Pir Syed Mehr Ali Shah Gillani Golra Sharif: His Religio-Political Services

Pir Syed Mehr Ali Shah Gillani Golra Sharif:

His Religio-Political Services
*Turab-ul-Hassan Sargana
**Abdul Qadir Buzdar
Abstract
Ulema and Mashaikh (Sufi Saints) played an important role in the history of Indian Sub-
continent. They not only worked for preaching of Islam, they also did a lot of work for
social reformation and political supremacy of Islam. Pir Syed Mehr Ali Shah of Golra
Sharif was one of these great personalities. He was a great religious scholar and an
intellectual Sufi saint. He played a vital role in khatam-e- Nabuwwat Movement. He also
provided political guidance to the Muslim community as well as the Muslim leadership
on different occasions. He also worked for harmony among the different sects of Muslim
Ummah. He authored many valuable books.
Keywords: Wahadat-ul-Wajood, Khatam-e-Nabuwwat, Qadiyaniat, Shariah
Introduction:
While studying the history of the sub continent it becomes prominent that shrine
system unquestionably played a magnificent and marvelous role in political social and
religious field of the sub-continent. Whenever, the Muslims of the sub-continent felt
oppression tyranny, political and economic inequality the incarceration of cruelty from
the British as well as Hindus, the saints came out of their shrines and proved themselves
as a beacon of light and guiding star in the most troubled time. They used to console the
distressed Muslims and used to heal the wounds which the enemies of Islam had inflicted
upon them with the help of their intrigues and evil designs. The distinguished role of
Mujadid Alf Sani, Shah wali Allah etc. shone on the golden pages of the history. Pir
Mehr Ali was one of the galaxy of these stars which shone on the story of knowledge and
left everlasting impact due to his glorious services in spiritual and religious.
Pir Syed Mehr Ali Shah was born on 14th of April 1859 (1274 Hijri) in a village
Golra Shareef1 near the capital of Pakistan Islamabad, immediately after the failure
independence of 1857.2 He is one of the decedents of Hazrat Ghous-al-Azam Shaikh
Abdul Qadir Jillani after twenty five steps up his family tree and one of the descendants
of Hazrat Syed Imam Hassan (A.S) after thirty six steps. 3 His father, respected Pir Nazar
Din Shah (R.A) was also a great Saint. Pir Mehr Ali Shah got his early education from
his great father. Then he studied at Bhooi (Hassan Abdaal) and Anga (Khoshab District)
for a few years. After completing his early education , he went to Ali Garh from further
education, where he met Maulana Lutf Ullah from here he went to Maulana Ahmad Ali at
Saharan Pur and received a certificate on Hadith.4 After giving certificate on Hadith,
Maulana Ahmad Ali advised him to go back to his people and impart knowledge to the
ignorant masses. This was in 1877.5 Thus Pir Sahib came to Golra Sharif after completing

*Assistant Professor, Department of History, Bahauddin Zakariya University, Multan.

