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Chishti Order

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The Chisht Order (Persian: - it) is a Sufi order within the mystic branches of Islam which was founded in Chisht, a small town near Herat, Afghanistan about 930 CE. The Chishti Order is known for its emphasis on love, tolerance, and openness.[1] The doctrine of the Chishti Order is based on walya, which is a fundamental notion of Islamic social, political and spiritual life. The Chishtis were first exposed to this idea of walya, from Sufi ideas, but developed two different categories of it: walya of divine lordship (robbyat) and the walya of divine love (moabbat).[2]

The order was founded by Abu Ishaq Shami (the Syrian) who introduced the ideas of Sufism to the town of Chisht, some 95 miles east of Herat in present-day western Afghanistan.[3] Before returning to Syria, where he is now buried next to Ibn Arabi at Jabal Qasioun [4] Shami initiated, trained and deputized the son of the local emir, Abu Ahmad Abdal.[5] Under the leadership of Abu Ahmads descendants, the Chishtiya as they are also known, flourished as a regional mystical order.[6] Chishti master Inayat Khan (18821927) was the first to bring the Sufi path to the West, arriving in America in 1910 and later settling near Paris, France. His approach exemplified the tolerance and openness of the Chishti Order, following a custom began by Moinuddin Chishti of initiating and training disciples regardless of religious affiliation and which continued through Nizamuddin Auliya and Shah Kalim Allah Jahanabadi. Chishti master Mido Chishty has taken teachings of the order to develop FUZN. This has proven popular in the Middle East, Australia and California.

Contents
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1 Key ideas 2 Ideology o 2.1 Practices o 2.2 Literature 3 Spiritual lineage 4 Historical Eras 5 Chishti order in South Asia 6 Shaykh Muin ad-Din Chishti 7 Other Notable members 8 See also 9 Notes 10 References 11 External links

[edit] Key ideas


The Chishti Order is famous for its emphasis on love, tolerance, and openness. The order traces its spiritual origin through various saints all the way to the Islamic caliph Ali and from him to the Islamic prophet Muhammad. The Chishti saints had two hallmarks which differentiate them from other Sufi saints. The first was their ethical relations to the institutional powers. This meant voluntarily keeping a distance from the ruler or the government mechanism.[7] It didn't matter if the ruler was a patron or a disciple: he was always kept at bay since it was felt that mixing with the ruler will corrupt the soul by indulging it in worldly matters. In his last discourse to disciples, Khawaja Moinuddin Chishti said:

Never seek any help, charity, or favors from anybody except God. Never go the court of kings, but never refuse to bless and help the needy and the poor, the widow, and the orphan, if they come to your door.[8]

The second distinctive dimension was related to the religious practice of the Chishtis. It was proactive rather than passive; a ceaseless search for the divine other. In this respect the Chishtis followed a particular ritual more zealously then any other brotherhood. This was the practice of sama, evoking the divine presence through song or listening to music.[9] The genius of the Chishti saints was that they accommodated the practice of sema with the full range of Muslim obligations.[10]

[edit] Ideology
The Chishti Order can be characterized by the following principles[citation needed]:

Obedience to the shaykh and/or pir Renunciation of the material world Distance from worldly powers Supporting the poor Service to humanity Respect for other devotional traditions Dependence on the Creator and not the creation Disapproval of showing off miraculous feats

The early mystics of the Chishti Order in India used two sources as the official guide books of their faith. The first being the Awrif al-Ma of Syk al-Dn rif ha hShihb Suhraward and the second being Kashf al-Mad b of Hud r in which the elder saints j j w would teach their disciples about the organization of their khnahs. Chishti Mystic Ideology revolved around a few basic understandings. The first being the concept of wadat al-wud d (Unity of Being) which not only determined their social outlook, but was j also classified as their motive force to their mystic mission. Chishti Mystic Ideology also looked down upon possession of private property because it was a negation of faith in God, and followed the idea of living and working for a healthy social order that got rid of all conflicts and discriminations. The Chishtis also believed in no form of contact with the state. One source noted this through the saying: There are two abuses among the mystics, says an early is mystic, d rrat and muallid. Muallid is one who has no ht j i master; d rrat is one who visits kings and their courts and asks people for money. Finally j i Chishti Ideology also entails the basic understanding in living for the Lord alone (summum bonum) and not demanding formal conversion to Islam as a pre-requisite to initiation in the mystic order.[11]

