User talk:Shah syed peer hussaini

Shah Sayyid Pir Husayni al-Qadiri ul-Multani Muhaqqiq (1239-1305/1823-1887)

Penned by Shah Syed Waheed Ullah Hussaini al-Qadiri ul-Multani Kamil al-Hadith Jamia Nizamia M.A., M.Com (Osmania University, Hyderabad, India)

Life and Works of Shāh Sayyid Pīr Ḥusaynī al-Qādirī ul-Multānī Muḥaqqiq (1239-1305/1823-1887)

The divine purpose of sending Messengers and Prophets is to provide guidance and illumination to the mankind. It is incompatible that God would chastise the people for their errors before sending a Warner who would guide them about the good and evil deeds. Therefore, the Qur’ān says, “And We never punish until We have sent a messenger (to give warning” (17:15) According to Imam Qurṭubī it is irrational to punish the people for their deeds and actions without sending a Warner. Therefore, the Qur’ān says, “And there never was a nation but a warner has passed among them” (35:24) The Qur’ān further says, “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (alone), and avoid (or keep away from) Ṭāghūt” (16:36) The Qur’ān further says; “And for every Ummah (a community or a nation) there is a Messenger; when their Messenger comes, the matter will be judged between them with justice, and they will not be wronged” (10:47) In the light of the above quoted verses it is obvious that God send Messengers to mankind throughout the ages in different nook and corner of the world to guide the mankind to the path of truth and to purify them from sins. It is also a fact that the sequence of messengers came to an end with the Holy Prophet Muḥammad (pbuh) as he is the seal of prophethood and the culmination of all revealed religion before him. He is the seal of prophethood because his message is a universal message for the entire mankind and for all times to come. God therefore says in the Qur’ān, “Verily, We, it is We Who have sent down the Dhikr (i.e., the Qur’ān) and surely, We will guard it (from corruption)” (15:9) After the Prophet the responsibility of spreading the divine message dwelled upon the ummah. The Qur’ān therefore says, “Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong” (4:110) The, Holy Prophet said, “The ulamā of my ummah are the prophets of Banī Isrā’īl” The, Holy Prophet further said, “The ulamā are the real inheritors of the Prophets” (Ibn Mājah and Tirmidhī) It is, therefore, the fundamental duty of every Muslim to be a role model for the entire mankind by practicing upon the teachings of the Qur’ān and the sunnah of the Holy Prophet. To lead a clean and ethically pure & sound life we should be guided by the injunctions of the Qur’ān, the sayings of the Holy Prophet and his practical deeds. In our age we need to look towards the ulamā and the Ṣufīs who would guide the mankind because they are reported to be the true successors of the Holy Prophet. Abul Qāsim al-Junayd of Baghdad (214-297/830-910) described a Ṣufī as one, “who is dead for self and alive in God”. Al-Shiblī (247-334/861-946) defined “a Ṣufī as one who has no link with this world (khalq) and has linked himself with only the beloved (khaliq)” Thus a Ṣufī is one who models his life on the life of the Holy Prophet, who was conscious of the divine presence all the time. The word Ṣufī is derived from ṣūf or woolen garb, because early mystics used tattered simple woolen garments. According to others, the word Ṣufī is derived from Ahl-i as-suffāh, the ascetics who lived in the prophetic mosque. Yet others write that the word Ṣufī is derived from the word Ṣaf, i.e., the first row that the Ṣufīs occupied in the prophetic mosque. However, Jāmī (816-897/1414-1492)is inclined to derive the etymology of the word from the word Ṣafa, i.e., purity, which is in fact the purity of the heart. The circumstances, which lead to the birth of Ṣufīsm, firstly must be sought in the human aspiration to a personal, direct approach to God and to a more intense experience of Supreme Being and religious truth. Secondly Ṣufīsm represents a reaction against over intellectualism, and formalism of theology. The conflict between the Mutazilites and the Asharites over the theological dogma of Islam disturbed the spirituality of the religion of Islam. The rigidity of the four school of Law, especially that of Hanbilites, lead to the development of mystical thoughts. Lastly the mystic call of Islam was the inner rebellion of conscious against social injustice of the age. The early centers of the Ṣufīsm were Kufa and Basrah. The people of these two towns witnessed horrible atrocities of the Umayyad Rulers. Therefore, the sensitive souls could not help being driven inwards and looked