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iM.B.A.Hons.M.A.Ph.D.
'SHAH JAHANGIR'
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 wish 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 makingfiirtherway-outs for the incumbent.
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
Contents:
Page No.
Acknowledgement.
iv-v.
Forewords
vi.
Introduction.
1-12.
CHAPTER-1
'Mirzakhil Darbar Sharif -
13-81.
13-17.
SECTION ~ A.
SECTION ~ B.
SECTION ~ C.
SECTION ~ D.
SECTION - E.
18-28.
29-42.
43-47.
48-72.
73-81.
CHAPTER-2
Hazrat Makhdum Ashraf'Jahangir' Simnani [R.A.]
(d. 832 A.H. / 1428 C.E.)
82-161.
VII
82-108.
109-120.
109.
II
110.
III
113.
IV
SECTION ~ C.
117.
117.
121-141.
Part-1 Raja Kans and Jalal al-DIn Mohammad Shahusurpation by Raja Kans and his sad end.
Part-II Jalal al-DTn Abu al-Muzaffar Mohammad Shah.
SECTION D.
122.
133.
Part-1
142-147.
142.
143.
Vlll
148-161.
CHAPTER- 3
Conclusion.
162-165.
Appendix.
166-240.
Appendix A.
166-169.
Appendix B.
170-223.
Appendix C.
Appendix D.
Appendix E.
Appendix F.
227-231.
232-234.
235-237.
Bibliography.
241-269.
IX
Introduction
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' (^<:iij) 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
pursuitthereby 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.)
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.
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
consecrationpure 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 villageMirzakhil, but never
abstained from editing standard works current in high thoughts commenting
on books of terminal knowledge of every kindhis 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 knowledge.
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
Marwiat (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 himthis 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 45 years he has been teaching the book
there without break.^
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'.^
10
References:
' Dr. Saiyid Muhammad Ashraf JilanT, Saivid Ashraf JahansTr SimnanlKl 'IlmT, Dim
awr RahanT Khidmat 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./1997, pp. 969-975.
2.
emergence among the Muslim communityeven 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, cf. Khalique Ahmad NizamI, Tarikh-i-Mashaikh-iChist, 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-iNizamiah QnddusTah and Sdbiria Quddusiah. In the same tour, he had accomplished
Daldil al-KhairdtfromSaiyid 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-Mazttmira. 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-iJahanem. Delhi Printing Works, Delhi, India, 1338 A.H. /1920, pp. 1-4.
Hazrat Hakim Saiyid Sikandar Shah, STrat-i-Fakhrul 'Areftn, Vol. I, Kotob Khana-iRahimiah, 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 fiirther 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
15
16
References:
' Allamah Abd al-Hai Hasani NadavT, Nuzhat al-Khawatir wa Bah/at al-Masami wa alNawazir, 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-iRahimiah, 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. /1920, 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, Op. 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 EastIndia Company rule.
It is mentionworthy that his illustrious teachers named as
1. Allamah Am al-DTn,
r
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' without 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 youngsterswere 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, Moulana Abd al-Haq of Kabul (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
It is to be noted that he had travelled 'detour' all over the thenIslamic cultural centers of Hindustan (Kolkata, Patna, Bihar, Bhagalpur,
Agra, Ajmeer etc.). Incidentally, the Chief Army Commandant of the time,
on his keen interest for Arabic, Persian and 'Funundt' i.e. certain theological
subjects submitted himself to the reverend Moulana who had taught him for
long six years in and around Kolkata.*"
21
At that time he had visited Hazrat Gaus al- 'Alam Shah Mohammad
Mahdl Faruql (R.A.) (d. 1287 A.H. / 1870) of Chapra (at the behest of his
own Sheikh), who is said to have written a letter to Shah Emdad All
conveying Taslim towards the Moulana who was actually his spiritual
grandson. Once upon a time, the Moulana stated to his own eldest daughter
Saiyidah Ulfat-un-Nisa, "The fearful effect i^^^) of Hazrat Dada PTr Sahib
Qihlah Hazrat Mahdl Faruql (R.A.) was so much so that I could never stand
before him"/^
22
Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.) in his work 'A
Short Biography ofHazrat 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 God-gifted title
was Sheikhul 'Arefin and he received the title of Shah Jahangir from his Piro-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 numerous 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 with the tough competition found-in-currency of
the time-honored exposition and explication of the works on ''Fununat' i.e.
1) Sharah al-Sudur ftPafi
al-Shurur,
24
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
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, Moulana Abdul Hai
succeeded the Khilafat {Gaddinashinship) while he was as ripe as 45 years in
age."
26
References:
' Moulana Mohammad Maksudur Rahman, Al-Zakhirat al-JahangMyahfldhikf-iAimmah 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. /1920, p. 5.
4.
Hazrat Shah Jahanglr Sheikhul 'Arefin, Al-DarajSt al-ffaidariyah ft Shark alMaqamdt al-HarMyah, Ms. No. 27, Mirzakhil Darbar Sharif Library, Chittagong, p. 1.
^' Shah Mohammad Badful 'Alam, AmarPlr. 2"'' Ed. vol. I, Ctg, 2002, pp. 30-31.
6.
Sheikh al-Islam Hakim Saiyid Sikandar Shah (R.A.), Lisht of the World., Popular
' Shah Mohammad BadFul 'Alam, What is man and the universal relieion of man in
the light ofIslam, 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.), Op. cit. p.
31
9
Ibid., p. 25.
Shah Mohammad Badful 'Alam, Op. cit_, vol. I, p. 27.
Sheikh al-Islam HakTm Saiyid Sikandar Shah (R.A.), Op. cit, p. 5-9.
*^' Ibid, p. 8.
^^' Ibid, p. 8.
27
14
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.
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
30
renowned teacher. At that time vast number of students read under him, of
whom the illustrious names of
1) Shamsul 'Ulama Abd al-Baql FerunglmahallT,
2) Shamsul 'Ulama Abd al-Hamid FerunglmahallT (author of 63 eminent
works),
3) AUamah Abd al-Awal JaunpurT (son of Moulana Karamat All 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 CelebrityAbdul 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.
34
ii)
iii)
iv)
v)
vi)
'Hdskiah-i-ZufrulAmdnTSkark
vii)
MukktasarAl-Jurjdni'
x)
xi)
xii)
36
37
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 'Manzur 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
(^UYX <jt<Slyaj
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-Fakhrul 'Areftn, Vol. I, Kotob
Khana-i-Rahimiah, Delhi, India, 1935, p. 31... 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 alNawdzir,
vol. 8, Darul Arafat, Rai Berali, India, 1993, pp. 256-257... Nuzhat al-
8
' AUamah Abd al-Hai Nadavi Hasani, Op. cit., vol. 8, pp. 256-257; cf. Dr. Yusuf AlMurashli, 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. '
' 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, Op. cit., vol. I, p. 35.
^^' 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, vol 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 Library, Bangladesh, p. 401.
20
Moulana Mohammad Maksudur Rahman, Al-Asal al-Musaffa min Nahal alMmtafa, Barik Printing Press, Dhaka, Bangladesh, 2009, pp. 11-12.
21
'
* 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. 236-317.
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 {^^^
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 Highways, Tele-communication, Banks, Crossdams and the like. It is mentionworthy 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 Madrasah-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
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
References;
' Sheikh al-Islam Hakim Saiyid Sikandar Shah, Slrat-i-Fakhrul 'Areftn, Vol. 3, Kotob
Khana-i-Rahimiah, Delhi, India, 1948, pp. 72-76.
2.
' Moulana Mohammad Maksudur Rahman, Hazrat Shamsul Arefeen er Pabitra Jibon
Charit, 2"'^ Ed., Al-Aqsa Printing & Packages, Chittagong, 2003, pp. 22-24, 69-72.
^'Ibid., pp. 25-21.
^'Ibid.,p.2S.
' Sheikh al-Islam Hakim Saiyid Sikandar Shah, loc. cit., vol. 3, p. 212; For further
references see Shah Abd al-Aziz Muhaddis Dehlawi, Faih al-AzTz , Fathul Karim
Press, Mumbai, India, 1306A.H. / 1889, p. 140; Sheikhul 'Arefih Shah Jahangir I
Moulana Mukhlesur Rahman, Shark al-Sudttr fi Dafd al-Shurar^ Mujtabai Press,
Kolkata, India, 1322 A.H. / Sep., 1904, p. 111.
'Ibid., Vol. 1, p. 61, vol. 3, p. 74; See for the details of Tariqah-i-Waisiah Saiyid Zamir
al-Din Ahmad Bihari Azimabadi, Slrat al-Sharaf, Patna, India, n.d. p. 73-75 ; Moulana
Faiz Ahmad 'Faiz', Mahr-i-MunTr, Pakistan International Printers, Lahore, 1973, p. 24 ;
Shah Wallullah Muhaddis Dehlawi, FuvUz al-Haramain, Delhi, India, n.d., p. 17 ; Shah
Abd al-Aziz Muhaddis Dehlawi, ^/ti/g a/-'^M. Delhi, India, 1324 A.H., p. 101 ; Imam
Abdullah YafeF, (d. 768 A.H.), Rawd al-Rivahm FT Hikavai al-SSlihfn. Maimunia
Press, Egypt, 1307 A.H., p. 96 ; AUamah Nizam al-Dm Ferunglmahalll, ManSgib-iRazzSaiah. Shahi Press, Lucknow, India, 1339 A.H. / 1921, p. 8 ; AUamah Nur al-Din
Abd al-Rahman, JamI (R.), Nafhdt al-^Uns, Nawl Kishore Press, Lucknow, India, 1328
A.H. / 1910 ; Allamah Jalal al-Din Rumi, MaihnawT MdnawT, vol. IV, NamI Press,
Kanpur, India, 1317 A.H., p. 146 ; Shah Wallullah Dehlawi, Al-Oawl al-Jamtl ftBavan
Sawa al-Sabil, RazzaqI Press. Kanpur. 1317A.H., pp. 160-162.
7. ,
Allamah Jalal al-DIn RumI, MathnawT Mdnawf, vol. II, NamI Press, Kanpur, India,
1317 A.H., p. 180 ; For further references see - Isma'Il Haqql Al-BaghdadI, RUh alBavan ft TafsTr al-Our'an, vol, X, Dar Ihya al-Turath al-ArabI, Lebanon, 1985, p. 294 ;
Abd al-Rahman ChistI, Mir^ai al-Asrar, Maktaba-i-Jam-i-Nur, Delhi, India, 1418 A.H. /
46
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
Moulana Mohammad Maksudur Rahman, 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
one of the
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 theftilfillmentof 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
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. /1236)." 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 of 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. /1981 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. /1982
C.E.) and
iii)Hazrat Sheikhul 'Alam Shah Saiyid Emdad All (R.A.)
(d. 1304 A.H./1887)"
54
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. /1546 C.E.),
Hazrat Qutb al-Aqtab Khwajah Qutb al-Din Bakhtiar KakI (d. 634
A.H./November, 1236 C.E.)
4)
5)
6) Hazrat Sultan al-Sho 'wara Amir Khasrau (d. 725 A.H. /1325 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. /1732 C.E.)
10) Hazrat Sheikh Najib al-Dln Firdausi (d. 761 A.H. /1360 C.E.)
11) Hazrat Khwajah BaqI Billah (R.A.) (d. 1012 A.H. /1603 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. /1958 C.E.)
who was an illustrious KhalTfah of Hazrat Shah Jahanglr II.
(d. 1339 A.H. /1921 C.E.) and all that.'^
55
22) Hazrat Allamah Abdul Hai Ferunglmahalll (R.A.) (d. 1304 A.H. / Dec,
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)
(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 alDln 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. /1434 C.E.) along with the reputed Wall
27) Hazrat Sheikh 'Aref Ahmad Radawlavl (R.A.)
(d. 855 A.H./1451 C.E.)
28) Hazrat Sheikh Mohammad Radawlavl (R.A.)
(d. 898 A.H. /1493 C.E.)
29) Hazrat Saiyiduna Abd al-Razzaque Ba(n)savl (R.A.)
