Fourth Chapter

Mtelaatiad

Shaikh MuhibbMilafe's Birtli amc! Lineage

Shaikh Mutiibbiiilalii's “Education

Sliaikli Mmliibbiillati's Works

Shaildi Ifiiliibbullali's Successors

ShaiMi Mmhibtjillali's Caliphs

88
The an cien t nam e o f Allahabad is Prayag m eans sacrifice. It

guarded the conjunction o f the Ganges and Yamuna rivers in the

e a s te rn g a n e g tic p lain and b eca u se o f is v e ry s a c red for

H indus.(1) In all of the historic periods this area has have an

especial importance and fame. The title o f Tir Tahraj in meaning

the Shrine's king shows it. (2)

Akbar the Great erected a huge court here in 988 A.H. / 1580

A.D. and shifted its named to Allahabad. It has related that he

called it Ilahabas and after sometime was changed to Ilahabad,

And was said that Shahjahan changed it. This included provinces

of Kara-Mankipur and Jaunpur. The history o f this area can be

divided into three phases; first the advent o f Babur till 998 A.H. /

1580 A.D., second developments from 998 A.H. / 1580 A.D. to

the battle o f Khajua in 1069 A.H. / 1659 A.D. and then the

history o f the province down to the death of Aurangzeb in 1119

A.H. / 1707 A.D. In the second phase the province witnessed

intermitter rebellions o f Salim (later Jahangir) and Shahjahan.(3)

Also du rin g the same time it was an im p ortan t cu ltu ral and

scientific centre.

When prince Dara Shukuh erected as Subahdar o f Allahabad it

flourished more than before and his su pporting o f Sufis and

'Ulamas, especially Shaikh Muhibbullah, draw so m any o f this

89
group to Allahabad. In his letter to Shaikh M uhibbullah D ara

Shukuh wrote:

! j 5i j l I j 4UI J U jIjjj J f

jA Cl4jj! (jljSuj (.IjjjS) J j a j j ! j j J L a j u i j X u i ^ d b I ill -d jjjjJ j Lx-J

(jO^LaJ j ilLuiL ^ is j j I l Lu 4j Xu(Lj ^L l«aj=^ O tji—C j jJ 4^

(4 )-.iL u ili.i J . c l I j i i 4j !j 4 i i L ^ j

90
B i s t l i a m c l L iia e s ig e

Shaikh MuhibuHah Allahabadi was born during Akbar's period

on 2nd Safar 996 A.H. 23th December 1587 A.D. at Sadarpur, a

village in Awadh in the vicin ity o f Khairabad. Though Shaikh

o rig in a lly belon gs to S ad arp u r, he is g e n e ra lly know n as

Muhibbullah Allahabadi as Allahabad was the main center of his

preaching and it was the place where he passed his last twenty

years, he became prom inent as S haikh-i-K abir and Shaikh-i-

Ajam.(4)

It is quoted that one o f Muhibbullah's ancestors came to Lahore

in the era o f Changiz Khan and one o f his successors, whose

name is unknown, later settled down in Sadarpur. MuhibuHah's

Father, Shaikh Mubariz was a descendant of Shaikh Faridu'ddin

Ganj-i-Shakar and his lineage goes back to H azrat Umar, the

second Caliph in both m aternal and p atern al p aren tage. His

Fam ily was devoted to learn in g. It is said from F a rid u d d in

Ganj-i-Shakar upto him none was inclined towards wordly affairs

but was s olely d evo ted to tr a d itio n a l as w e ll as s p iritu a l

know ledge.(6) His mother also belonged to an educated fam ily

and her father was Qazi Ism'ail o f Hargam. In his period Qazi was

91
unique learned man and distinguished spiritual leader. He had a

special tenderness and kindness to Muhibbullah and has stated

that "the guy (Muhibbullah) will become a great man in fu tu re . (7)

A ccord in g to Zikrul M a 'a rif the lin ea ge o f the S h aik h is as

follows. (8)

Shaikh Muhibbullah son o f Shaikh M ubariz son o f Shaikh Pir

son o f Shaikh Bad'I son of Shaikh Muti, son o f Shaikh Ra^iuddin

son o f Shaikh O whiduddin son o f M ajduddin F ayyaz son o f

Shaikh Jam ilu ddin son o f Shaikh R afi'u d d in son o f Shaikh

M u h ib b u lla h son o f S h aik h R u s ta m u lla h son o f S h aik h

Habibullah son of Shaikh Ibrahim son of Shaikh 'Alauddin son of

Shaikh Imam Qasim son o f Shaikh 'Abdur Razzaq son of Shaikh

Abdul Qadir son o f Shaikh Abul Path son o f Shaikh Abdus Salam

son of Shaikh Khizr son o f Shaikh Shahbuddin son of Khwaja

Shaikh Fariduddin Ganj-i-Shakar.

Education

As per Muhibbuilah's description he received his early education

in the homeland under his father's supervision and other native

'Ulama. Longing for traditional education persuaded him to leave

territory in 1014 A.H. / 1605 A.D. He set out for Lahore which

during the time of Jahangir was the center o f know ledge and

literature. (9)

In Lahore he was one o f the out standing pupils o f Mulla 'Abdus

Salam Lahori. His classmates were notables like the great Sufi

92
'M ianm ir Lahori, Shaikh M uham m ad S ivestan y and Naw w ab

S'adullah Khan who became later Shahjahan's Prime Minister. It

is stated the p act o f frien d sh ip and b ro th e rh o o d b etw een

Muhibbullah and his classm ate S'adullah Khan was so strong

that they promised with each other that whosoever should have a

high p ost, he w ou ld h elp the o th e r in r e a c h in g the sam e

position.(10)

Shaikh Muhibbullah in his work, Anfasul Khawas says about his

education that in his early youth a learned man who was a Sufi

taught him to practice the regulation o f breath and advised him

to fo llo w the m ystic p a th .(11) A fte r his fa th e r's d ea th and

proceeding to Lahore along with his two cou sins, he rented a

home which was close to a place, there was a m ad man in it

under the chains. Shaikh relates that one night I was awakened

when the mad man passed away at midnight. His wife was such

weeping and moaning that I became disturbed so much and the

thought o f the soul and the resurrection preoccu pied me and

found m yself absolutely ignorant (LUJLc L VILJ V LLjj) After that

Shaikh became reoccupied with scruples and doubts. He refers

that because of lack of the esoteric knowledge (jiab |JLc) he passed

his life with grief and sorrow. He started studying o f Baizavy's

interpretation on the Quran so he dreamed the Holy Prophet who

stated whatever is given to Muhibbullah is rightful and he should

be calm. W hen Shaikh wokeup all o f his scru ples and doubts

were over and he found in himself an over confidence.(12)

Shaikh says a fter c o m p le tin g in U lu m -i-Z a h ir (tra d itio n a l

93
knowledge) he came back to his home town. But he proceeded to

Ahm adabad to search a livelih o od and a gain cam e b ack to

Sadarpur and started teaching. (13) He went to Delhi in search oi

a spiritual guidance. It's related that here he visited his old

classm ate Sa'du llah Khan, who was n ow Prim e M in is te r o f

Shahjahanbad. In spite of Muhibbillah's avoiding him, Sa;dullah

recogn ized him and sent his m en to brin g him resp ectfu lly.

