to Husain Nasar, known to be a noted

historical philosopher, difference of opinions -'huge and hazy'- certainly

provides scope for 'longevity' of life-span rather than 'the shorter' one;

hence in the researching m odes, we are bound to follow the conclusion of Dr.

Shamim Ashraf that was based upon his sharp and shrewd analysis of the

probable gaps traceable in the arguments of Dr. Wahid Ashraf

According to him (Dr. Sham im), among all 75 letters of the Sheikh

the letter no-45, in fact, was a response to the letter written by Nur Qutb al-

156



'Alam that had referred to the atrocities of the King Kans. So, connecting it

with the date of Kans's Hving cannot result in the fixation of the Hfe-span of

the Sheikh Simnanl.^^

"What prominently comes out as such, that the theory of Sheikh's

writing letters within 817 to 821 A.H. cannot stand valid for the particular

letter numbered 45, denoted the fact otherwise—the Sheikh SimnanT wrote

no letter at all whatsoever to K ans."

"Herein, the statement of Nizam al-Yamenl (qtd. in Saivid Ashraf

JahdnsTr by Dr. Saiyid Mohammad Ashraf) gives out the positive fact stated

in the

Latifah

No. 56 vide

{Lataif-i-Ashrafi)}*

The same stated that Saiyid

Abd al-Razzaque Nur al-'ATn lived 120 years. Explaining it in detail that he

courted discipleship while he was 12 years and for 40 years he was pre

occupied with the *Rushd-wa-Hidayaf i.e. spiritual guidance and the rest of

his life he set up to the service of the Sheikh SimnanT. It is a fact accepted by

all that the Sheikh

Mr al- Am

died in 872 A.H. Now deducting 40 from 872

A.H., comes up 832 A.H. and it is in keeping with the natural estimate that

Hazrat SimnanT lived up to 832 A .H. /1 4 2 8 making his life-span 120 years in

total.'^

The life-time (Birth and Death) of a note-worthy saint of world

wide repute so great as Hazrat Ashraf SimnanT, is apt to be thronged in

multifarious facts and facets; hence something different in nature is likely to

emerge in this connection which none can afford to overlook. Making the

discussion concerned, in length and breadth, the chroniclers fixed up the

death-date of Hazrat Nur Qutb al-'Alam being 818 A.H. / 1415 C.E. round

157



which revolve many other connecting events that have got direct bearing

upon and consonance into the same.

It is historically put on record that at the 'death-bed' of Hazrat

SimnanI at Kachawcah people flocked there form all around where the name

of Nur Qutb al-'Alam deserves particular mention. In utter anguish Hazrat

Nur Qutb al-'Alam noted the meritorious services of the Sheikh in

Hindustani Islam, nay, the entire Muslim Dom—"the world of Islam still

demands and desires far-more longer stay of your good self. At this, the

Sheikh SimnanI humbly uttered, "My allotment of 'Khidmat' was perhaps

fulfilled and the com ing-time left for all of you w hich I cherished to be all

the more b lissful". ^

These utterances prima-facie (as it appears) point to the almost

closing hours of SimnanI's life-time. Dr. Wahid Ashraf and Dr. Jilanl carried

into effect details of data, available at hand, and undertook almost inhuman

labour towards the similar target— moulding and remoulding all of them as

if towards the lengthening of the life-span thereof up to 832 A.H. / 1428

C.E..

Over and above, both the illustrious authors happened to be the

far-later in time-sequence who elaborately utilized the previous works found

at hand; but they furnished no data at all towards any tendency whatsoever

that might pinpoint to the lengthening of life-time any longer than 808 A.H. /

1405 C.E.'^ far-from any ground betaking the date up to 832 A.H . / 1428. In

ultimate analysis, the argument seems to be inadequate to stand firm to run

along with the 'passing-references' available in

*Tahaqat-i-Akbari'

and

''Tarikh-i-Firishtah' and the like.

158



It may be noted here that the event connected with Delawar Khan

and his son Hushang Khan in terms of 'Inheritance' and 'Coronation

Ceremony'

etc

needs to be wrought-up to fit in with the emerging

chronology contributing to the expected date of Hazrat Ashraf SimnanT's ®

death-date—in plain historical methodology this sort of unending labour of

events connected with particular epoch to be made extendable with a death-

date of a historical personage as great as Simnanl, is to make the plain history

over-loaded with things non-historical.

159



References:

' Husain Nasar, My stics C elebrities Across the

World,

Isik Kitabech es, Istambu l, 1973,

pp. 17-24.

' Dr. Saiyid Mohammad Ashraf Jilani, Saiyid Ashraf Jahansir SimndniKl llmu DinT

awr Ruhdni Khidmat ka TahaigT Jaizah, Ph. D. thesis, University of Karachi, Pakistan,

2003,

pp. 24-33.

3

' Saiyid Shamim Ashraf, Ashraf Simndnu Makhdum Ashraf Academ y, Dargah Sharif,

Faizabad, India, p. 23.

4

Sheikh Abd al-Rahman ChishtT, Mir at al-Asrar, (trans. Captain Wahid Bakhsh

ChishtT), Maktaba-i-Jam-i-Nur, Delhi, India, 1418 A.H. /1997, p. 1059-1060.

' Shah Wajhuddin, Bahr-i-Zakhkhar, p. 26.

' Hazrat Saiyid Ashraf Jahang ir, Maktabat-i-Ashraft, vol. II, (Trans.Mo ulana Mam taz

Ashrafi), Darul Ulum Ashrafia, Pakistan, p. 285.

7.

Mohammad Qasim Firishtah, Tarikh-i-Firishtah, vol. 2, Trans, by Abd al-Hai

Khwajah, Pub. Sheikh Ghulam Wali and Sons (Pvt.) Publishers, Lahore, p. 666.

Wahid Ashraf, Hayat-i-Saivid Ashraf Jahdnuir SimnanT, Sarfaraz Qawmi Press,

Lucknow, India, n.d., p. 25.

9.

Jamful Akhtar Ashrafi, Gaus-i- 'Alam Ha zrat Ashraf Jahdm ir

SimnanT,

Ashraf

Jahangir Academy, Chittagong, 1996, p- 43. The learned author, on the other hand, made

them both (SimnanI and Gesu-Daraz) alive at the same time making discourse mutually.

' Wahid Ashraf, op. cit, p. 25.

' Dr. Jilani, op. cit., pp . 31-32.

12.

* Saiyid Shamim Ashraf, op. cit., p. 24.

13.

Dr. Jilani,

op. cit.,

p . 32.

14.

Nizam al-Yemeni, LatSif-i-Ashrafi, vol. 2, p. 381 .

160



' It may be remembered that Hazrat Sharf al-Dm Ahmad bin Yahya ManerT (R.A.) (d.

782 A.H. /1381 C.E.) lived for 120 years, the same case was with Hazrat Bandah-Nawaz

Gesu-Daraz (R.A.) (d. 825 A.H. / 1422) and Sharf al-Dm Bu All

Qalandar

(d. 724 A.H.

/ 1324); even Abd al-Razzaque N ur al- Ain lived for 120 years without doubt making

the same event simultaneously for the same length of life that, in deed, was the case

though shrouded in mystery, emerged as factual happening in as much as Allah willed.

' Prof. Abd al-Bari, Ashraf

JahansTr,

Faizabad, India, 1981,

p-41.

17

Sheikh Abd al-Haq, Muhaddis DehlawT, Akhbar

al-Akhyar.

(trans. MuflT Ghulam

Muin al-Dm NaimT), FarTd Book Dipu, Delhi, India, p. 358-361; Abd al-Hai Nadavl,

Nuihat

al-Khawatir,

vol. 3, Taiyab Academy, Pakistan, 1412 A.H. /1991, p. 25-27.

161



onclusion

162



onclusion

By His grace, we have rendered the vast theosophic explorations

of Simnanl into academic profile alongwith his otherwise involvements that

were found strikingly significant within the fabric of vital reformulation of

spiritual and historical analysis of the period in question. Moreover, we have

ventured to bring into lime-light the cultivation of the formal and terminal

wisdom alongwith the inculcation of refined and virtuous Theosopy of top-

order. We have also tried to thrash down the exalted ideas of classical

theosopy upon the grand scholarship of a Darbar, MTrzakhil by nam e wherein

laudable accretions are steel found to be going on unadulterated. Meaningful

linkages were however traced down between the two. The same epithet

Jahang lr concurrent with Hazrat Simnan l in the comm on nomenclature

where his intercepting role saved Islamic rule and culture with ever-

increasing vitality of Islam as a whole, in Bengal, in particular. Needless to

say, particularities found therein were widely common amidst the spiritual

culture of by-gone days that laterly faced enormous distortions; hence they

were kept outside the purview of the Theological instructions and

Theosophical orders that have grown up side-by-side. Of course, the same

category of contradictions expected to revitalize Sharidh , marred the

cultural phenomenon promoting the religio-cultural order in the long run. We

have propounded the contribution of those stalwarts that historically

promoted the cultural Islam.

Hazrat Sim nan l s role in very many cross-currents o f the history

shall remain starkly alive in the arena of Muslim rule in Hindustan and

163



Bengal, in particular. As we explained throughout the thesis, though precise

in appearance, but deserves to be considered evermore important for the

development of spiritual Pathways—countless and evergrowing. MTrzakhil

Darbar

Sharif

as a case, is found to be very much conjoined up with classical

aura of Ahl-i-Bait on top and in utter flourishment it maintained almost living

attachments to the already widely pronounced Tanqahs i.e. Qadiriah,

Chistiah, Naqshbandiah, Sahrowardiah, Firdawsiah and the like; while with

Abul- Ulaiah, in particula r, it has close relation with Sabiriah Quddusiah (of

GangOhl), Nizamiah Quddusiah and Razzaqiah alongwith total stalwarts

flourished along Ferunglmahal, Saharanpur, Jaunpur, Delhi and Kolkata.

Along with certain particularities

{Simad-^^,

they say, it is almost the solo

Darbar that had kept originality and unaltering formality in the spirit of real

asceticism in the long wijfe of centuries.

Quite surprisingly, it sticks to Isal-i-Sawdb Mahfil {Fdtiha wa Nidz

and Adrds), over and above, making particular stress on Islamic Ayydm and

Laydli m

terms

of M ilad-un-NabT,

AshUrd,

Lailat al-Qadar, Lailat al-Barddt

and the like. It needs particular mention that every day and night—all the

time—there occur Majdlis and Mahdfil of Adyiyah ( SF-^ ) alongwith

hundreds and thousands of people sharing the Tabarruk round the clock.

From the very beginging, owners of the title unusually did not rest

satisfied with spiritual bounty as they attained rather they put themselves

forward to the acquisition and extension of knowledge and wisdom in the top

most seminaries—here, there and everywhere.

164



MTrzakhil Darbar, in popular parlance, is treated of late, in

particular to have belonged to Biddti Stock (nakedly innovative in trait and

character); in reality, it is a view in the air

{<>\j^\

J^ ^ ^ ^ ) — anybody

visiting the shrine shall stand dumb-founded witnessing the picture

otherwise.