(d. 1136 A.H. /1724 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 Mdshuq' (the lover and the beloved) in Banaras
57
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 Manerl
(R.A.) (d. 782 A.H. /1381 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-iBar & BaraduriT of Bihar;
56) Shah Moulana Ahmad Mia(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
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. /1982
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)
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. /1700
C.E.) of Northern Zone;
vi)
Hazrat Khwajah Meher AIT Shah (R.A.) (d. 1356 A.H. / 1937
C.E.), of Gultarah;
vii)
viii) Hazrat Suhaill Sarkar (R.A.) (d. 1317 A.H. / 1900 C.E.) of
Mujaffarabad, Azad Kashmir;
ix)
x)
xi)
Shah Saiyid Rahmat All (R.A.) (d. 1397 A.H. /1977 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 abroadhe visited very many illustrious saints of the country
hardly ever-evading anyone of public importance or spiritual significance.
62
ii)
iii)
Hazrat Asgar All Shah (R.A.) (d. after 1313 A.H.. / 1895
C.E.) of Sairtall,
iv)
ii)
iii)
iv)
v)
vi)
vii)
viii)
ix)
x)
xi)
xii)
xiii)
'Lakrir Ghar',
xiv)
'Thailardiper Ghar',
xv)
'Barumchara Ghar',
xvi)
'Teknafer Ghar',
xvii)
'Mosonir Ghar',
xviii)
'Hat-hazarir Ghar'
xix)
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 well, may be counted in and about 'Andar Bari',
Namely:
i)
ii)
'BawarchT Khanah'
Hi)
iv)
*Murgi Khanah'
v)
'Naya Ghar'
64
*Urs, Ziarat,
Up-tum
of
Hajatis
and
countless
References:
Moulana Mohammad Maksudur Rahman, Al-Zakhlrat al-JahangiriyahflDhikf-iAimmah al-Turuq al-^Aliyah, Ms. No. 63, Mlrzakhil Darbar Sharif Library, Chittagong,
Bangladesh, p. 4.
2.
Abdullah, Dr. Mohammad: Baneladesher Khavatanama Arabibid (1801-1971).
Islamic Foundation, Bangladesh, 1986, pp. 125-127; cf. Abdullah, Dr. Mohammad:
Bansladeshe FarsiSahittava, Islamic Foundation, Bangladesh, 1983, p. 282.
3.
' Moulana Mohammad Maksudur Rahman, op. cit, pp. 7-12.
4
Moulana Mohammad Maksudur Rahman, Al-ShamSim al-Ambariah Ji Dhikf alMashaikh al- JahdngirTahy Ms. No. 73, Mlrzakhil Darbar Sharif Library, 31 Dec, 1999,
p.l.
' Sheikh al-Islam Hakim Saiyid Sikandar Shah, STrai-i-Fakhr al-'Areftn, Vol. 3, Kotob
Khana-i-Rahimiah, Delhi, India, 1948, pp. 221-240.
Dr. Abdul Hamid Qureshi, Faidan-i-Rahmat. P' Ed., Al-Shahid Islamic Centre,
Islamabad, Pakistan, 1423 A.H. / 2002, p. 79-87.
7.
* For the details of showing special respect and paying homage to the Rawdah Mubarak
of Hazrat Saiyiduna Rasul-i-Maqbul (D.S.) see... Abdur Rahman Al-Safurl (d. 894
A.H.), Nuzhat al-Maialis wa Muntakhab al-NaMs, vol. 2, Egypt, 1346 A.H., p. 84 ;
Yusuf b. Ismail Al-Nibhani (d.- 1350 A.H.), Jawahir al-Bihar, Egypt, 1321 A.H., pp.
1218-1219; Muhaddis Dehlavi, Jazb al-Oulab US Divdr al-Mahbttb, Mujtabai Press,
India, 1317 A.H., pp. 4-12; Allamah Nur al-Dm Al-SamhudI, WafU al-WafU bi Akhbdr
Par al-MustafU. Dar al-Kotob al-llmiyah, Lebanon, 1996, pp. 12-27.
8.
' Moulana Mohammad Maksudur Rahman, Al Hasandt al-JahdngMah Fi al-Waqe'dt
al-Safariah, Ms. No. 91, Mlrzakhil Darbar Sharif Library, Chittagong, Bangladesh, p. 4.
9.
The appellation 'Jigar-Sttkhtah', a Persian diction, means roasted and burnt heart
owing to his severe self-mortification. It is said that a certain cat overwhelmed with the
fragrance / smell of a burnt-roast fell on the floor in its pursuit and found simply a man in
66
total dedication and service while there was nothing of the sort of roasted or burnt thing.
It is to be mentioned that he was the grandson of Sultan al-Hind Hazrat Khwajah M'uin
al-Din ChistT (R.A.) (d. 633 A.H. / 1236) and through a sublime dream became the
disciple of Mahbub-i-Ilahi Y^y^^ah Nizam al-Din Awlia (R.A.) (d.- 725 A.H. / 1325).
Please see for his detailed life Dr. Zahur al-Hasan Shdrib, Mu'm al-Hind, 2"^* Ed., Taj
Publishers, Delhi, India, 1979, p. 41.
' Sheikh al-Islam Hakim Saiyid Sikandar Shah, Sfrat-i-Fakhr al-'Areftn. 6* Ed., Vol.
I, Kotob Khana-i-Rahimiah, Delhi, India, 1935, pp. 61-62, 69... It may be mentioned
here that stalwarts of the family on their way to visitation of 'Ajmeer Sharif never failed
to visit Agra Sharif where Hazrat Saiyidena Mir Abul Ula (R.A.) (d.- 1061 A.H. / 1651
C.E.), the final link of their Tariqah-i-Naqshbandiah Abul Ulayiah, lay rested for
eternity. Please see for his detailed life Dr. Zahur al-Hasan Shdrib, SartaH-Agrah,
Zufruddin Khan Publishers, Agra, 1974, pp. 10-80; Ahlduddin, AsrSr-i-Abul Ula, Agra.
India, 1996; Sheikh Yahya Abul Ulai, FutahSt-i-Shawa, Patna, India, 1303 A.H., 582 pp
; Shah Ata Husain Fdni MunemI, Kaifiat al- 'Areftn wa Nisbai al- 'Ashegin, Mun'emi
Press, Patna, India, 1359 A.H..
Moulana Mohammad Maksudur Rahman, Hazrat Shah Jahangir Tajul Arefeen:
Bhuvan Barennaya Mahapurush, Ms. No. 88, Mirzakhil Darbar Sharif Library,
Chittagong, Bangladesh, pp. 17-63.
^^'/W</., pp. 34-51.
' Ibid., pp. 35-36.
*"* Ibid., pp. 37-38.
Moulana Shihab Ullah Khan (1887-1950), the scion of the family of Deputy Bari, the
most erudite poet (Persian and Urdu) of East Bengal while he translating his illustrious
writings in this regard fortunately jotted down a short life sketch of one, renowned as
Sheikh al-Islam Hakim Saiyid Sikandar Shah , the illustrious student of Haziq al-Mulk
Hakim Ajmal Khan -^ as he undertook to write down as many as four 'Narratives' which
deserve to be regarded asftiU-pledgedchronologies and biographies of two illustrious
sons of Bengal, in particular , perfect in all modem science and learning of the day
67
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 spirituallyesteemed Darbar named 'MTrzakhil Darbar Sharif with its entire Associates and day-today 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 worldBengal, 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 infiiU.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-widely 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, Anwar-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.
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, made 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 Sunan-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 foil 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 BuAlT 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. 391) 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 whatsoeverit was their motto to be in the midst of Sufis
without any semblance of 'personality- clash and cult'.
20.
Moulana Mohammad Maksudur Rahman, op. cit, pp. 63-73.
^*' Ibid., p. 73.
22
"(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.
71
25.
' Moulana Mohammad Maksudur Rahman, AlHasanSt al-Jahangtrlah Flal-Waqeat
al-Safariah, Ms. 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 beyondnamely Kabul of Afghanistan; Kanpur,
Lucknow, Banaras, Delhi, Rampur, Mirat, Bihar of India; and Karachi of Pakistan and
the like
72
Section: E
73
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,*
76
77
- - * *
* * *
ffl-ffl-T"^-* i-*-*^
^^1 l-i"*
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 Mazar Sharif and the adjacent upland.
Sharif, Mosque,
Bawarchi
Khanah
(Cooking
place)
were
79
80
References:
' Shah Mohammad Badiul 'Alam, Amur Pir, T' Ed., 1944, Chittagong, p. 5-7.
2.
Upon this the Sheikh paid up in cash as a price of the portion which was paid up in full
in 670/- Rupees as the Registered Document (Regd. in 1853) denoted. The dwelling land
was provided with by the Deputy as if it was forced upon him (Sheikhul 'Arefin Moulana
Mukhlesur Rahman) and the Moulana accepted it under duress. The document relating to
it is furnished within the appendix (pp. 239-240) which reflects and translates the
whatabout thereof.
' Shah Mohammad Badiul Alam, What is man, and the Universal Religion of Man, in
the Light of Islam, Cotton Press, Kolkata, 1914, prefix-10.
6. Sheikh al-Islam Hakim Saiyid Sikandar Shah, op. cit, p. 5.
_
7,
81
CHAPTER-2
Section- A
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 'Hermain 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 Darbar of Hazrat NasTr al-DTn Mahmud Rawshan Chiragh [R.A.], (d. 757
A.H. / 1356 C.E.) the Principal KhalTfah of Mahbiib-i-IlahT Sheikh Nizam alDTn 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-iBangalah '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".
"What a good fortune and happy hour it is! That long afterwards'
waiting a Seeker can fulfill, perchance, his long-cherished hope!"^
r
IJ ( j _ ^ j l ^ j . j j
jjj
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. Out of all, a distinguished sage known as 'Sheikh-iKabir'
87
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 Yemeni also met 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.^^
Prof 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 problemsalmost
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).^^
everywhere
which
he
intelligibly
faced
with
contextual
In the year of 779 A.H. / 1375 C.E. on the death of 'Sheikh-iKahir' 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 remembered that this 'Sheikh-iKabir'' 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
91
92
challenged him to point-out any tiny action of the Savants contrary to the
'Shariah'. In that case, he (SimnanI) shall readily accept his opinion. 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 without.
It is, as well, put on record that once he had been at Jame Mosque
of Damascus wherein QadT-zadah Mohammad Rum! (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 Iblishe 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 Master's advice. It implies that one'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 of 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
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.'*'*
started moving 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 nervetaking 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
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 Allah, 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
99
Al-Fusulfial-Usiil,
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: Mystics Celebrities Across the World, Isik Kitabeches, Istambul, 1973, pp. 229230; 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 Scholarsmodem and medievalreferred 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, Sufismits Saints and Shrines, Lucknow, India, 1938, p. 41...
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 was the son of Sheikh Asad of Lahore. He was the disciple of
Sheikh AkhT Siraj Aaina-i-Hind. Sheikh AkhT, when he received order from his Plr-oMurshid 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 alHaq 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
Wahid Bakhsh ChistT), Maktaba-i-Jam-i-Nur, Delhi, India, 1418 A.H. / 1997, pp. 10131017.; Abdul Karim, Social History of the Muslims in Bengal, Jatiya Grantha
Prakashan, Dhaka, Banngladesh, 3'*^ Ed., 2001, pp. 128-129.; Ghulam Sarwar Lahori,
KhazTnat al-Asfla, Vol. 1, Samar-hind Press, Lucknow, India, 1290 A.H. & Kanpur,
1914, pp. 368-369.
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 enormous 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 Abdal etc. Likewise,
among these titles 'JAHANGIR' 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 AlSakhavi, Nazm al-Laal 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-iAshrafT, 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 Yemen- and uttered the name of Sheikh 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 forthcoming days Abul Gais shall be preceptor of all those who do not have the preceptor". It
will not be irrelevant here to mention that this Sheikh Abul Gais 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
Somebody-else is waiting on Thee". Instantly, he was alerted giving up the evil ways and
turned to asceticism. (NibhanT, J ante Karamat 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-Rahman, 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 Press, 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, Chittagong, 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.,
Makhdum Ashraf Academy, Rai-Bereli, India, 1985, pp. 62-63.
27
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, vol. 2, p. 94.
29. _
Hafez Abdul Hafiz Qadirl Badayuni, Mahnamah Tariuman-i-Ahl-i-Sunnat, vol. 12,
Karachi, Pakistan, 1982, p. 25; Nizam al-Yemenl, Lataif-i-Ashrafi, vol. 2, p. 64.
30.