S'adullah Khan introcuced Shaikh to Shahjahan and told his

m erits are m ore than h im s e lf to be a Prim e M in ister. It is

narrated that he was appointed to this position. Accordin g to

court's custom he was brought at the m ausoleum o f K hw aja

Bakhtiyar Kaki to bless with a guard of honour. When Shaikh

reached near Qutub Minar got down and asked the guard to wait

as he would go to tomb on foot and alone. It is related that here

he found a mystical message saying "Muhibbullah you have been

created v erily for the in n er a ffa irs and n o t fo r w o rld ly and

s u p e rfic ia l a ffa irs . At th is tim e the o rd e r o f 'A li S a b ir is

flourishing' go to Gangoh". Then Muhibbullah left that place and

went to Gangoh. (14)

When Shaikh Muhibbullah arrived in Gangoh he was accorded

w arm ly welcom e by Shaikh 'Abu S'aid G angohi, the S abiri's

Shaikh at that time. The author of Bahr-i-Zakhkhar narrates that

night his intuition had found his arriving unwillingly. He ordered

to his servant to prepare two jars of the water for ablution and to

in c r e a s e th e fo o d . A lit t le o f n ig h t h a d r e m a in e d th a t

Muhibbullah arrived there. Shaikh Abu Sa'id after the visiting

honoured him between Sonnah ( ^ ) and Farizah (4*ajji) by taking

94
oath of allegiance from him and taking distributed the food to all

present. (15)

N azir Ahm ad D eobandi in his book has stated that Shaikh

Muhibbullah had searched the concept of Wahdat Al-Wujud so

much and served as a pupil to many masters but he couldn't find

peace o f mind in himself, then he was inform ed about Shaikh

Abu Sai'd's fame. When M uhibbullah came to ask him Shaikh

Abu Sa’id answered since you are an 'Alim, my efforts to make

you understand are useless. The unique way is that you sit alone

in Zawiya in the mosque and this problem will be solved. Shaikh

Muhibbullah relates himself "After few days Shaikh ordered me

to fa s t and to eat a little th in g for ifta r and to rep ea t one

thousand times Salavat then to take ghusl on alternate days and

to let him know. (16)

In Miratul Asrar it is related when Shaikh Muhibbullah sat on

tJ
(4_«J_^) arba'in (forty days), many mysteries were disclosed to him

and all his problems and difficulties were solved clearly. But he

did not care to observe the manifestations of the Essence that he

w anted to. When his m aster, Shaikh Abu Sa'id sum m oned

Muhibbullah to wear Khilafat's Khirqa he was surprised that why

his m aster wanted him to do so whereas he is not suitable to

attain it and hasn 't reach ed to w itn ess the m an ifestation s.

Shaikh Abu Sa'id became aware of his thought and after prayer

for him extended him to the high level w hat Shaikh wanted.

When the other followers who were there for a long tim e saw

M u h ib b u lla h ’s p o s itio n th e y b eca m e je a lo u s o f him and

95
complained that why was he bestowed to such blessings. Shaikh

Abu Sai'd replied that M uhibbullah was such a man that had

brought candle in one hand and fire in the other, as soon as it

was whiffed it became lighted. That was the grace o f God which

he bestowed to whosoever he liked.(17)

Shaikh Muhibbullah h im self narrates this incident in A n fa s-u l

Khawas "The respected spiritual guide, h avin g b estow ed the

vicegeren cy upon the faqir, granted leave, by his grace and

kindness, to depart while two or three days o f Chillah were left.

As is displeased some o f his disciples because man is bound to

be envious, he said, that what ever was unveiled to him within a

few days was not disclosed to you by twenty or more years, what

can be done. This favour is bestowed by the God alone.(18)

Shaikh M uhibbullah after w earing the K hirqa of vicegeren cy

came back to his home town Sadarpur. Here he compiled his first

work Tarjumatul Kitab. (19) He stayed there for some times and

didn't find it suitable for himself. He went to Rudauli where he

pilgrim aged the tomb o f Ahmad Rudaulvi, another of Sabiri's

Mashayikhs. He met 'Abdur Rahman Chishti author of M iratul

Asrar, here and stayed for a few days in his home. (20) He set out

for visiting some other Chishti centers among them the tomb of

Shaikh Hisamuddin o f Manikpur. According to Bahr-i-Zakhkhar

here the custodian (Sajjada Nashin) o f K hanqah offered him

turban and some money. He was honoured by that turban and

accepted the money. (21) Finally he came to Allahabad in the year

1083 A.H. / 1628 A.D. at the age o f forty two and adopted it as

96
his permanent residence.

In the beginning Shaikh was not leading a life of prosperity but

afterward people become interested in him soon, the doors o f

blessing were opened upon him.(22) After three years he brought

his fa m ily to A llah ab ad and settled in th e hom e w hich was

provided to him by his disciple' and vicegerent Qazi Gahsi. He

devoted his life instructing and guiding the people. He expired on

19th Rajab 1057 A.H. / 1683 A.D. His disciples buried him in the

Qurayshy Pur district where he lived initially.(23)

It is narrated that when Darashukuh was informed o f his passing

away, sent some construction materials to erect a good tomb for

him. W hen th ey began the erection , S h aikh M u h ib b u lla h 's

Khalifa, Sayyad Muhammad Kabir-i-Qnuji and Dilroba Shah saw

in dream that the Shaikh is not content to erection a splendid

tom b. T h ey sto p p ed th e w ork and u sed the c o n s tru c tio n

materials to repair the mosque and Khanqah of the Shaikh. The

mosque is available today in Allahabad and the Shaikh's Sajjada

Nashin prays there, but the Khanqah u n fo rtu n a tely is not in

good condition.

97
Shaikh Muhibbullah who is actually the representative of Ibn-i

Arabi's thought in The Subcontinent and also the propagator and

zealous advocate of Wahdat-ul Wujud, spent most o f his life in

com posing the precious works. In his w orks in P ersian and

Arabic he explained the complications of Wahdatul Wujud mostly

base on Ibn al-A arabi's F utuhat-ul M akkiyya and F u s u s -u l-

Hikam. He is one o f the ou tstan din g com m en tato rs o f Ibn-i

'A .rabi. The author of Tazkira-i- Ulama-i- Hind says about him,

"His research and scrutinize in mystisim has reached the stage to

ijtihad and people rather than say Ibn-i 'Arabi as the Shaikh-i

Akbar and Muhibbullah Shaikh-i Kabir."(24)

Shaikh Muhibbullah's works are around 25 books, all but with

the exception of 2 or 3 are lying in manuscript forms in various

Indian and British libraries.

Tarjumat-ul Kitab

The book is also known as Al-Maratibul Arbi’ah.{25] The purpose

of this book is to provide ju stification d ocu m en tation for the

d o c tr in e o f W a h d a tu l W u ju d . A t s e v e r a l p h r a s e s h is

interpretation of Quranic verses are contrary to the belief of the

m ajority o f the 'Ulam -i- Ummat. In fact it is not p re c is e ly a

c o m m e n ta r y o f th e H o ly Q u ra n a n d n o t d e d ic a t e d to

98
 in te rp re ta tio n . B u t fr e q u e n tly it a p p lie s som e v e r s e s to

corroborate his own statements.