else where for spiritual space. Broadly speaking there were three distinct stages in the development and growth of Ṣufīsm in Islam. These phases are referred as: The Quietist period Mystico-philosophical period The Silsilah period The men who dominated the quietist period were: Owais Qaranī (594-657) Ma‘rūf-i Kharkhī (132-199/750-815) Sirrī Saqaṭī (155-253/771-867) Zunūn Miṣrī (d. 246/861) Ḥasan-i Basarī (21-110/642-728) Ibrāhīm ibn Adham (80-160/700-777) Abu Hāshim of Kūfa Rābi‘a Baṣarī (98-184/717-801) Their lives were cases of repentance, they were afraid of the life hereafter. The Ṣufīs of the early period strongly believed in the concept of asceticism (zuhd), piety (wara‘), trust in God (tawakkul), self-examination (muhāsibah), satisfaction (riḍa), poverty (faqr), repentance (tauba) and certitude (yaqīn). They were those who spend every minute of their life in the presence of God. Ḥasan-i Basarī represented a tendency towards otherworldliness, piety and asceticism in which the elements of the fear of God predominated. Hasan was so much over powered by fear that he was seldom seen laughing. When he sat he appeared as if he were sitting before an executioner. He was ever conscious of his sins and fear of hell. He thought he would consider himself fortunate if he would be delivered from hell after tribulations of a thousand years. Some body asked him how he felt himself in this world. He replied imagine a people in a boat, which has capsized and every body is trying to save himself by clinging to broken pieces of the wood. Such is the real position of man in this world. Abū Hāshim of Kūfa was the first to be called by the name of Ṣufī. He knew subtlety of riyā (showing off) more than any body else. He once said, “It is far easier to pull down a mountain with the help of a needle than to remove vanity and arrogance from once’s heart”. On seeing a judge coming out of the house of a minister, he remarked, “May God protect people from the knowledge that does not lead to the benefit of the heart”. Shaqīq of Balkh (d. 194/810) who perfected the doctrine of tawakkul, interpreted it as a negation of earning once living. He once said, “that the efforts put in by man in seeking livelihood is the result of his ignorance of God’s ways of dealing with man and, therefore, to work hard in order to win bread is unlawful (ḥarām). Rābi‘a Basarī, who presented the theory of disinterested love said when asked, why do you worship if you have no desire for paradise, she replied, “I preferred the neighbour to the neighbourer’s house (i.e., paradise)”. A large number of Ṣufīs of this phase laid great emphasis on the purification of heart, self and soul. They spent their entire life trying to achieve nearness to Reality. But as the time passed on and different other sciences emerged, the Ṣufīs were also forced to make interpretations and as a result the second phase of mysticism emerged which is referred of mystico-philosophical phase. A number of Ṣufīs of this phase, like Manṣūr al-Ḥallāj (244-309/858-922), Bāyazīd-i Bisṭāmī (188-260/804-874), Shibli (247-334/861-946), Ibn al-‘Arabī (468-542/1076-1148) and al-Ghazālī (449-504/1058-1111), theorized mysticism. Two schools of thought emerged, one was the Sahwī School and the other was the Sukrī School, the earlier was propounded by Abul Qāsim al-Junayd of Baghdad and the latter was propounded by Bāyazīd-i Bisṭāmī. However, as time passed on further theorization of mysticism took place and the concept of ‘ the Ontological Unity of All Being’ (Waḥdat al-wujūd) as propounded by Muḥī al-Dīn ibn al-‘Arabī (560-637/1165-1240)and later ‘the Unity of Witness’ (Waḥdat al-shuhūd) as propounded by ‘Alā’ al-dawlah Simnānī in Iran and Shaykh Aḥmad Sirhindī popularly known as Mujaddid-i alf-i thānī (971-1033/1564-1624) in India emerged. The third phase of Ṣufīsm starts with the origin and development of Ṣufī orders. We have orthodox (basharah) and un-orthodox (besharah) orders with hundreds of sub branches. There are fourteen Ṣufī orders in India known as chawdāh khānwādān, which are mentioned in the Ā’īn-i Akbarī of Abul Fazl (957-1010/1551-1602). Of these fourteen Ṣufī orders the Chishityyah and the Suhrawardiyyah to the greater extent and the Firdawsī and the Shaṭṭārī to a limited extent played an important role during the Sultanate period. During the times of the provisional states the Qādirīs, the Shaṭṭārīs and the Junaydīs orders played a prominent role in the Deccan. During the 16th and 17th centuries the Naqshabandīs also played an important role in North India. The advent of mysticism in India is traced back to the early 13th century when Khwāja