In the Post-Modern estimation nothing bereft of social service and

Egaliterianism is to be held outside the purview of humanism. In fact, the

said Darbar and its architect {Gaddlnashin) is found always doing social

services of all kinds—official, institutional, mechanical and m onum ental. His

life,

most of it, passed in qualifying the jobs of public-works—the

beneficiaries are usually helpless men in the street. As for instance,

construction of Cross-Dam, Irrigation, Hospital, Bank, Post-office,

compulsory Survey-training, Public Defence etc. So, immense numbers of

populace are its beneficiaries which are never banned against the Fold. The

striken phenom enon is so much impressive that the custom is running as such

as it had started long before.

165



Appendix: A

Spiritual Lineage of Hazrat Makhdum

Ashraf Jahanglr SimnanT (R.A.)**

No.

1.

2.

3.

4.

5.

6.

7.

Holy Name

Hazrat Makhdum Saiyid Ashraf

Jahangir SimnanT (R.A.)

Hazrat Sheikh 'Ala al- Haque

wa al-Din Ganj-i-Nabat 'Umar

Ibn A sad M anerT (R .A.)

Hazrat Sheih Akhl Siraj al-DIn

'Uthman A aina-i-Hind (R.A.)

Hazrat Sultanul Mashaikh

Mahbub-i-Ilahi Khwajah

Nizam al-DTn Awlia (Q.S.A.)

Hazrat Sheikh Farld al-DTn

Mas'Od Ganj-i-Shakar

(Q.S.A.)

Hazrat Qutb al-Aqtab Khwajah

Qutb al-DTn Bakh tiar KakT

UshT (Q .S.A .)

Sultanul Hind Khwdjah-i-

Khwajegan Hazrat Khwajah

Date of Holy Death

28 Muharram, 83 2

A.H. /1428C.E.

1 Rajab, 800 A .H. /

28 March, 1398 C.E.

'ETd-ul-Fitr, 758 A.H.

/Sep . ,

1357 C.E.

18 RabiussanT,

725A.H./11 Apri l ,

1325 C.E.;

Wednesday

5 Muharram, 663

A.H. /4N0V. , 1264

C.E. Tuesday

14 Rabi-ul- Aw wa l,

634 A.H. /Nov. ,

1236 C.E.

6 Rajab,

633 A .H. / 24 March,

Place of Holy

Mazar Sharif

Kachwacha SharTf,

India.

Choto D argah,

Pandua, India.

North-West comer

of Sagar Dighi,

Sadullahpur,

Maldah, India.

Giyaspur, Delhi,

India.

Pakpattan SharTf,

Pakistan.

Meher WalT SharTf,

Delhi, India.

Ajmeer

SharTf,

Raj Stan, India

166



References:

**. Sheikh Abd al-Rahman ChistT (R.A.),

Mir

^

at

al-Asrar,

Maktaba-i-Jam-i-Nur, Delhi,

India, 1418 A.H. / 1997 C.E., pp. 1013-1017; Dr. Abdul Karim,

Social History of the

Muslims in BertsaL Jatiya Grantha Prakashan, Dhaka, Banngladesh, 3'"'' Ed., 2001, pp.

126-129, 131; Sheikh Abd al-Haq Muhaddis DehlawT, Akhbar al Akhyar (trans. Mufti

Ghulam Muin al-DTn Nairn ), Farld Book Dipu, Delhi, India, p. 310; Abdul Hai NadavT,

Nuzhat

al-Khawatir,

vol. Ill, Taiyab Academy, Pakistan, 1991, pp. 25-27; Dr. Saiyid

Mohammad Ashraf JilanT,

Saiyid Ashraf Jahangir S imnanT Ki

IlmT,

Dim awr RuhanT

Khidmat ka TahqTqT Jaizah, Ph.D. thesis. University of Karachi, Pakistan, 2003, pp. 76-

77.

169



Appendix; B

Spiritual Lineage of M irzakhil Darbar Sharif

As we stated earlier, there are 7 Silsilahs running in 'Mirzakhil Darbar Sharif.

1. Silsilah-i- Allyah Qa dinah

Sahrowardiah Jahdnginah

2.

Silsilah-i- Aliyah Ch ishdyah

Qalandariah Jahdnginah

3 .

Silsilah-i- Aliyah Naqshbandiyah

Abul Uldyiah Jahdnginah

4. Silsilah-i- Aliyah Firdaw siyah

Jahdnginah

5. Silsilah-i- Aliyah Qddinah

Razzdqiah Jahdnginah

6. Silsilah-i- Aliyah Nizdm iah

QuddUsiah Jahdnginah

7. Silsilah-i- Aliyah Sdbinya h

QuddUsiah Jahdnginah.

We are adding here all 'the Holy Names' and 'the dates of Holy Birth &

Death' and 'the locations of Holy Mazar Sharlfs' of the accomplished Saints of

those 'Seven Tarlqah s' of Silsilah-i-'Aliyah Jahang lrlah. who are 153 in number.

170



1

S I L S I L A H - I - A L I Y A H O A D I R I A H S A H R O W A R D I A H J A H A N G M A H

N o

1

2

3

4

Holy Name

Hazrat Shah

Jahanglr Tajul

Arefin Saiyid

Moulana

Mohammad 'Areful

Hai (Q.S.A.)

Hazrat Shah

Jahanglr Shamsul

Arefin

Saiyid

Moulana

Mohammad

Makhsusur Rahman

(Q.S.A.)

Hazrat Shah

Jahanglr Fakhrul

Arefin Saiyid

Moulana

Mohammad Abdul

Hai (Q.S.A.)

Hazrat Shah

Jahanglr Sheikhul

Arefin Moulana

Mukhlesur Rahman

(Q.S.A.)

Date of Holy

Birth

17 Jamadiussanl,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27 Jamadiussanl,

1 3 3 4 A . H . / 1

May, 1916 C.E.,

Monday

14 S haww al,

1276 A.H. /6

May, 1860 C.E.,

Sunday

ISZilhadj,

1229 A.H. /28

Nov., 1814 C.E.,

Monday

Date of Holy Death

Present Sajjadah-

Nashin Sahib Qiblah-

i- Alam

(Q.S.A.)

24

Jamadiussanl,

1391 A.H. /16

August, 1971

C.E., Monday

n Z i l h a d j ,

1339 A .H./22

Aug., 1921 C.E.,

Monday

12 Zilqaad,

1302 A .H ./2 4 Aug.,

1885 C.E.,

Monday

Place of Holy

Mazar Sharif

MTrzakhil

Sharif, Satkania,

Chittagong,

Bangladesh.

MTrzakhil

Sharif,

Satkania,

Chittagong,

Bangladesh.

MTrzakhil

SharTf,

Satkania,

Chittagong,

Bangladesh.

171



5

6

7

8

9

10

Sheikhul 'Alam

Hazrat Shah Saiyid

EmdadAlT(Q.S.A.)

Hazrat Gaus al-

'Alam Shah

Mohammad MahdT

FamqT(Q.S.A.)

Hazrat Shah Mazhar

Husain(Q.S.A.)

Hazrat Shah Hasan-

Dust Farhatullah

(Q.S.A.)

Hazrat Makhdum

Shah Hasan All

(Q.S.A.)

Hazrat Imam al-

'Arefln Makhdum

Shah M un'em

Pakbaz iQ.S.A.)

1 1 95A.H. /

1781 C.E.

1167 A .H. /17 54

C.E.

1143 A .H. /17 3 1

C.E.

Ramadan, 1082

A.H. /

January, 1672

C.E.

6 Zilq'ad,

1304 A.H. /28

July, 1887 C.E.,

Thursday

7

Jamadiul Awwal,

1287 A .H ./4 Aug.,

1870 C.E.,

Thursday

13 R abiussanl,

1271 A.H. /

3 January,

1855 C.E.,

Wednesday

Previous night of

10 Shaban, 1225

A.H. / Sep.,

1810 C.E., M onday

28 Rabiul A ww ai,

1 2 2 4 A . H . / 1 3 M a y ,

1809 C.E., Saturday.

lORajab, 1185 A.H./

17 Oct., 1771 C.E.,

Previous night of

Jum'ah, (At the time

Qadi W all •

Chawk,

Bhagalpur

Sharif,

Bihar,

India.

Karim Chawk,

Chaprah

Sharif,

Bihar, India.

Karim Chawk,

Chaprah

Sharif,

Bihar, India.

Karim Chawk,

Chaprah Sharif,

Bihar, India.

Khwajah

KelanGhat,

Patna

Sharif,

Bihar, India.

Mitan Ghat,

Patna Sharif,

Bihar, India.

172



19

20

21

22

23

24

Fadlu l l ah ' t / r /

Saiyid

G ussayi(n)

(Q.S.A.)

Hazrat Shah

Qutb al-DIn Bind-i-

Dil (Q.S.A.)

Hazrat Shah Najm

al-DTn Qalandar

(Q.S.A.)

Hazrat Mir Saiyid

Nur al-DTn Mubarak

Gaznavl (Q.S.A.)

Hazrat Mir Saiyid

Nizam al-DTn

GaznavT (Q.S.A.)

Hazrat Sheikhush

Shuyukh Sheikh

Shihab al-DTn

SahrowardT

(Q.S.A.)

Mahbub-i-Sobhani

Qutb-i- Rabbani

776 A .H. /

1374-1375 C.E.

Rajab/Shaban,

539 A.H. / 1 1 4 5

C.E.

1 Ram adan,

470A.H. / 24

25 Sh^aban, 925 A .H.

/ 31 Aug., 1519 C.E.,

Sunday

20 Zilhadj, 837 A .H. /

6 August, 1434 C.E.,

Wednesday

1 M uharram,

670 A .H ./1 6 August,

1271 C.E., Sunday

21 Rajab,

720 A .H. /

Sep,

1320 C.E.

1 Muharram,

632 A .H. / 4 O ct.,

1234 C.E.;

Wednesday

11 RabiussanT, 561

A.H.,/18 February,

Baraduri, Bihar,

India.

'Allanpur

(opposite to the

Jail) Jaunpur,

India.

Malwah,

near about

Ghatmando,

Nalchah, India.

East side of

Hawd-i- Shamsi,

Delhi, India.

Balkh,

Afghanistan.

1

Baghdad, Iraq,

j

1

Baghdad SharTf, :

Iraq.

i

174



25

26

27

28

29

3 0

Gaus-i-Samdani

Hazrat Sheikh

Saiyid M uhl al-DTn

Abd al-Qadir JllanI

(Q.S.A.)

Hazrat Sheikh Abu

Sa'yid Mubarak Ibn

All MakhzumT

(Q.S.A.)

Hazrat Sheikh Abul

Hasan All Ibn

Mahmud Hankarl

(Q.S.A.)

Hazrat Sheildi Abul

Farah Mohammad

Ibn Abdu llah

TarsusI(Q.S.A.)

Hazrat Sheikh Abd

al-AzTz Tamlml

(Q.S.A.)

Hazrat Sheikh

Rahim al-DTn 'Ayad

(Q.S.A.)

Hazrat Sheikh Abu

Bakar Shihli

March,

1078 C.E.,

Sunday.

409 A.H. /1018

C.E.

247 A .H. /

861 C.E.

1166

C.E.; The nigh t after

Jum'ah.

25 Muharram, 513

A.H./May, 1119

C.E.

1 Muharram, 4 86

A.H./7 Feb. , 1093

C.E., Tuesday

15 Rabi-ul- A wal,

407 A.H. or

3

Shaban,

447 A .H ./A ug . , 1016

C.E.; or

Oct., 1055 C.E.

