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Hadrat Pīr Fazal Alī Qureshī Naqshbandī

By Abdul-Rahīm Ghaffārī
Released by: www.maktabah.org, April 2011

Contents
Introduction..........................................................................................................................1
Biography.............................................................................................................................1
His Method (tarīqāh)............................................................................................................3
Miracles, Visions and Revelations.......................................................................................4
The Creed.............................................................................................................................5
His Sayings...........................................................................................................................6
Demise..................................................................................................................................6
Khulafā and Descendents.....................................................................................................7
His Spiritual Successor............................................................................................7
Some Other Deputies...............................................................................................7
His Descendants.......................................................................................................8
Poetry...................................................................................................................................8
Sources.................................................................................................................................9

Introduction
Hadrat khwāja pīr Fazal Alī Shāh Qureshī Abbāsī Naqshbandī Mujaddidī (1270-1354 AH) (1854-1935
CE), may Allah sanctify his soul, was the greatest shaykh of the Naqshbandi Sufi Order in colonial
India in the early 20th century. He was the king of all saints, the ghaus of his times, upholder of Sunnāh
and destroyer of Bid'āh.
He was called the pīr of scholars as his disciples included hundreds of Islamic scholars of high caliber
who bowed their foreheads in his high court to receive the divine blessings and spiritual guidance. He
was also known as the man of divine attraction (Jazbā wālā sāīn), as most of his companions and
visitors would often collapse and enter into ecstatic states in his presence.

Biography
He was born in Dāūd-khel (Pakistan) in 1270 AH/1854 CE. He was son of Murād Alī Shāh and was
from the Abbāsī line of the Quraish, hence called Qureshī.
He spent his childhood in Kālā-Bāgh where he received his education mainly from Mawlānā Qamr al-

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 1

Dīn, and completed his Hadīth course from Mawlānā Ahmad Alī Sahāranpurī.
When he was young, once he thought to raise a parrot and train it to speak. But he received an
inspiration from the Unseen that it is more valuable to make the hearts of the people speak the zikr than
to make a parrot speak. This created a wish for seeking a master of Sufism who could guide him in the
Path. Thus he went to the presence of khwājā Muhammad Usmān Dāmānī (d. 1314 AH/1897 CE) and
used to receive blessings from him although khwājā Dāmānī did not initiate new disciples due to his
old age. He used to direct aspiring new comers to do initiation with either his chief deputy sayyid Laal
Shāh or his son khwāja Sirāj ad-Dīn.
Thus he did his first initiation with hadrat sayyid Laal Shāh Hamadānī (d. 1313 AH/1896 CE) who was
a descendant of the Final Prophet, peace be upon him, and was a great saint and perfect shaykh of this
glorious Path. He received his spiritual training from khwājā Dost Muhammad Qandahārī and then
from khwājā Dāmānī who made him a deputy. He lived and died at Dandā Shāh Bilāwal (in district
Chakwāl, Pakistan), a village founded by his forefathers. His sainthood was so visible in his noble
personality and his shining face that one could not look into his face more than a moment. Hadrat
Qureshī reports that one day I was watching my shaykh who was walking. I was looking at him behind
a wall but could not look into his bright face. Unthinkingly, I recited this āyah: “This is not a human, he
is but a gracious angel.” (Qurān 12:31)
Before completion of the spiritual Journey (Sulūk), however, his first Shaykh passed away. Then he did
second initiation and completed his remaining Path with khwāja Sirāj ad-Dīn (1297-1333 AH/1879-
1915), son and successor of khwāja Dāmānī. Khwāja Sirāj al-Dīn was a walī by birth who was trained
by his noble father and received absolute khilāfah and successorship when he was just 17. He passed
away at an age of 34, on 26 Rabī al-Awwal 1333 AH (Feb 1915). He completed the Sulūk of pīr
Qureshī to the last stage of this noble Path and bestowed the khilāfah to him which was first limited to
training fifty pupils, and later awarded him with an absolute khilāfah.
Before receiving khilāfah he had founded the village Faqīrpur together with his close relatives and
friends. Later, when he was commanded by his shaykh to train new disciples in the Path, he established
it as a khānqāh and started guiding the needy seekers to the divine Path.
Faqīrpur was located in a rural area with bad accessibility for his disciples and visitors. Considering the
facilitation of the seekers, he founded another noble khānqāh and named it Miskeenpur. It is located in
disrict Muzaffargarh, Punjab, Pakistan.
He had some agricultural lands where he would harvest crops and would plow the lands himself. He
worked very hard in preparing the fields which had hard soil and rocks. He also advised his followers
to work hard to earn halāl (legal) income. He would do zikr with heart while plowing with hands, and
would teach the zikr to the new seekers there.
He dressed very simple and never observed formality in dress code. He would usually not follow
prevalent social customs and conventions, rather only cared for the sunnāh in every matter. Normally
he used white turban in accordance with the sunnāh and practice of the Naqshbandi masters, usually of
muslin (thin cotton fabric). Once he used a green turban as it is also a sunnāh [3]. He usually wore
white kurtā (long shirt) and a white or blue tahband (lower garment) [1]. He would sit down on earth
(if clean) and did not care to have a cloth to sit on. He fixed his turban in a very informal style, often
displeasing to some people.
Hadrat Pīr Mithā narrates that one day hadrat Qureshī was waiting at a train station along with his
disciples. When the train arrived, he took his turban lying down besides him and put it on the head