* Islami Bishwakosh, 1*' Ed., vol. 3, Islamic Foundation, Bangladesh, 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 Mathnawi, 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, Rumi-A Spiritual Treasury, One
world Publications, Oxford, 2000; A.J. Arberry, Discourses of Rumi, John Murray,
London, 1961; A.J. Arberry, Mystical Poems of Rumi. 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. Lewis, RumiPast and Present,
East and West, Oxford, 2000; William C. Chittick, Sufism: A Short Introuduction.
Oxford, 2000; BadI al-Zaman Furuzanfar, ZindasanT-yi Mouldna 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 Literature, 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
Abu Hanifah II. Cf. Hazrat Abd al-Quddus GangahT (R.A.), Anwar al- Uvun fiAsrar alMaknun, Ma'arif Press, Azamgarh, India, 1928, p. 26;
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)
this connection, that Sultdnul Mashaikh Mahbub-i-IlahT Khwajah Nizam alDTn Awlia (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
ffl
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
'meeting-point' in the achievements of their holy souls. Here in a researching
student finds the common points in the two; wherein lies the 'researchparadigm' 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
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 Qddiriah-Silsilah.^
110
Ill
al-Razzaque
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
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 'hearsay' 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.
deserves revaluation here. It is said that^"* Moulana Ghulam Muzher (18751927 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 himself 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
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
backwhere 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
Union of both
with predominant spirit
of acquisition
in the arena of
'Ilm and
M'arifat.
Union of
both via
Imam Jafar
Sadiq
Sharif is the 30^^ progeny of the one and the same vide Hazrat 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 alQulttb, Maktaba-i-Jam-i-Nur, New Delhi, India, 1321 A.H., p. 105.
2
* Dr. Saiyid Mohammad Ashraf Jilani, Saivid 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.
118
120
Section- C
The 'Odd Encounters' of Hazrat Ashraf Jahanglr SimnanI
(R.A.) in
Sultanat-i-Bansalah
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 which emerged as a grand book of volumes.
Part-1
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 Muslim 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
Shah! 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
%'^
He also
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.
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 illgotten 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 alDln'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
it is
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 Ghiyath 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
against his regent
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 alDTn'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 "natural" position ofde
facto ruler and "regent" 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.
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 Ghulam
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
Firishta's indirect remark about the Raja'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
Emperor Asoka gave away all his state treasures in his dotage"
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".
"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
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 moulding
its political destiny.
The Sultan also beautified the city of Pandua 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 tank' and a Sarai.
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."''^
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 Rabr ii, 837 and that he was succeeded in that year by his son Ahmad.'*'*.
137
References:
Dr. Sushila Mandal, Bansadesher Itihas, 1^' Ed. Arithra, Banglabazar, 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 of 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 Panuda.
'^' Calcutta Review, No. CX, Oct. 1872, p. 238.
" History of Bengal, vol II, Dhaka University, 1948, p. 121.
^* Quoted 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 Sultan. 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 (AlDaw'u etc., vol. VIII, p. 280) that Shihab was killed by Kans's son after becoming a
Muslim is clearly a confusion on the historian's part.
138
13.
H.B. II, p. 121. Dr. A.H. Dani tries to show, by an interpretation of the Tabaqat-iAkbari '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. 58-58, Nos. 133-134.
^^i?z>fl^., pp. 110-112.
N.K. Bhattasali, Coins and Chronology etc., pp. 117-121.
17
' Stapleton in 'Abid 'AH, Memoirs ofGaur andPandua, p. 29, note.
18
' 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
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 _^i (JJJIJ UJJII J ^
Reverse: ^^^ ^^ ^ JJOLHA^IJ ^'!XJ^\
Margin:
33
* Ibid. The Arabic expression is:.^^*!***!^ fXJ^\ -^jc. u4j->l) j^-i >^u
34
Al-Sakhawi, Al-Dawu' al-Ldmi 'etc., vol. VIII, p. 280. Also Ibn Hajar al-Asqalanl,
Inba' etc., vol. VII., p. 497. Al-SakhawT writes: 6- JJ' ^ j ^ ^ -^^j j^i^V' J^ c^' '^^^^ a - ^ j
AjuijXt A ^ j:<kc (Jj JJL ^_f^J Aij'i-^ ^ ' ^ . ^ j I A j a a j 1>1 mall
35
' /*/</. Also Ibn Hajar al-AsqalanT, op. cit. The latter writes: ^ li-^*-^ <J'^^ ^ t^i <J-'jij
M.A. Ghaflir, "Fresh light on the Sultanganj Inscription of Sultan Jalal al-Dln
Mohammad Shah", J.A.S.P., vol. VIII, No. 1, 1963, pp. 65-66..
37.
' M.A. Ghaflir, op. cit., pp. 60-61.
38
" Ibn Hajar al-Asqalanl, Inba' etc. vol. II., p. 497. The text runs as follows: *^^ J^J ^
*.'\)-\ i <ij ^ j i AAui Ajljaw j l c U d j ^ <1LU ^
Cjjt,jij
Al-SakhjawT (Al-Dawu' etc., vol. VIII, p. 280) also writes: > - " s^a^L-a t^U-.jU cijJiV> ci-Jj
.i3^<^j j i All ^sji^M
cvUJU AJA^IJIA
Thus while 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. 71.
40
Rosenthal, political thought im Medieval Islam, p. 56; and Ibn Khaldun.
Prolegomena, tr. de slane, vol. I., p. 391 (both quoted in M.A. Ghafur, op. cit. pp. 64-65).
41.
' M.A.Ghaflir, op. cit., p. 64.
42.
Dam, op. cit., p. 165.
43.
" See Ziauddin Desai, op. cit., p. 205.
44.
Al-SakhawT, Al-Dawu' etc., vol. I, p. 166; vol. VIII, p. 280; 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 Muslim 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 Letter of Hazrat Nur Qutb 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 Muslims. 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
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'thirty' in number-attended the Darbar of the Sheikh SimnanI - the scenario
was amazing for allSultan supplicated the Sheikh for good wishes so that
his forces already despatched to conquer the 'Fort Zanada' be successful. At
this the Sheikh offered him a token of sanctity which he brought home and
read himself, "What 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 alongwith his family-off-springsbig and smallturned 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 due." In retort,
the Sultan
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 Sharql 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, Azamgarh, India, 1989,
pp. 527-528.
147
Section- E
A critical study of the ^Death-date' of Hazrat Makhdum Ashraf
Jahangir Simnani (R,A.)
in
particular.
Fortunately, we came by a priceless dissertation accomplished by
Dr. Saiyid Mohammad Ashraf JTlanl for his Ph.D. thesis in the University of
Karachi, Pakistan, in the year 2003
148
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 'birth-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 company, Bandar Road, 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. Version.
"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-iJahdntdb ".
(5) Moulavi Rahman All, Tadhkirah-i- 'Ulamd-i-Hind, Pakistan Historical
Society, Karachi, p.l 12.
Year of Death 808 A.H. /1405 C.E.
149
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 ^ (Jj-^jJ
in
of Dr.
^j
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
himAll these indicated lofty and grandiloquent bliss conferred upon the
king.
152
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 Muzaffar won.
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 SimnanI survived after 808 A.H..
Now we are giving below the arguments of Dr. Wahid Ashraf 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 GesuDaraz 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
/ 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."
"Because, 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 Sheikh 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. According 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."
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. onwards.
In 'the 3"^ phase(c)' Dr. Wahid Ashraf 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 GesuDaraz died in 825 A.H. when the second travel of Sheikh SimnanT took place
and the name of Gesu-Daraz was not mentioned thereinsimply nonmentioning 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 GesuDaraz might have gone away elsewhere; may be, he had been in the similar
travel
'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.^^
The life-time (Birth and Death) of a note-worthy saint of worldwide 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 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-datein plain historical methodology this sort of unending labour of
events connected with particular epoch to be made extendable with a deathdate of a historical personage as great as Simnanl, is to make the plain history
over-loaded with things non-historical.
159
References:
' Husain Nasar, Mystics Celebrities Across the World, Isik Kitabeches, Istambul, 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 Academy, 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 Jahangir, Maktabat-i-Ashraft, vol. II, (Trans.Moulana Mamtaz
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 Hazrat Ashraf Jahdmir
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.
' 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 Nur 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
Conclusion
162
Conclusion
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 toporder. We have also tried to thrash down the exalted ideas of classical
theosopy upon the grand scholarship of a Darbar, MTrzakhil by name wherein
laudable accretions are steel found to be going on unadulterated. Meaningful
linkages were however traced down between the two. The same epithet
'Jahanglr' concurrent with Hazrat Simnanl in the common nomenclature
where his intercepting role saved Islamic rule and culture with everincreasing 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.
Darbar that had kept originality and unaltering formality in the spirit of real
asceticism in the long wijfe of centuries.
('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 seminarieshere, there and everywhere.
164
of
Cross-Dam,
Irrigation,
Hospital,
Bank,
Post-office,
165
Appendix: A
Spiritual Lineage of Hazrat Makhdum
Ashraf Jahanglr SimnanT (R.A.)**
No.
Holy Name
Place of Holy
Mazar Sharif
1.
28 Muharram, 832
Kachwacha SharTf,
A.H./1428C.E.
India.
Choto Dargah,
Pandua, India.
North-West comer
of Sagar Dighi,
2.
Sadullahpur,
Maldah, India.
4.
18 RabiussanT,
Giyaspur, Delhi,
Mahbub-i-Ilahi Khwajah
725A.H./11 April,
India.
1325 C.E.;
Wednesday
5.
6.
7.
5 Muharram, 663
Pakpattan SharTf,
Mas'Od Ganj-i-Shakar
A.H./4N0V., 1264
Pakistan.
(Q.S.A.)
C.E. Tuesday
14 Rabi-ul- Awwal,
634 A.H./Nov.,
Delhi, India.
UshT (Q.S.A.)
1236 C.E.
6 Rajab,
Ajmeer SharTf,
166
8.
1236 C.E.;
(Q.S.A.)
Monday
6 Shawwal,
Jannat-ul- Moallah,
HarunT(Q.S.A.)
617A.H./llDec.,
Makkah Sharif,
1220
K.S.A.
C.E.; Friday
9.
lORajab,
Jindana City,
JindanI(Q.S.A.)
612A.H./11NOV.,
Bukhara,
1215 C.E.;
Uzbekishtan.
Wednesday
10.
11.
1 Rajab,
Chishtl (Q.S.A.)
527A.H./15May,
1133 C.E.
3 Rajab,
459 A.H./
Chisht, Afghanistan
Chisht, Afghanistan
27 May,
1067 ; Monday
12.
13.
4 RabiussanI,
411 A.H./August,
(Q.S.A.)
1020 C.E.
1 Jamadiussanl,
Chishtl (Q.S.A.)
Chisht, Afghanistan
Chisht, Afghanistan
C.E.
14.
14 RabiussanI,
Siriya (Shaam)
14 Muharram,
Dainur Sharif,
299A.H./16Sep.,
Iraq.
7 Shawwal,
167
Basra, Iraq.
BasrT(Q.S.A.)
287A.H./10Oct.,
900 C.E.;
(Life-time 120 years.)
17.
24 Shawwal,
Mura'sh,
Murashr(Q.S.A.)
Damascus, Siriya.
C.E.
18.
28 Jamadiul Awwal,
IbnAdham(Q.S.A.)
Siriya (Shaam).
C.E.
19.
Jannat-ul- Mu ^alla
7Muharram, 187
A.H./10Jan., 803
C.E.; Friday
20.
Old Graveyard of
Ka ^ba Sharif
C.E.
Makkah Sharif,
K.S.A.
21.
Basra, Iraq.
17 Ramadan,
Murtadd (R.A.)
41 A.H./17 January,
12 Rabi-ul- Awwal,
Madina
11 A.H./4June,632
Manawwarah,
(D.S.)
C.E.; Monday
K.S.A.
168
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 SimnanT Ki 'IlmT, Dim awr RuhanT
Khidmat ka TahqTqT Jaizah, Ph.D. thesis. University of Karachi, Pakistan, 2003, pp. 7677.
169
Appendix; B
Spiritual Lineage of Mirzakhil Darbar Sharif
As we stated earlier, there are 7 Silsilahs running in 'Mirzakhil Darbar Sharif.