[edit] Practices

In order to connect with Allah on a personal and emotional level, the Chishtis were known for 5 basic practices.[12] 1. h jhr, reciting the names of Allh loudly, sitting in the prescribed posture at ikr-i a prescribed times 2. h hf, reciting the names of Allh silently ikr-i a 3. Ps-i Anfs, regulating the breath 4. Mur-ba, absorption in mystic contemplation 5. illa, forty days of spiritual confinement in a lonely corner or cell for prayer and contemplation

[edit] Literature
The Chishtis are known for their literature of conversations of the shaykhs collected by their disciples called malft. Most malfuzats contain specific knowledge about the insight of thought and practice to the Chishti order while others contain poetry and letters written by famous members of the order.[13]

[edit] Spiritual lineage


This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2011) Traditional Silsila (spiritual lineage) of the Chishti order: 1. 'Al ibn Ab lib (viz. Ali, the cousin of Muhammad) 2. Al-asan al-Bar (d. 728, an early Persian Muslim theologian) 3. 'Abdul Wid Bin Zaid Abul Fal (d. 793, an early Sufi saint) 4. Fuayll ibn 'Iy Bin Mas'd Bin Bishr al-Tamm 5. Ibrhm bin Adham (a legendarly early Sufi ascetic) 6. udhayfah al-Mar'ash 7. Amnuddn Ab ubayrah al-Bar 8. Mumshd Dnwar 9. Abu Ishaq Sham (d. 940, founder of the Chishti order proper) 10. Abu Ahmad Chisht 11. Abu Muhammad Chisht 12. Abu Yusaf Nasar-ud-Din Chisht 13. Qutab-ud-Din Modood Chisht 14. Haji sharif Zindani 15. Usman Harooni 16. Mu'nuddn Chisht 17. Qutab-ud-Din Bakhtyar Kaki 18. Farduddn Mas'd 19. Alauddin Sabir Kaliyari 20. Nizmuddn Auliy

From Farduddn Mas'd chishti order devided into two sub branches namely

Chisht Sabri Who are followerss of Alauddin Sabir Kaliyari. Chisht Nizami who are followerss of Nizmuddn Auliy.

[edit] Historical Eras


Era of the Great Shaykhs (circa 597/1200 to 757/1356) Era of the Provincial hnahs (8th/14th & 9th/15th centuries) Rise of the biriyya Branch (9th/15th century onwards) Revival of the Nimiyya Branch 12th/(18th century onwards[14]

[edit] Chishti order in South Asia

Mughal princess Jahan Ara's tomb (left), Nizamuddin Auliya's tomb (right) and Jama'at Khana Masjid (background), at Nizamuddin Dargah complex, in Nizamuddin West, Delhi The Chishti Order is now indigenous to Afghanistan and South Asia (mainly India, Pakistan and Bangladesh). It was the first of the four main Sufi Orders (Chishtia, Qadiriyya, Suhrawardiyya and Naqshbandi) to be established in this region. Moinuddin Chishti introduced the Chishti Order in India, sometime in the middle of the 12th century AD. He was eighth in the line of succession from the founder of the Chishti Order, Abu Ishq Shami. The devotees of this order practise chilla i.e. they observe seclusion for forty days during which they refrain from talking beyond what is absolutely necessary, eat little and spend most of their time in prayers and meditation. Another characteristic of the followers of this order is their fondness for devotional music. They hold musical festivals, and enter into ecstasy while listening to singing. In general, the doctring of the Chishti Order in South Asia is based around social equality, tolerance, and spiritual discipline and has been the most prominent Sufi brotherhood since the 12th century.[15] After Fariduddin Ganjshakar, the Chishti Order of South Asia split into two branches. Either branch was named after one of Ganjshakar's successors: 1. Nizamuddin Auliya - This branch became the Chishti Nizami branch. Nizamuddin Auliya was the master of Nasiruddin Chiragh Dehlavi who in turn was the master of Khwaja Bande Nawaz. All these are important saints of the order.