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 2

without fastening it properly. Some faqīr requested him to fasten it but didn't listen. When he reminded
again and then the third time, he replied: “One who doesn't like my shape and appearance, shouldn't
look at me!” [3]

His Method (tarīqāh)

Hadrat pīr Qureshī used to initiate new disciples in the Naqshbandi Mujaddidi Order although he had
authority in four major sufi orders. Following the way of his masters, he used to hold a circle of zikr
every morning in which all his followers and visitors will sit in a large circle according to the sunnah of
Sahābā. They would bow their heads and usually cover their heads with a shawl. Everyone will recite
the Personal Name of God, i.e., Allāh Allāh Allāh, in their hearts or other spiritual subtleties (Latā'if),
without using the tongue. The shaykh would recite verses from the Qurān and sing poetic verses in
Persian, Urdu or Punjabi regarding the praise of the Gracious Messenger (peace be upon him), his
masters, and advice to the seekers. It was called murāqbāh (meditation), or Halqa-e Zikr (circle of
recollection).
During this halqā, pīr Qureshī used to take a Tasbīh (prayer beads) with large beads, and would strike
the beads together to produce sound that mimicked the heart beat. He used to teach to the pupils that
they should match their recollection of the noble name Allāh in their hearts with this sound as it was
helpful to follow the sound. He loved that Tasbīh so much that sometimes he would wear it as a
necklace. This method of holding a group zikr is still practiced by his followers in the whole world.
Apart from that, recitation of Naats and Manqabats (singing in the praise of the masters) was very
common in his companions. During the halqā as well as at most other times, people including new
comers would usually enter the state of jazbā (divine attraction) and ecstasy. Some would go
unconscious, some would cry and weep, others would start laughing, still others would start shaking
and dancing and circling around the Shaykh. These spiritual states were so common that the local
people started calling him Jazbā wālā Sāīn (the man of ecstasy). The cry of Allāh Allāh was so
common that most of the time, specially during journeys, all of his companions would proclaim this
exalted name of God very loudly. Although the Naqshbandi Order does not have loud recollection,
doing it involuntarily is not forbidden.
The descent of spirits of earlier saints over the disciples of pīr Qureshī was very common. The spirits of
great Awliyā (Islamic saints) such as shaykh Abdul Qādir Jīlānī, khwāja Mueen al-Dīn Ajmerī, hadrat
Bulleh Shāh, hadrat Sultān Bāhū and many others, may peace be upon them, used to talk to the shaykh
from the bodies of some faqīrs (devotees). Once during a journey, hadrat Bulleh Shāh (1680–1757), a
great saint and classical Sufi poet of Punjab, had a descent over a disciple and asked pīr Qureshī to
teach the 2nd lesson of the Path to hadrat Pīr Mithā (who later became his chief khalīfā). The second
day, again, the spirit requested him to teach the next lesson, and this happened daily for many days.
Thus hadrat Pīr Mithā learned and completed the seven Latā'if (subtleties) in that journey by the
recommendation of hadrat Bhulleh Shāh [7].
His chain of spiritual succession in the Naqshbandi Mujaddidi Order goes as follows:
He traveled the Path under the guidance of his first shaykh hadrat sayyid Laal Shāh Hamadānī and
received Ijāzah (authority) of Sufism from his second shaykh hadrat khwājā Sirāj ad-Dīn Naqshbandī.
Both of his shaykhs received it from hadrat khwājā Muhammad Usmān Dāmānī, who received it from
khwājā Dost Muhammad Qandahārī, who received it from shāh Ahmad Saeed Fārūqī Dehlavī, who
received it from shāh Abū-Saeed Fārūqī Dehlavī, who received it from shāh Ghulām Alī Dehlavī, who
received it from hadrat Mīrzā Mazhar Jān-e Jānān, who received it from sayyid Nūr Muhammad