4 /10Zi lq ' ad ,447

A.H. / Jan.-Feb.,

1056 C.E.

7 M uharram /

3 Rabi-ul- Aw al,

387 A.H./Jan. or

March, 997 C.E.

27 Zilhadj,

3 3 4 A . H . / 4 A u g . ,

Madrasah-i-

Gausia, Baghdad

Sharif,

Iraq.

Hankar Sharif

Tiunisia,

{Sham).

Tarsus, Turkey.

Yemen.

Baghdad, Iraq.

175



31

32

33

34

35

36

(Q.S.A.)

Hazrat Saiyidut

Tayefah Abul

Qasem Sheikh

Junayid Baghdad

(Q.S.A.)

Hazrat Sheikh Abul

Hasan As-Sarl SaqtT

(Q.S.A.)

WozTdX Abu Mahfuz

M'arufKarkhl

(Q.S.A.)

Hazrat Imam Saiyid

AH Ibn M usa

Rida

(A)

Hazrat Imam Musa

Kdzim (A)

Hazrat Imam Jafar

Sddiq (A)

11 Rabi-ul- Awal,

153 A.H./March,

770 C.E.;

Madina

Manawwarah

128 A.H. /746

C.E.; Madina

Manawwarah

77 A.H. / 696

C.E.; Madina

Manawwarah

946 C.E.;

Thursday,

19 Shaw wal,

298 A .H. / 26 June,

911C.E. ;

Friday

6 Ramadan,

253 A .H . /1 3 Sep.,

867 C.E.;

Tuesday.

20 Muharram, 2 00

A .H ./4 Sep., 815

C.E.;

Friday

21 Ramadan, 208

A.H . / January,

824 C.E.

24 Rajab,

183 A .H ./3 Sep.,

799 C.E.,

Friday;

at the age o f 55 years

old.

15 Rajab, 148 A.H . /

10 Sep.,

765 C.E.,

Maqbara-i-

Shuniziah,

Baghdad, Iraq.

Maqbara-i-

Shuniziah,

Baghdad, Iraq.

Karkh, Baghdad,

Iraq.

Mashhad-i-

Mu qaddas, Iran.

Kazimain

Sharif,

i

Baghdad, Iraq.

— - • 1

Jannat-ul Baqi ,

(Beside his

••

Father & Grand i

176



37

38

39

40

41

Hazrat Imam

Mohammad Bdqir

(A)

Hazrat Imam All

Zainul Abedin (A)

Hazrat Imam

Husain (A)

Hazrat Amirul

M^omeriln All

Murtada (R.A.)

Hazrat Saiyiduna

Rasul-i- Maqbiil

Mohammad

Mustafa (D.S.)

58-59 A.H. / 678-

679 C.E.;

Madina

Manawwarah

37 A .H. /

657 C.E.

Shaban, 4 A.H.

/Jan., 626 C.E.

602 C.E.

2 R abi-ul- Aww al,

22 A pril, 571

C.E.; Monday

Friday;

at the age of

71

years

old

lOZilhadj, 117 A.H./

6 January,

736 C.E.,

Monday;

at the age of 58 years

old.

Muharram,

94 A .H. / Oct.,

712C.E. ;

at the age of 57 years

old.

10 M uharram,

61 A .H ./1 5 Oct.,

680 C.E.;

Friday

17 Ramadan,

41 A.H./17 January,

662 C.E.; Friday

12 R abi-ul-Aw wal,

l l A . H . / 4 J u n e , 63 2

C.E.; Monday

Father) Madina

Manawwarah,

K.S.A.

Jannat-ul Baqi ,

{Qubbat-ul

Abbas) Madina

Manawwarah,

K.S.A.

Jannat-ul Bag I

(Qubbat-ul

Abbas)

Madina

Manawwarah,

K.S.A.

Karbala, Iraq.

Najaf Sharif,

Iraq.

Madina

Manawwarah,

K.S.A.

177



N.B: There is another Silsilah [from Hazrat Abu Mahftiz M aruf KarkhT (Q.S.A.)

to Hazrat Amiml M omenin All

Murtadd

(A)] without above-mentioned

Shajrah

Sharif.

No.

33

34

35

36

37

38

Holy Name

Hazrat Abu Mahfiiz

M'arufKarkhl

(Q.S.A.)

Hazrat Abii Solaiman

D r u d T a i ( R . A . )

Hazrat Abu

Mohammad Habib

'AjamT (R. A.)

Hazrat Hasan Basri

(R.A.)

Hazrat Am irul

M'omenln

All

Murtadd (R.A.)

Hazrat Saiyiduna

Rasul-i-Maqbul

Mohammad Mustafa

(D.S.)

Date

o

Holy

Birth

22 A.H. / 643

C.E.

602

C.E.

2 Rabi-ul- Awwal,

22 April, 571

C.E.;

Monday

Date

o

Holy

Death

20 M uharram,

200 A.H.

/ 4

Sep.,

815 C.E.

Friday

27 RabiussanI,

165 A.H. /23

D e c ,

781

C.E.

3 RabiussanI,

156 A.H. /7

March,

773 C.E.

l / 5 R a j a b , 110

A.H.

/

Oct.,

728

C.E.

17 Ramadan,

4 1 A.H. / 1 7

January,

662

C.E.; Friday

12 Rabi-ul-

Awwal, 11

A.H.

/

4

June,

632

C.E.; Monday

Place

o

Holy

Mazdr Sharif

Karkh, Baghdad,

Iraq.

Baghdad, Iraq.

Baghdad, Iraq.

Basra, Iraq.

Najaf Sharif, Iraq.

Madina

Manawwarah,

K.S.A.

178



There is another Silsilah from Hazrat Abul Farah Tarsus (R) to Hazrat Abu Bakar

Mohammad Ibn Dalaf S/Z/ZJ/F (R.A).

27

28

29

30

Hazrat Abul Farah Tarsus (R.A.)

Hazrat Sheikh Abul Fadl Abd al-Wahid Ibn Abd al-Az z Tam m (R.A.)

Hazrat Abd al-Az z Tam m (R.A.)

Hazrat Abu Bakar Mohammad Ibn Dalaf 5 /z/Z?/r(R.A.)

179



SILSILAH-I ALlYAHCHISTIYAHOALAmARIAH

JAHANGIRIAH

No.

1

2

3

4

5

Holy Name

Hazrat Shah

Jahanglr Tdj ul

Arefin Saiyid

Moulana

Mohammad 'Areful

Hai (Q.S.A.)

Hazrat Shah

Jahanglr Shamsul

Arefin Saiyid

Moulana

Mohammad

Makhsusur Rahman

(Q.S.A.)

Hazrat Shah

Jahanglr Fakhrul

Arefin Saiyid

Moulana

Mohammad Abdul

Hai (Q.S.A.)

Hazrat Shah

Jahanglr Sheikhul

Arefin Moulana

Mukhlesur Rahman

(Q.S.A.)

Sheikhul 'Alam

Date of Holy

Birth

17

Jamadiussanl,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27

Jamadiussanl,

1334 A .H . / I

May, 1916 C.E.,

Monday

14 Shaw wal,

1276 A.H. /6

May, 1860 C.E.,

Sunday

ISZilhadj,

1229 A.H. /28

Nov., 1814 C.E.,

Monday

Date of Holy

Death

Present Sajjadah-

Nashin Sahib

Qiblah-i- 'Alam

(Q.S.A.)

24

Jamadiussanl,

1391 A.H. /16

August, 1971

C.E., Monday

n Z i l h a d j ,

1 339A.H. / 22

Aug., 1921 C.E.,

Monday

12Zilqaad,

1302 A.H. /24

Aug., 1885 C.E.,

Monday

6Zilq 'ad,

Place of Holy

Mazar Sharif

Mlrzakhil

Sharif,

Satkania,

Chittagong,

Bangladesh.

Mlrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

Mlrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

Qadi W all Chawk,

180



11

12

13

14

15

16

17

Hazrat Shah Mir

Saiyid KhalTl al-DIn

(Q.S.A.)

Hazrat Shah MTr

Saiyid Jafar

(Q.S.A.)

Hazrat Shah Mir

Saiyid Ahlullah

(Q.S.A.)

Hazrat Shah Saiyid

Nizam al-DIn

(Q.S.A.)

Hazrat Shah M ir

Saiyid TaqI al-DIn

(Q.S.A.)

Hazrat Shah Saiyid

Naser al-DIn

(Q.S.A.)

Hazrat Shah Saiyid

Mahmiid (Q.S.A.)

Prayer)

19Zilq'ad

24Rab ' i -u l -

Awwal

4 M uharram

Mir Mahallah,

Kasba-i-Ba(r)d, {

Patna,

Bihar, India.

Kasba-i-Ba(r)d,

Patna,

Bihar, India.

Mahallah-i-

Baraduri, Bihar,

India.

Mahallah-i-Nayi

Saraye,

Baraduri, Bihar,

India.

Mahallah-i-

Baraduri, Bihar,

India.

Mahallah-i-

Baraduri, Bihar,

India.

Mahallah-i-

Baraduri, Bihar,

India.

182



18

19

20

21

22

23

24

Hazrat Shah Saiyid

F a d l u U a h ' ^ r /

Saiyid Gussayi(n)

(Q.S.A.)

Hazrat Shah

Qutb al-Din Bina-i-

Dil (Q.S.A.)

Hazrat Shah Najm

al-DIn Qalandar

(Q.S.A.)

Hazrat Mir Saiyid

Nur al-DTn M ubarak

Gaznawl (Q.S.A .)

Hazrat

MTr

Saiyid

Nizam al-DIn

Gaznawl (Q.S.A .)

Hazrat Khidr RumT

(Q.S.A.)

Hazrat Qu tb al-

116 A.H. /

1374-1375 C.E.

500 A H . /

1107 C.E.

5 Jamadiussam

25 Sh^aban, 925

A.H. /31 Aug. ,

1519 C .E.;

Sunday

20 Zilhadj, 837

A.H . / 6 Aug ust,

1434 C.E.;

Wednesday

1 M uharram,

670 A.H. /16

August, 1271

C.E.; Sunday

21 Rajab,

720 A .H. /

Sep.,

1320 C.E.

14 RabiussanI,

750 A .H. / 9

July, 1349 C.E.;

Wednesday

14 Rabi-ul-

Mahallah-i-

Baraduri, Bihar,

India.

'Allanpur

(opposite to the

Jail) Jaunpur,

India.

Malwah,

near about

Ghatmando,

Nalchah, India.

East side of Hawd-

i-Shamsi,

Delhi,

India.

Balkh,

Afghanistan.

Near about

Hal wan Town.

Meher W all Sharif,

183



25

26

27

28

29

30

Aqtdb Khwajah Qutb

al-DTn Bakhtiar KakT

UshT(Q.S.A.)

Sultan al-Hind

Khwajah-i-

Khwdjegan Hazrat

Khwajah Mu'Tn al-

Din Chishtl Sanjarl

(Q.S.A.)

Hazrat Khwajah

'Uthm an HarunT

(Q.S.A.)

Hazart Khwajah HajT

Sharif Jindani

(Q.S.A.)

Hazrat Khwajah

Moudud Chishtl

(Q.S.A.)

Hazrat Khwajah

Naser al-DTn Abu

YiisufChisthT

(Q.S.A.)

Hazrat Khwajah Abu

Mohammad Abddl

Chishtl (Q.S.A.)