Shaikh refers to this work in his brief autobiography in Anfas-ul

Khawas. He says that after receiving Khirqah and turban

<«L6_c) from his Pir, Abu Sa'id Gangohi, he got the permission to go

to his home town and then he is appoin ted by God to w rite

T a rju m a tu l-K ita b . A c c o rd in g to th e s ta te m e n t o f a u th o r o f

Savanih4 Vmry-i- Shaikh Muhibbullah, this book was in Khanqah

of S h a ik h in A lla h a b a d d u rin g th e fifth S a jja d a h N esh in

(c u s to d ia n ) but the b ook was s lig h tly d a m a g e d . (26) N ow

unfortunately it doesn't exist in the library. But luckily a copy of

this book is available at India office library (Ms. I.O. 1369).(27)

Also another copy is in Toonk Library (M.S. 1182) which has

about 205 folios. According to its table o f contents it consists of

four stages (<__wj.™^). The first one is in theology, the second is in

jurisprudential commandments, the third one is in Tariqah and

the last one is in Haqiqah (reality). Each martiba also consists of

some chapters (J«ai) and admonitions (4 ^ ). Shaikh Muhibbullah

in the preface of his work says:

Luuuia.. fjA Ja j ClJj ^ ijiS

(^1 wjLiUI <LiAiiuj j 4j jjSu Ai j jjjli! VjL « L ^ l j ^y-Lc

Cusifl g ij jJ j <ti.uaLi LiJXA<^V!uJaj V

2 . H a s h i y a A l - M a r a t i b u l - A r b i 'a l i

Shaikh Muhibbullah has already written the marginal notes to

99
his work and entitled as Hashiyatul-Maratibul-Arabi’ah. A copy o f

this book is available at India office libraiy (I.O. 1357).(28) There

is another one in the Dargah of pir Muhammad Shah in Gujarat

and its m ic ro film is k e p t in N o o r M ic r o film C e n tre (p ir

Muhammad Shah Gujarat, No. 3412).

In p refa ce o f the b ook Shaikh M u h ib b u lla h says th a t a fte r

compiling Tarjumat-ul-Kitab he got access to Futuhat ul-makkiyya

and Fusus ul-Hikam and decided to confirm some o f matters in

Almaratibul Arba'ih by them.

O jiJa i d J tj 4 a jjV ! o ilS J I C a A jJ ^ ix l t j L l i J I ! u iiJI L® biXJ y j L i

Iu Ija II L (ja ju J j j i {j! O J j i i J a J q a j s a Aj O ji-b j o L s t .j- I iJ L j • ..

.. .4jAa,j Lm4IJ! JJjibj (jwLlUl CJaj Lu tJjbuJI iajjVl

He began com piling of the work in the y e a r A.H. 1054, as he

refers

J jV ( f jjjjM id l j ^jiyw laJI c L a jjV I ^ ItLA 4j l d . J j

■. Ij (jA M U S ^ lj

3. Manazir»i“AkIiassiil Khawass

This book is written on 13th Ramzan 1050 A .H .(29) In this book

Shaikh elaborately discusses the basic concepts o f Sufism and

system atically d efin es and defends the th eory o f W ah d at-u l

Wujud. This book has been extracted from Ibn 'Arabi's ideas

mentioned in his Al- Futuhat-ul Makkiya and Fusus-ul Hikam on

the basis o f Holy Quran and Hadith. Shaikh Muhibbullah makes

100
 d is tin g u is h b etw een the k n o w le d g e o f 'U la m a and s u fic

institutions and discussed about various categories of the Sufi

elite and their achievements.

This work consists of 27 chapters called M anzar (i.e. view o f

doctrine). Manazir-i-Akhass-ul Khawass means the doctrines o f

the m ost selected ones. Shaikh M u h ib b u lla h e x p la in s the

doctrines of this group about God, His Essence and Attributes,

being (Wujud) and the relation between the necessary and the

contingent being.(30) Also he discusses the causes of increase

and decrease in knowledge and emphasizes on the cognizance of

God as the basis of the other affairs like austerity, ecstasy etc.

Shaikh underlines the im portance o f S h ari'ah and b elieves

obedience that the vigil and Fasting should be in moderation so

that disciple attained to control of his finite self.

A copy of this book is available at the following places.

i) Anwariyya library, Kakori, Khanqah-e-Kazem iya d. 1311

A.H. (400p)

ii) Aligarh, Maulana Azad Library, Shaifta Collection, No.66,

55F, damaged at both the sides and is not available.

iii) Nur Microfilm Centre, Iran Culture House, New D e lh i-1

(No.2012).

iv) Raza Library, Rampur State, U.P. No. 958

v) Khanqah-e-Shaikh Mohibullah, Allahabad.

101
 This book has been corrected and pu b lish ed by Prof. M.

Tahir AM, in 1993.

4. Q w la b

In fact this book is not a separate work as mentioned in some

biographies o f The Shaikh. Shaikh M uhibbuilah has w ritten a

detailed introduction on his book, Ibadat-ul Khawass, and named

it Imalat-ul Qulub. He writes in Ibadat-ul Khawass. If somebody

separates this introduction and adorns it with the name of God

( 4~XJ! ^wuuj) and the praise of the Prophet it will be an independent

book and its name is Imalat-ul Qulub.

cJL L (jf djLfi) 4ia!.Lia oUSk I j (j I j J ju J dAA { jljj L L j ...

... Cuj*0 j ijLll ol jjI oljbie! j b

6 CLa j j ! j L c 1 j C u « ! 4 i a . L . y liL a . I j (j I 6 » iL i 4 ^ 4 , a j L L a k L j u i ^ j - L i !J - a
^ L b x J I j J j (3 a>. J > u « j J j j i i j C tju ilj ^3^ . JA Cm, j J.4 3. ^ ^ j J ! 4ja £ 4.> J I i L l I

-Cuuif u j j l i j ! 4 J L I C lL u ij (ja l |i,Li j jk U j j K s j ! o L s i-io lj

This work consists o f 15 Tanbih as follows, relating to knowledge

of God and His unity. Shariah is whatever have been proved by

Quran and Ahadith-i Sahih.

As mentioned above this work with Ibadat-ul Khawass is in one

copy bound. A copy of this book is in Aligarh University, No. 193

F (475). Another one is in Muhibbullah's Khanqah and consists

of 520 P.

102
5, AnfaS“iil Kfiawass

The book follows the pattern of Ibn A'arabi's Fusus-ul Hikam. It

consists of 44 chapters as "Nafs". Each chapter indicates the one

o f the Prophet or great virtu es and th eir h oly p osition and

sayings. The first chapter begins with the title "Nafs-i Ahmady"

and the 30th is also called "Nafs-i Ahmady Muhammady". Then

chapter 31st to 34th are dedicated to four Caliphs o f Islam. In

the last, Shaikh mentions the bibliography o f his spiritual guide,

Shaikh Abu Sa'id Gangohi.