Mo‘īn al-Dīn Chishtī (535-627/1141-1230) arrived at Ajmer. He is regarded as the founder of this order and his successors Khwāja Quṭb al-Dīn Bakhtiyār Kākī (568-632/11731235), Farīd al-Dīn Ganj-i shakar (548-679/1188-1280), Shaykh Nizām al-Dīn Awliyā’ (635-725/1238-1325) and Shaykh Naṣīr al-Dīn Chirāg Dehlawī (672-756/1274-1356) not only laid firm foundation of this order in India but also expanded it into the different nook and corner of this country. Most of the Indian Chishtīs lived under conditions of appalling poverty. As a fundamental principle of their order they looked down upon possession of private property, as a serious impediment to the growth of once spiritual personality. Generally starvation condition prevailed in the house of the Chishtī saints. They subsisted mostly on futūḥ. The Chishtī considered fasting to be, “A remarkable expedient for weakening those desires that lead never to happiness but either to disillusionment or to further desire”. The Chishtīs quoted the following ḥadīth, “If some one visits a living man and gets nothing from him to eat: it is as if he had visited the dead”. If nothing was available to offer they used to offer a bowl of water. All Indian Chishtī Ṣufīs starting from Khwāja Mo‘īn al-Dīn Chishtī of Ajmer to Shaykh Naṣīr al-Din Chirāg Dehlawī believed in the concept of Waḥdat al-wujūd. The North Indian Chishtī Ṣufīs though did not penned down their mystical views, but their malfūzāt were recorded by their disciples and khulafā which reflects their view points. The most famous of these malfūzāt are the malfūzāt of Shaykh Nizām al-Dīn Awliyā’ under the title Fawāid al-fu’ād compiled by Amīr Ḥasan ‘Ālā’ Sijzī and Khayr al-majālis compiled by Ḥamīd Khalandar which are the mulfūzāt of Shaykh Naṣīr al-Dīn Chirāg Dehlawī. The teachings of the Chishtī Order were carried forward in the Deccan by Shaykh Burhān al-Dīn Gharīb, Shaykh Zayn al-Dīn Shīrāzī, Sayyid Muḥammad Ḥusaynī Gīsūdirāz, Mirānjī Shamsul Ushshāq, Burhān al-Dīn Jānam, Amīn al-Dīn ‘Ālā’ and many others. Shaykh Burhān al-Dīn Gharīb who migrated to Daulatabad after the demise of his pīr in 727/1327 is regarded as the architect of the Chishtī order in the Deccan. He organized the order on firm foundations and was known for his forbearance, commitment and hard work in laying down the firm foundation of the Chishtī order. He was an ardent lover of samā‘ and the peculiar style of raqṣ for which he and his disciples came to be known as Burhānīs. His disciples and khulafā compiled his malfūzāt on the lines of Fawāid al-fu’ād under the caption Shamā’il al-atqiyā’, Aḥsan al-aqwāl and Qūt al-qulūb which reflects his mystical thoughts. Hundred years later Sayyid Muḥammad Ḥusaynī Gīsūdirāz Bandānawāz (722-825/1322-1422), established a khānqah at Gulbarga. He was a contemporary of the eight ruler of the Bahmanī kingdom, Firūz Shāh Bahmanī. He is regarded as one who converted the ‘Ilm-i sina into ‘Ilm-i safīnah, as he authored one hundred and five works in different fields including the field of Ṣufīsm. His famous works which reflects his mystical view points are Asmār al-asrār, Hawashih-i Qut al-qulub, Haḍā’ir-i quds, Khātimah, Ādāb al-muridīn and ten other treatises which are under the title Majmu‘a-i yāzdah rasā’il. Apart from these his malfūzāt under the caption Jawāmi‘ al-kilam reflects upon his mystical views. The Qādirī Order was established by Abdul Qādir Jilānī Muḥī al-Dīn Abū Muḥammad bin Abī Ṣālih Zangī Dost (470-561/1077-1166). He was born at Nayf in the district of Gilān. He came to Baghdad at the age of eighteen and attended the theological discourses of Tabrizī and learned the Ḥanbalite law from other Shaykhs. He practiced Ṣufīsm under Abū al-Khayr Muḥammad bin Muslim ad-dabbās. He soon received the khirqa and began to preach. He authored several works, the most famous being Al-fatḥ al-rabbānī and Futūḥ al-ghayb, which depict his personality as a theologian and eloquent preacher. He was the founder of the Qādiriyyah order and his teaching were carried forward by his sons, disciples and the khulafā in different nook and corners of the world, making his order a pan Islamic order. The Qādirī Order was introduced in India by Bandagī Muḥammad Ghawth at Utch in Multān. The order spread into Sindh, Punjab, Delhi, Agra, Mālwa, Gujarat and Deccan during the 15th,16th and 17th centuries. In the region of Sindh the prominent Qādirī saints were Sayyid Manba, Sayyid Shāh Abdullah Ḥasanī Qādirī, Shaykh Muḥammad Ya‘qūb, Shaykh Uthmān and many others. In the region of Punjab Makhdūm Shaykh Abdul Qādir, Shaykh Ḥāmid Qādirī Multānī, Shaykh Abū Isḥāq Lāhorī, Shayh Abul Ma‘ālī, Sayyid