MRajab, 537

A.H. / 8

February,

1143 C.E.;

Monday

526 A.H . / 1 1 32

C.E.

4 30 A.H. / 1 039

C.E

Awwal, 634 A.H.

/Nov., 1236 C.E.

6 Rajab,

633 A .H. / 24

March,

1236 C.E.;

Monday

6 Shaww al,

617 A .H. / 1 1

D e c , 1 2 2 0

C.E.; Friday

10 Rajab,

6 1 2 A . H . / 1 1

Nov., 1215 C.E.;

Wednesday

1 Rajab,

527 A.H. /May,

1133 C.E.

3 Rajab,

459 A .H./

27 M ay,

1067 C.E.;

Monday

4 RabiussanI,

411 A.H./

August,

1020 C.E.

De lhi, India.

Ajmeer Sharif,

Raj Stan, India .

Jannat-ul-

M o'allah, Makkah

Sharif, K .S.A.

Jindana City,

Bukhara,

Uzbekistan.

Chisht,

Afghanistan.

Chisht,

Afghanistan.

Chisht,

Afghanistan.

1

184



31

32

33

34

35

36

37

Hazrat Khwajah Abu

Ahmad Chishtl

(Q.S.A.)

Hazrat Khwajah Abu

Ishaq Sham Chishtl

(Q.S.A.)

Hazrat Khwajah

Mamshad 'AlvT

DainurT C hish tl

(Q.S.A.)

Hazrat Khwajah Abu

Hubaira BasrT

(Q.S.A.)

Hazrat Khwajah

Huzaifah MurashI

(Q.S.A.)

Hazrat Khwajah

Sultan Ibrahim Ibn

Adham (Q.S.A.)

Hazrat Khwajah

Fudail Ibn 'Ayad

(Q.S.A.)

1

260 A .H./

874 C .E.;

1 Jamadiussam

3 5 5 A . H . / M a y ,

966 C.E.

14RabiussanT

320 A .H. / 30

Ap ril, 932 C.E.,

Wednesday

14Muharram

2 9 9 A . H . / 1 6

Sep.,

9 1 I C E . ;

Wednesday

7 Shawwal,

2 8 7 A . H . / 1 0

Oct., 900 C.E.;

(Life-time 120

years.)

24 Shawwal,

276 A .H. /Fe b . ,

890 C.E.

28 Jamadiul

Awwal, 262A.H.

/March, 876

C.E.

7Muharram, 187

A . H . / 1 0 J a n . ,

803 C .E.; Friday

Chisht,

Afghanistan.

Siriya {Shaam)

Dainur Sharif,

Iraq.

Basra, Iraq.

Mura'sh,

Dam ascus, Siriya.

Siriya {Shaam).

Jannat-ul- M u alla

[Near the Rawzah

Sharif oi Ummul

M^omenin Hazrat

Khadijah (R.A.)]

185



38

39

40

41

Hazrat Khwajah Abd

al-Wahid Bin Zaid

(Q.S.A.)

Hazrat Hasan B asrI

(R.A.)

Hazrat Amir al-

hfominin All

Murtadd (R.A.)

Hazrat Saiyiduna

Rasul-i-Maqhul

Mohammad Mustafa

(D.S.)

22 A.H. /

643 C.E.

602 C.E.

2 Rabi-ul-

Aww al, 22

Ap ril, 571 C .E.;

Monday

27 Safar, 177 or

1 78A.H. / June ,

793- 794 C.E.

l / 5Ra j ab , 1 1 0

A.H. / Oct., 728

C.E.

17 Ramadan,

4 1 A.H. / 1 7

January, 662

C.E.; Friday

12 Rabi-ul-

Awwal, IIA.H, /

4 June, 632 C.E.;

Monday

Makkah Sharif,

K.S.A.

Old Graveyard of

Ka ^ba Sharif

Makkah Sharif,

K.S.A.

Basra, Iraq.

Najaf Sharif, Iraq.

Madina

Manawwarah,

K.S.A.

186



SILSILAH-I A L I Y A H N A O S H B A N D I Y A H

A B U L V L A I Y A H J A H A N G M A H

N o

1

2

3

Holy Name

Hazrat Shah

Jahanglr

Tdjul

Arefin Saiyid

Moulana

Mohammad

'Areftil Hai

(Q.S.A.)

Hazrat Shah

Jahanglr Shamsul

Arefin Saiyid

Moulana

Mohammad

Makhsusur

Rahman (Q.S.A.)

Hazrat Shah

Jahanglr Fakhrul

Arefin Saiyid

Moulana

Mohammad Abdul

Hai (Q.S.A.)

Date of Holy

Birth

17 Jamadiussam,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27 JamadiussanI,

1334 A.H. / I

May, 1916 C.E.,

Monday

14 S haww al,

1276 A.H. /6

May, 1860 C.E.,

Sunday

Date of Holy

Death

Present Sajjadah-

Nashln Sahib

Qiblah-i- 'Alam

(Q.S.A.)

24

JamadiussanI,

1391 A.H. /16

August, 1971

C.E., Monday

n Z i l h a d j ,

1 339A.H. / 22

Aug., 1921 C.E.,

Monday

Place of Holy

Mazar Sharif

MIrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

MIrzakhil

Sharif,

Satkania,

Chittagong,

Bangladesh.

187



4

5

6

7

8

9

Hazrat Shah

Jahanglr Sheikhul

Arefin

M oulana

Mukhlesur

Rahman (Q.S.A.)

Sheikhul 'Alam

Hazrat Shah Saiyid

f

Emdad All

(Q.S.A.)

Hazrat Gaus al-

'Alam Shah

Mohammad Mahdl

Fariiql (Q.S.A.)

Hazrat Shah

Mazhar Husain

(Q.S.A.)

Hazrat Shah

Hasan-Dust

Farhatullah

(Q.S.A.)

Hazrat Makhdum

Shah Hasan All

(Q.S.A.)

15Zilhadj,

1 2 2 9 A . H . / 2 8

Nov., 1814 C.E.,

Monday

1195 A H . /

1781 C.E.

1 1 67A.H. /

1754 C.E.

1 1 4 3A.H. /

1731 C.E.

12Zilqaad,

1 3 0 2 A H . / 2 4

Aug., 1885 C.E.,

Monday

6Zilq 'ad,

1 3 0 4 A . H . / 2 8

July, 1887 C.E.,

Thursday

7

Jamadiul Aww al,

1287 A H . / 4 Aug.,

1870 C.E.,

Thursday

13 RabiussanI,

1271 A.H./

3 January,

1855 C.E.,

Wednesday

Previous night of

lOShaban, 1225

A.H . / Sep.,

1810 C.E., Mo nday

28 Rabiul Aw wal,

1 2 2 4 A H . / 1 3

May, 1809 C.E.,

Saturday

Mlrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

Qadi Wall

Chawk,

i

Bhagalpur

Sharif,

Bihar,

India.

Karim Chawk,

Chaprah Sharif,

Bihar, India.

Karim Chawk,

Chaprah Sharif,

Bihar, India.

Karim Chawk,

Chaprah

Sharif,

Bihar, India.

Khwajah

Kela(n)Ghat,

Patna

Sharif,

Bihar, India.

188



10

11

12

13

14

15

16

17

Hazrat Imam al-

'Arefin Makhdum

Shah Mun'em

Pakbdz iQ.SA.)

Hazrat Saiyid

Asadullah

(Q.S.A.)

Hazrat Shah

Muhmmad Farhad

(Q.S.A.)

Hazrat Shah Dust-

Mohammad

Burhanpurl

(Q.S.A.)

Hazrat Saiyiduna

Mir Abul 'Ula

(Q.S.A.)

Hazrat Mir

Abdullah Ahrarl

(Q.S.A.)

Hazrat Khwajah

Mohammad

Y a h > a ( Q . S . A . )

Hazrat Khwajah

Abd al-Haq

Ramadan, 1082

A.H. /

January, 1672

C.E.

1054 A.H./

1644 C.E.

1044 A .H. /16 3 4

C.E.

1005 A. H ./

1596-1597 C.E.

990 A.H. /1582

C.E.

lORajab, 1185

A.H. / 1 7 0c t . ,

1771 C.E., Previous

night of Jum'ah,

(At the time of

'Isha Prayer)

5 JamadiussanT,

1147 A.H./Nov. ,

1734 C.E.

25 JamadiussanT,

1 1 4 5 A.H. / Dec ,

1732 C .E.

26 JamadiussanT,

1103 A.H. /14

March, 1692 C.E.,

Friday

9 Safar,

1061 A.H. /31

January 1651,

Tuesday

22 Ram adan,

19Muharram, 944

A.H./July, 1537

C.E.

16 Rajab,

957 A .H. / 9

Mitan Ghat,

Patna

Sharif,

Bihar, India.

Delhi (Inner side

of 'La lBangla ' )

India.

Azad Market,

Delhi, India.

Awrangabad,

India.

Agra

Sharif,

India.

Agra (Bank of

the Jamuna

River), India.

Sind, Hydrabad,

India.

Sind, Hydrabad,

India.

189



18

19

20

21

22

23

24

(Q.S.A.)

Hazrat Khwajah

'Ubaidullah

Ahrdr

(Q.S.A.)

Hazrat Moulana

Yakub Ibn

'Uthman Charkhi

(Q.S.A.)

Hazrat Sheikh

Mohammad 'Ala

al-Din 'Attar

(Q.S.A.)

Hazrat Khwajah

Bahaul Haq Baha

al-DTn N aqsh bandl

(Q.S.A.)

Hazrat Saiyid

Amir Kulal

(Q.S.A.)

Hazrat Khwajah

Mohammad Baba

SimmasT(Q.S.A.)

Hazrat Khwajah

Al TRami t l n r t / r /

Khwajah AzTza(n)

Ramadan, 806

A . H . / M a r -

April, 1404 C.E.;

Taskhand

Charkh, Gazni

4Muharram, 718

A.H . / March,

1318 C.E.

August, 1550

C.E.,

Wednesday

29

Rabi-ul-Awwal,

895 A .H. /Ma rch ,

1490 C.E.

5Safar, 851 A.H./

April-May, 1447

C.E.

20 Rajab,

802 A.H . / 26

March, 1400 C.E.,

Wednesday

3

Rabi-ul-Awwal,

791 A.H. / 9

March, 1389 C.E.

Monday

8 Jamadiul Awwal,

772 A.H. / 6 D ec ,

1370 C.E.,

Thursday

10 Jamadiussanl,

755 A.H . / July,

1354 C .E.

26Zilqaad, 721

A . H . / D e c , 1 3 2 1

C.E.

Kandkaran

Sharif,

Samarqand,

Uzbekistan.

Hulgatu village,

Hasar,

Tajikistan.

Chuganian City,

Bukhara,

Uzbekistan.

Qas^r-i-

'Arefa(n),

Bukhara,

Uzbekistan.

Sukhar v illage,

Bukhara,

Uzbekistan.

Simmas,

Bukhara,

Uzbekistan.

Khawarzem,

Iraq.

190



25

26

27

28

29

30

31

32

(Q.S.A.)

Hazrat Khwajah

Abul K hair

Mahmud FagnavT

(Q.S.A.)

Hazrat Khwajah

Mohammad 'Arif

Reogar i (Q.S.A.)

Hazrat Khwajah

Abd al-Khahq

GajdawanI

(Q.S.A.)