1. Silsilah-i- 'Allyah Qadinah
Sahrowardiah Jahdnginah
2. Silsilah-i- 'Aliyah Chishdyah
Qalandariah Jahdnginah
3. Silsilah-i- 'Aliyah Naqshbandiyah
Abul 'Uldyiah Jahdnginah
4. Silsilah-i- 'Aliyah Firdawsiyah
Jahdnginah
5. Silsilah-i- 'Aliyah Qddinah
Razzdqiah Jahdnginah
6. Silsilah-i- 'Aliyah Nizdmiah
QuddUsiah Jahdnginah
7. Silsilah-i- 'Aliyah Sdbinyah
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 Tarlqahs' of Silsilah-i-'Aliyah Jahanglrlah. who are 153 in number.
170
1
SILSILAH-I- ALIYAHOADIRIAH SAHROWARDIAH JAHANGMAH
No.
Holy Name
Date of Holy
Mazar Sharif
Birth
1
Place of Holy
Hazrat Shah
17 Jamadiussanl,
Present Sajjadah-
Jahanglr Tajul
1359A.H./24
'Arefin Saiyid
i-'Alam (Q.S.A.)
Moulana
Wednesday
Mohammad 'Areful
Hai (Q.S.A.)
2
Hazrat Shah
27 Jamadiussanl,
Jahanglr Shamsul
1334A.H./1
'Arefin Saiyid
1391 A.H./16
Chittagong,
Moulana
Monday
August, 1971
Bangladesh.
Mohammad
24
Jamadiussanl,
MTrzakhil
Sharif, Satkania,
C.E., Monday
Makhsusur Rahman
(Q.S.A.)
3
Hazrat Shah
14 Shawwal,
nZilhadj,
MTrzakhil
Jahanglr Fakhrul
1276 A.H./6
1339 A.H./22
Sharif, Satkania,
'Arefin Saiyid
Chittagong,
Moulana
Sunday
Monday
Bangladesh.
Hazrat Shah
ISZilhadj,
12 Zilqaad,
MTrzakhil
Jahanglr Sheikhul
1229 A.H./28
SharTf, Satkania,
'Arefin Moulana
1885 C.E.,
Chittagong,
Mukhlesur Rahman
Monday
Monday
Bangladesh.
Mohammad Abdul
Hai (Q.S.A.)
4
(Q.S.A.)
171
Sheikhul 'Alam
6 Zilq'ad,
Qadi Wall
1304 A.H./28
Chawk,
EmdadAlT(Q.S.A.)
Bhagalpur
Thursday
Sharif, Bihar,
India.
Karim Chawk,
'Alam Shah
Jamadiul Awwal,
Chaprah Sharif,
Mohammad MahdT
Bihar, India.
FamqT(Q.S.A.)
1870 C.E.,
Thursday
1195A.H./
13 Rabiussanl,
Karim Chawk,
Husain(Q.S.A.)
1781 C.E.
1271 A.H. /
Chaprah Sharif,
3 January,
Bihar, India.
1855 C.E.,
Wednesday
Hazrat Shah Hasan8
Dust Farhatullah
(Q.S.A.)
1167 A.H./1754
C.E.
Previous night of
Karim Chawk,
10 Shaban, 1225
Chaprah Sharif,
A.H. / Sep.,
Bihar, India.
Hazrat Makhdum
Shah Hasan All
(Q.S.A.)
1143 A.H./1731
C.E.
28 Rabiul Awwai,
Khwajah
1224A.H./13May,
KelanGhat,
Patna Sharif,
Bihar, India.
10
Ramadan, 1082
Mitan Ghat,
'Arefln Makhdum
A.H./
Patna Sharif,
Shah Mun'em
January, 1672
Previous night of
Bihar, India.
C.E.
'Pakbaz'iQ.S.A.)
172
o f Isha Prayer)
11
19Zilq^ad
MTr Mahallah,
Kasba-i-Ba(r)d,
(Q.S.A.)
Patna,
Bihar, India.
12
13
14
24 Rab'i-ul- Awwal
Kasba-i-Ba(r)d,
Saiyid Jafar
Patna,
(Q.S.A.)
Bihar, India.
Mahallah-i-
Saiyid Ahlullah
Baraduri, Bihar,
(Q.S.A.)
India.
4 Muharram
Mahallah-i-Nayi
Nizam- al-DTn
Saraye,
(Q.S.A.)
Baraduri, Bihar,
India.
15
16
Mahallah-i-
Baraduri, Bihar,
(Q.S.A.)
India.
Mahallah-i-
Nasir al-DTn
17
Baraduri, Bihar, !
(Q.S.A.)
India.
Mahallah-i-
Mahmud (Q.S.A.)
Baraduri, Bihar, l
India.
18
5 JamadiussanT
173
Mahallah-i-
Fadlullah't/r/
Baraduri, Bihar,
Saiyid Gussayi(n)
India.
(Q.S.A.)
Hazrat Shah
19
776 A.H. /
1374-1375 C.E.
'Allanpur
(opposite to the
Sunday
Jail) Jaunpur,
India.
20
Malwah,
al-DTn Qalandar
(Q.S.A.)
21
Wednesday
1 Muharram,
Nalchah, India.
East side of
Delhi, India.
21 Rajab,
Balkh,
Nizam al-DTn
720 A.H. /
Afghanistan.
GaznavT (Q.S.A.)
23
Ghatmando,
Gaznavl (Q.S.A.)
22
near about
Hazrat Sheikhush
Shuyukh Sheikh
Shihab al-DTn
SahrowardT
Rajab/Shaban,
539 A.H./1145
C.E.
Baghdad, Iraq,
Wednesday
(Q.S.A.)
24
Mahbub-i-Sobhani
1 Ramadan,
11 RabiussanT, 561
Qutb-i- Rabbani
470A.H. / 24
A.H.,/18 February,
Baghdad SharTf, :
Iraq.
i
174
Gaus-i-Samdani
March,
1166
Hazrat Sheikh
1078 C.E.,
Sunday.
Jum'ah.
25 Muharram, 513
Madrasah-i-
A.H./May, 1119
Gausia, Baghdad
All MakhzumT
C.E.
Sharif, Iraq.
(Q.S.A.)
26
Hankar Sharif
409 A.H./1018
C.E.
Tiunisia,
{Sham).
C.E., Tuesday
(Q.S.A.)
27
1 Muharram, 486
15 Rabi-ul- Awal,
Farah Mohammad
Ibn Abdullah
TarsusI(Q.S.A.)
C.E.; or
Tarsus, Turkey.
29
4/10Zilq'ad,447
al-AzTz Tamlml
A.H. / Jan.-Feb.,
(Q.S.A.)
1056 C.E.
Hazrat Sheikh
7 Muharram /
3 Rabi-ul- Awal,
(Q.S.A.)
387 A.H./Jan. or
Yemen.
247 A.H. /
27 Zilhadj,
Bakar Shihli
861 C.E.
334A.H./4Aug.,
175
Baghdad, Iraq.
946 C.E.;
(Q.S.A.)
Thursday,
31
Hazrat Saiyidut
19 Shawwal,
Maqbara-i-
Tayefah Abul
Shuniziah,
Qasem Sheikh
911C.E.;
Baghdad, Iraq.
Junayid Baghdad!
Friday
(Q.S.A.)
32
6 Ramadan,
Maqbara-i-
Shuniziah,
(Q.S.A.)
867 C.E.;
Baghdad, Iraq.
Tuesday.
33
20 Muharram, 200
Karkh, Baghdad,
M'arufKarkhl
Iraq.
(Q.S.A.)
C.E.;
Friday
34
11 Rabi-ul- Awal,
21 Ramadan, 208
Mashhad-i-
153 A.H./March,
A.H. / January,
Muqaddas, Iran.
(A)
770 C.E.;
824 C.E.
Madina
Manawwarah
35
24 Rajab,
128 A.H./746
C.E.; Madina
Kazimain Sharif, i
Baghdad, Iraq.
799 C.E.,
Manawwarah
Friday;
at the age of 55 years
old.
36
77 A.H. / 696
Sddiq (A)
C.E.; Madina
10 Sep.,
Jannat-ul Baqi',
(Beside his
Manawwarah
765 C.E.,
176
37
Hazrat Imam
Mohammad Bdqir
(A)
Friday;
Father) Madina
Manawwarah,
old
K.S.A.
6 January,
{Qubbat-ul
736 C.E.,
'Abbas) Madina
Monday;
Manawwarah,
K.S.A.
old.
38
39
37 A.H. /
Muharram,
657 C.E.
94 A.H. / Oct.,
(Qubbat-ul
712C.E.;
'Abbas) Madina
Manawwarah,
old.
K.S.A.
Karbala, Iraq.
Hazrat Imam
Shaban, 4 A.H.
10 Muharram,
Husain (A)
61 A.H./15 Oct.,
680 C.E.;
Friday
40
41
Hazrat Amirul
602 C.E.
17 Ramadan,
Najaf Sharif,
M^omeriln All
41 A.H./17 January,
Iraq.
Murtada (R.A.)
Hazrat Saiyiduna
2 Rabi-ul- Awwal,
12 Rabi-ul-Awwal,
Madina
Rasul-i- Maqbiil
22 April, 571
llA.H./4June, 632
Manawwarah,
Mohammad
C.E.; Monday
C.E.; Monday
K.S.A.
Mustafa (D.S.)
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
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazdr Sharif
20 Muharram,
Karkh, Baghdad,
M'arufKarkhl
200 A.H. / 4
Iraq.
(Q.S.A.)
Holy Name
Friday
34
27 RabiussanI,
DrudTai(R.A.)
165 A.H./23
Baghdad, Iraq.
Hazrat Abu
3 RabiussanI,
Mohammad Habib
156 A.H./7
March,
Baghdad, Iraq.
773 C.E.
36
22 A.H. / 643
C.E.
37
Hazrat Amirul
l/5Rajab, 110
Basra, Iraq.
602 C.E.
17 Ramadan,
M'omenln All
41 A.H./17
Murtadd (R.A.)
January, 662
C.E.; Friday
38
Hazrat Saiyiduna
2 Rabi-ul- Awwal,
Rasul-i-Maqbul
Mohammad Mustafa
Monday
(D.S.)
178
Madina
Manawwarah,
K.S.A.
There is another Silsilah from Hazrat Abul Farah Tarsus! (R) to Hazrat Abu Bakar
Mohammad Ibn Dalaf S/Z/ZJ/F (R.A).
27 Hazrat Abul Farah Tarsus! (R.A.)
28 Hazrat Sheikh Abul Fadl Abd al-Wahid Ibn Abd al-Az!z Tam!m! (R.A.)
29 Hazrat Abd al-Az!z Tam!m! (R.A.)
30 Hazrat Abu Bakar Mohammad Ibn Dalaf 5'/z/Z?/r(R.A.)
179
SILSILAH-I' 'ALlYAHCHISTIYAHOALAmARIAH
No.
1
JAHANGIRIAH
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazar Sharif
Hazrat Shah
17
Present Sajjadah-
Jahanglr Tdj'ul
Jamadiussanl,
Nashin Sahib
'Arefin Saiyid
1359A.H./24
Qiblah-i-'Alam
Moulana
(Q.S.A.)
Mohammad 'Areful
Wednesday
Holy Name
Hai (Q.S.A.)
2
24
Mlrzakhil Sharif,
Hazrat Shah
27
Jahanglr Shamsul
Jamadiussanl,
'Arefin Saiyid
1334 A.H./I
1391 A.H./16
Chittagong,
Moulana
August, 1971
Bangladesh.
Mohammad
Monday
C.E., Monday
Hazrat Shah
14 Shawwal,
nZilhadj,
Mlrzakhil Sharif,
Jahanglr Fakhrul
1276 A.H./6
1339A.H./22
Satkania,
'Arefin Saiyid
Chittagong,
Moulana
Sunday
Monday
Bangladesh.
Hazrat Shah
ISZilhadj,
12Zilqaad,
Mlrzakhil Sharif,
Jahanglr Sheikhul
1229 A.H./28
1302 A.H./24
Satkania,
Jamadiussanl,
Satkania,
Makhsusur Rahman
(Q.S.A.)
3
Mohammad Abdul
Hai (Q.S.A.)
4
'Arefin Moulana
Mukhlesur Rahman
Chittagong,
Monday
Bangladesh.
6Zilq'ad,
(Q.S.A.)
5
Sheikhul 'Alam
180
1304 A.H./28
Bhagalpur Sharif,
EmdadAlT(Q.S.A.)
Bihar, India.
Thursday
6
Karim Chawk,
'Alam Shah
Jamadiul Awwal,
Chaprah Sharif,
Mohammad Mahdl
1287A.H./4
Bihar, India.
FaruqI(Q.S.A.)