Shaikh Muhibbullah narrated his biography and explained his

spiritual journey in the preface of his book. He says that after

com ing back to Sadarpur and com piling Tarjum atul Kitab he

wanted to write about the knowledge (Ma'arifat) and its meaning.

Then he arranged it on the basis of some Anfas and attributed to

the selected ones (Khawass) and called it Anfas-ul Khawass.

O ja q a (y> (jLjJI fjll JLLj ^)j <LiaLj ■•■

[ll^] <AjJal jJi (jJLsI j L oJlJI yic JjJ Jlj-J V ^ . uLliJI

jjS DtLxLj 11 4uLjJI jj-iaJi

(jaLijL yJI L^lfUUJ Six

The copies of this work are lying in Raza Library Ram pur No.

329, In d ia O ffice Library London No. 1279, K huda Bakhsh

Library Patna No. 883, Nadvat-ul 'Ulama Library Lucknow, No.

60, dated 1090 A. (259P) and Anw ariyya Library Kakory No.

1081, which is very rare and has been corrected with the original

copy,(31), In Muhibbullah's Khanqah also is one copy with 544

pages, and contains the date of inscription.

103
6. Risalafi“i Sefi Rmkny or Awrad-i- Miiliibby

This book is in Persian language and is known also as Awrad-i

Muhibby. It is m entioned by Shaikh in his introduction o f the

book that some of his diciples and devotees made a request to

pen down his style of spiritual journey and his prayer and litany.

He states "since I didn't want to disregard the devotees and reject

their request, I wrote this treatise in three Principles (Sell Rukn)

and was nom inated as Seh Rukn y and yo u call it A w ra d -i

Muhibby also."

( jjf (53 i e l j j ^ j j ( jj i ^ L w L i jjL o jjl J l jjM j c L f » ,l j !

.>S) J ^ j 4j tLui l o i L j j 4joij4 i u i ^ 1 j Q I J oA C j

.jjlj iijjl ij Ij

These three Rukn are as following:

First, daily prayers and actions, Shaikh has mentioned some of

the prayers which were recited by him, tasks or other duties.

This Rukn consists o f 5 chapters, Purification , pray, charity,

fasting and Hajj.

The second one is about the prayers which are proper for specific

times like sighting the new moon, Muharram-ul Haram, Rajab,

Ramzan etc., The third Rukn is allotted to prayer etc., performed

by the m ystics and highlights some chapters like in ecstasy,

spiritual solitude, and perception of God, concentration, true and

spiritual invocation, annihilation in God and ...

A copy o f this book is lying in Khanqah of Shaikh Muhibbullah,

104
dated 1312 A.H. (70 P) and no other copy was available in other

libraries.

7» Miiglialatat iil- 'Amiiieli

This book is divided into 164 sections with a long introduction.

A ccordin g to Shaikh's statem ents the aim o f its w ritin g is to

remove misconceptions o f the people regarding mystical beliefs.

He says his intention of Ammeh (<i - ~ f) is who doesn't have

knowledge and hasn't arrived to true degree. "The book is titled;

misconception of ordinary people i.e., those not reaching the level

of comprehending the truth."

'i 1^0 4 o L s J L jS ja J S j io L a J I i L i L k o o L a U ) u j o A u t j )

He mentions and elucidates about 170 misconceptions (oLLJLLjJI)

and in different cases bring with the statements o f Ibn 'A ja b i in

Fusus and al-Futuhat-i- Makkiyah.

A copy o f this book is available in Raza Library, Rampur No. 366,

another one is in India Office Library, No. 1295, third one is at

Aligarh University (Maulana Azad Library) bearing a seal in the

name o f Muhammad Ajmal-i Allahabadi in No. 3701 (508), and

its m icrofilm with num ber 370 is available in Noor M icrofilm

centre. New Delhi.

B. Ghayat-ul Ghayat

Sh aikh M u h ib b u lla h has w ritte n th is b o o k to d e fin e the

105
 differences o f viewpoint o f theologians and Sufis regardin g the

creation o f the world and cause of it based upon Ibn A'^rabi's

doctrine.

4a Xsil.4f Li*o

j l J ^ L S ‘ (J m s Ij u l j l x j j 4 ^ ^ L c j L ^ I c jo ju u j ^ L c tSJ 4j d L a » 4 J U I J a ! ( j J L k j i

Aa. jJ 4Li,Li( Iaa Ij 0 } fdjl 41jL Caaj ifj-i JLa. j iLaj

4UI cLa*ol ^JLfi jL^I fe«o_ui (j,>^J j-jj j Ij 4J^ j j i e 4^ Ajju Jj4^ ‘^ J < k i j L ( u Cuj

4JJI J a I Ji j ! cLaxut j C i i j A f l j J Caau! u S jJ J jj 4JJ! (JaI u ^ L lx a j J j A i J

.J 6 j ujL(j 1jl 4^ sJli j

This work consists o f five chapters: (1) the Sufis view about God

and his attributes is different from the theologians and Ulama; (2)

Ecstasy and Trance are regarded as imperfection not perfection,

(3) conception o f God, his nams and attributes. (4) Causes of the

creation o f the world. (5} Causes of the creation o f spiritual world

and human being body and saint's statements.

Shaikh Muhibbillah says about the evaluation of his work.

4 ^ C j- o i I jjI j Lc C sjL < tJ L a (j ( j j | j i i 4 . A j 1 4 a , <J u u i L j o L j L a J l 4 j L x 4 J L ju jj

jj 4j -JjjSj ^Lu q I 4j J AjuiLj (j I dJ-J

'-JjUl jyiLl <4 (5JJ uT<^i3a

The name o f this treatise is Ghayat-ul Ghayat, { oULiJI 4jLxj, since

whatever will be cited here is the end o f the word which after that

there isn't any word and the spiritual journey will be finished by

it, the journey to God not in God which is endless.

The copy o f this work is in Muhibbulla's Khanqah with the dated

106
 104 1 A .H ./ 1632 A .D . A n o th e r one is at A lig a r h M u slim

University in Subhanallah Collection F 29797 (131 P] and its

microfilm No. 108/2 is in Noor Microiilm Centre, New Delhi.

9, Ibadat“Ul ICIiawass

As is mentioned before, this work has a long introduction which

is called Imalat-ul Qulub by him self After this introduction the

book is divided into 9 chapters: elucidation of La-ilaha iliallah

and M u h a m m a d -u r R a s u lu lla h , H el, P a r a d is e , b a s is o f

jurisprudence, Purification, Pray, Alms, Fasting, Pilgrimage and

the End or seal in expression the ... navafil, sunnah and

farai'z. Ibadat-ul Khaivass in reality is a discussion of various

aspects o f the W ahdat from a popular p oin t o f v iew later he

rendered it in Arabic.

A copy o f this book is at Aligarh Muslim University Library in No.

193 (475 P) and another at Shaikh M u h ib b u lla h ’s Khanqah

consisting 520 P and also in Asiatic Society Library o f Bengal in

No. 1084. A microfilm of this work is in Noor Microfilm Centre,

New Delhi in No. 159.