Hazrat Khwajah

YusufHamdanI

(Q.S.A.)

Hazrat Abu All

Fazal Ibn

Mohammad

FarmadT TusT

(Q.S.A.)

Hazrat Abul

Qasem Abd al-

Rahman G arganl

(Q.S.A.)

Hazrat Abul Hasan

AIT

Kharqanl

(Q.S.A.)

Hazrat BayezTd

Taifur Ibn Isa

Faghna village,

Bukhara,

Uzbekistan

440 A.H. /1048

C.E.

407A.H. /1016

C.E.

Kharqan,

188 A.H . /80 4

17 Rabi-ul- Aw wal,

717 A .H. / Jun e ,

1317 C.E.

616/649 A.H., 27

Rajab,

715A.H.

12 Rabi-ul-Aww al,

575 A.H. /Aug. ,

1179 C.E.

12 Rabi-ul-Aww al,

535 A .H. / No v ,

1140 C.E.

16

Rabi-ul-Awwal,

477 A.H. / July,

1048 C.E.

450 A.H. /

1058 C.E.

lOMuharram, 425

A . H . / 1 0 D e c ,

1033 C.E.; Tuesday

11 Shaban,261

A.H. /25 May, 875

Old B ukhara,

Uzbekistan.

Reogar village,

Bukhara,

Uzbekistan.

Gajdawan

village, Bukhara,

Uzbekistan.

Maru, Iran

(Fares).

Tus City, Iran.

Kashan City,

Iran.

Kharqan, Iran.

Bustam (Near

about Nishapur).

191



33

34

35

36

37

BustamI(Q.S.A.)

Hazrat Imam Jafar

Sddiq (A.)

Hazrat Mohammad

Qasim (R.A.)

Hazrat Salman

FarsT (R.A.)

Hazrat Amirul

M^omenin Abu

Bakar Siddiq

(R.A.)

Hazrat Saiyiduna

Rasul-i- Maqbul

Mohammad

Mustafa (D.S.)

C.E.

77A.H. / 696

C.E.;

Madina

Manawwarah,

31 A .H. / 652

C.E.

2 Rabi-ul-

Awwal, 22 April,

571 C .E.;

Monday

C.E.;

at the age of 73

Years old

15R ajab, 148 A.H.

/10 Sep.,

765 C.E.,

Friday;

at the age of 71

years old.

101 A .H ./7 2 0 C.E.

35/36 A .H. / 655 -

656 C .E.;

at the age of 2 50

Years old.

22 Jamadiussanl,

13 A .H ./2 5 Aug.,

634 C.E., Tuesday;

at the age of 63

Years old

12Rabi-ul -Awwal ,

l l A . H . / 4 J u n e ,

632 C.E.; Monday

Jannat-ul Baqt

(Beside his

Father & Grand

Father) Madina

Manawwarah,

K.S.A.

Madina

Manawwarah,

K.S.A.

Madayen, Iraq.

Inside the

Raw dah Sharif of

Hazrat Saiyiduna

Rasul-i-Maqbul

(D.S.)

Madina

Manawwarah,

K.S.A.

192



SILSILAH-I- A L I Y A H F I R D A W S I Y A H

JAHANGMAH

No.

1

2

3

4

5

Holy Name

Hazrat Shah

Jahanglr Tdjul

Arefin Saiyid

Moulana

Mohammad

'Areful Hai

(Q.S.A.)

Hazrat Shah

Jahanglr Shamsul

Arefin Saiyid

Moulana

Mohammad

Makhsusur

Rahman (Q.S.A.)

Hazrat Shah

Jahanglr Arefin

Saiyid M oulana

r

Mohammad Abdul

Hai (Q.S.A.)

Hazrat Shah

Jahanglr Sheikhul

Arefin Moulana

Mukhlesur

Rahman (Q.S.A.)

Sheikhul 'Alam

Date of Holy

Birth

17 JamadiussanT,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27 JamadiussanT,

1 334 A.H. / I

May, 1916 C.E.,

Monday

14 S haww al,

1 2 7 6 A . H . / 6

May, 1860 C.E.,

Sunday

15 Zilhadj,

1229 A.H. /28

Nov., 1814 C.E.,

Monday

Date of H oly

Death

Present Sajjadah-

Nashln Sahib

Qiblah-i-'Alam

(Q.S.A.)

24

JamadiussanT,

1391 A.H. /16

August, 1971

C.E., Monday

17 Zilhadj,

1339 A.H./22

Aug., 1921 C.E.,

Monday

12 Zilqaad,

1302 A.H. /24

Aug., 1885 C.E.,

Monday

6 Z ilq'ad,

Place of Holy

Mazar Sharif

\

MTrzakhil

SharTf,

Satkania,

Chittagong,

Bangladesh.

MTrzakhil

SharTf,

Satkania,

Chittagong,

Bangladesh.

MTrzakhil SharTf,

Satkania,

Chittagong,

Bangladesh.

Qadi WalT Chawk,

193



6

7

8

9

10

Hazrat Shah Saiyid

Em dad AIT

(Q.S.A.)

Hazrat Gaus al-

'Alam Shah

Mohammad Mahdl

Faruqi(Q.S.A.)

Hazrat Shah

Mazhar Husain

(Q.S.A.)

Hazrat Shah

Hasan-Dust

Farhatullah

(Q.S.A.)

Hazrat Makhdum

Shah Hasan All

(Q.S.A.)

Hazrat Imam al-

'ArelTn M akhdum

Shah M un'em

--kbdz iQ.S.A.)

1 1 95A.H. /

1781 C.E.

1167 A.H./1754

C.E.

1143 A .H. /17 31

C.E.

Ramadan, 1082

A.H. /

January, 1672

C.E.

1304 A.H. /28

July, 1887 C.E.,

Thursday

7

Jamadiul A ww al,

1 2 8 7 A . H . / 4

Aug., 1870 C.E.,

Thursday

13 R abiussanl,

1271 A.H ./

3 January,

1855 C.E.,

Wednesday

Previous night of

lOShaban, 1225

A.H . / Sep.,

1810 C.E.,

Monday

28 R abiul

Awwal, 1224

A.H. /13 May,

1809 C.E.,

Saturday.

lORajab, 1185

A.H./17 Oct . ,

1771 C.E.,

Previous night of

Jum 'ah, (At the

t i meof ' I sha

—... ^

Bhagalpur Sharif, ^

Bihar, India.

Karim Chawk,

Chaprah

Sharif,

1

Bihar, India.

I

Karim Chawk,

Chaprah Sharif,

Bihar, India.

Karim Chawk,

Chaprah

Sharif,

Bihar, India.

Khwajah

Kela(n)Ghat, Patna

Sharif, Bihar, India.

Mitan Ghat,

Patna Sharif,

Bihar, India.

194



11

12

13

14

15

16

17

18

Hazrat Shah MTr

Saiyid KhalTl al-

DTn (Q .S.A .)

Hazrat Shah MTr

Saiyid Jafar

(Q.S.A.)

Hazrat MTr Saiyid

Mubarak Husainl

(Q.S.A.)

Hazrat MTr Saiyid

Ashraf

Urf Mir

Saiyid MTr

(Q.S.A.)

Hazrat Shah Rukn-

i- Alam Nizamiyah

(Q.S.A.)

Hazrat Shah Abul

Fatah H idayatullah

Sar-Mast-i-

Nizamiyah

(Q.S.A.)

Hazrat MakhdOm

S h e i k h ' U l a ' t / r /

Sheikh QadT

(Q.S.A.)

Haz rat Ayub KahT

Prayer)

19Zilq^ad

24 Rab^-ul-

Awwal

5 Ramadan,

1169 A .H ./Jun e,

1756 C.E.

29 Ramadan

2 Ramadan,

1139 A.H. /23

April, 1727 C.E.,

Wednesday

19 Shaban,

MTr Mahallah,

Kasba-i-Ba(r)d,

Patna, i

Bihar, India.

Kasba-i-Ba(r)d,

Patna,

Bihar, India.

Seetapur, India.

Kuh-i-Rasna

195



26

27

28

29

30

31

32

Rukn al-DTn

FirdawsT(Q.S.A.)

Hazrat Sheikh

Badr al-DTn

FirdawsT(Q.S.A.)

Hazrat Khwajah

Saif

al DTn

BakherjT(Q.S.A.)

Hazrat Khwajah

Najm al-DTn Kubrd

(Q.S.A.)

Hazrat Khwajah

Zia al-DTn Abu al-

NajTb Abd al-

Qaher SahrowardT

Hazrat Khwajah

WajTh al-DTn Abu

Hafs (Q.S.A.)

Hazrat Khwajah

Mohammad Ibn

Abdullah

M^aruf-

Ba- Amawaih

(Q.S.A.)

Hazrat Khwajah

Abu Ahmad

Aswad DainurT

(Q.S.A.)

14 Shaban,

793 A .H. / 26

July,1391 C.E,

Tuesday

13 Shaban,

658 A .H. / July,

1260 C.E.

16 Shawwal /

Muharram, 617

A.H. /

March or Dec,

1220 C.E.

12 JamadiussanT,

563 A.H. / 31

March,1168C.E.,

Sunday

27 Shaban,

525 A.H. /

Aug. ,1131C.E.

16 Zilqaad,

4 5 0 A . H . / J a n . ,

1059 C.E.

308 A .H. / 920-

921 C.E.

Jeddah, K.S.A.

i

Old B ukhara,

Uzbekistan.

Khawarzem,

Iraq.

Sahroward

SharTf,

Baghdad, Iraq.

Sahroward

SharTf,

Baghdad, Iraq.

Hadiqah-i Kubra,

Iraq.

Dainur

SharTf,

Iraq.

197



33

34

35

36

37

38

39

Hazrat Khwajah

Mamshad 'AlvT

Dainurl C hishtl

(Q.S.A.)

Hazrat Saiyidut

Tdyefah Abul

Qasim Sheikh

Junayid Baghdad

(Q.S.A.)

Hazrat Sheikh

Abul Hasan As-

SarlSaqtT(Q.S.A.)

Hazrat Abu

MahfuzM'aruf

KarkhT(Q.S.A.)

Hazrat Imam

Saiyid All Ibn

Musa Ridd (A)

Hazrat Imam Musa

Kdzim (A)

Hazrat Imam Jafar

11 Rabi-ul- A wal,

153 A.H./March,

770 C.E.;

Madina

Manawwarah

128 A.H. /746

C.E.; Madina

Manawwarah

77 A.H. / 696

14 Muharram,

299 A.H. / 1 6

Sep.,

91

I C E .

Wednesday

19 Shaww al,

298 A.H. / 26

June, 911 C.E.;

Friday

6 Ramadan,

253 A.H. / 13

Sep.,

867 C.E.;

Tuesday.

20 M uharram,

200 A.H . / 4

Sep., 815C.E. ;

Friday

21 Ramadan, 208

A.H . / January,

824 C.E.

24 Rajab,

1 8 3 A . H . / 3

Sep.,

799 C.E.,

Friday;

at the age of 55

years old.

15 Rajab, 148

Dainur Sharif

Hambal, Iraq.

Maqbara-i-

Shuniziah,

Baghdad, Iraq.

Maqbara-i-

Shuniziah,

Baghdad, Iraq.

Karkh, Baghdad,

Iraq.

Mashhad-i-

Muqaddas, Iran.

Kazimain

Sharif,

Baghdad, Iraq.