1195A.H./
13 Rabiussanl,
Karim Chawk,
Husain(Q.S.A.)
1781 C.E.
1271 A.H./
Chaprah Sharif,
3 January,
Bihar, India.
1855 C.E.,
Wednesday
Hazrat Shah Hasan8
Dust Farhatullah
(Q.S.A.)
1167A.H./
1754 C.E.
Previous night of
Karim Chawk,
lOShaban, 1225
Chaprah Sharif,
A.H. / Sep.,
Bihar, India.
1810 C.E.,
Monday
9
Hazrat Makhdum
Shah Hasan AIT
(Q.S.A.)
1143A.H./
1731 C.E.
28 Rabiul
Khwajah
Awwal, 1224
Kela(n)Ghat, Patna
A.H./13 May,
Sharif; Bihar,
1809 C.E.,
India.
Saturday.
10
Ramadan, 1082
lORajab, 1185
Mitan Ghat,
'Arefin Makhdum
A.H./
A.H./17 Oct.,
Patna Sharif,
Shah Mun'em
January, 1672
1771 C.E.,
Bihar, India.
C.E.
Previous night of
'Pakbaz'iQ.S.A.)
Prayer)
11
19Zilq'ad
Mir Mahallah,
Kasba-i-Ba(r)d, {
Patna,
(Q.S.A.)
Bihar, India.
12
13
14
24Rab'i-ul-
Kasba-i-Ba(r)d,
Saiyid Jafar
Awwal
Patna,
(Q.S.A.)
Bihar, India.
Mahallah-i-
Saiyid Ahlullah
Baraduri, Bihar,
(Q.S.A.)
India.
4 Muharram
Mahallah-i-Nayi
Nizam al-DIn
Saraye,
(Q.S.A.)
Baraduri, Bihar,
India.
15
16
17
Mahallah-i-
Baraduri, Bihar,
(Q.S.A.)
India.
Mahallah-i-
Naser al-DIn
Baraduri, Bihar,
(Q.S.A.)
India.
Mahallah-i-
Mahmiid (Q.S.A.)
Baraduri, Bihar,
India.
182
18
5 Jamadiussam
Mahallah-i-
FadluUah'^r/
Baraduri, Bihar,
Saiyid Gussayi(n)
India.
(Q.S.A.)
19
Hazrat Shah
Qutb al-Din Bina-iDil (Q.S.A.)
20
116 A.H. /
1374-1375 C.E.
25 Sh^aban, 925
'Allanpur
A.H./31 Aug.,
(opposite to the
1519 C.E.;
Jail) Jaunpur,
Sunday
India.
Malwah,
20 Zilhadj, 837
al-DIn Qalandar
A.H. / 6 August,
(Q.S.A.)
1434 C.E.;
Wednesday
21
near about
Ghatmando,
Nalchah, India.
1 Muharram,
670 A.H./16
i-Shamsi, Delhi,
Gaznawl (Q.S.A.)
August, 1271
India.
C.E.; Sunday
22
21 Rajab,
Balkh,
Nizam al-DIn
720 A.H. /
Afghanistan.
Gaznawl (Q.S.A.)
23
500 AH. /
14 RabiussanI,
Near about
(Q.S.A.)
1107 C.E.
750 A.H. / 9
14 Rabi-ul183
Delhi, India.
UshT(Q.S.A.)
25
Sultan al-Hind
MRajab, 537
6 Rajab,
Ajmeer Sharif,
Khwajah-i-
A.H. / 8
633 A.H. / 24
Khwdjegan Hazrat
February,
March,
1143 C.E.;
1236 C.E.;
Monday
Monday
(Q.S.A.)
26
Hazrat Khwajah
6 Shawwal,
Jannat-ul-
'Uthman HarunT
526 A.H./1132
617 A.H./11
Mo'allah, Makkah
(Q.S.A.)
C.E.
Dec,1220
Sharif, K.S.A.
C.E.; Friday
27
10 Rajab,
Jindana City,
Sharif Jindani
612A.H./11
Bukhara,
(Q.S.A.)
Uzbekistan.
Wednesday
28
Hazrat Khwajah
Moudud Chishtl
(Q.S.A.)
29
430 A.H./1039
C.E
1 Rajab,
Chisht,
527 A.H./May,
Afghanistan.
1133 C.E.
Hazrat Khwajah
3 Rajab,
459 A.H./
YiisufChisthT
27 May,
(Q.S.A.)
1067 C.E.;
Chisht,
Afghanistan.
Monday
30
4 RabiussanI,
Chisht,
Mohammad Abddl
411 A.H./
Afghanistan.
Chishtl (Q.S.A.)
August,
1020 C.E.
184
31
32
260 A.H./
1 Jamadiussam
Chisht,
Ahmad Chishtl
874 C.E.;
355A.H./May,
Afghanistan.
(Q.S.A.)
966 C.E.
14RabiussanT
320 A.H. / 30
(Q.S.A.)
Siriya {Shaam)
Wednesday
Hazrat Khwajah
14Muharram
Dainur Sharif,
Mamshad 'AlvT
299A.H./16
Iraq.
DainurT Chishtl
Sep., 91 I C E . ;
(Q.S.A.)
Wednesday
7 Shawwal,
Hubaira BasrT
287A.H./10
(Q.S.A.)
33
34
Basra, Iraq.
(Life-time 120
years.)
Hazrat Khwajah
24 Shawwal,
Mura'sh,
Huzaifah MurashI
276 A.H./Feb.,
Damascus, Siriya.
(Q.S.A.)
890 C.E.
Hazrat Khwajah
28 Jamadiul
Awwal, 262A.H.
Adham (Q.S.A.)
/March, 876
35
36
Siriya {Shaam).
C.E.
37
Hazrat Khwajah
7Muharram, 187
A.H./10Jan.,
(Q.S.A.)
Jannat-ul- Mu ^alla
[Near the Rawzah
Sharif oi Ummul
M^omenin Hazrat
Khadijah (R.A.)]
185
Makkah Sharif,
K.S.A.
38
27 Safar, 177 or
Old Graveyard of
178A.H./June,
Ka ^ba Sharif
(Q.S.A.)
Makkah Sharif,
K.S.A.
39
40
22 A.H. /
l/5Rajab, 110
Basra, Iraq.
643 C.E.
C.E.
602 C.E.
17 Ramadan,
hfominin All
41 A.H./17
Murtadd (R.A.)
January, 662
C.E.; Friday
41
Hazrat Saiyiduna
2 Rabi-ul-
12 Rabi-ul-
Madina
Rasul-i-Maqhul
Awwal, 22
Awwal, IIA.H, /
Manawwarah,
Mohammad Mustafa
K.S.A.
(D.S.)
Monday
Monday
186
SILSILAH-I' ALIYAHNAOSHBANDIYAH
ABUL VLAIYAH
No.
1
JAHANGMAH
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazar Sharif
Hazrat Shah
17 Jamadiussam,
Present Sajjadah-
Jahanglr Tdjul
1359A.H./24
Nashln Sahib
'Arefin Saiyid
Qiblah-i-'Alam
Moulana
Wednesday
(Q.S.A.)
Hazrat Shah
27 JamadiussanI,
24
Jahanglr Shamsul
1334 A.H./I
'Arefin Saiyid
1391 A.H./16
Chittagong,
Moulana
Monday
August, 1971
Bangladesh.
Holy Name
Mohammad
'Areftil Hai
(Q.S.A.)
2
Mohammad
JamadiussanI,
MIrzakhil Sharif,
Satkania,
C.E., Monday
Makhsusur
Rahman (Q.S.A.)
3
Hazrat Shah
14 Shawwal,
nZilhadj,
MIrzakhil Sharif,
Jahanglr Fakhrul
1276 A.H./6
1339A.H./22
Satkania,
'Arefin Saiyid
Chittagong,
Moulana
Sunday
Monday
Bangladesh.
Mohammad Abdul
Hai (Q.S.A.)
187
Hazrat Shah
15Zilhadj,
12Zilqaad,
Mlrzakhil Sharif,
Jahanglr Sheikhul
1229A.H./28
1302 A H . / 2 4
Satkania,
'Arefin Moulana
Chittagong,
Mukhlesur
Monday
Monday
Bangladesh.
Sheikhul 'Alam
6Zilq'ad,
Qadi Wall
1304A.H./28
Chawk,
Emdad All
Bhagalpur
(Q.S.A.)
Thursday
Sharif, Bihar,
Rahman (Q.S.A.)
5
India.
Karim Chawk,
'Alam Shah
Jamadiul Awwal,
Chaprah Sharif,
Mohammad Mahdl
1287 A H . / 4 Aug.,
Bihar, India.
Fariiql (Q.S.A.)
1870 C.E.,
Thursday
Hazrat Shah
1195 A H . /
13 RabiussanI,
Karim Chawk,
Mazhar Husain
1781 C.E.
1271 A.H./
Chaprah Sharif,
3 January,
Bihar, India.
(Q.S.A.)
1855 C.E.,
Wednesday
Hazrat Shah
8
Hasan-Dust
1167A.H./
Farhatullah
1754 C.E.
Hazrat Makhdum
Shah Hasan All
(Q.S.A.)
Karim Chawk,
lOShaban, 1225
Chaprah Sharif,
A.H. / Sep.,
Bihar, India.
(Q.S.A.)
9
Previous night of
1143A.H./
1731 C.E.
188
28 Rabiul Awwal,
Khwajah
1224 A H . / 1 3
Kela(n)Ghat,
Patna Sharif,
Saturday
Bihar, India.
10
Ramadan, 1082
lORajab, 1185
Mitan Ghat,
'Arefin Makhdum
A.H./
A.H./17 0ct.,
Patna Sharif,
Shah Mun'em
January, 1672
Bihar, India.
C.E.
night of Jum'ah,
'Pakbdz'iQ.SA.)
12
Hazrat Saiyid
1054 A.H./
5 JamadiussanT,
Asadullah
1644 C.E.
1147 A.H./Nov.,
of'LalBangla')
(Q.S.A.)
1734 C.E.
India.
Hazrat Shah
25 JamadiussanT,
Azad Market,
1145 A.H./Dec,
Delhi, India.
Muhmmad Farhad
(Q.S.A.)
13
14
1044 A.H./1634
C.E.
1732 C.E.
1005 A.H./
26 JamadiussanT,
Awrangabad,
Mohammad
1596-1597 C.E.
1103 A.H./14
India.
Burhanpurl
(Q.S.A.)
Friday
Hazrat Saiyiduna
9 Safar,
Agra Sharif,
1061 A.H./31
India.
990 A.H./1582
C.E.
January 1651,
Tuesday
15
16
17
Hazrat Mir
22 Ramadan,
Agra (Bank of
Abdullah Ahrarl
the Jamuna
(Q.S.A.)
River), India.
Hazrat Khwajah
19Muharram, 944
Sind, Hydrabad,
Mohammad
A.H./July, 1537
India.
Yah>a(Q.S.A.)
C.E.
Hazrat Khwajah
16 Rajab,
Sind, Hydrabad,
Abd al-Haq
957 A.H. / 9
India.
189
August, 1550
(Q.S.A.)
C.E.,
Wednesday
18
19
29
Kandkaran
Hazrat Khwajah
Ramadan, 806
'Ubaidullah Ahrdr
A.H./Mar-
(Q.S.A.)
895 A.H./March,
Samarqand,
Taskhand
1490 C.E.
Uzbekistan.
Hazrat Moulana
Yakub Ibn
Rabi-ul-Awwal,
Sharif,
Hulgatu village,
Charkh, Gazni
'Uthman Charkhi
Hasar,
Tajikistan.
C.E.
(Q.S.A.)
20
21
Hazrat Sheikh
20 Rajab,
Chuganian City,
Mohammad 'Ala
802 A.H. / 26
Bukhara,
al-Din 'Attar
Uzbekistan.
(Q.S.A.)
Wednesday
Hazrat Khwajah
4Muharram, 718
A.H. / March,
al-DTn Naqshbandl
1318 C.E.
(Q.S.A.)
Qas^r-i-
Rabi-ul-Awwal,
'Arefa(n),
791 A.H./9
Bukhara,
Uzbekistan.
Monday
22
Hazrat Saiyid
8 Jamadiul Awwal,
Sukhar village,
Amir Kulal
Bukhara,
(Q.S.A.)
1370 C.E.,
Uzbekistan.