10, Haft Ahkam

This b ook is also know n as Anis~ul A 'a s h e q in and R is a la -i

Muqaddamat-ul M'aarif. It has been com piled in 1053 A. H /

1641 A.D. Its main theme is about the divine realities of Taj alii

( s e lf- m a n ife s ta tio n ) and th e W u ju d (E x is t e n c e ). S h a ik h

107
M u h ib b u lla h says c o n fe s s io n o f G n o s tic 's v ie w p o in t and

recognition of saint's observation are based upon knowledge o f

seven topics which Shaikh-i Akbar has b rou gh t it also in the

177th chapter and in his introduction (Khutbah) o f Al-Futuhat-ul

Makkiyya. These seven topics are as follows: know ledge o f the

truth that is the knowledge o f the God's nam es, know ledge o f

manifestation of God in every thing, God has addressed people

through the Prophets, there is perfection and im perfection in

existence, knowledge of man to self and its reality, knowledge o f

vision and its affairs, there are causes and means.

Shaikh calls who has this knowledge is the wise man because

Gnostics call this knowledge gnosis ( o _ J . Then he adds since

this b ook is a in tro d u c tio n o f w isdom w e can n o m in a te it

Muqaddamat~ul M'arifa.

A copy o f this book with No. F 259/21 is at A ligarh M uslim

University Library and its microfilm is in Noor Microfilm Centre

New D elhi No. 477/3. Th ere are tw o cop ies in M u h ibb u llah

Khanqah dated 1235 A.H. and 1312 A.H . A cop y also is in

Nadvatul 'Alama Library, Lucknow No. ( I l l P) dated 1330.

11. T a ja lliy a t-u l F iisu s

This is an Arabic commentary on Fusus-ul Hikam. Shaikh says in

its preface when his desire for studying the Fusus intensified, he

couldn't find any com m entary but Qisary's Comm entary and It

was le n g th y and com p licated . Then he d ec id e d to m ake it

108
available in brevity which may be easy to carry, and beneficial to

public.

O jila L j C ijJ J a j 4 * J L k a j l J j l L & iJ

jj ^Le J j j J a j J l ( j _ c J L - i. JM 4 _ s .j„u »j
tS> 0 ^
^ j Itij (j4 4x0l i l (jl OJjLj Ij^tk-as, j 1 4jOjl gi Ci_A..k»AAalL«
.Cs^ jLutXjVI

A copy o f it is at Aligarh M uslim U n iversity in Abdul Hayy

collection No. 562/6 and its m icrofilm is in Noor M icrofilm

Centre, New Delhi (No.246/1).

12. Sfiar!i“i Fusias-ul Hikam

This Persian commentary has been compiled in 1037/1637 A.D.

later Shaikh Muhibbullah summarized it. This is the first of his

w ork w h ich has been p u b lish e d . Shah G h u lam M u sta fa

Amirvandy and Muhammad Baqar Allahabadi published a part of

this book along with its Urdu version in 1961. Two copies of this

work are at Aligarh Muslim University in Habib Ganj collection

F-341/21 and Shifta No. 10/55. Also in Noor Microfilm Centre

their microfilms are available (No. 465/1 and 570). Two copies

are also in Raza Library, Rampur. One of Ms., under No. 1086

and the other one is the summarized copy o f this commentary

under No. 819. This copy is in better condition and summarized

than other copies. Two other copies also are in Nadvatul Ulama

Library, Lucknow No. 6 (328 P) and No. 82(206P) dated 1122.

109
1 3 , T s is w iy y a fi

The fu ll title o f th is R isa la is 'A l-T a sw iy a h B ain u l-Ifa d a t-i

val-Q abul. This w ork is the fam ous and m ost c o n tro v e rs ia l

amongst Shaikh's works. It comprises o f the core o f his thoughts

and ideas. He has discussed with full competence Ibn A' xabi's

ideas about W ahdat-ul W ujud. He has tried to prove that the

c rea te d is n ot s e p a ra te from th e e s s e n c e o f th e c re a to r.

Taswiyyah established the identity between God and the world.

The other doctrine which Shaikh states in this short w ork is

about Jabrail (Gabriel). He says Jabrail of eveiy Prophet is within

h im . J a b r a il o f M u h a m m a d w a s w it h in th e p e r s o n of

Muhammad, so revelation doesn't come from out side. It is an

inspiration from with in the Prophet. Therefore Jabrail was able

to hold conversations with each Prophet in his language.

It 's r e la t e d w h e n A u r a n g z e b c a m e to k n o w a b o u t th e

o b je c tio n a b le p a s sa g es o f the b oo k at th a t tim e, S h a ik h

M uhibbullah was dead. Then he called upon his c h ie f disciple

Shaikh M uham m adi to give a satisfactory explan ation ab ou t

these statements or to renounce the discipleship o f the Shaikh

and to bum the book in public. Shaikh Muhammadi who was a

man of intellect and had a saintly charector, replied that he had

not come upto that stage where he could explain his Shaikhs'

view and that when he would achieve to that spiritual stage he

would send the Emperor a commentary on those statements. He

added if the Emperor decided the treatise should be burnt, there

was enough fire in the royal kitchen for this purpose. It seems

110
that Aurangzeb's re-action was due to Shaikh's intimate relations

with Dara Shukuh.

Taswiyyah was vehemently opposed by a group of 'Ulama. Mulla

Mahmud Jonpuri wrote a refutation on it & entitled it H irz-u l

Iman f i Raddi-al Taswiyah. Later one o f the Shaikh's disciple

wrote an oth er refu ta tio n on it. But on the c o n tra ry to the

Jounpori's work a num ber o f com m en taries in P ersian and

A ra b ic h ave b een w ritte n on th is b oo k . A t fir s t S h a ik h

Muhibbullah wrote himself in Persian. The other commentaries

are as follows:

1. T a s w iy y a h 's c o m m e n ta ry o f M u h a m m a d i F a y y a z - i

Hargamy, Muhibbullah's disciple and vicegerent.

2. Taswiyyah's commentary of Amanullah Banarsi.

3. Taswiyyah's com m entary o f Shaikh 'Abdullah Ibn' Abdul

Baqi Naqshbandi Dihlawi (Khwaja Khurd) during the reign

of Aurangzeb.

4. Com m entary o f Tasw iyyah by Shaikh M uham m ad A fzal

Ibn-i 'Abdul Rahman 'Abbasi Allahabadi.

5. Com m entary o f Shaikh K a lim -u l Lah Jahan Abadi, the

em in en t C h ish ti sain t. He ad d ed a c ritic is m on the

Mujaddid alf Sani for his criticism of Wahdat-ul Wujud as

being only on in itial or basic stage in the evolu tion o f

mystic progress.

111
6. Tah ailiya com m entary in Arabic lan gu age is w ritten by

Maulana 'Abdul-Alim Farangy Ibn M aulana Arnin-ul-Lah

A n sari grand fa th er o f M aulana 'A b d u l-H a yy F a ran gy

Mahalii.

T h is b oo k is p u b lis h e d by m o n th ly M 'a a r if D a r-u l

Musannifm A'a^amgarh published in the yeai' 1983.

7. T a s w iy a t-u l T a s w iy y a by S a yy ed 'A li A k b a r D ih la v i

Faizabadi.