2. Alauddin Sabir Kaliyari - This branch became the Chishti-Sabiri branch. Over time (principally after the 17th century) many further branches emerged which routinely united or diverged towards other popular Sufi orders in South Asia. Prominent people of later times who trace their spiritual lineage through the Chishti order include: 1. Ashraf Jahangir Semnani - He further extended the litanies the Chishtiya Nizami branch. His followers became the members of the Chishti Nizami Ashrafiya branch. (http://www.ashrafesimna.org- Ashrafesimna Academy, is dedicated to great scholars of Ashrafi order...Hazrat Pir Ashraful-ulema Abul Hasan Shykh Saiyed Mohammed Ashraf Ashrafi-Jilani. Kichhouchvi) 2. Haji Imdadullah Muhaajir Makki - He extended the litanies of the Chishtiya Sabaria branch. His followers became the members of the Chishtiya Sabaria Imdadiya branch. 3. Shah Niyaz Ahmad- He united the Chishti Nizami order with the Qadriya order to form the Chishtiya Qadriya Nizamia Niyazia branch. 4. Habibi Silsila - In century 13th Hegira - Silsila Chishtiya Nizamia Habibia emerged at Hyderabad, India - Khaja Habib Ali Shah. As a result of this metamorphosis of the Chishti order with other branches, most Sufi masters now initiate their disciples in all the four major orders of South Asia: Chishti, Suhrawadi, Qadri and Naqshbandi. They do however, prescribe prayers and litanies, only of the order with which they are primarily associated.

[edit] Shaykh Muin ad-Din Chishti


Known as Gharib Nawaz ("Helper of the Poor") in his land of Hindustan, Shaykh Muin ad-Din Chishti was born in the province of Silistan in eastern Persia around 536AH (1141CE).[16] Shaykh Muin ad-Din Chishti came from a family of Sayyids; his father Sayyid Ghiyas ad-Din hasan was a descendat of Imam Husayn, his mother Sayyida Bibi Umul-wara was a descendant from Imam Hasan. At a young age of nine, Shaykh Muin ad-Din Chishti began taking his faith seriously by memorizing the Quran. It wasn't until much later when his father died, leaving the family grinding mill and orchard to him as a teenager. Shaykh Muin ad-Din Chishti decided to sell his entire inheritance, giving the proceeds to the poor (zuhd), setting off for Balkh and Smarkand where he studied the Quran, Hadith, and Fiqh.[17] Shaykh Muin ad-Din Chishti later became the most famous of the Chishti saints, who oversaw the growth of the Chishti order in the 12th century.

[edit] Other Notable members


The Chishti Order acknowledges six walis, who were all masters of the Chishti Order, the first and most prominent being Shaykh Muin ad-Din Chishti, who brought the teachings of the silsilah to India in the twelfth century CE, followed by Shaykh Qutb ad-Din Bakhtiyar kaki, Shaykh hamid ad-Din Suwali nagauri, Shaykh Farid ad-Din Ganj-i-Shakar, Shaykh nizam ad-Din Awilya, and Shaykh Alauddin Sabir Kaliyari.