**Assistant Professor, Department of Islamic Studies, Government Emerson College, Multan.
1
Golra Sharif is in Islamabad, the Capital of Pakistan and it is also called sector, E-11
2
Mufti Ghulam Sarwar Qadri Lahori, Anwaar ul Asfia, (Lahore: Shaikh Ghulam Ali), 603.
3
Maulana Faiz Ahmad Faiz, Mehr-e-Munir, (Lahore: Pakistan International Printers, 1969), 3.
4
Qazi Javed, Punjab Ke Sufi Danishwar (Urdu), Sufi Intellectuals of the Punjab, (Lahore: Fiction
House, 2015), 257.
5
Ibid.
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his education just at the age of eighteen and started both preaching and teaching at the
same time.
After sometime he went to famous Shrine (Khawnkah) of Chistia Dynasty, at
Sial Sharif (District Sargodha) and was included in Chishtia dynasty at the hand of
Khawja Shams ud Din Sialwi (R.A). Khawja Sialwi advised him to study the books of
Ibn-e-Arabi, Fatoohat-e-Makkia and Fasoos ul Hikm. As a result he not only continued
studying these books for the whole life but also taught them for several years.
Hazrat Pir Syed Mehr Ali Shah fully agreed to the views of Shaikh-e-Akbar
Mohyddin Ibn-e-Arbi. He deeply studied the spread of the creed Wahdat-ul-Wajood in
the subcontinent and philosophy of Wahdat-ul-Wajood. His view regarding Wajoodi and
Shahoodi creeds was that Wahdat-ul-Shahood was the beginning and basis of faith
(Eman). The former is the beginning while the latter is the peak of perfection.
Neither the previous Ummah were Mukalaf nor the members of the Ummat-e-
Marhooma Muhammadan. This is the observation and real state of the particulars and not
a mere speculation and imagination. 6‫ہیاصخاوخلاصاکاشمدہہاوراحلےہ۔اقل ںیہن۔‬
His creed of Wahdat-ul-Wajood is found in a number of his books-Tehqeeq-ul-
Haq Fe Kalima tul Hq, Malfoozat-e-Mehria and so on. The main characteristics of his
work in this regard is to differentiate between Wahdat and Halool. He says that the
people who can see superficially and have no approach to the real meanings, and are
deprived of the knowledge and perception of the hidden, consider Wahdat and Halool,
the same thing. They consider Ibn-e-Arabi to be the believer of Halool, whereas Ibn-e-
Arabi has denied and rejected the creed of Halool in his writings.7
Pir Syed Mehr Ali Shah avoided political affairs. But whenever our country or
nation was in any difficulty, he followed the path of Hazrat Imam Hussain (R.A). After
the war of 1857, the Muslims were suffering from the cruelties of the British and were
being exploited politically and economically, and had to face a serve calamity on
religious level. The calamity arose as a result of claim of Prophethood on the part of
Mirza Ghulam Ahmad Qadyani. Its main purpose was to divert the Muslims from their
basic belief on End of Prophethood (Khatm-e-Nabowat). According to the Muslims this
was also a conspiracy on the part of the British.8 The basis of Islam lies on the
fundamental belief of oneness of Allah, the world hereafter and the end of Prophethood
after Hazrat Muhammad (P.B.U.H) and that the process of sending the messengers and
prophets, has been completed with the arrival of the Holy Prophet (PBUH). No, other
prophet will be sent after him. Allah Almighty says in the Holy Quran, “He is the last
messenger and Prophet of Allah”.9 None can be a prophet of any kind after him. He who
claims to be a Prophet will be the liar and pagan (Kafir). This belief of Islam is called the
end of Prophethood (Khatm-e-Nabowat). This belief becomes evident and verified from a

6
Maulana Faiz Ahmad Faiz, Mehr-e-Munir, 143.
7
Qazi Javed, Punjab Ke Sufi Danishwar, 265.
8
Surendra Nath Kowshak, Ahmadia Community in Pakistan, New Delhi: South Asia Publishers,
1996, 13; Abdul Majeed Khan Sajid, Khatm-e-Nabuwat aur Aqeeda-e-Iqbal, Multan: Idara
Tehqeeq-o-Adab, The Institute of Research and Literature, 2009, 107-108.
9
Al-Quran, Al-Ahzab:40
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Pir Syed Mehr Ali Shah Gillani Golra Sharif: His Religio-Political Services

number of verses from the “Holy Quran and hundreds of authentic Hadiths of the Prophet
Muhammad (PBUH).10
Inspite of the fact that scholars of interpretation, Hadith and Fiqah are firm and
decisive on the issue of Khatm-e-Nabuwat, and there has never been a chance of any
other opinion on it, yet a large number of false claimants of Prophethood arose and were
miserably drowned. One of these claimants was Mirza Ghulam Ahmad Qadyani, who
was born in 1835 A.D, in a village Qadyan in District Gordaspur, India.11
In the beginning Miraza arose as debater then he started saying that he was
informed about one thing and then another through ILHAM. He started claiming himself
firstly a Debator, secondly one who is informed about everything through ILHAM, thirdly
Modernizer (Mujadad), fourthly Maseel Maseeh, fifthly Maseeh Maood, sixthly
Reflection of the Prophet and finally permanent prophet with sharia.
In 1307 Hijra, Pir Mehr Ali Shah proceeded to Hijaz to perform Hajj. He
decided to stay there permanently for spiritual benediction. Haji Imdad Ullah Mahajar
Makki through his spiritual instinct (Kashf) informed Pir Sahab about a great tumult
(Fitna) which was likely to arise in India. The solution of this tumult lies in the hands of
Pir Sahab. He told Pir Sahab that the beliefs of the common Muslims and scholars
(Ulema) would remain safe if Pir Sahab remained with them in India even silent.12
Mirza Qadyani started his heinous beliefs against Islam in 1873. His preaching
began to damage the beliefs of common Muslims before the arrival of Pir Sahab in India.
In an advertisement in 1981, he claimed himself as Christ. As Mohadasiat (having
knowledge of Hadith) is similar to Prophethood, in the same way my spiritual status is
similar to the spiritual status of Masih Ibne Mariam (Christ son of Mary) he further
added.13
Then he advanced further and claimed “I swear Allah almighty Who has sent me
and he who relates a falsehood with him is a cursed one, that he has sent me as Masih
Maood (Reflection of Christ).14
In 1897, Mirza wrote that it had repeatedly been asked through Ilahmat (that he
was beloved (farstada) of God, sent by God, trustee of God and whatever he said must
have been believed Upon, and that his enemy was surely to go to hell”.15