Jannat-ul Baqi

198



40

41

42

43

44

Sddiq (A)

Hazrat Imam

Mohammad Bdqir

(A)

Hazrat Imam All

Zainul Abedin (A)

Hazrat Imam

Husain (A)

Hazrat Amirul

M^omenin AIT

Murtadd (R.A.)

Hazrat Saiyiduna

Rasul-i- Maqbul

Mohammad

Mustafa (D.S.)

C.E.; Madina

Manawwarah

58-59 A.H . / 678 -

679 C.E.;

Madina

Manawwarah

37 A.H. /

657 C.E.

Shaban, 4 A.H.

/ Jan., 626 C.E.

602 C.E.

2 R abi-ul- Aww al,

22 April, 571

C.E.; Monday

A . H . / 1 0

Sep., 765 C.E.,

Friday;

at the age of 71

years old

lOZilhadj, 117

A.H . / 6 January,

736 C.E.,

Monday;

at the age of 58

years old.

Muharram,

94 A .H. / Oct.,

712C.E. ;

at the age of 57

years old.

10 M uharram,

61 A.H. / 1 5

Oct., 680 C.E.;

Friday

17 Ramadan,

4 1 A.H. / 1 7

January, 662

C.E.; Friday

12Rabi-ul-

Aw wal, 11 A.H . /

4 June, 632 C.E.;

Monday

(Beside his Father

& Grand Father)

Madina

Manawwarah,

K.S.A.

Jannat-ul Baqi

{Qubbat-ul Abbds)

Madina

Manawwarah,

K.S.A.

Jannat-ul BaqV

{Qubbat-ul Abbas)

Madina

Manawwarah,

K.S.A.

Karbala, Iraq.

Najaf Sharif, Iraq.

Madina

Manawwarah,

K.S.A.

199



S I L S I L A H - I - A L I Y A H O A D I R I A H R A Z Z A O I A H J A H A N G I R IA H

N o

1

2

3

4

5

6

Holy Name

Hazrat Shah Jahanglr

Tdjul Arejin Saiyid

Moulana Mohammad

'Areftil Hai (Q.S.A.)


Shamsul Arefin

Saiyid Moulana

Mohammad

Makhsusur Rahman

(Q.S.A.)


Fakhul Arefin Saiyid

Moulana Mohammad

Abdul Hai (Q.S.A.)

Hazrat Sheikh Abd al-

Razzaq Ibn Jamal al-

Dm Ahmad Lucknavl

(Q.S.A.)

Hazrat Moulana Abd

al-Wali L ucknavl

(Q.S.A.)

Hazrat Moulana

Ahmad Anwarul Haq

' - • - , - - — - • • „

Date of Holy

Birth

17 JamadiussanT,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27 JamadiussanT,

1 3 3 4 A . H . / 1

May, 1916 C.E.,

Monday

14 Sh aww al,

1276 A.H. /6

May, 1860 C.E.,

Sunday

1237 A.H. /1822

C.E.

1189 A.H./1775

C.E.

.

Date of Holy

Death

Present Sajjadah-

Nashln Sahib

Qiblah-i- 'Alam

(Q.S.A.)

24

JamadiussanT,

1391 A.H. /16

August, 1971

C.E., Monday

n Z i l h a d j ,

1339 A .H. / 2 2

Aug., 1921 C.E.,

Monday

25 Safar,

1 3 0 7 A . H . / 2 1

Oct., 1889 C.E.

Monday

22 Shaban, 1279

A.H./12 Feb.,

1863 C.E.

26 Shaban, 1236

A.H. / 29 May,

Place of Holy

Mazar Sharif

MTrzakhil

SharTf,

Satkania,

Chittagong,

Bangladesh.

MTrzakhil

SharTf,

Satkania,

Chittagong,

Bangladesh,

Bdg-i-Maulavi

Anwar, FerungT

Mahal, Lucknow,

India.

Bdg-i-Maulavi

Anwar, FerungT

Mahal, Lucknow,

India.

Bdg-i-MaulavJ

Anwar,

FerungT

2



7

8

9

10

11

12

13

14

Lucknavi (Q.S.A.)

Hazrat Moulana

Ahmad A bd al-Haq

Lucknavi (Q.S.A.)

Qutb al-Aqtab H azrat

Sheikh Saiyid Abd al-

Razzaq Ibn Abd al-

Rahlm Ba(n)sabT

(Q.S.A.)

Hazrat Sheikh Saiyid

Abd al-Samad

Khudanamd (Q.S.A.)

Hazrat Sheikh al-

Islam HidayatuUah

(Q.S.A.)

Hazrat Shah Husain

Khudanamd (Q.S.A.)

Hazrat Shah

Amanullah (Q.S.A.)

Hazrat Shah Ibrahim

Bakkarl (Q.S.A.)

Hazrat Shah Ibrahim

Multanl (Q.S.A.)

27Rajab, 1102/

1103A.H./Apri l ,

1691/1692 C.E.

1056 A.H./1646

C.E.

1821 C.E.,

Tuesday; at the

age of

90

years

old.

9Zilhadj , 1167/

27 Sep .,

1754orC.E. ,

Friday

6 Shawwal, 1136

A.H. / 28 June,

1724 C.E.;

Wednesday

11 Rabiussanl,

1109 A.H./1697

C.E.

6 JamadissanI,

1065 A .H.

7 Muharram, 1087

A.H.

2 Muharram, 919

A.H.

23 Zilhadj, 998

A.H.

12 Rajab, 900

A.H.

Mahal, Lucknow, |

India. i

Bdg-i-Maulavi

Anwar, Ferungi

Mahal, Lucknow,

India.

Ba(n)sa Sharif

Barabu(n)kT, U.P.,

India. j

Near Lai

Darwazah,

Ahmadabad,

Gujrat, India.

Kahmaj, Arab.

Burhanpur,

M. P., India.

Delhi, India.

Beside Ata Wali

Nad i, Burhanpur,

M . P., India.

Multan, Pakistan.

201



24

25

26

27

28

29

Hazrat Sheikh al-

Isldm Mir Saiyid

Mohamm ad Ibn Abu

SalehQadirI (Q.S.A.)

Hazrat Sheikh al-

Mashdikh Abu B akar

Abd al-Razzaq Ibn

Hazrat G aus al-

Adzam (Q.S.A.)

Mahbub-i-Sobhani

Qutb-i- Rabbani

Gaus-i-Samdani

Hazrat Sheikh Saiyid

Muhi al-DTn Abd al-

QadirJIlanT (Q.S.A.)

Hazrat Sheikh Abu

Sa'yid Mubarak Ibn

All Makhzuml

(Q.S.A.)

Hazrat Sheikh Abul

Hasan A ll Ibn

Mahmud Hankarl

(Q.S.A.)

Hazrat Sheikh Abul

Farah Mohammad Ibn

Abdullah Tarsus

ISZilq^ad,

5 2 8 A . H . / 1 6

Sep., 1134 C.E.

1 Ram adan,

470A.H. / 24

March,

1078 C.E.,

Sunday

409 A.H. /1018

C.E.

Shawwal, 623 /

656 A.H.

6 Shawwal,

6 0 3 A . H . / 1 2

May, 1207 C.E.

Saturday

11 Rabiussanl, 561

A.H. , / 1 8

February, 1166

C.E., The night

after Jum'ah.

25 Muharram, 513

A.H./May, 1119

C.E.

1 Muharram, 486

A.H. / 7 Feb .,

1093 C.E.,

Tuesday

15 Rabi-ul- A wal,

407 A .H. or 3

Shaban,

Babul Har

b

[Inside the M azdr

Sharif oi Hazrat

Imam Ahmad

(R.A.)] Bagdad

Sharif,

Iraq.

Baghdad

Sharif,

Iraq.

Madrasah-i-

Gausia, Baghdad

Sharif, Iraq.

Hankar Sharif

Tiunisia, {Sham).

Tarsus, Turkey.

2 3



30

I

31

32

33

34

35

36

(Q.S.A.)

Hazrat Sheikh Abul

r

Fazal Abd al-Wahed

TamTmI(Q.S.A.)

Hazrat Sheikh Abd al-

k-ixL TamTml

(Q.S.A.)

Hazrat Sheikh Abu

BakarS'/z/Zj/rCQ.S.A.)

Hazrat Saiyidut

Tayefah Abul Q asem

Sheikh Junayid

Baghdad (Q.S.A.)

Hazrat Sheildi Abul

Hasan A s- Sari Saqtl

(Q.S.A.)

Hazrat Abu Mahfuz

M'arufKarkhl

(Q.S.A.)

Hazrat Imam Saiyid

r

All Ibn Musa Rida

247 A .H. /

861 C.E.

11 Rabi-ul- A wal,

153 A.H./March,

447 A.H. / Aug.,

1016C.E. ;or

Oct., 1055 C.E.

Jamadiussanl, 425

A.H. /May, 1034

C.E.

4/10Zilq^ad,447

A.H./Jan.-Feb. ,

1056 C.E.

27 Zilhadj,

33 4 A.H./ 4 Aug.,

946 C.E.;

Thursday,

19 Shaww al,

298 A.H ./ 26 June,

911C.E. ,

Friday

6 Ramadan,

253 A.H. /1 3

Sep., 867 C.E.,

Tuesday

20 Muharram, 200

A.H. / 4 Sep . , 81 5

C.E.,

Friday

21 Ramadan, 208

A.H . / January,

Near the Mazdr

Sharif oi\m2im

Ahmad, Baghdad,

Iraq.

Yemen.

Baghdad, Iraq.

Maqbara-i-

Shuniziah,

Baghdad, Iraq.

Maqbara-i-

Shuniziah,

Baghdad, Iraq.

Karkh, Baghdad,

Iraq.

Mashhad-i-

Muqaddas, Iran.

2 4



37

38

39

40

41

(A)

Hazrat Imam Musa

Kdzim (A)

Hazrat Imam Jafar

Sadiq (A)

Hazrat Imam

Mohammad Baqir (A)

Hazrat Imam All

Zainul Abedin (A)

Hazrat Imam Husain

(A)

770 C.E.;

Madina

Manawwarah

1 2 8 A . H . / 7 4 6

C.E.; Madina

Manawwarah

77 A .H. / 696

C.E.; Madina

Manawwarah

58-59 A.H. / 678-

679 C.E.;

Madina

Manawwarah

37 A .H. /

657 C.E.

Shaban, 4 A.H. /

Jan., 626 C.E.

824 C.E.

24 Rajab,

1 83 A.H. / 3

Sep.,

799 C.E.,

Friday;

at the age of 55

years old.

15 Rajab, 148

A.H. /10 Sep. ,

765 C.E.,

Friday;

at the age of 71

years old

10 Zilhadj, 117

A.H . / 6 January,

736 C.E.;

Monday

at the age of 58

years old.

Muharram,

94 A .H. / Oct.,

712C.E. ;

at the age of 57

years old.

10 Muharram,

61 A .H ./1 5 Oct.,

680 C.E.;

Friday

Kazimain

Sharif,

Baghdad, Iraq.

Jannat-ul BaqV

(Beside his Father

& Grand Father)

Madina

Manawwarah,

K.S.A.

Jannat-ul Baqi

{Quhbat-ul

Abbas) Madina

Manawwarah,

K.S.A.

Jannat-ul Baqi

{Qubbat-ul

Abbas) Madina

Manawwarah,

K.S.A.