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 3

Badāyūnī, who received it from hāfiz Muhammad Mohsin Dehlavī, who received it from khwājā Saif
ad-Dīn Fārūqī Sirhindī, who received it from his father Imām Muhammad Māsoom Sirhindī, who
received it from his father Imām Rabbānī, Mujaddid of the 2nd millenium, hadrat shaykh Ahmad
Sirhindī, may Allah be pleased with them all. The chain further up from Imām Rabbānī is available in
many books and can be looked up.

Miracles, Visions and Revelations

His greatest miracle was that he connected the people with their Lord. He induced the zikr of Allah in
their hearts with which the hearts would start proclaiming the blessed name of God Allāh Allāh Allāh
and would never stop. Sometimes, the sound of the heart was clearly heard by others. It was observed
many times that his disciples who had died and were being buried, their hearts were still calling out this
noble name with loud voice even after the death, and the motion of the heart was clearly visible in their
chests.
“Eternal is the one whose heart has awakened to Love!” (Hafiz)
One day, a three year old girl was sitting in his halqā with her father. Suddenly, the shaykh's spiritual
Gaze turned to her and her heart started in the zikr of Allah. She would then wake up early and awaken
her father for Tahajjud (pre-dawn) prayer, and would do the zikr all day and night. After few days, she
died but her heart didn't stop from recalling the name of the Lord. A special scent came from her grave
for many days.
One day hadrat Qureshī thought to write a letter to Hājī Gul Muhammad to ask him to bring some dates
to Miskeenpur, but could not do it. While the wife of Hājī Gul Muhammad was also a true seeker. She
entered the state of ecstasy and started saying these worlds, as if she was reading the letter written by
the shaykh: “Hājī sahib! Assalāmu Alaikum! Buy some dates and come to the noble Miskeenpur.” He
purchased the dates and reached there, and informed the shaykh about this miracle.
Mawlānā Abdul Mālik relates that once at Faqīrpur, wheat grain that was cleaned and collected at the
fields was to be brought to the storeroom. It wasn't much as the fields of the shaykh produced very
little. There were around fifty to sixty persons there, all of whom including the Hadrat himself started
carrying the wheat after sunrise until it was noon. After the Zuhr prayer, they started again until it was
time for Asr. Everyone was tired but it seemed the wheat pile will never finish. They asked Mawlānā
Abdul Mālik to request to the shaykh that we are all too tired and exhausted. Mawlānā went to the
presence of the shaykh and said, the barakāh that is appearing at the fields, can't it be inside? He said
yes. And then after the Asr prayer all the remaining wheat was carried in one round. That grain lasted
for the whole year, even though hundreds of guests ate every day.
His shawl was known to have miraculous effects. People would take it during marriage or other large
events and put it over the pots containing food. They would start taking the food without disclosing the
pots, and all the attendees would eat fully even if the food was not enough.
Hadrat Qureshī said, once I was collecting stones of the date seeds and was selecting the better ones
(date seeds or other small stones are often used for counting during the Khatam). A seed that didn't look
nice and had an irregular shape, I tried to throw it out. That date stone spoke to me and said, if I am
ugly, it is not my fault but my Creator has made me like that. Why are you separating me?
He said, I wept and recalled my own faults, kissed the stone and included that into the collection.
Afterwards, whenever that stone would pass into my hands during the Khatam, I would kiss it before
placing it back.