10
Arbaz Bin Sarya Relates, The Prophet of Allah Said, “It had already been decided that I would be
the last Prophet of Allah when the material (soil and water) were being mixed to make the body of
our father Adam (A.S) “Mishkat. “I am the last complementary unit of the process of sending
prophets and I am the stamp of completion of this process of Prophethood, “Bukhari, Muslim,
Mishkat. “In my Ummah thirty liars will arise, everyone will falsely claim to be the Prophet of
Allah, although the process of sending Prophets has been closed for ever. There will be no Prophet
after me.” Abu Daood. “The series of sending prophets has been discontinued, now there will come
no prophet or messenger after me”. Tirmizi, Ahmad.
11
Kowshik, Ahmadia Community in Pakitan, 3.
12
Maulana Faiz Ahmad Faiz, Malfoozat-e-Mehria, Second Edition, Lahore: Pakistan International
Printers, 1974, P. 64, Khaleeq Ahmad Nizami, Tareekh Mashaikh-e-Chasht (History of Chishti
Saints), Karachi:- Oxford University Press, 2007, Vol.V, 385.
13
Mirza Ghulam Ahmad, Tableegh-e-Risalat (Preaching of Prophethood), Vol.II, Qadian, 1918
14
Mirza Ghulam Ahmad, Ek Ghalti ka Azala, Advertisement, “Compensation of a Mistake”
Written in Tableegh-e-Risalat, Vol. X, Qadiyan, (1925).
15
Mirza Ghulam Ahmad Qadiyani, Anjam-e-Atham, (Lahore: Mehr Ameer Bukhsh, Kareemi
Printers, 1922).
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Pir sahib decided to cope with the chaos, when the claims of Mirza Qadyani
reached to the extent which was not bearable. Pir sahib said, “In my dream I saw the
prophet (PBUH) who ordered me, you are sitting silent at the time when Mirza Qadyani
with his scissors of baseless and false arguments is moulding and dishonouring my
Hadiths.16
Pir sahib wrote “Shams-ul-Hadiaya” in 1899-1900, in which he explained the
firm beliefs of Islam and exposed Mirza Qadyani’s false beliefs.
He sent this comprehensive book to the scholars of Islam as well as to Mirza
Qadyani. Through a newspaper notice in 1900, Mirza challenged Pir sahib for a written
competition on interpretation in Arabic”. He instantly accepted this challenge and
according to the terms of Mirza Qadyani, Pir sahib reached Lahore on the fixed date of
August 25, 1900. Mirza avoided this competition and deliberately did not reach there. In
1902, Pir sahib wrote his famous and masterpiece “Saif Chishtiaee” in which he proved
Qadiani at false and baseless, and revealed the truth of Islam to all the learned and
thinkers among the Muslims. Mufti Maulana Fazal Haq Rampuri, a well known
personality of India said, “Although there are great works of Pir sahib but I am fond of
the mind which created Saif Chistiaee”.17
Pir Mehr Ali Shah always gave priority to Shariat in all the affairs of life. The
crowning ceremony of George IV was held in Delhi in 1911 and all renowned religious
scholars were invited in it. Pir sahib was also one of them. On receiving invitation Pir
sahib refused to attend the ceremony. 18 Government felt political and administrative
threat from this refusal because Pir sahib was not only the religious and spiritual guide of
Punjab but was also the leader and Pir of Pathans of N.W.FP. as well as independent
tribes. The Commissioner Rawalpindi tried through different sources, but Pir sahib did
not agree, rather he said “I am a Darvesh and Darveshs have not concern with the
courts”.19 The government tried to get a revenge through different tactics but seeing Pir
sahib undaunted, offered hundreds of squares of land but Pir sahib declined this offer
too. 20
Similarly during World War I the British officers requested Pir sahib to ask the
militant races of N.W.F.F and Punjab who were his disciples (Mureed) to join army. He
responded, “I cannot ask anybody to perform an act which is against the teachings of
Islam”.21 He pondered every issue in the light of Islam and always acted according to the
teachings of Islam. He acted upon the same principle regarding the issue of Khilafat