8. Tasfiyah Sharh-i Taswiyyah by M aulana Hafiz Shah 'Ali

Qalandar-i Kakorvi.

This book has been published by Kanqah-i Kazimiyya. In

addition there is a rare copy o f this work inscribed by the

au th or h im s e lf d a ted 1036, in A n w a riy a h L ib ra ry o f

Khanqah-i Kazimiyah.

The copies o f Taswiyyah: The m ost ancient copy o f the work

belongs to Nadvatul Ulama Library in Deoband (No. 6193, dated

1009 A.H.). At the last page of the copy has been written

I <JI 4 il! u u A -a ( j L w 4 iJ ! O j -i A a (j a L S ' 4 L u j -a j

. ^ ^ 4Lu) .jjjjAj JAASJ OjUuLSo! *U 4^1J

If this statem ents was true, the copy w ou ld be the Shaikh

Muhibbulla's handwriting. A copy is in Astan-i-Q udsi-i-Razayy

Library (No. 24680) and other one is in Mar'ashi Library in Qum.

There is a copy in Shaikh Muhibbullah Khanqah which it is with

Ghayat-ul Ghayat in one volume.

112
S h a r h -i T a s w iy y a h

The date of writing this book is between 1047 A.H. and 1050 A.H.

since the original Arabic version was very short and naturally

amenable to minister-pretation to despell misunderstanding, the

Shaikh wrote this commentary.

The copies o f this book are available on follows:

1. Shaikh Muhibbullah Khanqah dated 1167.

2. Raza Library, Rampur (No. 957 dated 1116 A.H.)

3. Hamdard University's copy in No 1422.

4. Ayatullah Mar'ashi's Library copy in No. P41- P7

5. Hyderabad, Asifiyya Library No. 766

6. Jamia Millia Islamia, New Delhi in No 45

Maktubat-I Shaikh

As Dr. R izvy says in h is H istory o f s u fis im in In d ia S u fi's

Maktubat or letters are usually a precious source of information

for stu d yin g his doctrines and training. The le tte rs are very

valuable for understanding o f the stage in the development o f his

theories than the treatises. They were written about teachings.

Th ey also o ffe r a v a lu a b le b ack grou n d to som e im p o rta n t

historical events as well as social and religious controversies.

113
 Shaikh M uhibbullah has also addressed letters to som e of his

contemporaries to explain his concept of 'Wahdat-ul Wujud' and

to remove the misunderstandings created by the 'Ulama against

him. The collection of his letters are at Aligarh University. This

copy consists of 18 letters as follows:

1. To Muila Mahmud Jaunpuri (P 1-22).

2. To Mullah Mahmud Jaunpuri (23-30).

3. To Shaikh 'Abdul Rashid Jaunpuri (31-100).

4. To Shaikh Ataullah Jaunpuri (101-131).

5. To Mir Muhammad Qamiauji (132-139).

6. To Sayyed Abdul Hakim (P 139-212).

7. To Shaikh Abdur Rahim (213-286).

8. To Shaikh Taj Muhammad (P 287).

9. To Shaikh Abdur Rahim (P 288-313)

10. To Shaikh Abdur Rahman (P 314-325).

11. To Shaikh Abdur Rahman (P 326-335).

12. To Shaikh Abdur Rahman (P 336-337).

13. To Shaikh Abdur Rashid Jaunpuri (P 338-339).

14. To Shaikh Abdur Rahman (P 340-351).

114
 15. To Shaikh 'Abdur Rahman (P 362-377).

16. To Shaikh 'Abdur Rahim (P 378-386).

17. To Prince Darashukuh (P 387-426).

18. To Prince Darashukuh (P 427-433).

The copy of this book is at Aligarh Muslim University Library in

(Maulana Azad Library) No. 3/267/7 F consisting of 433 pages

and is in good condition and presumed to be a rare copy.

But other copies are not so complete and they contain some of

his Maktubat. The copy which is bearing No. 297. 671/13 and is

at A lig a rh U n iversity con tain s the le tte r to 'A b d u r R ash id

Jaunpuri. The same letter is also found at Raza Library, Rampur

under No.

Aqayed-ul Kiiawass

Shaikh started its writing in 1047 and concluded in the sam e

year. He divided this to 21 "Daqiqah" as follows: Attributes o f

God, religious obligation and reward and punishm ent, G od's

injunctions, vision of God, slave's action, Universality o f Divine

will, prophecy. Prophet's innocence, retu rn in g of all things to

God, an gles, resu rre ctio n , torm en t o f th e tom b , fa ith and

sainthood.

The copy of this work is at Muhibbullah's Khanqah dated 1094

A.H. In it preface Shaikh referred to God Existence and the unity

115
 of being and explained it authenticating by Quranic verses. He

writes.

-Ltul j djAJ! (jA Jal djLic. o.Xil (j! i^LaJl CiAjMi

There was necessity that I should write the beliefs o f Khawas who

were free from polytheism.

Risala of Wujiid“i-lliiitla£|

Actually this Risala is the letter which Shaikh Muhibbullah has

w ritten to Shaikh 'Abdurrahim Khairabadi. In this letter he

explains the concept of Wujud-i-Mutlaq and the relation of the

names o f God with Him. At the end o f the letter he refers because

of the letter was so long in fact it is a Risala in the meaning of

Wujud-i-Mutlaq.

ifL o ij j d 4 ^ J X jL o ji J S L n u J u L i ij I J L l l C i i b o L i l a f u u U j u i l i
g l jiL i J J u S (L ( j L u u l 4^ j b ( j ) j L 4 j j } j j L u (jlL o j J u s— ujI ( 5I

-diuL jika

The copy of this Risala is at Asifiyya Library in Hyderabad No.

1734 consisting of 26 pages and another copy is in Ham dard

University Library in Microfilm No. 110.

116
 fi brief histwo'^ ®!f
SSS-flwilj# y'-falhufoflDaSfaii's Successors
When Shaikh Muhibbullah passed away he had a very young son

who was only ten years of age. His name was Shah Tajuddin. His

train in g and supervision was under the care o f M ir Saiyyed

Muhammad Qannuji and Dilruba Shah. The author o f Iqtibasul

A s r a r sa ys: "A t th a t tim e o f m e e tin g w ith G od S h a ik h

Muhibbullah told that Shah Tajuddin will have a son in future

and w illed to M uham m ad K ab ir Q an n u ji to n o m in a te him

S aifu llah and to train him fu lly (a c c o rd in g to S h aria h and

Tariqah) and to make him to be entitled to wear the Khirqah

of the Khilafat{32): They did according to Shaikh Muhibbullah's

last will.

Shah Saifiillali

Shah Tajuddin died when he was young at the age of thirty or

thirty two. His son at that time was ten years o f age. He put on

the robe of Khilafat (c lJ )L a ) after accomplishment of his training.