Bahawal Sher Qalandar, Miyān Mīr and many others popularized the order. This order became popular in the Deccan during the later half of the 14th century when a large number of Qādirī saints migrated from Baghdad to Deccan prominent among whom were the Saba‘ Qādirī who came and settled in Deccan prior to Bandagī Muḥammad Ghawth. These are seven Qādirī Saints in the single chain of ancestry starting with Sayyid Rukn al-Dīn Abū Yūsuf Ḥājī al-Haramayn alias Rukn al-Dīn Tola of Gulbarga and ending with Sayyid Badr al-Dīn Badr-i ‘Ālam Ḥabībullāh Qādirī of Bidar. But according to yet another theory these are seven different saints who came and settled at different times in different cities from Baghdad. They are: Sayyid Rukn al-Dīn Abū Yūsuf (Gulbarga) Sayyid Shāh Ismā’īl Qādirī (Nellore-Gulbarga) Sayyid Shāh ‘Abdl al-Laṭīf Lā’ubālī (Qamarnagar or Kurnool) Shāh Isḥāq Qādirī (Qamarnagar or Kurnool) Sayyid Shāh Jamāl al-Baḥr Ma‘shūq-i Thānī (Warangal) Mirān Sayyid Ḥusayn al-Baghdādī (Langer Hawd-Golconda) Sayyid Shāh Rafī‘ al-Dīn Aḥmad (Golconda) Apart from these seven Qādirī saints, Bidar the second capital of the Bahmanī kingdom also witnessed the arrival and settlement of Qādirī saints like the family of Muḥammad Shams al-Dīn Multānī, descendants of Shah Ni‘matullāh Walī Kirmānī, Shāh Badr al-Dīn Ḥabībullāh Qādirī and his sons Muṣtafā Qādirī and Abul Ḥasan Qādirī who lived at Bijapur during the ‘Ādil Shāhī period. Golconda during the Quṭb Shāhī and Asaf Jāhī periods witnessed the arrival and settlement of a large number of Qādirī saints, prominent among whom were Haḍrat Shāh Sayyid Pīr Husaynī al-Qādirī al-Multānī of Imāmpūrā, Baghdādī Shāh Ṣāhib of Langarhouse, Ḥabībullāh Qādirī Takht Nashīn, Badshāh Qādirī of Qādirī Chaman, Mūsā Qādirī of Puranapul, Miskīn Shāh Qadirī, Shāh Fazlullāh Qadirī, ‘Abdullah Shāh Qādirī and many others. This paper intends to discuss the life, times and works of a well known Qādirī saint of the later Asaf Jāhī period, Haḍrat Shāh Sayyid Pīr Husaynī al-Qādirī al-Multānī al-Muḥaqqiq (1293-1305/1823-1887). Spiritually his lineage goes back to Muḥammad Shams al-Dīn Multānī (862-935/1457-1528) of Bidar. He was the direct descendant of the Holy Prophet (pbuh). His family hails from Multān and therefore they were known as Multānīs. Shāh Sayyid Pīr Husaynī al-Qādirī ul-Multānī was born in 1239/1823 at Muḥammad Pūr presently known as the city of Arcot, as his forefathers had migrated from Multān to Arcot. He was brought up there and trained by his father in his ancestral tradition. His father Shāh Sayyid Abdur Raḥīm Husaynī Qādirī, was a great scholar, a thinker, and a theologian of high repute. He spent most of his time delivering lecture and preaching the various aspects of Islam and mysticism and providing sound grounding in theological sciences to his son Shāh Sayyid Pīr Husaynī. He studied the traditional Islamic sciences like the Qur’ān, the Tafsīr, the Ḥadīth and the Fiqh under the guidance of eminent ulamā of his time, prominent among whom was Allāma Jān-i ‘Ālam. After completing his theological studies, which failed to quench his thrust, he therefore, started taking interest in mysticism, in which he was trained by his maternal Uncle Haḍrat Shāh Sayyid Aḥmad Qādirī al-Multānī (d. 1271/1854) popularly known as Nuktanumā Maḥram who enrolled him in the Qādiriya Maslak. Under his spiritual mentor, he learned the mysteries of spiritualism (sulūk). Shāh Sayyid Pīr Husaynī also get married Nuktanuma’s daughter, Sayyida Zynab al-Nisā Begum and fathered three sons and two daughters. After the demise of his father, on a divine guidance he migrated from the city of Arcot to the city of Hyderabad, where he eventually settled at a locality now known as Imāmpūra in 1259/1843 during the times of Nawāb Mīr Farkhunda ‘Alī Khān Nāṣīrudawlāh (1206-1273/1792-1857), the sixth Nizām of Hyderabad. On reaching Hyderabad he settled under a tree on the banks of river Mūsī near Puranapul. He gained fame due to his knowledge in Islamic subjects and the life of austerity. A large number of people gathered around him, which included the rich the poor and even the nobles which included Nawāb Parawarish ‘Alī Khān who became his disciple. The latter had great respect for his Pīr and he purchased a dilapidated house of a goldsmith for rupees six hundred which he offered as a nazar to his Pīr. Nawāb Parawarish ‘Alī Khān also constructed a magnificent mosque in the Imāmpūra locality, which is presently the grand mosque of this locality. When the mosque was constructed Shāh Sayyid Pīr Husaynī said the following couplets, which indicates the date of the construction of this mosque.