Other notable members include:


Hasan al-Basri Abdul Waahid Bin Zaid Fudhail Bin Iyadh Ibrahim Bin Adham Huzaifah Al-Marashi Abu Hubairah Basri Mumshad Dinawari Abu Ishaq Shami Abu Ahmad Abdal Abu Muhammad Bin Abi Ahmad Abu Yusuf Nasaruddin Maudood Chishti Shareef Zandani Usman Harooni Abdul Qadir Gilani Moinuddin Chishti Qutbuddin Bakhtiar Kaki Fariduddin Ganjshakar Nizamuddin Auliya Alauddin Sabir Kaliyari Haji Imdadullah Hazrath Goolam Muhammad Soofie Saheb Noor Muhammad Maharvi

[edit] See also


Ata Hussain Fani Chishti Salim Chishti Maudood Chishti Wali Kirani Silsilah or Chain Tariqah Zar Zari Zar Baksh Hazrat Khwaja Habib Ali Shah

[edit] Notes
1. ^ Ernst, Carl W. and Lawrence, Bruce B. (2002) Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond Palgrave Macmillan, New York, p. 1 ISBN 1-4039-6026-7 2. ^ Bwering, Gerhard. Cestiya. Encyclopaedia Iranica. Online Edition. Vol. 5. 1992. Web. 3. ^ ORIGIN OF CHISHTIES. Retrieved on August 15, 2008.

4. ^ The Sufis of Britain: an exploration of Muslim identity By Ron Geaves. Cardiff Academic Press, 2000. Pg 87 5. ^ Encyclopaedia of Indian philosophy, Volume 2 By Vraj Kumar Pandey. Anmol Publications, 2007. Pg 78 6. ^ The Sufis of Britain: an exploration of Muslim identity By Ron Geaves. Cardiff Academic Press, 2000. Pg 87 7. ^ Sufi martyrs of love By Carl W. Ernst, Bruce B. Lawrence. Pg 4 8. ^ Chishti, Hakim Moinuddin (1991). The Book of Sufi Healing. Rochester: Inner Traditions International. ISBN 0892813245. 9. ^ Sufi martyrs of love By Carl W. Ernst, Bruce B. Lawrence. Pg 5 10. ^ Sufi martyrs of love By Carl W. Ernst, Bruce B. Lawrence. Pg 5 11. ^ Nizami, K.A. "is htiyya." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman; , Th. Bianquis; , C.E. Bosworth; , E. van Donzel; and W.P. Heinrichs. Brill, 2011. Brill Online. Augustana. 06 April 2011 <http://www.brillonline.nl/subscriber/entry?entry=islam_COM -0141>. 12. ^ Nizami, K.A. "is htiyya." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman; , Th. Bianquis; , C.E. Bosworth; , E. van Donzel; and W.P. Heinrichs. Brill, 2011. Brill Online. Augustana. 06 April 2011 <http://www.brillonline.nl/subscriber/entry?entry=islam_COM -0141>. 13. ^ Bwering, Gerhard. Cestiya. Encyclopaedia Iranica. Online Edition. Vol. 5. 1992. Web. <http: //www.iranica.com/articles/cestiya>. 14. ^ Nizami, K.A. "is htiyya." Encyclopaedia of Islam, Second Edition. Edited by: P. Bearman; , Th. Bianquis; , C.E. Bosworth; , E. van Donzel; and W.P. Heinrichs. Brill, 2011. Brill Online. Augustana. 06 April 2011 <http://www.brillonline.nl/subscriber/entry?entry=islam_COM -0141>. 15. ^ Rozehnal, Robert. Islamic Sufism Unbound: Politics and Piety in TwentyFirst Century Pakistan. Palgrave MacMillan, 2007. Print. 16. ^ Nizami, K.A. "is h d Mun al-Dn asan." Encyclopaedia of ht, w j a Islam, Second Edition. Edited by: P. Bearman; , Th. Bianquis; , C.E. Bosworth; , E. van Donzel; and W.P. Heinrichs. Brill, 2011. Brill Online. Augustana. 06 April 2011 <http://www.brillonline.nl /subscriber/entry?entry=islam_SIM-1623>. 17. ^ Haeri, Muneera. The Chishtis: A Living Light. Oxford University Press, USA, 2000. Print. 1