Thursday
23
24
Hazrat Khwajah
10 Jamadiussanl,
Simmas,
Mohammad Baba
Bukhara,
SimmasT(Q.S.A.)
1354 C.E.
Uzbekistan.
Hazrat Khwajah
26Zilqaad, 721
Khawarzem,
AlTRamitlnrt/r/
A.H./Dec, 1321
Iraq.
Khwajah AzTza(n)
C.E.
190
(Q.S.A.)
25
Hazrat Khwajah
Faghna village,
17 Rabi-ul- Awwal,
Old Bukhara,
Abul Khair
Bukhara,
717 A.H./June,
Uzbekistan.
Mahmud FagnavT
Uzbekistan
1317 C.E.
(Q.S.A.)
26
27
Hazrat Khwajah
616/649 A.H., 27
Reogar village,
Mohammad 'Arif
Rajab,
Bukhara,
Reogari(Q.S.A.)
715A.H.
Uzbekistan.
Hazrat Khwajah
12 Rabi-ul-Awwal,
Gajdawan
Abd al-Khahq
575 A.H./Aug.,
village, Bukhara,
GajdawanI
1179 C.E.
Uzbekistan.
12 Rabi-ul-Awwal,
Maru, Iran
535 A.H./Nov,
(Fares).
(Q.S.A.)
28
Hazrat Khwajah
YusufHamdanI
(Q.S.A.)
29
440 A.H./1048
C.E.
1140 C.E.
407A.H./1016
C.E.
16
Rabi-ul-Awwal,
477 A.H. / July,
1048 C.E.
FarmadT TusT
(Q.S.A.)
30
Hazrat Abul
450 A.H. /
Kashan City,
1058 C.E.
Iran.
lOMuharram, 425
Kharqan, Iran.
Rahman Garganl
(Q.S.A.)
31
32
Kharqan,
AIT Kharqanl
A.H./10 Dec,
(Q.S.A.)
Hazrat BayezTd
Taifur Ibn Isa
188 A.H./804
191
11 Shaban,261
Bustam (Near
about Nishapur).
BustamI(Q.S.A.)
C.E.;
C.E.
at the age of 73
Years old
33
77A.H./ 696
C.E.;
Madina
Manawwarah,
34
Hazrat Mohammad
31 A.H./652
Qasim (R.A.)
C.E.
Jannat-ul Baqt
/10 Sep.,
(Beside his
765 C.E.,
Friday;
Father) Madina
at the age of 71
Manawwarah,
years old.
K.S.A.
Madina
Manawwarah,
K.S.A.
35
Hazrat Salman
FarsT (R.A.)
656 C.E.;
Madayen, Iraq.
37
Hazrat Amirul
22 Jamadiussanl,
Inside the
M^omenin Abu
13 A.H./25 Aug.,
Rawdah Sharif of
Bakar Siddiq
Hazrat Saiyiduna
(R.A.)
at the age of 63
Rasul-i-Maqbul
Years old
(D.S.)
Hazrat Saiyiduna
2 Rabi-ul-
12Rabi-ul-Awwal,
Madina
Rasul-i- Maqbul
Awwal, 22 April,
llA.H./4June,
Manawwarah,
Mohammad
571 C.E.;
K.S.A.
Mustafa (D.S.)
Monday
192
No.
1
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazar Sharif
Hazrat Shah
17 JamadiussanT,
Present Sajjadah-
Jahanglr Tdjul
1359A.H./24
Nashln Sahib
'Arefin Saiyid
Qiblah-i-'Alam
Moulana
Wednesday
(Q.S.A.)
Hazrat Shah
27 JamadiussanT,
24
Jahanglr Shamsul
1334 A.H./I
'Arefin Saiyid
1391 A.H./16
Chittagong,
Moulana
Monday
August, 1971
Bangladesh.
Holy Name
Mohammad
'Areful Hai
(Q.S.A.)
2
Mohammad
JamadiussanT,
MTrzakhil SharTf,
Satkania,
C.E., Monday
Makhsusur
Rahman (Q.S.A.)
3
Hazrat Shah
14 Shawwal,
17 Zilhadj,
MTrzakhil SharTf,
Jahanglr 'Arefin
1276A.H./6
1339 A.H./22
Satkania,
Saiyid Moulana
Chittagong,
Sunday
Monday
Bangladesh.
Hai (Q.S.A.)
Hazrat Shah
15 Zilhadj,
12 Zilqaad,
MTrzakhil SharTf,
Jahanglr Sheikhul
1229 A.H./28
1302 A.H./24
Satkania,
'Arefin Moulana
Chittagong,
Mukhlesur
Monday
Monday
Bangladesh.
6 Zilq'ad,
Mohammad Abdul
4
Rahman (Q.S.A.)
5
Sheikhul 'Alam
193
...
1304 A.H./28
Emdad AIT
(Q.S.A.)
Thursday
Karim Chawk,
'Alam Shah
Jamadiul Awwal,
Chaprah Sharif,
Mohammad Mahdl
1287A.H./4
Bihar, India.
Faruqi(Q.S.A.)
Bhagalpur Sharif, ^
Bihar, India.
Thursday
7
Hazrat Shah
1195A.H./
13 Rabiussanl,
Karim Chawk,
Mazhar Husain
1781 C.E.
1271 A.H./
Chaprah Sharif,
3 January,
Bihar, India.
(Q.S.A.)
1855 C.E.,
Wednesday
Hazrat Shah
8
Hasan-Dust
Farhatullah
1167 A.H./1754
C.E.
Previous night of
Karim Chawk,
lOShaban, 1225
Chaprah Sharif,
A.H. / Sep.,
Bihar, India.
1810 C.E.,
(Q.S.A.)
Monday
9
Hazrat Makhdum
Shah Hasan All
(Q.S.A.)
1143 A.H./1731
C.E.
28 Rabiul
Khwajah
Awwal, 1224
Kela(n)Ghat, Patna
1809 C.E.,
Saturday.
10
Ramadan, 1082
lORajab, 1185
Mitan Ghat,
'ArelTn Makhdum
A.H./
A.H./17 Oct.,
Patna Sharif,
Shah Mun'em
January, 1672
1771 C.E.,
Bihar, India.
--kbdz'iQ.S.A.)
C.E.
Previous night of
Jum'ah, (At the
timeof'Isha
194
Prayer)
11
19Zilq^ad
MTr Mahallah,
Kasba-i-Ba(r)d,
DTn (Q.S.A.)
Patna,
Bihar, India.
12
24 Rab^-ul-
Kasba-i-Ba(r)d,
Saiyid Jafar
Awwal
Patna,
Bihar, India.
(Q.S.A.)
13
14
5 Ramadan,
1169 A.H./June,
Saiyid MTr
1756 C.E.
(Q.S.A.)
15
16
29 Ramadan
Seetapur, India.
Fatah Hidayatullah
Sar-Mast-iNizamiyah
(Q.S.A.)
17
18
Hazrat MakhdOm
2 Ramadan,
Sheikh'Ula't/r/
1139 A.H./23
Sheikh QadT
(Q.S.A.)
Wednesday
19 Shaban,
195
Kuh-i-Rasna
Rukn al-DTn
FirdawsT(Q.S.A.)
26
Hazrat Sheikh
14 Shaban,
Badr al-DTn
793 A.H. / 26
FirdawsT(Q.S.A.)
July,1391 C.E,
Jeddah, K.S.A.
1
i
Tuesday
27
28
Hazrat Khwajah
13 Shaban,
Old Bukhara,
Saif al-DTn
Uzbekistan.
BakherjT(Q.S.A.)
1260 C.E.
Hazrat Khwajah
16 Shawwal /
Khawarzem,
Muharram, 617
Iraq.
(Q.S.A.)
A.H./
March or Dec,
1220 C.E.
29
30
31
Hazrat Khwajah
12 JamadiussanT,
Sahroward SharTf,
563 A.H./31
Baghdad, Iraq.
March,1168C.E.,
Qaher SahrowardT
Sunday
Hazrat Khwajah
27 Shaban,
Sahroward SharTf,
525 A.H. /
Baghdad, Iraq.
Hafs (Q.S.A.)
Aug.,1131C.E.
Hazrat Khwajah
16 Zilqaad,
Hadiqah-i Kubra,
Mohammad Ibn
450A.H./Jan.,
Iraq.
Abdullah M^aruf-
1059 C.E.
Ba- 'Amawaih
(Q.S.A.)
32
Hazrat Khwajah
Abu Ahmad
921 C.E.
Aswad DainurT
(Q.S.A.)
197
33
34
Hazrat Khwajah
14 Muharram,
Dainur Sharif
Mamshad 'AlvT
299 A.H./16
Hambal, Iraq.
Dainurl Chishtl
Sep., 91 I C E .
(Q.S.A.)
Wednesday
Hazrat Saiyidut
19 Shawwal,
Maqbara-i-
Tdyefah Abul
298 A.H./26
Shuniziah,
Qasim Sheikh
Baghdad, Iraq.
Junayid Baghdad!
Friday
(Q.S.A.)
35
Hazrat Sheikh
6 Ramadan,
Maqbara-i-
253 A.H. / 13
Shuniziah,
SarlSaqtT(Q.S.A.)
Baghdad, Iraq.
Tuesday.
36
Hazrat Abu
20 Muharram,
Karkh, Baghdad,
MahfuzM'aruf
200 A.H. / 4
Iraq.
KarkhT(Q.S.A.)
Sep., 815C.E.;
Friday
37
Hazrat Imam
153 A.H./March,
A.H. / January,
770 C.E.;
824 C.E.
Mashhad-iMuqaddas, Iran.
Madina
Manawwarah
38
128 A.H./746
C.E.; Madina
24 Rajab,
183A.H./3
Kazimain Sharif,
Baghdad, Iraq.
Sep.,
Manawwarah
799 C.E.,
Friday;
at the age of 55
years old.
39
77 A.H. / 696
198
15 Rajab, 148
Jannat-ul Baqi'
Sddiq (A)
C.E.; Madina
Manawwarah
A.H./10
Sep., 765 C.E.,
Friday;
40
Hazrat Imam
Mohammad Bdqir
(A)
at the age of 71
Manawwarah,
years old
K.S.A.
lOZilhadj, 117
Jannat-ul Baqi'
A.H. / 6 January,
{Qubbat-ul 'Abbds)
736 C.E.,
Madina
Monday;
Manawwarah,
at the age of 58
K.S.A.
years old.
41
42
37 A.H. /
Muharram,
Jannat-ul BaqV
657 C.E.
94 A.H. / Oct.,
{Qubbat-ul 'Abbas)
712C.E.;
Madina
at the age of 57
Manawwarah,
years old.
K.S.A.
Karbala, Iraq.
Hazrat Imam
Shaban, 4 A.H.
10 Muharram,
Husain (A)
61 A.H./15
Oct., 680 C.E.;
Friday
43
Hazrat Amirul
602 C.E.
17 Ramadan,
M^omenin AIT
41 A.H./17
Murtadd (R.A.)
January, 662
C.E.; Friday
44
Hazrat Saiyiduna
2 Rabi-ul- Awwal,
12Rabi-ul-
Madina
Rasul-i- Maqbul
22 April, 571
Awwal, 11 A.H. /
Manawwarah,
Mohammad
C.E.; Monday
K.S.A.
Mustafa (D.S.)
Monday
199
SILSILAH-I- ALIYAHOADIRIAHRAZZAOIAH
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazar Sharif
17 JamadiussanT,
Present Sajjadah-
1359A.H./24
Nashln Sahib
Moulana Mohammad
Qiblah-i-'Alam
Wednesday
(Q.S.A.)
27 JamadiussanT,
24
Shamsul 'Arefin
1334A.H./1
Saiyid Moulana
1391 A.H./16
Chittagong,
Mohammad
Monday
August, 1971
Bangladesh.
No.
Holy Name
JAHANGIRIAH
Makhsusur Rahman
JamadiussanT,
MTrzakhil SharTf,
Satkania,
C.E., Monday
(Q.S.A.)
3
14 Shawwal,
nZilhadj,
MTrzakhil SharTf,
1276 A.H./6
1339 A.H./22
Satkania,
Moulana Mohammad
Chittagong,
Sunday
Monday
Bangladesh,
25 Safar,
Bdg-i-Maulavi
1307A.H./21
Anwar, FerungT
Mahal, Lucknow,
Monday
India.
22 Shaban, 1279
Bdg-i-Maulavi
A.H./12 Feb.,
Anwar, FerungT
1863 C.E.
Mahal, Lucknow,
1237 A.H./1822
C.E.