These couplets are inscribed on the center of the three arches, which are inside the grand mosque of Imāmpūra. His family members also migrated to Hyderabad and settled with him in this house. Even today his descendants are the residents of this house. A scholar of high merit, Shāh Sayyid Pīr Husaynī was a repository of knowledge, spiritual realities and was a Gnostic (‘Ārif) of his time. He spent his night in meditations and followed strictly the fundamental principles of the Ṣufīs, i.e., Kam khurdan, kam guftan, kam sukhtan. He lived a simple life and had nothing with him except his dress. Shāh Sayyid Pīr Husaynī was a fountain of spiritual realities, benefits and knowledge; a veritable treasure house of divine thoughts and a repository of mysteries. One of the eminent student of Haḍrat Mawlānā Anwārullāh Fārūqī, Chishtī, Ṣābirī (1264-1847/1336-1917), the founder of famous Islamic university of the south India, Jamia Nizāmia, Haḍrat Sayyid Shāh Muḥammad Ḥusaynī al-Qādirī (1279-1862/1342-1923) was befriended Shāh Sayyid Pīr Husaynī, a wandering dervish who became his mentor. Both of them were very closely associated in a platonic friendship, which is based on a commonality of spiritual endeavors. Later on Haḍrat Sayyid Shāh Muḥammad Ḥusaynī al-Qādirī took lessons in mysticism from the saint and become devotee to him. Later on Sayyid Shāh Muḥammad Ḥusaynī al-Qādirī ul-Multānī became vicegerent of saint’s son Haḍrat Shāh Sayyid Abdur Raḥīm Ḥusaynī al-Qādirī al-Multānī, Khādim (R.A.) who gives him initiation in Silsilah-i ‘Āaliyya Qādiriyya Multāniyya. After having spent forty-four years in the city of Hyderabad the saint breathed his last on 20th Safar 1305/1887 at the age 66 years according to the Muslim calendar and was buried near the mosque opposite to his house near Imāmpūra. He left behind three sons namely Sayyid Shāh Abdur Razzāq Ḥusaynī al-Qādirī ul-Multānī, Sayyid Shāh Abdur Raḥīm Ḥusaynī al-Qādirī ul-Multānī , Sayyid Shāh Abdur Ra’ūf Ḥusaynī al-Qādirī ul-Multānī and two daughters, one after the another both of them get married with Haḍrat Sayyid Abdur Razzāq Ḥusaynī Qādirī Chishtī (Kishan Bagh). Shāh Sayyid Pīr Husaynī’s shrine at Imāmpūra is a place of pilgrimage for a large number of people. His Urs is celebrated each year on the 20th of Safar. Being a scholar himself he wrote and edited a number of books. His works deal with the knowledge of Ṣufīsm and the mystical teachings. He was the author of the famous work Dalīl al-najāt in Persian, which was written in 1262/1845, the manuscript of which is still available with the descendant of his family. This work is actually the repudiation of the false creeds and highlights the true aspects of religion. He insisted that only such forms and terms should be used for spiritual teaching, with which the people are familiar. Dalīl al-najāt carves a safe path for the sālik. It saves him from the dangers of involving himself into lust, greed and desires and the satanic forces and helps him in remaining safe both in this world and hereafter. Shāh Sayyid Pīr Husaynī carves out this passage for the sālik in his work Dalīl al-najāt on the basis of the following saying of the Holy Prophet: “A wise person is one who keeps his bodily desires and passions, checks himself from that which is harmful, strives for that which benefits him after the death; a foolish person is one who scum’s to his carving, desires but yet expects from God the fulfillment of his futile desires”. In his work Dalīl al-najāt he tries to remove the misconception of such people who consider Ṣufīsm as shajara-i mamnū‘a by writing that adherence to shari‘ah is the prerequisite for any Ṣufī. He insisted that it is prerequisite and essential part of Ṣufīsm to have no iota of doubt in the concept of tauḥīd, performance of prayers, distribution of charity, performance of the fasts and pilgrimage. Apart from the clarifying the doubt, Shāh Sayyid Pīr Husaynī, wrote extensively on the principles, practices of Ṣufīsm in simple language so that all wayfarers, no matter what their background is would be able to follow and understand. He was of the view that no mystical experience can be realized without adhering to the cannons of shari‘ah. He was of the view that a sālik must be given training based on his capacities. He instructed his disciples to acquaint themselves fully with zikr, shughl and fikr. He was keen to develop in them ethical and moral values, which is an indispensable part of Islamic teachings, because the Holy Prophet said, “The most perfect believer in respect of faith is he who is the best in manners”. Shāh Sayyid Pīr Husaynī was keen that his disciples must have longing all the times for Reality, i.e., Ḥaq, as if He is closer to his jugular vein. A real sālik is one who respects the follower of other religions and other orders and treats them with kindness. He advices his murids to maintain a simple life, adopt poverty and abstaining from worldly desires. He advices them to enrich themselves with the following four principles: 1. Qillat-i ta‘ām, i.e., To eat less. 2. Qillat-i kalām, i.e., To speak less. 3. Qillat-i manām, i.e., To sleep less. 4. Qillat-i ikhtilāt ma‘al anām, i.e., To associate less with people. He advice sāliks to serve Allah all the time, acquired the qualities of being an excellent Muslim, a perfect mu’min in the light of the following Qur’ānic verse, “And I (Allah) created not the Jinn and mankind except that they should worship me (alone)”. (51:56) In the light of the above said verse he insisted