16
Moulana Faiz Ahmad Faiz, Malfoozat-e-Mehria, 64.
17
Faiz Ahmad Faiz, Mehr-e-Munir, 251.
18
Qazi Javed, Punjab Ke Sufi Danishwar, 273, M. Naeem Qureshi, Pan Islamism In British (India,
Karachi: Oxford University, Press, 2009), 78.
19
Maulana Faiz Ahmad Faiz, Mehr-e-Munir, 382, Commission or Rawalpindi sent a Pathan
Majistrate and then a sincere devotee of Pir Sahab, Mian Shaikh Ahmad Gormani, Resident of
Thatha Gormani, District Muzaffar Garh to Pir Mehr Ali Shah, Both Requested Pir Sahab on behalf
of Commissioner to come and Pray for the emperor at the event of gathering all the religious
leaders to pay tribute to him. They also ensured him the reservation of a separate coach of train, so
that Pir sahab may not suffer any inconvenience during the journey, but Pir Sahab declined this
offer.
20
Maulana Faiz Ahmad Faiz, Mehr-e-Munir, 144.
21
Ibid, 267.
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Pir Syed Mehr Ali Shah Gillani Golra Sharif: His Religio-Political Services

movement.22 Although his sympathies were with the Turks and he sold even the
ornaments of his home and horses of his stable to help the Turks in the battles of Tripoli
and Balkan but his opinion about Khilafat movement was very clear and he did not
consider turkey as Khilafat-e-Islam.23 Similarly about the migration movement, which
was the result of Khilafat Movement, he clearly told that there was no reasonable cause
of this movement if seen in the light of Quran, Sunnah and other commandments of
Shariah. He further added that it would become the cause of bad consequences. 24
When Karam Chand Gandhi (Later known as Mahatama Gahndi) joined
Khilafat movement and following him many other Hindu leaders also took part in this
movement, and every where Hindu-Muslim unity came in view, there arose two issues of
Sharia at that time. One issue was weather it was right to take help of the non-Muslims
for the revival of Khilafat-e-Islamia? The other was of non-cooperation with the British
government. Many Muslim leaders were promoting non-Islamic education in hope to get
material benefits from the congress and agreed that the slaughter of cow must be banned
in India. Even a well known leader of Khilafat Movement, named Hakeem Muhammad
Ajmal got fatwa about it from the religious scholars. Moulana Abdul Haq, the editor of a
magazine, “Ahl-e-Sunnat Wal Jamat” wrote on the prohibition and harms of eating cow’s
meat.
Pir Mehr Ali Shah thought about this issue on religious grounds and declared
that cooperation of non-Muslims in religious affairs was not right and told the enmity of
the Jews and those who do not believe in Allah, was very clearly explained in the Holy
Quran. So non cooperation was inevitable with the Hindus, the British and the Jews.
Similarly he rejected the prohibition of slaughter of cow. 25
Maulana Zafar Ali Khan, the editor of The Daily “Zamindar” went to Golra
Sharif in 1920, to consult Pir sahib on the urgent need of getting cooperation from the
congress on the issues of Khilafat and migration movements and some other political
issues. But Pir sahib expressed his views in the light of Sharia and Zafar Ali Khan could
not speak any word on it.26
In the days of Khilafat movement Maulana Abdul Kalam Azad wrote an essay
in which he quoted this verse (‫ )قُ ْل ہٰ ِذ ٖہ َس ِبی ْ ِ ْْٓل اَ ْد ُع ْْٓوا ا ََِل اللہ َع ٰل بَصِ ْْیَ ٍۃ اَ َنا َو َم ِن ا ّت ََب َع ِن‬from the Holy Quran.27
ْ
And wrote that he was perceptually right about Khilafat and Hindu Muslim unity.