Karbala, Iraq.

2 5



42

43

Hazrat Amir al-

M^omenin All

Murtada (R.A.)

Hazrat Saiyiduna

Rasul-i-Maqbul

Mohammad Mustafa

(D.S.)

602 C.E.

2 Rabi-ul- Awwal,

22 A pril, 571

C.E.; Monday

17 R amadan,

4 1 A.H. / 1 7

January, 662 C.E.;

Friday

12Rabi-ul-

Awwal , 11A.H./4

June,

632 C.E.;

Monday

Najaf

Sharif,

Iraq.

Madina

Manawwarah,

K.S.A.

206



S I L S I L A H - I - A L I Y A H N I Z A M I A H O U D D U S I A H J A H A N G l R lA H

N o

1

2

3

4

Holy Name

Hazrat Shah

Jahanglr Tdjul

Arefin Saiyid

Moulana

Mohammad

'Arefiil Hai

(Q.S.A.)

Hazrat Shah

Jahanglr Shamsul

Arefin Saiyid

Moulana

Mohammad

Makhsusur

Rahman (Q.S.A.)

Hazrat Shah

Jahanglr

Fakhrul

Arefin Saiyid

Moulana

Mohammad Abdul

Hai (Q.S.A.)

Hazrat HajT

Emdadullah

Muhdjir Makkl

(Q.S.A.)

Date of Holy

Birth

17 JamadiussanI,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27 JamadiussanI,

1 3 3 4 A . H . / 1

May, 1916 C.E.,

Monday

14 Shaww al,

1276 A.H. /6

May, 1860 C.E.,

Sunday

22 Safar,

1233 A .H. /18 18

C.E.

Date of Holy

Death

Present Sajjadah-

Nashin Sahib

Qiblah-i- 'Alam

(Q.S.A.)

24

JamadiussanI,

1391 A.H. /16

August, 1971

C.E., Monday

n Z i l h a d j ,

1339 A .H . / 22

Aug., 1921 C.E.,

Monday

12 JamadiussanI,

1317 A.H. /18

Oct., 1899 C.E.

Wednesday

Place of Holy

Mazar Sharif

MIrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

MIrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

Jannat-ul-

Mu allah

(Beside

the Mazar Sharif

of Hazrat

2 7



5

6

7

8

9

10

11

12

Hazrat Shah Nur

Mohammad

JanjanawT (Q.S.A.)

Hazrat Shah Abd

al-Rahim Shahid

Wilayatl (Q .S.A .)

Hazrat Shah Abd

al-Barl AmruhawT

(Q.S.A.)

Hazrat Shah Abd

al-Hadl AmruhawT

(Q.S.A.)

Hazrat Shah Azud

al-DTn (Q .S .A .)

Hazrat Shah

Mohammad MakkT

(Q.S.A.)

Hazrat Shah

Mohammad

(Q.S.A.)

Hazrat Sheikh

Muhibbullah

1201A.H. /1787

C.E.

996 A.H.

6 Shawwal,

1259 A.H./Oct . ,

1843 C.E.

27Zilq^ad, 1246

A.H./9 May, 1831

C.E.

11 Shaban,

1226 A.H./Aug. ,

1811 C.E.

4 Ramadan, 1199

A . H . / l l J u l y , 1785

C.E.

7 Rajab,

1 1 7 2 A . H . / 6

March, 1759 C.E.

1107 A .H . /169 5-

1696 C.E.

9 Rajab, 1058 A.H.

/ 30 July, 1648 C.E.

Rahmatullah

Muhdjir (R)]

Makkah

Sharif,

K.S.A.

Janjana City

(Beside

thQ Dargah Sharif

of Hazrat Saiyid

Mahmud (R )],

Muradabad, India.

Pinjar, Mulk-i-

wilayat, India.

Amruhah,

Muradabad, India.

Amruhah,

Muradabad, India.

Amruhah,

Muradabad, India.

India.

Ilahabad,

India.

2 8



13

14

15

16

17

18

19

20

IlahabadI(Q.S.A.)

Hazrat Sheikh Abu

Sa'yid Ganguhl

(Q.S.A.)

Hazrat Sheikh

Nizam al-DTn

BalkhT(Q.S.A.)

Hazrat Sheikh Jalal

al-DTn TaniswarT

(Q.S.A.)

Hazrat

Shah al-

Alamin Qutb al-

Aqtdb Abd al-

Quddus G anguhl

(Q.S.A.)

Hazrat Sheikh

Dervish

Mohammad Ibn

Qasim AwadT

(Q.S.A.)

Hazrat Saiyid

Khair al-DTn

Baddan BahraichT

(Q.S.A.)

Hazrat Saiyid

Ajmal BahraichT

(Q.S.A.)

Hazrat M akhdum

Jahania(n)

892 A .H. /

1487 C.E.

23 JamadiussanT,

8 3 8 A . H . / 2 F e b . ,

1435 C.E.,

M onday; RadawlT

SharTf

14 Sh'aban, 707

A.H. /1 6 Feb.,

at the time of

Sunset

2RabiussanT, 1049

A.H./2 Aug. , 1639

C.E.

27 Rajab,

1036 A.H ./Ap ri l ,

1627 C.E.

14 Zilhadj,

989 A .H. / Jan.,

1582 C.E.

23 JamadiussanT,

944 A.H. / 7 D e c,

1537 C.E., Tuesday

16Muharram, 896

A.H. / Dec , 1 4 90

C.E.

8 Shawwal, 880

A .H . /13 Feb .,

1476 C.E.

902 A.H. / 1 4 96-

1497 C.E.

10 Zilhadj, 785

Balkh,

Afghanistan.

Thaneswar,

India.

Gangooh SharTf,

Uttar Pradesh,

India.

Fayzabad,

India.

Khairabad, India.

Bahraich, India.

* U ch, Multan,

Pakistan.

209



21

22

23

24

25

26

Jaha(n)-gasht

Saiyid Jalal al-Din

Bukhan(Q.S.A. )

Hazrat NasTr al-Din

Rawshan Chirdg

DehlawT(Q.S.A.)

Hazrat

Sultdnul

Mashdikh Mahbub-

/-//a/ifKhwajah

Nizam al-DTn

Awlia(Q.S.A.)

Hazrat Sheikh

Farld al-DIn

Mas'ud Ganj-i-

Shakar (R)

Hazrat Qutb al-

Aqtdb Khwajah

Qutb al-DTn

Bakh tiar KakT Ushl

(Q.S.A.)

Sultdnul Hind

Khwdjah-i-

Khwdjegan Hazrat

Khwajah Mu'Tn al-

Din Ch ishtl SanjarT

(Q.S.A.)

Hazrat Khwajah

'Uthman Harunl

1308 C.E.;

the night before

Friday

675 A.H. /1276

C.E., Awad City

27 Safar,

637 A .H. / 5 Oct.,

1239 C.E.,

Wedsnesday

5 6 8 A . H . / 1 1 7 2 -

1173C.E.

HRajab , 537

A.H. / 8 F ebruary,

1143C.E.;

Monday

526 A.H . / 1 1 32

A.H. / 11 Feb.,

1384 C.E.

18 Ramadan, 75 7

A.H. / 22 Sep.,

1356 C.E.

Wednesday

18 Rabiussam,

725A.H./11 Apri l ,

1325 C .E.;

Wednesday

5 Muharram, 663

A.H./4 Nov. , 1264

C.E. Tuesday

14 Rabi-ul- Aw wal,

634 A.H. /Nov. ,

1236 C.E.

6 Rajab,

633 A .H. / 24

March,

1236 C.E.;

Monday

6 Shawwal,

6 1 7 A . H . / l l D e c . ,

Chirag Dehli,

De lhi, India.

Giyaspur, Delhi,

India.

i

Pakpattan Sharif,

Pakistan.

j

Meher Wall

Sharif, Delhi,

India.

Ajmeer

Sharif,

Raj Stan, India

Jannat-ul-

M o'allah, Makkah

210



27

28

29

30

31

32

33

(Q.S.A.)

Hazart Khwajah

HdjT Sharif Jindanl

(Q.S.A.)

Hazrat Khwajah

Moudud ChishtT

(Q.S.A.)

Hazrat Khwajah

Nasir al-DIn Abu

YusufChisthl

(Q.S.A.)

Hazrat Khwajah

Abu Mohammad

Abddl ChishtT

(Q.S.A.)

Hazrat Khwajah

Abu Ahmad

ChishtT ( Q .S.A .)

Hazrat Khwajah

Abu Ishaq ShamT

ChishtT ( Q .S.A .)

Hazrat Khwajah

Mam shad Alvi

DainurT ChishtT

(Q.S.A.)

C.E.

4 30 A.H. / 1 039

C.E.

260 A .H. /

874 C.E.;

1220

C.E.; Friday

lORajab,

612A.H. /11NOV. ,

1215 C.E.;

Wednesday

1 Rajab,

527 A.H. / M ay,

1133 C.E.

3 Rajab,

459 A .H./

27 M ay,

1067 C.E.;

Monday

4 RabiussanT,

411 A.H./August ,

1020 C.E.

1 JamadiussanT,

355 A.H. / M ay ,

966 C.E.

14 RabiussanT,

320 A .H ./3 0 Apri l,

932 C.E.,

Wednesday

14 M uharram,

299 A .H . /1 6 Sep,

911C.E. ,

Wednesday

SharTf,

K .S.A.

Jindana City,

Bukhara,

Uzbekishtan.

Chisht,

Afghanistan

Chisht,

Afghanistan

Chisht,

Afghanistan

Chisht,

Afghanistan

Siriya (Shaam)

Dainur SharTf,

Iraq.

211



34

35

36

37

38

39

' 40

Hazrat Khwajah

Abu Hubaira BasrT

(Q.S.A.)

Hazrat Khwajah

Huzaifah Murashl

(Q.S.A.)

Hazrat Khwajah

Sultan Ibrahim Ibn

Adham (Q.S.A.)

Hazrat Khwajah

Fudail Ibn 'Ayad

(Q.S.A.)

Hazrat Khwajah

Abd al-Wahid Bin

Zaid (Q.S.A.)

Hazrat Hasan BasrI

(R.A.)

Hazrat Amir al-

M^omenin All

22 A .H. / 643

C.E.

602 C .E.

7 Shawwal,

2 8 7 A . H . / 1 0 O c t . ,

900 C.E.;

(Life-time 120

years.)

24 Shawwal,

276 A.H. /Feb . ,

890 C.E.

28 Jamadiul

Aw wal, 262A.H. /

March, 876 C.E.

7Muharram, 187

A.H. / 1 0Jan . , 803

C.E.; Friday

27Safar, 177or

1 78A.H. / June ,

793-

794 C.E.

l / 5Ra j ab , 1 1 0

A.H . / Oct., 728

C.E.

17 Ramadan,

4 1 A.H. / 1 7

Basra, Iraq.

Mura'sh,

Dam ascus, Siriya.

Siriya (Shaam).

Jannat-ul-

M u alla [Near the

Rawzah Sharif oi

Um mul M^omenin

Hazrat Khadljah

(R.A.)] Makkah

Sharif, K .S.A.

Old Graveyard of

Ka ba Sharif

Makkah

Sharif,

K.S.A.

Basra, Iraq.

Najaf Sharif, Iraq.

212



41

Murtada (R.A.)