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 4

He used to have kashf (prescience) so much that he knew everything about the new visitors. Once he
said, I wish that the visitors should not introduce themselves and their objectives to me as I know
everything about them including what they wish to say and how long they wish to stay. But I have
stopped myself from it [7].

The Creed
Hadrat Khwāja Qureshī followed the traditional Sunni Islam and acted upon the Hanafī fiqh. His creed
was the creed of his shaykhs i.e. the Mujaddidī saints specifically Imām Rabbānī Shaykh Ahmad
Sirhindī, as described in the Maktūbāt (epistles). He never followed or liked the later day innovations in
Sunni creed, aka. Deobandī and Barelvī, rather completely obeyed the original principles of the earlier
Sunni scholars and his shaykhs of the Mujaddidi order. He never practiced anything against their way.
He extremely loved the Messenger of Allah, may peace be upon him, his Sahābā and his Ahl al-Bayt
(family). But he condemned the deviated sects and always warned his disciples against the Shia,
pretending pīrs, fake sayyids and the selfish scholars.
But on the other hand, he never rejected anyone from his company due to their creed, cast or color.
Everyone was welcome at his noble khānqāh. Due to his miraculous spiritual powers, many people
from the deviated sects turned to the right path of traditional Sunni Islam. Many Wahhābī scholars who
were once extremists and disapproved the shaykh's tarīqāh, adopted the traditional Sunni beliefs by his
miraculous power. Indeed, this was one of the miracles of the shaykh that once the most fanatic anti-
Sufi scholars used to dance around him in ecstasy when they entered his noble company.
The shaykh himself once remarked, "Nowadays many Wahhābī scholars are my friends.
Alhamdu'lillāh, they have learned etiquette and have also benefited from zikr. They have adopted such
high manners that they walk barefoot in the Langar-Khānā (central kitchen) at Faqīrpur. And one day,
Maulvī Nazīr Ahmad Ahmadpurī was saying to Maulvī Bashīr Ahmad Ahmadpurī in the state of
ecstasy: come here O brother, until today we have tasted Wahhabism, now let's taste this sweet." [1]
He did not declare the Wahhābīs as non-believers, but regarded them as ill-mannered (Be-Adab) [3].
Hadrat Qureshī never hesitated to go to the madrasahs and mosques of Wahhābī and Deobandī people,
and sometimes went there to teach them the Qalbī zikr of the Naqshbandi Method and to guide them to
the right path. He did this in the most beautiful way that no one would object to him or his method.
Once he went to a masjid where large number of Ahl al-Hadīth people joined him, and he held the
Naqshbandi Murāqbāh of zikr. During the Murāqbāh, while reciting verses and poems, he had an
ecstatic state in which he began calling upon the Messenger of Allah, peace be upon him, directly and
loudly. Although this was in direct contradiction to their belief, none of them objected.
He also visited the famous madrasah of Deoband where he taught the zikr to the scholars and students
alike. During the Salāh, the Imām of the masjid did not use a turban in accordance with sunnāh. Hadrat
shaykh notified them that this noble sunnāh should not be abandoned in this center of Islamic learning.
The scholars of Deoband highly revered him, so much as Qārī Muhammad Tayyib once helped him
wear his shoes (as a symbol of reverence) [1].
He used to celebrate the Urs of his shaykhs annually and arranged an annual congregation at Faqīrpur
in this regard. This large gathering provided spiritual guidance and training to his followers and was a
means of much Fayd and blessings. This noble event was celebrated on every 22 nd Baisākh (second
month of the Hindu calendar) and was an occassion to remember the masters of the tarīqāh and to recite
Khatam for their spirits. After he established the noble khānqāh Miskeenpur and moved there, the Urs