upon his disciples that it is compulsory upon every human being to spend all his time in the worship of Allah. Apart from performing the five compulsory prayers it is binding upon all Muslims that they should perform their worldly act with a clear intention and honesty so that this also becomes a part of worship, then only we will be able to fulfill the intention embodied in the above said verse. In his work Dalīl al-najāt he explains that ṣalāt is a great leveler of mankind, it provide strength to the weak, eliminate ego, superficiality, false pride and help mans to deal with any adverse condition. If, one fails to concentrate on ṣalāt, he writes that these qualities will disappear. Likewise he explains the advantages of charity and pilgrimage. He explains that Allah does not require these for Himself but rather all these acts of worship are to elevate the character of the Muslims. The purpose of ṣalāt, zakāt and ḥaj is nothing but to reduce man’s desire of material aspects and to increase his spirituality so that they may be able to reach true spiritual life for this world and hereafter. Shāh Sayyid Pīr Husaynī writes that if a person remains careful in all that which is permitted (ḥalāl), it will be relatively simple for him to abstain from sinful aspects (ḥarām). If a man fails to adhere to this principle he likely to fall pray to the illegal aspects of the life more easily. Shāh Sayyid Pīr Ḥusaynī mentions several techniques to achieve the blissful union with the Ultimate Reality. Once such technique, he writes, is zikr, i.e., remembrance of God. He advocated the practice of zikr-i qalbī, which involved the repetition of divine names, supplication and aphorism from aḥādīth until the Reality is totally submerged in the heart. In such a act the Ṣufī become fully absorbed to a point where he became unaware of himself or the objects around him. Shāh Sayyid Pīr Ḥusaynī in his work instructed the sālik to spend their time in the company of holy fraternity, who are chaste in their piety, manners and disciplines. In his work Dalīl al-najāt he writes about the Jawāhir-i khamsa, which are: Faith (Imān), Reason (‘Aql), Good deeds (‘Āmāl-i ṣālih) Real knowledge (‘Ilm-i Ḥaq) Modesty (Ḥayā) He says that as we take special care to protect our gold and gold ornaments, like wise we have take special care to protect the above mentioned five of these unique qualities. Firstly he writes that the thief which is snatches Imān is falsehood, which is one of the worst aspects. The Qur’ān therefore says, “and invoke the curse of Allah on those who lie” (3:61). The Holy Prophet said, “A lawyer is not from my ummat”. The Holy Prophet further said, “Honesty leads to najāt whereas falsehood leads to maut”. Shāh Sayyid Pīr Ḥusaynī writes that Allah is pāk, ‘ālim baṣīr and samī‘. There is nothing hidden from him, then how a Muslim can speak a lie. Those who speaks lie will not be able to achieve the path of Allah and nearness to the Reality. He will achieve nothing but destruction if he speaks untruth. Secondly, man has been bestowed by Allah with a reasoning faculty, which makes man the best of all the souls which exists on the planet, i.e., he is therefore, known as Ahsraf al-maqluqāt. The faculty of reasoning helps us to distinguish between the right and wrong, in approaching the different aspects of our life, and therefore, it is absolutely necessary for us to protect it. The greatest enemy of reasoning faculty is anger according to Shāh Sayyid Pīr Ḥusaynī. According to him anger leads to acts which are contrary to shari‘ah and which adversely affect the interest of others. In anger man losses his temper and fails to respect neither the juniors nor the seniors. At times anger leads to murder, and this is referred to as khaslat-i ghuyūrī, which affects the heart and the mind. This state of man is referred to as khaslat-i shaytānī. He remind us that by remaining within the parameter of shari‘ah, one can reprimand a person but doing things beyond this are not permitted. It is advised that one should control the anger because it was the path of the Ṣufīs. He cites the example of battle of Uḥad in which Holy Prophet lost his teeth, he could have immediately reacted, but he maintained the sobriety of his mind and remains peaceful and never allowed to anger to take over. Shāh Sayyid Pīr Ḥusaynī therefore advises his sālik to protect themselves from anger and use their reasoning faculty in best possible manner. Thirdly, he explain ‘Āmāl-i ṣālih as goods deeds like namāz, roza, ḥaj and zakāt because the Qur’ān says, “(but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner” (18:110) He further writes if you have to achieve the nearness to Reality it is incumbent upon the sālik to rigorously take to ‘Āmāl-i ṣālih. Shāh Sayyid Pīr Ḥusaynī writes that the enemy of ‘Āmāl-i ṣālih is back biting, i.e., speaking ill of others in their absence. He further explains that one who speaks ill of others in their absence will loose all the benefits of his good acts and they will be added to the ‘Āmāl nāmah of the person about whom ghībat was done. It will not end here. All the bad deeds of the person about whom ghībat was done will be added to the list of the ‘Āmāl nāmah of the person who has done the ghībat. Therefore, one should realize how dangerous and detrimental the concept of back biting is. Fourthly, Shāh Sayyid Pīr Ḥusaynī explains ‘Ilm-i ḥaq. He states that the knowledge is for the understanding of the Reality. Knowledge is like a sea, it is like a river, which is always