22
M. Naeem Qureshi, Pan Islamism in British India, p.36. Zamindar (Lahore), September 4, and
December 3, 1912, Maulana Faiz Ahmad Faiz, Mehr-e-Munir, 144.
23
There were some other religious scholars who just like Pir Mehr Ali Shah judged every issue on
the yardstick of pure religious (Sharai) point of view. They included Syed Dedar Ali Shah Alori,
Maulana Muhammad Ali Monghervi of Bihar Province and Maulana Ashraf Ali Thanvi (Mehr-e-
Munir), 268.
24
Maulana Faiz Ahmad Faiz, Mehr-e-Munir, 144,271, M. Naeem Qureshi, (India: Pan Islamism in
British), 50.
25
Ibid, 272-274. It must be kept was not in favour of Khilafat movement, yet he did not forbid his
devotes (Mureedain) to take part in it. Many of his devotes actively took part in this movement.
Maulana Ghulam Muhammad Ghotvi, Shaikh ul Jamia, Bahawalpur, Maulana Barkat Ali,
Professor at Islamia College Peshwar, Hakeem Shams ud Din Wazirabadi and Syed Atta Ullah
Shah Bukhari, were among them.
26
Ibid, 277.
27
Al-Quran, Al-Yousaf:108; (Translation: Say, I along with my followers, are following the straight
path that I call people to the path of Allah).
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While talking to Maulana Zafar Ali Khan Pir Sahab said that some people
quoted this verse and said that they were on Baseerat (right), though they were unaware
of the fact why Allah Almighty used the word Baseerat as a common noun and not (Al
Baseerat) as a proper noun. Maulana Abdul Ghafoor Hazarvi used to describe that he had
a chance to work with Maulana Zafar Ali Khan for some national movements. He told
him that when he came back from Golra Shareef to Rawalpindi, there he found Maulana
Abul Kalam Azad who was ready to go to Golra Shareef to discuss on the issues of
Khilafat and migration movement. He (Maulana Zafar Ali Khan) asked him to go to
Golra Shareef only if he knew the answer of common and proper nouns of Baseerat as a
result he changed his mind to go to Golra Sharif and went back. 28
Pir Sayed Mehr Ali Shah was included in prominent scholars and towering
saints of the Punjab, due to his knowledge and he is recognized as the greatest
representative of tassawuf of modern age.29 The broadness of his vision, the depth of his
knowledge and the horizon of his information can be estimated by the fact that great
Muslim scholar and the poet Allama Muhammad Iqbal got guidance in the scholarly
matters, from Pir sahib.30 Allam Muhammad Iqbal acknowledged the scholarly and
spiritual perfection of Pir sahib.31 He had such a command over the “Theory of existence
of One” (Wahdat-ul-Wajood) presented by Sheikh Mohayyud Din Ibn-e-Arabi as nobody
could become parallel him in this respect during all this century. He regularly taught the
most difficult book Fasoos al Hikam, authored by Ibn-e-Arabi, and well understood the
discourse of this book.32
Allama Iqbal once wrote a letter about the philosophy of Sheikh Akbar, to Pir
sahib, the context of which carrying respect and spiritual devotion for him is explicit
from its words. Its context is as follows. 33
Lahore:
August 8, 1933:
Makhdoom-o-Mukaram Hazrat Qibla (Reverend, respect worthy and honorable
Pir Sahab Assalam-o-Alai-kum. Although I have a dire longing to see you and get
knowledge from your boundless learning yet my inability deprived me of this
opportunity. Anyhow, I dare make up my deficiency and deprivation through letter. I fear
it will be at the cost of your precious moments if you write or make the reply of this letter
written. But realising your limitless morality and affection I am going to write this letter
because at present no other door is available in India to be knocked at for the purpose.
Last year I delivered a speech about Hazrat Mujadad Alf Sani in England, which was
appreciated by the learned people there. Now I have decided to go there once again and
this time I intend to speak about Hazrat Mohyddin Ibn-e-Arabi. Some very important
points need your kind consideration. I expect your affectionate morality to answer the
following points.

28
Maulana Faiz Ahmad Faiz, Mehr-e-Munir, .277-278.
29
Qazi Javed, Hindi Muslim Tehzeeb (Urdu), (Lahore: Takhleeqa, 1995), 321.
30
Ejaz-ul-Haq Qudoosi, Iqbal ke Mehboob Sufia, (Beloved Sufies of Iqbal), (Lahore: Iqbal
Academy Pakistan, 1975), 544.
31
Ibid, 541.
32
Khalique Ahmad Nizami, Tarekh Mushaikh-e-Chasht, Vol. V, 386.
33
Atta Ullah Shaikh, Iqbal Nama, Vol.1, Lahore: Shaikh Muhammad Ashraf and Sons, 1945,
pp.422-444, Ejaz ul Haq Qadoosi, Iqbal ke Mehboob Sufia, p.545, Muhammad Abdullah Qureshi,
Rooh-e-Makateeb-e-Iqbal, The Spirit of Letters of Iqbal, (Lahore, Pakistan: Iqbal Academy, 1977),
468-469.
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Pir Syed Mehr Ali Shah Gillani Golra Sharif: His Religio-Political Services