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 5

was celebrated there [1,4,7].1
Although he did not celebrate the Urs of Sayyidina Abdul Qādir Jīlānī which is very common in Indian
Muslim society, he approved of it generally [3]. He also attended many Urs events of the sublime saints
of India, such as that of khwāja Mueen al-Dīn Ajmerī Chishtī where he was invited by khwāja Ajmerī
himself. In Ajmer, he also listened to the musical singing (Simā') as practiced in the Chishti Order,
merely as a symbol of venerating the khwāja, even though he always refrained from any form of music
as per the rulings of Hanafī jurists.

His Sayings
He would often say:
“Pride and arrogance looted three homes: the sayyid, the scholar, the tribal chief,
They consider themselves great, but have forgotten The Greatest.”
The Shaykh was outspoken and would not hesitate to say the truth regardless of who he was speaking
to. Once he came to the Sabīl masjid in Delhi (where Mawlānā Abdul Ghafoor Madanī was the imam)
where hundreds of people including many scholars came to see his eminence. Many people there had a
habit of chewing Paan. The shaykh started watching them anxiously, from one corner to the other, and
finally he remarked: “In our area, women menstruate; but here the men (do), though from the mouth”
(referring to the red sliva typical of a Paan chewer). The people were so ashamed that many of them
pledged not to use the Paan from that day. [1]
He said to his faqīrs, do not listen to the speeches of common scholars whose hearts are ignorant of the
remembrance of Allah. Their company will destroy your good beliefs and practices. Only listen to
those scholars who have purified their Self with the company of perfected Awliyā and have adorned
their hearts with the zikr [7].
He said, if you wish to understand the Qurān then observe Taqwā. Taqwā is the name of leaving aside
all Harām, doubtful and unnecessary things [1].

Demise
Hadrat pīr Qureshī spent most of his time in missionary traveling, to spread the zikr and love of Allah.
In his last such journey, he was too weak to walk and was helped by the disciples to get to the vehicle.
He had a stroke attack during the journey and was escorted back to the noble Miskeenpur.
After remaining sick for about half a month, this light of the highest heavens and the sun of blessings
parted to the eternal world in the night before 1 st Ramadān 1354 AH, Thursday 28 November 1935,
after passing 81 noble years of his age. 2 His Janāzah prayer was led by mawlānā Hāfiz Karīm Bakhsh
[1].
“Indeed we belong to Allah and to Him we shall return!” [Quran 2:156]
Before his death, he had constructed a small cabin to be his final burial place. Once he called mawlānā
Abdul Ghaffār (Pīr Mithā) and his brother mawlānā Abdul Sattār (both his khulafā) in seclusion, and
told them about his will to be buried in that cabin. After his demise, he was buried in that place as
mawlānā Abdul Sattār was there who informed the people about his will.
1 Some biographers have mentioned this as an annual event, avoiding the word Urs. But Khwaja Qureshi himself has
mentioned the Urs to be celebrated on 22 Baisakh in a short letter written to a disciple.
2 Some count his age as 84, considering the Hijri calendar which is lunar.