flowing, therefore, for the sālik it is essential that he should not be content with his own knowledge but always make efforts to achieve more and more. Shāh Sayyid Pīr Ḥusaynī, writes that the enemy of knowledge is the glorification of self and a pride. There are different types of prides like: Pride over one’s wealth Prides of one’s beauty Prides of one’s family Pride of one’s own knowledge Pride of one’s own piety The sālik must realize that the elements which create pride in one’s self are only finite things. If one ponders one would realize that no one is the owner of the wealth or the beauty because every thing has to end one day and one has to leave without wealth and without beauty. Therefore the Holy Prophet says; “Oh Fātimah you shall never ever take pride in the fact that you are daughter of the Holy Prophet, this will not help you; the thing that will come to your rescue would be your ‘Āmāl”. Shāh Sayyid Pīr Ḥusaynī explains that the fifth element, i.e., modesty (Ḥayā) is also a rare element. The Holy Prophet said, “Modesty is the part of one’s faith”. The one who does not possess the modesty is a behayā. The Ṣufīs defined a behayā as one who does not strictly adhere to the commandments of Allah, the sayings of the Holy Prophet, his acts and deeds. Shāh Sayyid Pīr Ḥusaynī, writes that the greatest enemy of modesty is to raise a question. He further writes that the Prophet and the Ṣufīs restrain from asking questions. He cites the incident of Ḥaḍrat Ibrāhīm (pbuh); when he was throne in the fire, angel Gabriel appeared and asked him what is that you want. Ibrāhīm replied I have nothing to ask. Then Gabriel asked him, at least you can ask your Lord. He said my Lord knows everything. Therefore, what should I ask and his Lord converted the fire into a garden. He also cites the example of fourth caliph Ḥaḍrat ‘Alī who once dropped his lash sitting on a camel. He immediately got down and picked it up. The person who was carrying his camel told him why did he got down, he would have asked him to pick up the lash. Ḥaḍrat ‘Alī said it is not a good habit to asks questions. He further said those who ask question neither would able to achieve the Ma‘rifat-i ilāha nor a place of distinction in the field of Imān and Yaqīn. Therefore, he advises his sālik to restrain from asking question. Allah knows every thing and therefore he can assign any thing to any body at any point of time without asking. In chapter 2 of his work Dalīl an-najāt he writes about the five sensual organs, i.e: Hearing (Sāmi‘ah) Seeing (Bāṣirāh) Smelling (Shāmmah) Tasting (Zai’qāh) Touching (Lāmisah) He writes for all these there are five enemies for Sāmi‘ah it is a snake; for Bāṣirah it is a eagle; for Shāmmah it is bee; for Zā’iqah it is dog and for Lāmisah it is scorpio. In chapter 3 of his work Dalīl an-najāt he quotes the following verse, “We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it; he was indeed unjust and foolish”. (33:72) and writes that in Qādiriyyah Multāniyyah Order the thing given in trust mentioned in the above verse are seven i.e: Ḥayāt ‘Ilm Irādah Qudrat Samā‘at Baṣārath Kalām. These are referred to as Ummahāt-i ṣifāt. These are not only the attributes of Allah but of human being also. The Qur’ān mentions: “And put thy trust in Him Who lives and dies not;” (25:58) “For Allah has full knowledge of all things” (58:7) “Verily, when He intends a thing, His Command is, “Be”, and it is!” (26:82) “for Allah has power over all things” (35:1) “and He is the One that hears and sees (all things)”. (42:11) “and to Moses Allah spoke direct” (4:164) In chapter four he mentions that the Ṣufīs are of the view that there are four stages in the life of a man, i.e., Nāsūt: The body of a man is the composition of air, water, fire and earth. It is not life, but it is a body, which carries the life. Malakūt: It is the life of Nāsūt. It is known as malakūt because it is made up of the light with which the angels are made. It feeds upon the contemplation of God Jabarūt: It is the life of Malakūt that is why it is known as Jān-i jāna. As Nāsūt is lifeless without malakūt, likewise malakūt is lifeless without jabarūt. Lāhūt: This is the stage of the Almighty. It is colourless and comprehends the above-mentioned three stages. In his work he also discusses the concepts of Waḥdat al-wujūd, Tajaddud-i amthāl, Wasl-i Ḥaq, Jabr wo Qadr and the definition of ‘Ilm ma‘a al-ḥikmat, Mushāhidah, Tayaqqun, Khatarāt, Qurb, Tanazzulāt-i sitta, ‘Arz wo Jawhar, Sayr and Iḥsān. Shāh Sayyid Pīr Ḥusayni also left behind a poetic work. By adopting the medium of poetry the idea was to communicate his view to his disciples which and to capture emotion and images in a shorter and more potent form. Most probably he adopted the poetic name Muḥaqqiq because of the following saying of Imām Mālik (93-179/711-795)

One who observe the Ṣufī’s path but have no command on Islamic teachings, he will be counted among the Zindīq, and one who perfect in Islamic teaching but have no conformity with tawassuf, he belongs the category of Fāsiq¸ and one who have command on both of them definitely he will be termed as Muḥaqqiq. In his poetic verses he insist that a Ṣufī must enriched himself with the exoteric knowledge (‘Ilm-i zāhir) and the esoteric knowledge (‘Ilm-i bāṭin). Then only he will be able to serve God as well as the mankind. It will enable him to restore peace, love, tolerance, equality, brotherhood and respect for others. The following verses quoted below reflect at his mystical view point.