1. What has Sheikh Akbar said about the education of reality of the time
(Haqeeqat-e-Zaman) and how is this different from the religious scholars of the
present.
2. In which books of Sheikh Akbar and at what places this is found. The main
object of this question is that I myself may study the places (Page) in the light of
question No. 1
3. If some other great saint has said something about Haqeeqat Zaman, your
kindness is requested to refer to that. Maulvii Sayyed Anwar Shah (Late) sent
me a magazine in Arabic language. Its name was Daraoyat-tul-Zaman. It must
be in your kind knowledge. I have gone through this magazine but it is too short,
therefore I need some more clarification. I have heard that you have left teaching
and preaching, so I hesitated in writing this letter, but as the main purpose is the
service of Islam, therefore I have a belief that you forgive me for the
inconvenience I am creating for you, and will reply me enlighteningly and
satisfactorily.
Sincere,
M. Iqbal
Pir Sayed Naseer ud Din Naseer Gillani, wrote in respect of this letter.34 “Only a
scholar recognizes another scholar as it required a great courage, especially the sentence”
there is no door of the world to be knocked at for the purpose” and “Writing the title of
Huja-Tul-Islam before the reverend name of Hazrat-e-Aala.35 On the top of the envelop
are not ordinary notions.36
Pir Sayed Mehr Ali Shah always struggled for the unity among the Muslims and
always advised the devotees, particularly the scholars to try to eliminate the hatred among
the people and to create love and unity among the Muhammadan Ummah. For the same
purpose he wrote his famous book. “Tasfiya Mabain Sunni Wa Shia and shortened the
ever increasing breach between them. The scholars of all the religious sects paid a great
tribute to this book.37
After serving Din and nation for eighty one year Pir Sayyed Mehr Ali Shah
breathed his last on 29th of Safar 1356 Hijra (11th of May 1937).38 People belonging to
every sphere of life mourned his death and considered it an unreviewable loss for the
whole Islamic world and Muslim Ummah. All great religious scholars came to Golra
Shareef for condolence and all writers, poets and journalists paid him well deserved
tribute to him. The daily “Paigham-e-Sarhad” wrote, “the Sun of knowledge and
guidance of India has set”.39

34
Pir Syed Naseer-ud-Din Gillani was the grand grand son of Pir Mehr Ali Shah and he is called the
hair of the knowledge and learning’s of Pir Mehr Ali Shah. He left many writings both in poetry
and prose. He was also known as a poet of seven languages and he was also known as Baidal-e-
Doran due to his matchless and sophisticated poetry in Persian. He died on February 13, 2009.
Literary, scholarly and spiritual circle declared his death an irreparable loss.
35
Hazrat-e-Ala has been used for Pir Syed Mehr Ali Shah. He is known as Qibla-e-Alam and
Hazrat-e-Aala among his devotees.
36
Syed Naseer ud Din Gillani, Naam o Nasab, (Urdu) (Second Edition, Golra Shairf, Gillani,
publishers, 1998, 94.
37
Pir Syed Mehr Ali Shah, Tasfia mabain Sunni wa Shia (urdu) Reconciliation between Shias and
Sunnis, Golra Sharif, (Secodn Edition), 1993.
38
Khaliq Ahmad Nizami, Tareekh Mashaikh-e-Chasht, 389, Ejaz ul Haq Qudoosi, Iqbal Ke
Mehboob Sufia, 551.
39
“Paigham-e-Sarhad”, Hari Pur Hazara, May 17, and June 4, 1937
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The daily “Wahdat” wrote “The sun of enlightenment and learning has set.”40
In short due to his meritorious services in religious and political field the people
even today not only have great esteem but also have fidelity for him.
Summary of discussion:
Syed Mehr Ali Shah was undoubtedly the greatest saint and outstanding scholar.
He was greatest and unparallel in originality by dint of his intelligence and sagacity,
remarkable knowledge and patience, he curbed down the menace of Qadian which was
hovering over India like giant. He played the prominent part in Khilafat, Migration and
Pakistan movement. His valuable services in Pakistan Movement are memorable than any
of his predecessors and successors.

40
The Daily “Wahdat” Delhi, May 18, 1937
78