(Q.S.A.)
5
al-Wali Lucknavl
C.E.
(Q.S.A.)
India.
6
Hazrat Moulana
Ahmad Anwarul Haq
'
- , -
200
26 Shaban, 1236
Bdg-i-MaulavJ
A.H. / 29 May,
Anwar, FerungT
1821 C.E.,
Lucknavi (Q.S.A.)
Tuesday; at the
Mahal, Lucknow, |
India.
age of 90 years
old.
Hazrat Moulana
27Rajab, 1102/
9Zilhadj, 1167/
Bdg-i-Maulavi
1103A.H./April,
27 Sep.,
Anwar, Ferungi
Lucknavi (Q.S.A.)
1691/1692 C.E.
1754orC.E.,
Mahal, Lucknow,
Friday
India.
6 Shawwal, 1136
Ba(n)sa Sharif
A.H. / 28 June,
Barabu(n)kT, U.P.,
1724 C.E.;
India.
1056 A.H./1646
C.E.
Wednesday
Rahlm Ba(n)sabT
(Q.S.A.)
9
11 Rabiussanl,
Near Lai
Abd al-Samad
1109 A.H./1697
Darwazah,
Khudanamd (Q.S.A.)
C.E.
Ahmadabad,
Gujrat, India.
10
6 JamadissanI,
Islam HidayatuUah
1065 A.H.
Kahmaj, Arab.
(Q.S.A.)
11
12
13
7 Muharram, 1087
Burhanpur,
Khudanamd (Q.S.A.)
A.H.
M. P., India.
Hazrat Shah
2 Muharram, 919
Delhi, India.
Amanullah (Q.S.A.)
A.H.
23 Zilhadj, 998
Bakkarl (Q.S.A.)
A.H.
Nadi, Burhanpur,
M. P., India.
14
12 Rajab, 900
Multanl (Q.S.A.)
A.H.
201
Multan, Pakistan.
15
15 Ramadan, 895
A.H.
Bahkar,
(Q.S.A.)
16
Deoband, India.
of Multani Pasha,
Mohammad Qadiri
Deccan.
(Q.S.A.)
18
19
Dawlatabad,
Awrangabad,
AnsarT(Q.S.A.)
Deccan, India.
Dawlatabad,
Awrangabad,
Deccan, India..
Abbas Ahmad
20
(Q.S.A.)
Hazrat Sheikh al-
nShawwal, 717
A.H.
Qadirl (Q.S.A.)
21
22
23 Shawwal
Hirat.
24
Shawwal, 623 /
656 A.H.
ISZilq^ad,
6 Shawwal,
528A.H./16
603A.H./12
Sharif oi Hazrat
Saturday
Imam Ahmad
(R.A.)] Bagdad
Adzam (Q.S.A.)
Sharif, Iraq.
26
Mahbub-i-Sobhani
1 Ramadan,
11 Rabiussanl, 561
Baghdad Sharif,
Qutb-i- Rabbani
470A.H. / 24
A.H.,/18
Iraq.
Gaus-i-Samdani
March,
February, 1166
1078 C.E.,
Sunday
after Jum'ah.
QadirJIlanT (Q.S.A.)
27
25 Muharram, 513
Madrasah-i-
A.H./May, 1119
Gausia, Baghdad
All Makhzuml
C.E.
Sharif, Iraq.
(Q.S.A.)
28
409 A.H./1018
C.E.
A.H. / 7 Feb.,
Hankar Sharif
Tiunisia, {Sham).
1093 C.E.,
(Q.S.A.)
29
1 Muharram, 486
Tuesday
15 Rabi-ul- Awal,
407 A.H. or 3
Abdullah Tarsus!
Shaban,
203
Tarsus, Turkey.
(Q.S.A.)
1016C.E.;or
Oct., 1055 C.E.
30
Jamadiussanl, 425
A.H./May, 1034
Sharif oi\m2im
TamTmI(Q.S.A.)
C.E.
Ahmad, Baghdad,
Iraq.
31
32
4/10Zilq^ad,447
k-ixL TamTml
A.H./Jan.-Feb.,
(Q.S.A.)
1056 C.E.
247 A.H. /
27 Zilhadj,
BakarS'/z/Zj/rCQ.S.A.)
861 C.E.
Yemen.
Baghdad, Iraq.
946 C.E.;
Thursday,
Hazrat Saiyidut
19 Shawwal,
Maqbara-i-
Shuniziah,
Sheikh Junayid
911C.E.,
Baghdad, Iraq.
Baghdad! (Q.S.A.)
Friday
6 Ramadan,
Maqbara-i-
Shuniziah,
(Q.S.A.)
Baghdad, Iraq.
33
34
Tuesday
35
20 Muharram, 200
Karkh, Baghdad,
M'arufKarkhl
A.H./4Sep., 815
Iraq.
(Q.S.A.)
C.E.,
Friday
36
11 Rabi-ul- Awal,
21 Ramadan, 208
Mashhad-i-
153 A.H./March,
A.H. / January,
Muqaddas, Iran.
204
(A)
770 C.E.;
824 C.E.
Madina
Manawwarah
37
24 Rajab,
128A.H./746
C.E.; Madina
Manawwarah
183 A.H./3
Kazimain Sharif,
Baghdad, Iraq.
38
39
77 A.H. / 696
15 Rajab, 148
Jannat-ul BaqV
Sadiq (A)
C.E.; Madina
A.H./10 Sep.,
Manawwarah
765 C.E.,
Friday;
Madina
at the age of 71
Manawwarah,
years old
K.S.A.
10 Zilhadj, 117
Jannat-ul Baqi'
A.H. / 6 January,
{Quhbat-ul
736 C.E.;
'Abbas) Madina
Monday
Manawwarah,
at the age of 58
K.S.A.
Hazrat Imam
Mohammad Baqir (A)
years old.
40
41
37 A.H. /
Muharram,
Jannat-ul Baqi'
657 C.E.
94 A.H. / Oct.,
{Qubbat-ul
712C.E.;
'Abbas) Madina
at the age of 57
Manawwarah,
years old.
K.S.A.
Karbala, Iraq.
Shaban, 4 A.H. /
10 Muharram,
(A)
61 A.H./15 Oct.,
680 C.E.;
Friday
205
42
602 C.E.
17 Ramadan,
M^omenin All
41 A.H./17
Murtada (R.A.)
Friday
43
Hazrat Saiyiduna
2 Rabi-ul- Awwal,
12Rabi-ul-
Madina
Rasul-i-Maqbul
22 April, 571
Awwal, 11A.H./4
Manawwarah,
Mohammad Mustafa
C.E.; Monday
K.S.A.
Monday
(D.S.)
206
SILSILAH-I- ALIYAHNIZAMIAHOUDDUSIAHJAHANGlRlAH
No.
1
Holy Name
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazar Sharif
Hazrat Shah
17 JamadiussanI,
Present Sajjadah-
Jahanglr Tdjul
1359A.H./24
Nashin Sahib
'Arefin Saiyid
Qiblah-i-'Alam
Moulana
Wednesday
(Q.S.A.)
Hazrat Shah
27 JamadiussanI,
24
Jahanglr Shamsul
1334A.H./1
'Arefin Saiyid
1391 A.H./16
Chittagong,
Moulana
Monday
August, 1971
Bangladesh.
Mohammad
'Arefiil Hai
(Q.S.A.)
2
JamadiussanI,
MIrzakhil Sharif,
Satkania,
C.E., Monday
Mohammad
Makhsusur
Rahman (Q.S.A.)
3
Hazrat Shah
14 Shawwal,
nZilhadj,
MIrzakhil Sharif,
Jahanglr Fakhrul
1276 A.H./6
1339 A.H./22
Satkania,
'Arefin Saiyid
Chittagong,
Moulana
Sunday
Monday
Bangladesh.
Hazrat HajT
22 Safar,
12 JamadiussanI,
Jannat-ul-
Emdadullah
1233 A.H./1818
1317 A.H./18
Mu ^allah
Muhdjir Makkl
C.E.
(Beside
Wednesday
Mohammad Abdul
Hai (Q.S.A.)
4
(Q.S.A.)
of Hazrat
207
Rahmatullah
Muhdjir (R)]
Makkah Sharif,
K.S.A.
5
1201A.H./1787
C.E.
6 Shawwal,
Janjana City
1259 A.H./Oct.,
(Beside
1843 C.E.
27Zilq^ad, 1246
al-Rahim Shahid
Pinjar, Mulk-i-
Wilayatl (Q.S.A.)
C.E.
wilayat, India.
11 Shaban,
Amruhah,
al-Barl AmruhawT
1226 A.H./Aug.,
Muradabad, India.
(Q.S.A.)
1811 C.E.
4 Ramadan, 1199
al-Hadl AmruhawT
Amruhah,
(Q.S.A.)
C.E.
7 Rajab,
Amruhah,
al-DTn (Q.S.A.)
1172A.H./6
Muradabad, India.
Hazrat Shah
Mohammad MakkT
(Q.S.A.)
11
Hazrat Shah
1107 A.H./1695-
Mohammad!
1696 C.E.
India.
(Q.S.A.)
12
Hazrat Sheikh
996 A.H.
Muhibbullah
208
Ilahabad,
India.
at the time of
IlahabadI(Q.S.A.)
Sunset
13
14
15
2RabiussanT, 1049
Sa'yid Ganguhl
(Q.S.A.)
C.E.
Hazrat Sheikh
27 Rajab,
Balkh,
Nizam al-DTn
1036 A.H./April,
Afghanistan.
BalkhT(Q.S.A.)
1627 C.E.
892 A.H. /
14 Zilhadj,
Thaneswar,
al-DTn TaniswarT
1487 C.E.
India.
1582 C.E.
(Q.S.A.)
16
17
23 JamadiussanT,
23 JamadiussanT,
Gangooh SharTf,
838A.H./2Feb.,
Uttar Pradesh,
1435 C.E.,
India.
Quddus Ganguhl
Monday; RadawlT
(Q.S.A.)
SharTf
Hazrat Sheikh
16Muharram, 896
Fayzabad,
Dervish
A.H./Dec, 1490
India.
Mohammad Ibn
C.E.
Qasim AwadT
(Q.S.A.)
18
Hazrat Saiyid
8 Shawwal, 880
Khair al-DTn
A.H./13 Feb.,
Baddan BahraichT
1476 C.E.
Khairabad, India.
(Q.S.A.)
19
Bahraich, India.
Hazrat Saiyid
902 A.H./1496-
Ajmal BahraichT
1497 C.E.
(Q.S.A.)
20
Hazrat Makhdum
14 Sh'aban, 707
Jahania(n)
10 Zilhadj, 785
* Uch, Multan,
Pakistan.
21
Jaha(n)-gasht
1308 C.E.;
A.H. / 11 Feb.,
1384 C.E.
Bukhan(Q.S.A.)
Friday
675 A.H./1276
18 Ramadan, 757
Chirag Dehli,
Rawshan Chirdg
A.H. / 22 Sep.,
Delhi, India.
1356 C.E.
DehlawT(Q.S.A.)
Wednesday
22
Hazrat Sultdnul
27 Safar,
18 Rabiussam,
Giyaspur, Delhi,
725A.H./11 April,
India.
/-//a/ifKhwajah
1239 C.E.,
1325 C.E.;
Nizam al-DTn
Wedsnesday
Wednesday
Awlia(Q.S.A.)
23
Hazrat Sheikh
Farld al-DIn
Mas'ud Ganj-i-
568A.H./11721173C.E.
5 Muharram, 663
Pakpattan Sharif,
Pakistan.
C.E. Tuesday
j
Shakar (R)
24
14 Rabi-ul- Awwal,
Meher Wall
Aqtdb Khwajah
634 A.H./Nov.,
Sharif, Delhi,
Qutb al-DTn
1236 C.E.
India.
Sultdnul Hind
HRajab, 537
6 Rajab,
Ajmeer Sharif,
Khwdjah-i-
A.H. / 8 February,
633 A.H. / 24
Khwdjegan Hazrat
1143C.E.;
March,
Monday
1236 C.E.;
Monday
(Q.S.A.)
26
Hazrat Khwajah
'Uthman Harunl
526 A.H./1132
210
6 Shawwal,
Jannat-ul-
617A.H./llDec.,
Mo'allah, Makkah
1220
C.E.
(Q.S.A.)
SharTf, K.S.A.