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 6

His holy shrine lies in his established khanqāh Miskeenpur sharīf, district Muzaffargarh, Pakistan, and
is visited by thousands of devotees. Many of the sacred relics from his personal items are held by his
family and grandsons like mawlānā Rafīq Ahmad Shāh Qureshī.

Khulafā and Descendents

Hadrat pīr Qureshī awarded khilāfah to probably more than a hundred disciples [7] who propagated his
noble path to many corners of the world, but from them, only 66 names are known today [1]. All of
them were luminaries and dignified shaykhs of this noble path. They spread this exalted Order to many
nations including Punjab, India, Bengal, Sindh and in the Arab world. A few names from the more
prominent ones are presented here with short details.

His Spiritual Successor

Among all his noble khulafā, the most prominent, the greatest lover and the most beloved of the shaykh
was his foremost deputy hadrat khwājā Abdul Ghaffār Fazalī, well known with his title Pīr Mithā. He
was born near Jalālpur Pīrwālā (Punjab) in 1297 AH/1880, and later migrated to Sindh and settled in
Rahmatpur sharīf, a khānqāh founded by him near Lārkānā (now part of it).
After he was appointed as a deputy, he was commanded by the shaykh to go to Sindh for preaching. He
spread the Order in Sindh and many other areas.
Due to his extreme love and attachment with his Shaykh, he also married his daughter with the Shaykh,
following the sunnāh of Sayyidina Abu Bakr Siddīq, may Allah be pleased with him.
Hadrat Qureshī also awarded khilāfah to his younger brother hadrat mawlānā Abdul Sattār, and told Pīr
Mithā that if your father and elder brother were alive, I would have given them khilāfah too. He also
said that I have never before awarded khilāfah to two brothers, you are the first.

Some Other Deputies

Some of the other notable names in his deputies are given here [1].
• Hadrat Hāfiz Qārī Karīm Bakhsh (Ghalwān, Alīpur, district Bahāwalpur).
• Hadrat Mawlānā Abdul Mālik Siddīqī (Khānewāl), who received khilāfah in the same session
when hadrat Pīr Mithā was bestowed.
• Hadrat Mawlānā Abdul Ghafoor Abbāsī Madanī (Madinah), one of the chief deputies who was
specially sent to the holy city of Madinah for propagating the Naqshbandi Order.
• Hadrat Mawlānā Abdus-Sattār (Jalālpur Pīrwālā), brother of hadrat Pīr Mithā
• Hadrat Mawlānā Muhammad Saeed Qureshī, shaykh of Mawlānā Zawwār Hussain Shāh
• Hadrat Mawlānā Abdul Wāhid Bhutto (Sindh), who later devoted himself to hadrat Pīr Mithā.
• Hadrat Mawlānā Ahmad Deen (Uch sharīf, Bahāwalpur), who used to be his personal servant
for long time.

His Descendants
Hadrat pīr Qureshī married to three women in different times, and had children from the first two. He

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 7

had eight sons all of whom died before adulthood. His maternal grandsons are all scholars of Islamic
sciences today and symbols of the piety of their grandfather [1].
His real message is being delivered today by his grandson hadrat mawlānā Rafīq Ahmad Shāh Qureshī
Fazalī Naqshbandī, a deputy of hadrat khwāja Sohnā Sāeen who was the spiritual successor to hadrat
Pīr Mithā. Mawlānā Rafīq Ahmad is son of mawlānā Abdul-Raūf Shāh son of mawlānā Saeed Ahmad
Shāh son of Faqīr Shāh who was brother of hadrat pīr Qureshī. He was born at Miskeenpur sharīf on 6 th
May 1957 [6]. He received Islamic education from many renowned scholars, and learned the spiritual
path of Naqshbandiya from hadrat Sohnā Sāeen who also awarded khilāfah to him. He is a noble
symbol of the dignity of his grandfather Pīr Qureshī and a reputed shaykh himself, and is currently
associated with hadrat khwāja Sajan Sāeen, the successor to hadrat Sohnā Sāeen. He lives at
Miskeenpur sharif, the noble khānqāh established by his grandfather. May Allah prolong his life and
keep us under his noble shade forever.