[edit] References

Haeri, Muneera (2000) The Chishtis: a living light Oxford University Press, Oxford, UK, ISBN 0-19-579327-7 Ernst, Carl W. and Lawrence, Bruce B. (2002) Sufi Martyrs of Love: The Chishti Order in South Asia and Beyond Palgrave Macmillan, New York, ISBN 1-40396026-7. Excerpts Fard, Itishmuddn (1992) Trki iblgi Cisht l Iniy Baz-i anaf, Delhi, hhOCLC 29752219 in Urdu with biographies

ry, Ghulm Al (2004) arqah-i Chishtyah dar Hind va Pkistn: talf-i Ghulmal ry Zavvr, Tehran, ISBN 964-401-200-3 in Persian

[edit] External links


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v t e

Sufism and Tariqa


Ideas

Baqaa Fanaa Haal Haqiqa Ihsan Kashf Lataif Manzil Marifa Nafs Noor Parapsychology Sufi cosmology Sufi metaphysics Sufi philosophy Sufi poetry Sufi psychology Sulook Yaqeen Anasheed Dhikr Hara Muraqaba Qawwali Sama Whirling Ziyarat

Practices

Sufi orders

Azeemia Akbar Alians Ba 'Alaw Bayram Bektash Chisht Galib Gulshan urf Idrs Jelvet Jerrah Khalwat Kubrw Madar Malmat Mawlw Mourd Naqshband Naqshbandi Uwais Nasuh Ni'matullh Nuqtaw Qadir Qalndr Rifa' Safv Shadhil Suhraward Sunbul Tijan Ussak Uwais Zahed Abdul-Qadir Gilan Abul-Khayr Ahmad Ghazl Ahmed Yasv Al-Ghazl Al-Hallaj al-Misr Al-Qsim al-Qunaw

Notable early Sufi saints and mystics

Amr Kulal Ardabil Ata Allah Attar Balm Sultan Baha d-Dn Naqshband Bande Nawz Baq Billah Bastam Bhita' Bulleh Shah Dehlv Fard d-Dn Fozail Glib Gharb Nawz Ghujdawan Ghulam Fard Gl Baba Hajji Bayram Hajji Bektash Hazrat Mai Safoora Qadiriyya Haddad Hamadn Hansv Harabat Baba Hasan Basri Mahmud Huday Hujwir ibn Arab Jbir ibn Hayyn Jahangasht Jam Jan-e-Jnn Jazoul Junayd Badd Kk Kaliyar Karkh Kharaqan Kubr Nim Najib al-Suhraward Nasm Ni'matullh Nizm d-Dn

Nur Otman Baba Pir Sultan Qutb d-Dn Haydr Rabbn Rabia Basri Raz Rifa' Rukn-e-Alam Rm Saad Salman al-Faris Sanai Sar Saltuk Semnan Shadhil Shahb al-Dn Suhraward Shams Tabriz Shibl Shiraz Sultan Walad Surkh Bukhari Taj al-Dn Gilan Umar al-Suhraward Uwais al-Qarni Yunus Emre Zakariya Zarruq Auliya Azeemi Nagpuri Meher Ali Qadeer Piya Muhammad Maliki Gohar Shahi Tahir ul-Qadri Tahir Allauddin Taqi Usmani Abdal Hakim Murad Nazim Al-Haqqani Hisham Kabbani Nuh Keller Nooruddeen Durkee Abdalqadir as-Sufi

Notable modern Sufi saints

Zaheen Ghulam Mustafa Reshad Feild Ahmad al-Alawi Ashraf Ali Thanvi Bawa Muhaiyaddeen Abd al-Rahman al-Shaghouri Omar Shah Haeri Raza Khan Syed Shujaat Pir Zulfiqar Abdullah Naqshbandi Sufi Barkat Ali Hafiz Qamaruddin Saheb Qibla Fultali Feisal Abdul Rauf Aguli Almqvist Burckhardt Chittick Corbin Ernst Frager Gunon Hixon Lindbom Lings Nasr Schimmel Sells Shah Schuon Art Fiction History Music Poetry Shrines Texts