C.E.; Friday
27
Hazart Khwajah
lORajab,
Jindana City,
612A.H./11NOV.,
Bukhara,
(Q.S.A.)
1215 C.E.;
Uzbekishtan.
Wednesday
28
Hazrat Khwajah
Moudud ChishtT
(Q.S.A.)
29
430 A.H./1039
C.E.
1 Rajab,
Chisht,
Afghanistan
1133 C.E.
Hazrat Khwajah
3 Rajab,
459 A.H./
YusufChisthl
27 May,
(Q.S.A.)
1067 C.E.;
Chisht,
Afghanistan
Monday
30
Hazrat Khwajah
4 RabiussanT,
Chisht,
Abu Mohammad
411 A.H./August,
Afghanistan
Abddl ChishtT
1020 C.E.
(Q.S.A.)
31
32
Hazrat Khwajah
260 A.H. /
1 JamadiussanT,
Chisht,
Abu Ahmad
874 C.E.;
355 A.H./May,
Afghanistan
ChishtT (Q.S.A.)
966 C.E.
Hazrat Khwajah
14 RabiussanT,
ChishtT (Q.S.A.)
932 C.E.,
Siriya (Shaam)
Wednesday
33
Hazrat Khwajah
14 Muharram,
Dainur SharTf,
Mamshad Alvi
Iraq.
DainurT ChishtT
911C.E.,
(Q.S.A.)
Wednesday
211
34
Hazrat Khwajah
7 Shawwal,
287A.H./10Oct.,
(Q.S.A.)
900 C.E.;
Basra, Iraq.
(Life-time 120
years.)
35
36
37
Hazrat Khwajah
24 Shawwal,
Mura'sh,
Huzaifah Murashl
276 A.H./Feb.,
Damascus, Siriya.
(Q.S.A.)
890 C.E.
Hazrat Khwajah
28 Jamadiul
Awwal, 262A.H. /
Adham (Q.S.A.)
Siriya (Shaam).
Jannat-ul-
Hazrat Khwajah
7Muharram, 187
A.H./10Jan., 803
(Q.S.A.)
C.E.; Friday
38
Hazrat Khwajah
27Safar, 177or
Old Graveyard of
178A.H./June,
Ka ^ba Sharif
Zaid (Q.S.A.)
Makkah Sharif,
K.S.A.
39
' 40
22 A.H. / 643
C.E.
l/5Rajab, 110
Basra, Iraq.
602 C.E.
17 Ramadan,
M^omenin All
41 A.H./17
212
Murtada (R.A.)
Friday
41
Hazrat Saiyiduna
2 Rabi-ul-
12 Rabi-ul- Awwal,
Madina
Rasul-i- Maqbul
Awwal, 22 April,
11 A.H. / 4 June,
Manawwarah,
Mohammad
K.S.A.
Mustafa (D.S.)
213
SILSILAH-I- HIYAHSABlRIYAH
No.
1
OUDDUSJAH
JAHANGIRIAH
Date of Holy
Date of Holy
Place of Holy
Birth
Death
Mazar Sharif
Hazrat Shah
17 Jamadiussani,
Present Sajjadah-
Jahangir Tdjul
1359A.H./24
Nashln Sahib
'Arefin Saiyid
Qiblah-i-'Alam
Moulana
Wednesday
(Q.S.A.)
Hazrat Shah
27 Jamadiussani,
24
Jahangir Shamsul
1334 A.H./I
'Are/in Saiyid
1391 A.H./16
Chittagong,
Moulana
Monday
August, 1971
Bangladesh.
Holy Name
Mohammad 'Areful
Hai (Q.S.A.)
2
Jamadiussani,
MIrzakhil Sharif,
Satkania,
C.E., Monday
Mohammad
Makhsusur Rahman
(Q.S.A.)
3
Hazrat Shah
14 Shawwal,
nZilhadj,
MIrzakhil Sharif,
Jahangir Fakhrul
1276 A.H./6
1339 A.H./22
Satkania,
'Arejin Saiyid
Chittagong,
Moulana
Sunday
Monday
Bangladesh.
Mohammad Abdul
Hai (Q.S.A.)
214
Hazrat //a/T
22 Safar,
12 Jamadiussanl,
Jannat-ul-
Emdadullah
1233 A.H./1818
1317 A.H./18
Mu ^allah
Muhdjir Makkl
C.E.
(Beside
Wednesday
(Q.S.A.)
Hazrat
RahmatuUah
Muhdjir (R)]
Makkah Sharif,
K.S.A.
5
1201A.H./1787
C.E.
6 Shawwal,
Janjana City
1259 A.H./Oct.,
(Beside
1843 C.E.
27Zilq'ad, 1246
al-Rahlm Shahid
Pinjar, Mulk-i-
Wilayatl (Q.S.A.)
C.E.
wilayat, India.
11 Shaban,
Amruhah,
al-Barl AmruhawT
1226 A.H./Aug.,
Muradabad, India.
(Q.S.A.)
1811 C.E.
4 Ramadan, 1199
Amruhah,
al-HadI AmruhawT
Muradabad, India.
(Q.S.A.)
C.E.
7 Rajab,
Amruhah,
al-DTn (Q.S.A.)
1172 A.H./6
Muradabad, India.
, , ,
Hazrat Shah
Mohammad Makkl
(Q.S.A.)
215
11
Hazrat Shah
1107 A.H./1695-
MohammadI
1696 C.E.
India.
(Q.S.A.)
12
'
Hazrat Sheikh
9Rajab, 1058A.H.
Ilahabad,
Muhibbullah
India.
Elahabadi (Q.S.A.)
at the time of
Sunset
13
14
15
2RabiussanT, 1049
Sa'yid Ganguhl
(Q.S.A.)
C.E.
Hazrat Sheikh
27 Rajab,
Balkh,
Nizam al-Din
1036 A.H./April,
Afghanistan.
Balkhl (Q.S.A.)
1627 C.E.
892 A.H. /
MZilhadj,
Thaneswar,
al-DIn Taniswarl
1487 C.E.
989A.H./Jan.,
India.
1582 C.E.
(Q.S.A.)
16
17
23 JamadiussanI,
23 JamadiussanI,
Gangooh Sharif,
Uttar Pradesh,
1435 C.E.,
India.
Quddus Ganguhl
Monday; Radawli
(Q.S.A.)
Sharif
Hazrat Sheikh
Mohammad
898 A.H./1493
Radawli Sharif,
C.E.
Luclmow, India.
RadawlavT
(Q.S.A.)
18
815 A.H./1412
Radawli Sharif,
Ahmad RadawlavT
C.E.
Lucknow, India.
Hazrat Makhdum
14 JamadiussanI,
Radawli Sharif,
Lucknow, India.
(Q.S.A.)
19
216
Jaman Sheikh
RadawlavT
(Q.S.A.)
20
21
22
640 A.H./1242-
13
Panipath,
ai-DTn Kabirul
1243 C.E.
Rabi-ul-Awwal,
India.
Awlia Panlpathl
Panipath.
(Q.S.A.)
1363 C.E.
Hazrat Sheikh
10 JamadiussanT,
Panipath,
715 A.H./Sep.,
India.
Panlpathl (Q.S.A.)
1315 C.E.
Hazrat Makhdum
19Rabi-ul-
13
Rabi-ul-Awwal,
Ahmad Sabir
/ February, 1196
690 A.H. / 22
Kaliarl (Q.S.A.)
C.E.
Kaliyar SharTf,
India.
Thrusday
23
Hazrat Sheikh
FarTd al-DTn
Mas'iid Ganj-i-
5 Muharram, 663
Pakpatan SharTf,
A.H./Nov., 1264
Pakistan.
C.E.
Shakar (R)
24
Aqtab Khwajah
634 A.H./Nov.,
Qutb al-DTn
1236 C.E.
Delhi, India.
Sultan al-Hind
14 Rajab, 537
6 Rajab,
Ajmeer SharTf,
Khwajah-i-
A.H. / 8 February,
633 A.H. / 24
Khwajegan Hazrat
1143 C.E.;
March,
Monday
1236 C.E.;
Monday
217
(Q.S.A.)
26
Hazrat Khwajah
6 Shawwal,
Jannat-ul-
'Uthman HarunI
526 A.H./1132
617A.H./llDec,
M'u'allah, Makkah
(Q.S.A.)
C.E.
1220
Sharif, K.S.A.
C.E.; Friday
27
Hazart Khwajah
lORajab,
Jindana City,
612A.H./11NOV,
Bukhara,
(Q.S.A.)
1215 C.E.;
Uzbekishtan.
Wednesday
28
Hazrat Khwajah
Moudud Chishtil
(Q.S.A.)
29
1 Rajab,
Chisht,
Afghanistan
1133 C.E.
Hazrat Khwajah
3 Rajab,
459 A.H./
YusufChisthI
27 May,
(Q.S.A,)
1067 C.E.;
Chisht,
Afghanistan
Monday
30
Hazrat Khwajah
4 RabiussanT,
Chisht,
Abu Mohammad
411 A.H./August,
Afghanistan
Abdal Chishtl
1020 C.E.
(Q.S.A.)
31
32
Hazrat Khwajah
260 A.H./
1 Jamadiussanl,
Chisht,
Abu Ahmad
874 C.E.;
355 A.H./May,
Afghanistan
Chishtl (Q.S.A.)
966 C.E.
Hazrat Khwajah
14 Rabiussani,
Chishtl (Q.S.A.)
932 C.E.,
Siriya (Shaam)
Wednesday
33
Hazrat Khwajah
14 Muharram,
218
Dainur Sharif,
34
Mamshad 'AlvT
Dainurl Chishti
911C.E.,
(Q.S.A.)
Wednesday
Hazrat Khwajah
7 Shawwal,
287A.H./10Oct.,
(Q.S.A.)
900 C.E.;
Iraq.
Basra, Iraq.
(Life-time 120
years.)
35
36
37
Hazrat Khwajah
24 Shawwal,
Mura'sh,
Huzaifah MurashT
Damascus, Siriya.
(Q.S.A.)
890 C.E.
Hazrat Khwajah
28 Jamadiul
Awwal, 262A.H. /
Adham (Q.S.A.)
Hazrat Khwajah
7Muharram, 187
(Q.S.A.)
C.E., Friday
Siriya (Shaam).
Jannat-ul- Mu ^alla
[Near the Rawzah
Sharif of Ummul
M'omenin Hazrat
Khadljah (R.A.)]
Makkah Sharif,
K.S.A.
38
Hazrat Khwajah
27Safar, 177 or
Old Graveyard of
178 A.H./June,
Ka ^ba Sharif
Zaid (Q.S.A.)
Makkah Sharif,
K.S.A.
39
22 A.H. / 643
C.E.
l/5Rajab, 110
A.H. / Oct., 728
C.E.
219
. _ _... . .
Basra, Iraq.
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2. Mahrovi, Saiyid Zia al-DTn : SalatTn-i-Tushlaa awr unke dawr ke SUfia-iKiram Bdhami Rawdbit wa T'alluadt. A Ph.D. Thesis, University of
Karachi, Pakistan, 2002.
Manuscripts:
1. Abdullah Kheshaghi : Ma 'drij al-Wilayah, Ms., Punjab University, Pakistan.
2. Farhatullah, Hasan-Dust, Hazrat Makhdum (R.A.) (d. 1225 A.H.): Ma^har
al-Asrdr, Ms., MTrzakhil Darbar Sharif Library, Ctg, Bangladesh, 36 pp.
3. Khan, Hamidullah : Ihdtah-i-Hdshirah li-Khazdnah-i-^Amirah, Ms., Govt.
Mohsin College, Chittagong.
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Dailies:
1. The Dainik Azadi, V March, 2001; 6* Sep., 2002; 5* Dec, 2002, p. 7; if^
Jan., 2005, 9"^ May, 2005, p. 7; 25'*' July, 2005; p. 7; 24* July, 2006; 9* Mar.,
2009; p. 5.
2. The Dainik Inqilab, 9* Oct., 1999, p. 13.
3. The Dainik Purbakone, 15* Sep., 2004; 14* Nov., 2006, p. 4.
4. The Dainik Suprabhat Bangladesh, 28* June, 2008.
5. The Bir Chattagram Mancha, 12* Sep., 2003; 6* Feb., 2004; 30* July, 2004;
25* Dec, 2004; 6* July, 2007.
Websites:
1. www.shahiahangir.com.
2. www.ashrafiahangir.com.
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