At this tim e the discussion about the W ah d atu l-W u ju d and

W ahdt-ul Shuhud had intensified between the 'Ulam a and the

Foqara (dervishes). Aurangzeb sum m oned Shah S aifu llah to

Delhi to solve the problem. Although he apologized to proceed

there, but becau se o f p ressu re by the E m p e ro r A u ran gzeb

proceeded to Delhi. At the time o f departure he appointed his

117
eldest son, Shah Habibullah as his successor (<L—__ L _ J __ .4. ) and

custodian (Sajjada Nashin). In the year 1115 A.H. / 1702 A.D. he

ai rived Delhi and entered 'Alamgir's Court. At the appointed day

the disputed subject was presented. Shah SaifullaJi explained it

so scholarly that all o f the 'Ulam a (in tellectu als) and Foqara

(mystics) were convinced. Aurangzeb who had been impressed b}^

his knowledge and scholarship, asked him to stay for som e time

in Delhi. But he fell ill after a short-while and passed away. His

tomb is in Delhi in Churi Valaii precinct. (33)

SlaaJk Hafeibmllafi

He was the second Sajjadda Nashin and also an 'Alim in true

sense. He devoted himself to teach theology and mysticism to his

d is c ip le s and tra in in g them . D u rin g h is la s t d ays D elh i's

dominance on Province Allahabad was not in his control and it

became under the control of Awadh. The Governor of that time,

Nawwab Asifuddullah asked him to come but he apologized and

didn t obey him. This enraged 'Asiffuddaulah and he confiscated

m ost o f his properties w hich had been b estow ed to them by

IVfughal Emperors, among them was Shaikh's Khanqah.

On the oth er hand Shah H abibu llah 's y o u n g e r b ro th er had

em braced Shiism. Awadh Governor tried to convince him with

reason for his conversion but Shah Habibullah refrained from

this always and till his last day he passed a pious and simple life.

He expired in the year 1196 A.H, 1781 A.D. at Delhi. His tomb is
in Allahabd.(34)

118
Gloiioilaffiit, MviliIfolbiidlalAj the Third Sajjaddali Mnsfjiiti

He was also a pious and learned man like his father, so to say

"like father like son." He obtained immense knowledge and was

actively perfect. He also expired on 1205 A.H. / 1790 A.D. His

tomb Mausoleum is in Allahabad near to Shaikh Muhibbulah's

grave. (35)

Shal Khaliluliali

He was the fourth Sajjaddah Nashin. His en th u siasm to the

worship was so that he ceded all o f the affairs to his younger

brother Shah H ojjatullah. In his period th e con trol o f Subeh

A llah abad was placed on British hand and a cco rd in g to the

documents they returned him the Khanqah, but instead of other

land which was belonged to the Khanqah gave him some annual

sa la ry. H is d ea th w as in 1226/ 1811 a n d h is to m b is in

Quryshipur in Allahabad.(36)

Shah TOaidullali

As the 5th Sajjaddah Nashin he became successor o f his father.

He was also a great 'Alim and learned scholar worshiper (jujL--x).

Because o f his eagerness for pilgrim age to M ecca S h arif and

M ad in a S h a rif he b es to w e d the K h irq a h to h is son Shah

Habibullah Sani and set out for pilgrimage. He was there for a

long time and after two years came back to his native place in

119
1265 A.H. / 1848 A.D. and devoted h im s e lf to w orship. He

passed away in 1268 A.H. / 1851 A.D. and buried in the lower

part o f Muhibbullah's Shrine.(37)

Shah Habiliiillali Saiii

He was declared by his father as his successor in 1236 A.H./

1820 A.D. Then he became the 6th Sajjaddah Nashin. He was a

great 'Alim and eminent scholar amongst his contemporaries. He

was always busy with learning his disciples. The number of his

disciples was very large and some of them became famous and

had intuition and miracle All o f the people from every

caste and creed enjoyed his grace and favour. He expired in the

year 1286 A.H. / 1820 A.D. His tomb is also next to Shaikh

Muhibbullha's tomb.(38)

Shah Fazlullati

He is the 7th Sajjadah Nashin who was born in 1270 A.H. / 1854

A.D. He com pleted his early education u n der M aulavi A sh raf

Ahmad and then Hazrat Azimuddin, the disciple and Caliph o f

Shah Habibullah Sani. He was an eminent Scholar in Arabic and

Persian Sciences. At first his elder brother Shah Ghulam ullah

was bestow ed upon as Sajjadah Nashin. But when he got a

government job he ceded this post to Shah Fazlullah. He was a

pious and virtuous man whom every one irresp ective o f any

castes & creed acknow ledge and respected as well. W hen he

120
passed away some Christians presented perfumes to his s h r o u d .

Some o f the Hindus also presented according to their faith for

him.

He assumed this responsibility for over 05 decades. At the age of

69, after one week's fever he passed away in 1339 A.H. / 1921

A.D.(39)

Shah K'imatiillali

He was born in 1293 A.H. At the age o f 14 yea rs he totally

memorized the Holy Quran and became After primary

education he went to Kanpur to com plete his edu cation . He

learn ed Sharh-i- Jam i and R ashidiyya as w ell etc. Then he

proceeded to Lucknow and Delhi for higher education. He learnt

the Hadith, interpretation o f Quran and also Qanun-i- Ibn Sina

(Avicenna). He went back to Allahabad a fte r c om p letin g his

education. At first he became principal o f a Government School

there and afterward in Jaunpur. But very soon he gave up this

job and came back to Allahabad and was declared by his father

as his successor and was bestowed the robe o f honour (4._w—

oJXa,). The Eighth Sajjaddah Nashin was a physician also and in

his clinic he treated the patients freely o f charge.

During his period o f Sajjadagi he endeavored to repair Shaikh

Muhibbullah's Khanqah which remained neglected for over 100

years. As he w as is s u e le s s , he tra in ed h is n ep h ew , Shah

'Ubahidullah in his field as his son and bestowed him Khirqah-i

121
Khilafat. Then he set out for pilgrimage. When he came back after

some time, he full ill, and expired.(40)

Shall Muhaminad TOaidiillali Saul

He was the n in th (9th) Sajjaddah Nashin and a generous and

pious man. To preserve the tomb (Mazar-i Sharif Quraishipur) he

organized one com m ittee for annual urs cerem onies. Also he

renovated the mosque and Khanqah and paid great attention to

perform the cerem onies there. He had very good tem peram ent

and good relationship with all the people. He expired in the year

1313 A.H. / 1922 A.D.

Sfiah Muhainimad Saifullali San!

As the ten th S ajjad d ah N ash in he liv e s in A lla h a b a d . The

responsibility of the Khanqah and Imamat-e-Namaz (leading the

prayer) are carried out by him. He is also a pious and human

n atu red man who tries to help the o th ers and solve th e ir

problems.