Hazrat Saiyiduna

Rasul-i- Maqbul

Mohammad

Mustafa (D.S.)

2 R abi-ul-

Aw wal, 22 A pril,

571 C.E.; Monday

January, 662 C.E.;

Friday

12 Rabi-ul- Aw wal,

11 A.H. / 4 June,

632 C.E.; Monday

Madina

Manawwarah,

K.S.A.

213



SILSILAH-I-

H I Y A H S A B lR I Y A H O U D D U S J A H

J A H A N G I R IA H

N o

1

2

3

Holy Name

Hazrat Shah

Jahangir Tdjul

Arefin Saiyid

Moulana

Mohammad 'Areful

Hai (Q.S.A.)

Hazrat Shah

Jahangir Shamsul

Are/in Saiyid

Moulana

Mohammad

Makhsusur Rahman

(Q.S.A.)

Hazrat Shah

Jahangir Fakhrul

Arejin Saiyid

Moulana

Mohammad Abdul

Hai (Q.S.A.)

Date of Holy

Birth

17 Jamadiussani,

1 3 5 9 A . H . / 2 4

July, 1940 C.E.,

Wednesday

27 Jamadiussani,

1334 A .H . / I

May, 1916 C.E.,

Monday

14 S haww al,

1276 A.H. /6

May, 1860 C.E.,

Sunday

Date of Holy

Death

Present Sajjadah-

Nashln Sahib

Qiblah-i-'Alam

(Q.S.A.)

24

Jamadiussani,

1391 A.H. /16

August, 1971

C.E., Monday

n Z i l h a d j ,

1339 A.H. /22

Aug., 1921 C.E.,

Monday

Place of Holy

Mazar Sharif

MIrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

MIrzakhil Sharif,

Satkania,

Chittagong,

Bangladesh.

214



4

5

6

7

8

9

10

Hazrat //a/T

Emdadullah

Muhdjir

M akkl

(Q.S.A.)

Hazrat Shah Nur

Mohammad

Janjanawl (Q.S.A.)

Hazrat Shah Abd

al-Rahlm Shahid

Wilayatl (Q .S.A .)

Hazrat Shah Abd

al-Barl AmruhawT

(Q.S.A.)

Hazrat Shah Abd

al-HadI AmruhawT

(Q.S.A.)

Hazrat Shah Adu d

al-DTn (Q .S.A .)

Hazrat Shah

Mohammad M akkl

(Q.S.A.)

22 Safar,

1233 A.H. /1818

C.E.

1201A.H. /1787

C.E.

12 Jamadiussanl,

1317 A.H. /18

Oct., 1899 C.E.

Wednesday

6 Shawwal,

1259 A.H./Oct . ,

1843 C.E.

27Zilq'ad, 1246

A.H./9 May, 1831

C.E.

11 Shaban,

1226 A.H./Aug. ,

1811 C.E.

4 Ramadan, 1199

A.H. /11 Ju ly , 1785

C.E.

7 Rajab,

1172 A.H. /6

March, 1759 C.E.

Jannat-ul-

Mu allah

(Beside

the Mazdr Sharif oi

Hazrat

RahmatuUah

Muhdjir (R)]

Makkah Sharif,

K.S.A.

Janjana City

(Beside

the Dargah

Sharif

of Hazrat Saiyid

Mahmud (R)],

Muradabad, India.

Pinjar, Mulk-i-

wilayat, India.

Amruhah,

Muradabad, India.

Amruhah,

Muradabad, India.

Amruhah,

Muradabad, India.

, , ,

215



11

12

13

14

15

16

17

18

19

Hazrat Shah

MohammadI

(Q.S.A.)

Hazrat Sheikh

Muhibbullah

Elahabadi (Q.S.A.)

Hazrat Sheikh Abu

Sa'yid Ganguhl

(Q.S.A.)

Hazrat Sheikh

Nizam al-Din

Balkhl (Q.S.A.)

Hazrat Sheikh Jalal

al-DIn Taniswarl

(Q.S.A.)

Hazrat Shah al-

Alamin Q utb al-

Aqtdb Abd al-

Quddus Ganguhl

(Q.S.A.)

Hazrat Sheikh

Mohammad

RadawlavT

(Q.S.A.)

Hazrat Sheikh Arif

Ahmad RadawlavT

(Q.S.A.)

Hazrat Makhdum

al- Mulk Q utb-i-

892 A.H. /

1487 C.E.

23 JamadiussanI,

838 A .H. / 2 Feb.,

1435 C.E.,

Monday; Radawli

Sharif

815 A.H. /1412

C.E.

1107 A.H. /1695-

1696 C.E.

9Rajab, 1058A.H.

/ 30 July, 1648 C.E.

at the time of

Sunset

2RabiussanT, 1049

A.H./2 Aug. , 1639

C.E.

27 Rajab,

1036 A.H ./Ap ri l ,

1627 C.E.

MZilhadj,

989A.H. / J an . ,

1582 C.E.

23 JamadiussanI,

944 A.H. / 7 D ec ,

1537 C.E., Tuesday

898 A.H. /1493

C.E.

17 Safar, 855 A.H.

/March, 1451 C.E.

14 JamadiussanI,

837 A .H . /4 Feb.,

India.

Ilahabad,

India.

Balkh,

Afghanistan.

Thaneswar,

India.

Gangooh

Sharif,

Uttar Pradesh,

India.

Radawli Sharif,

Luclmow, India.

Radawli

Sharif,

Lucknow , India.

Radawli Sharif,

Lucknow , India.

216



20

21

22

23

24

25

Jaman Sheikh

Ahmad Abd al-Haq

RadawlavT

(Q.S.A.)

Hazrat Sheikh Jalal

ai-DTn Kabirul

Awlia Panlpathl

(Q.S.A.)

Hazrat Sheikh

Shams al-DIn Tark

Panlpathl (Q .S.A.)

Hazrat Makhdum

Ala al-DTn All

Ahmad Sabir

Kaliarl (Q.S.A.)

Hazrat Sheikh

FarTd al-DTn

Mas'iid

Ganj-i-

Shakar (R)

Hazrat Qutb al-

Aqtab Khwajah

Qutb al-DTn

Bakhtiar KakT UshT

(Q.S.A.)

Sultan al-Hind

Khwajah-i-

Khwajegan Hazrat

Khw ajah M u'Tn al-

DTn ChishtT SanjarT

64 0 A.H . / 1 24 2 -

1243 C.E.

Panipath.

19Rabi-ul-

Aw wal, 592 A.H.

/ February, 1196

C.E.

568 A.H . / 1 1 72-

1173 C.E.

14 Rajab, 537

A.H. / 8 February,

1143 C.E.;

Monday

1434 C.E. Tuesday,

r

Between A sr and

Magrib (Shahr-i-

Haq,p. 142)

13

Rabi-ul-Awwal,

765 A.H. / D ec ,

1363 C.E.

10 JamadiussanT,

715 A.H./Sep.,

1315 C.E.

13

Rabi-ul-Awwal,

690 A.H. / 22

March, 1291 C.E.,

Thrusday

5 Muharram, 663

A.H./Nov. , 1264

C.E.

14 Rabi-ul- Aw wal,

634 A.H. /Nov. ,

1236 C.E.

6 Rajab,

633 A .H. / 24

March,

1236 C.E.;

Monday

Panipath,

India.

Panipath,

India.

Kaliyar

SharTf,

India.

Pakpatan

SharTf,

Pakistan.

M eher WalT SharTf,

Delhi, India.

Ajmeer SharTf,

Raj Stan, India

217



26

27

28

29

30

31

32

33

(Q.S.A.)

Hazrat Khwajah

'Uthman HarunI

(Q.S.A.)

Hazart Khwajah

Haji Sharif Jindanl

(Q.S.A.)

Hazrat Khwajah

Moudud Chishtil

(Q.S.A.)

Hazrat Khwajah

Nasir al-DIn A bu

YusufChisthI

(Q.S.A,)

Hazrat Khwajah

Abu Mohammad

Abdal Chishtl

(Q.S.A.)

Hazrat Khwajah

Abu Ahmad

Chishtl (Q.S.A.)

Hazrat Khwajah

Abu Ishaq ShamT

Chishtl (Q.S.A.)

Hazrat Khwajah

526 A.H . / 1 1 32

C.E.

430 A.H. /1039

C.E

260 A.H./

874 C.E.;

6 Shawwal,

6 1 7 A . H . / l l D e c ,

1220

C.E.; Friday

lORajab,

61 2A.H. / 1 1 NOV,

1215 C.E.;

Wednesday

1 Rajab,

527 A .H. / May,

1133 C.E.

3 Rajab,

459 A .H./

27 M ay,

1067 C.E.;

Monday

4 RabiussanT,

411 A.H./August ,

1020 C.E.

1 Jam adiussanl,

355 A.H. / M ay ,

966 C.E.

14 R abiussani,

320 A.H./30 Apri l ,

932 C.E.,

Wednesday

14 M uharram,

Jannat-ul-

M'u'allah, Makkah

Sharif, K.S.A.

Jindana City,

Bukhara,

Uzbekishtan.

Chisht,

Afghanistan

Chisht,

Afghanistan

1

Chisht,

Afghanistan

Chisht,

Afghanistan

Siriya (Shaam)

Dainur

Sharif,

218



34

35

36

37

38

39

Mamshad 'AlvT

Dainurl Chishti

(Q.S.A.)

Hazrat Khwajah

Abu H ubaira Basri

(Q.S.A.)

Hazrat Khwajah

Huzaifah MurashT

(Q.S.A.)

Hazrat Khwajah

Sultan Ibrahim Ibn

Adham (Q.S.A.)

Hazrat Khwajah

Fudail Ibn 'Ayad

(Q.S.A.)

Hazrat Khwajah

Abd al-Wahid Bin

Zaid (Q.S.A.)

Hazrat Hasan BasrT

(R.A.)

22 A.H. / 643

C.E.

299 A .H ./1 6 Sep. ,

911C.E. ,

Wednesday

7 Shawwal,

2 8 7 A . H . / 1 0 O c t . ,

900 C.E.;

(Life-time 120

years.)

24 S hawwal,

276 A .H. / Feb.,

890 C.E.

28 Jamadiul

Aw wal, 262A.H. /

March, 876 C.E.

7Muharram, 187

A .H ./1 0 Jan., 803

C.E., Friday

27 Sa far, 177 or

178 A.H./June,

793-

794 C.E.

l / 5Ra j ab , 1 1 0

A.H . / Oct., 728

C.E.

Iraq.

Basra, Iraq.

Mura'sh,

Damascus, Siriya.

Siriya (Shaam).

Jannat-ul-

M u alla

[Near the Rawzah

Sharif of Ummul

M'omenin Hazrat

Khadljah (R.A.)]

Makkah

Sharif,

K.S.A.

Old Graveyard of

Ka ^ba Sharif

Makkah Sharif,

K.S.A.

. _... . .

Basra, Iraq.

219



Bibliography

241



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2.

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l lmiy ah, Lebanon, 1413 A.H. /19 92 .

3.

Al-Balkhi, Imam Abu Zaid Ahmad b. Sahl :

K Udb al-Bada wa al-Tarikh,

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:

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fial-

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FerunghlmahallT, Abdul Hai, Abul Hasanat : Hdshiah aid al-His^n al-HasTn,

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9. FerunghlmahallT, Abdul Hai, Abul Hasanat

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:

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