Sufi studies

Topics in Sufism

Portal

DARBAR SHAREEF DAR UL FAZAL


Darbar Shareef of Hazrat Syed Fazal Hussain Shah Mashedi is situated at Klair Wala Station Gajar Gola in Hafzabad. Shah Sahib spent his all life in traveling for spreading the message and teaching of His Murshid and changed places for religious purposes. Wherever He traveled and stayed, only by the order of His Murshid. Before 40 years of His death, He selected this area and said that this place will be his last resting place. That time this land was in the custody of Hindus so that people said that it is better for him to select some other near side place, but He denied and said this will be the place. That time He went and later on came back there again after thirty years and solved problems of those people. People impressed and gave Him that land. That time He said that He was at this place thirty years ago and said that this place will be His. After that many people came and made Bait on His hand. As He was selected man of God and Wali by born, He traveled all His life and changed many places and in the end stayed at this place. He said in His life that wherever He go, that place will be populated forever. And this is now proved as His living miracle. He started His travel from Shah Pur Syedan district Jehlum, where He born.

1 (1916-1949)
He went to Sultan Bahu and Sajada Nasheen Sultan Bahu gave Him place where He built His house. That time He used to travel different places according to order of His Murshid and then returned back. He did a lot of Preach in Jhang and its nearby areas and thousands of people took Bait on His hand. About 35 years He lived in Darbar Shareef Sultan Bahu. People still visit this house same like in His life.

2 (1949-1955)

He went to Ainu-aal near Bhikhi Shareef district Mandi Baha'ud din with the order of Murshid and built his House there. He lived 6 years there and got married there in a Syed Family. His one son and two daughters were born there. In this village He started Khatam of 11th Shreef. People are still visiting this place.

3 (1955-1960)
After that He moved back to His native village Shah Pur Syedan and built house near Dara Pur Rajgan district Jehlum. He stayed there about 5 years. Many non muslim embraced Islam on his hands. Now a days Syed Gull Hassan Qadri present there and delivering His Faiz to people.

4 (1960-1975)
Then He moved to village Rasool district Mandi Baha'ud Din. There birth of 2 daughters and 1 son took place. People came there in huge groups to see Him and received His faiz and become famous by the name of this place. He stayed here about 15 years. Darbar Shareef of His elder brother Syed Nazar Hussain Shah Qadri is here at this place. Spiritual knowledge is being spreading here by Syed Arif Sultan. on every 15th Shaban an Urs is happened here and also Khatam Pak on 5th of every month.

5 (1975-1977)
Then He moved to Chak Kharl district Hafizabad with the order of His murshid. There He built house. People gave lot of land to him so that He will stay here but He was bound by the order of murshid so that He moved from there also.

6 (1978-1983)
Then He went to Klair Wala station Gajar Gola, district hafizabad which is famous by the name of Dara'ul Fazal, Basti Shah Pur Syedan. He stayed here about 5 years of His life and put the foundation of mosque by his hands and ordered to build it as soon as possible. He also did Chilla Kashi and taught a group of Jinat. He told many people in his life that this place will be His last resting place. At this place He taught people Tabligh e

Tasawuf, Tabligh e Pass Anfas nd Seven Lafaief.


His Mazar Mubarik is situated at this place. In 1982 at 1st Ramadan construction of His Mazar started. His grave was in one room for about 8 months after His death. Then again construction started and completed in 6 months. Design of Darbar shareef is similar to Darbar Shreef of Sultan Bahu. Langar Khana, Motels, Guest House and Hostels of Students are also there. His teaching is still continue same as it was in His life. Many annual events take place at this place including His own Urs at 5th and 6th June. Jigar Gosha e Batool Conference takes place at 10th Moharam. And at 13th Shaban, His death anniversary happened every years. 20 Safar, Urs of His son Syed Basharat Hssain also takes place here.

At every Friday, people come here for Friday Prayer and brighten their hearts from His faiz.

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