Poetry
Hadrat Pīr Qureshī wrote letters to his disciples, very few of them are available today. A few of his
poems are also available including a Naat and a Shajrā sharīf. One of his poems that guides a seeker to
the truth and the right path, is translated here [1].3
Translation of an Urdu poem
O my dear friends! This world is a mortal place,
Do not be occupied here, grave is the final place.
You came to do the service, but stuck in the worldly pleasures,
Your intellect went blind, how pitiful is your youth.
Don't waste your life in sins, do repent;
Where are your great grand parents? whose sign you are.
Don't make pride in your power, pomp, or property
You will leave behind of this world every entity
Do good, offer prayers, remember your lord each moment
As finally, every good of yours will benefit yourself.
Do not submit to Satan, neither disobey your lord,
Be a servant at the Prophet's door, if better you wish to hoard.
Be slave to the Sacred Law, refrain from sins my dear,
May the ruthless be in worse, the thief and the adulterer!
Make your rightful livelihood, be in full the light of Taqwa,
In Taqwa lies the betterment, it is the eternal wealth.
Get hold of a perfect Shaykh, initiation is also required,
Where else, except the Shaykh, can you find the rightful word?
Whose watching makes you remember God, that is the perfect Shaykh,
Who will remove the love of world? No one but the Shaykh.
Slave of the Sacred Law, having all the best virtues,
3 This is not an exact translation. Should be considered only a glimpse of his words.

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 8

 Whose heart is like a mirror, these are his clues.
If you are a seeker of lord, and of the reformation.
Then hurry get a Shaykh, this is a true advice.
Qureshi begs you humbly, listen O you brother!
I swear no lie there is in this, and is to be doubted neither.
(Shaykh Fazal Ali Qureshi Naqshbandi)

Sources
1. Maqāmāt Fazaliā (Urdu) by Sayyid Zawwār Hussain Shāh, Zawwar Academy Publications, 3rd
edition, 2004 [www.maktabah.org/component/content/article/44/1843.html]
2. Sawāneh Hadrat Pīr Qureshī (Urdu) by Mawlānā Habīb ur-Rahmān Gabol Tāhirī, published on
www.islahulmuslimeen.org [http://www.islahulmuslimeen.org/urdu/books/pir_qureshi/]
3. Malfūzāt Ghaffāriā (Sindhi) by Muftī Abdur Rahmān Ghaffārī Allāhābādī, Idārat-ul-Ma'rifat,
2010 [www.islahulmuslimeen.org/urdu/books/books_sd.htm]
4. Four letters of Hadrat Pīr Qureshī, published on www.islahulmuslimeen.org
[http://urdu.islahulmuslimeen.org/urdu/articles/maktubat_fazali.htm]
5. Short biography in Urdu by Mukhtār Ahmad Khokhar, published in Attahir
[http://urdu.islahulmuslimeen.org/urdu/silsila/37.htm]
6. Tazkirat al-Khulafā al-Ghaffāriā (Sindhi) by Muhammad Karam-Allāh Ilāhī Naqshbandī,
Sha'aban 1431 AH [www.peerdilbar.com/books]
7. Malfūzāt Ghaffāriā (Sindhi) by Mawlānā Sa'd-Allah Soomro, published by Muhammad Karam-
Allāh Ilāhī Naqshbandī, Safar 1432 [www.peerdilbar.com/books]

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 9

 The holy grave of Hadrat Pīr Fazal Alī Qureshī Naqshbandī,
in Miskeenpur sharīf

The front view of the holy shrine of Hadrat Pīr Fazal Alī
Qureshī Naqshbandī

Hadrat Pīr Fazal Alī Qureshī Naqshbandī 10