122
 Shaikii MahibMltah's Caliphs
There are some con troversies about th e n u m b er o f Shaikh

M uhibuilah's Caliphs. One o f his biographers and au thor of

'Kavakib' has related their num ber as Six and it is stated in

Tarikh-i- Mashaiekh-i- Allahabad ... three and Zikrul M a'arif ...

four. But whatever has been related in most o f the biographies

are as follows: (41)

QazI Gliasi

He was the first one who took oath o f a llegia n ce to Shaikh

M uhibbullah in worldly and spiritual affairs. His father Qazi

Da'ud was a wealthy person and judge in Allahabad. Qazi Ghasi

was so m uch devoted to learn in g that, at the y o u n g age o f

fourteen years that he obtained deep and thorough knowledge

and wisdom. One day he was brought up to solve a complicated

problem and argued about it in the p resen ce o f his M aster

(leader). But Qazi Ghasi was not satisfied with the answer. He

was so confused about this matter, that he dreamed the same

night, some body guided him to find the answer on the bank o f

Jamna. When he described the dream to his master, he advised

him to go to Jaunpur, centre of learning those days. When he

went he couldn't fmd the desired person there, but while coming

back he visited Shaikh Muhibbullah in the Shore o f Jamna and

found him the same person he had seen in the dream.

123
Qazi Ghasi after disciplesliip to the Shaikh was busy with the

spiritual progress. He was usually in ecstacy. The date o f his

expiry is not known. His tomb is in Allahabad. (42)

Mir Sayyid Miibammad Qanniij!

The second Caliph of Shaikh Muhibullah was Muhammad Kabir

Q a n n u ji. He w as 'A a la m g ir's tu to r w h en S h a h ja h a n w as

dethroned and imprisoned by his son in his old age. Mir Sayyid

was appointed as his companion for some time. They had mainly

d is c u s s io n a b o u t m y s tic is m , in t e r p r e t a t io n a n d so o n .

Shahjahan, who was very m uch sa tisfied and h a p p y o f this

com panionship, asked him to desire som ethin g. M ir Sayyid

refu sed. Fin ally after Shahjahan's in sisten ce, he d esired to

forgive 'Aalamgir's faults.

He was a man of great sacrifice {JLJJ and always preferred

others to himself. At another time when Aurangzeb insisted on

him to ask any thing, he asked him to exempt Muhibbullah's off

sp rin gs from the tax, as the tim e o f S h a h ja h a n an d D ara

Shukuh. Q annuji's Sajjadah N ashins w ere o rd ered to h ave

confidence (JSjJ) in Him. His tomb is in Distt. Qannuj in U.P.(43)

Maulana Muhammady Fayyaz

Sayyid Shah Muhammaday Fayyaz Jafari Chishti Sabiri is son of

Shaikh 'Isa Hargami who was born in 1021 A.H ./1612 A.D. in

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Hargam. In pursuit to learning he went to Allahabad. At first he

didn't show any interest in learning and was ridiculed by his

classmates so much so that the prophet blessed him in his

dream and after that he became prominent and distinguished in

learning.(44)

For fourteen years he was under the training and teachings of

Shaikh Muhibbullah, and in a short time reached the peak of

perfection and the highest level of knowledge of which his Pir

Muhibbullah, felt proud of him. Four years before the death of

his Pir, he was declared as the Shaikh's successor and had the

robe of honour (oJ U a U >_1) in 1060 A.H. / 1650A.D. During the

last days of Shahjahan he went to Agra. Dara Shukuh had

d evotion to him. But a fter D ara S h u k u h 's death , when

’Aurangzeb became the Emperor, his intim ate com panions

circulated slanderous language about Muhammad Fayyaz. After

his retu rn form Hajj this p ractice was con tin u ed . Then

Aurangzeb was suspicious o f him particularly because o f his

d evotion to D ara Shukuh. W hen A u ran gzeb saw Shaikh

Muhibbullah's Risalah Taswiyyah' and found some matter just

against the Sahria'h asked Shaikh Fayyaz to give its

justification or renounce of his discipleship and burn the Risalah.

Shaikh Muhammady who was not at all interested in having any

worldly favours, answered bravely as it has been described

earlier. Alamgir ordered to imprison Shaikh in Aurangabad Court

and he expired there in the year 1107 A.H. / 1697 A.D, His

disciples carried his body to Agra and buried him in his room

according to his last will. (45)

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Sayyfid Bllriilia Shsili

He was a great 'Alim (learned man) and a perfect darvish. Prince

Dara Shukuh and Mirza Bqi Beg had sincere devotion to him.

After his Pir's death he was entrusted with the responsibility ol

the Khanqah's affairs.(46)

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R e f e r e iic e s :(D e t a ils in Bibliography)

1- Maqbul Ahmad, 1938, 12-15

2- Akhtar Mahdi, N.A, 25

3- Bakhsi 8s Sharma, 2001, 49-50

4- Muhibbullah,Maktubat, M.S.

5- S liu kat H ussain, 1342, 9 & H assani, 1955 vol. 322 &

Muhammad Baqir, 1983, 12 & Vajihuddin Ashraf, M.S.,

1139

6- Vajihuddin Ashraf, Ibid, 1137

7- Muhammad Baqir, ibid, 12; Hassani, ibid, 51

8- Shukat Hussain, ibid, 10; Hassani, ibid, 56

9- Muhibbullah, Anfas ul-khawas, M.S, 3

10- Shukat Hussain, ibid, 15

11- Muhibbullah, ibid

12- Muhibbullah, ibid, Muhammad Baqir, ibid, 13

13- Muhibbullah, ibid, 5; Shukat Hussain, ibid, 19-20

14- M uham m ad Baqir, ibid, 15-17; Shukat H ussain, ibid,

21-26

15- Vajihuddin Ashraf, Ibid, 1138

16- Muhibbullah, ibid, 6-7

17- Shukat Hussain, ibid, 28; Muhammad Baqir, ibid, 18; Nazir

Ahmad, N.A, 92

18- Muhibbullah, ibid, 11; Shukat Hussain,ibid, 33

19- Muhammad Baqir, ibid

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 20- Vajihuddin Ashraf, Ibid, 1138; Shukat Hussain, ibid, 41-42
21- Ibid

22- Muhammad Baqir, ibid, 19 & Nizamuddin, 1999, 59

23- Ibid,

24- Rahman Ali, 1961, 178 & Vajihuddin Ashraf, Ibid, 1139

25- Shukat Hussain, ibid, 81 & Alawi Kakuravi, N.A, 63

26- Ibid, 32

27- Ibid

28- Ibid, 81; Muhammad Baqir, ibid, 32

29- Rizvy; 1983, 269

30- Tahir Ali, "An Important Persian Work on Sufism", 32-33

31- Nizamuddin, ibid, 66

32- Muhammad Akram, M.S & Shukat Hussain, ibid, 86-89;

Muhammad Baqir, ibid, 21

33- Shukat Hussain, ibid, 89-92 & M uham m ad Baqir, ibid,

22-23

34- Ibid, 92-96; ibid, 24

35- Ibid, 96; ibid, 24

36- Ibid, 97-98; ibid, 25

37- Ibid, 99; ibid, 26

38- Ibid, 100-105; ibid, 27

39- Ibid, 106-109; ibid, 28

40- Ibid, 113-116; ibid, 29-30

41- Ibid, 48-59; Nizamuddin, ibid, 81-83; Alawi Kakoravi, ibid,

60

42- Ibid, 48-51; Vajihuddin Ashraf, Ibid, 116

43- Ibid, 52-55; Rahman Ali, Ibid, 475

128
44- Shukat Hussain, ibid, 57-58

45- Ibid, Vajihuddin Ashraf, ibid, H 44

46- Ibid, 59

129