Who I am? I did not know myself. I am also not aware from which state I spoke this words. Wherever I heard melodious voice, other than my (beloved) I never understand anything. Whatever my naked eyes saw a scenery; I perceive his presence in that. In every intention and action I am did not rely upon the body’s power. (both of them are originally from Allah) Ignorance and intellectual both of them from Allah. I listen from my mentor Maḥram he always state that I did not notice any thing in each and every part of the globe except Him. O Muḥaqqiq goes beyond the limit of self because I did not see any eternity except for Reality. Shāh Sayyid Pīr Ḥusaynī did not permit the acceptance of nazar because it distracts the sālik. He was also of the view that in ṭarīqat every act is based upon Ikhlās and raḍā-i ilāhī. Where as the acceptance of nazar for personal self is against the concept of Ikhlās and raḍā-i ilāhī itself. Therefore, those who accept nazar, their hearts are submerged in acquiring the worldly elements and are weak in his approach to Reality. He writes that the Ṣufīs follows the true footsteps of the messengers, the prophets and Prophet Muḥammad (pbuh) who restrain from accepting nazar. He writes that acceptance of nazar leads to revolt, which is contrary to Ṣufīsm, because every act of Ṣufī is for the elimination of affliction from the society. God has declared that the desire for the material gains is nothing but affliction, in fact more dangerous than a murder. Appendix-A Spiritual chain of the saint: 1. Sarawar-i kāināt fakhr-i mawjudāt sayyid al-mursalīn Ḥaḍrat Sayyidunā Muḥammad Muṣtafā (pbuh) 2. Amīr al-mu’minīn Ḥaḍrat Sayyidunā ‘Alī ibn-i Abī Ṭālib (R.A.) 3. Shahīd-i dasht-i karbalā Ḥaḍrat Sayyidunā Imām Husayn (R.A.) 4. Ḥaḍrat Sayyidunā Imām Zayn al-‘Ābidīn (R.A.) 5. Ḥaḍrat Sayyidunā Imām Muḥammad Bāqir (R.A.) 6. Ḥaḍrat Sayyidunā Imām Ja‘far Ṣādiq (R.A.) 7. Ḥaḍrat Sayyidunā Imām Mūsā Kāzim (R.A.) 8. Ḥaḍrat Sayyidunā Imām ‘Ali Raḍā (R.A.) 9. Ḥaḍrat Sayyidunā Abul Mahfūz Khwājā Ma‘rūf-i Karkhī (R.A.) 10. Ḥaḍrat Sayyidunā Abul Ḥasan Sarrī bin Mughlas Saqatī (R.A.) 11. Sayyid al-tāifā Haḍrat Sayyidunā Abul Qāsim Junayd Baghdādī (R.A.) 12. Ḥaḍrat Sayyidunā Abu Bakr Muḥammad Shiblī (R.A.) 13. Ḥaḍrat Sayyidunā Abul Fazl ‘Abdul Wāhid bin ‘Abdul Azīz Tamīmī (R.A.) 14. Ḥaḍrat Sayyidunā Abul Farḥ Yūsuf Tartūsī (R.A.) 15. Ḥaḍrat Sayyidunā Abul Ḥasan ‘Alī Qarashī Hankārī (R.A.) 16. Ḥaḍrat Sayyidunā Abū Sa‘īd Mubārak bin ‘Alī Makhzūmī Mukharramī (R.A.) 17. Ghawth al-‘Azam Ḥaḍrat Sayyidunā Abū Muḥammad Muhī al-Dīn ‘Abdul Qādir Jilānī (R.A.) 18. Ḥaḍrat Sayyidunā Tāj al-Dīn ‘Abdur Razzāq Qādirī (R.A.) 19. Ḥaḍrat Sayyidunā Abū Ṣālih Naṣar Qādirī (R.A.) 20. Ḥaḍrat Sayyidunā Abū Naṣar Muhī al-Dīn Qādirī (R.A.) 21. Ḥaḍrat Sayyidunā Ṣanwī Aḥmad Qādirī (R.A.) 22. Ḥaḍrat Sayyidunā Ḥasan Baghdādī Qādirī (R.A.) 23. Ḥaḍrat Sayyidunā Muḥammad Baghdādi Qādirī (R.A.) 24. Ḥaḍrat Sayyidunā ‘Alī Qādirī (R.A.) 25. Ḥaḍrat Sayyidunā Mūsā Qādirī (R.A.) 26. Ḥaḍrat Sayyidunā Ḥasan Qādirī (R.A.) 27. Ḥaḍrat Sayyidunā Aḥmad Jīlī al-Maghrabī Qādirī (R.A.) 28. Ḥaḍrat Sayyidunā Bahā’ al-Dīn Anṣārī Qādirī (R.A.) 29. Shams al-millat wad-Dīn Ḥaḍrat Sayyidunā Shāh Abū al-Fatḥ Makhdūm Muḥammad Multānī Qādirī (R.A.) 30. Ḥaḍrat Sayyidunā Shāh Ibrāhīm Makhdāmjī Qādirī al-Multānī (R.A.) 31. Ḥaḍrat Sayyidunā Shāh Ḥusayn Qādirī al-Multānī (R.A.) 32. Ḥaḍrat Sayyidunā Shāh Muḥammad Akbar Qādirī al-Multānī (R.A.) 33. Ḥaḍrat Sayyidunā Shāh Mūsā Murtaḍa Qādirī al-Multānī (R.A.) 34. Ḥaḍrat Sayyidunā Shāh Walī Qādirī al-Multānī (R.A.) 35. Ḥaḍrat Sayyidunā Shāh ‘Abdur Razzāq Qādirī al-Multānī (R.A.) 36. Ḥaḍrat Sayyidunā Shāh Ismā‘īl Qādirī al-Multānī (R.A.) alias Haḍrat Pīr Bādeshā Qādirī Bidrī Goshanashīn 37. Ḥaḍrat Sayyidunā Shāh Sayyid Aḥmad Qādirī al-Multānī (R.A.) 38. Ḥaḍrat Sayyidunā Shāh Sayyid Ismā‘īl Qādirī al-Multānī (R.A.)alias Haḍrat Bādeshā Qādirī 39. Ḥaḍrat Sayyidunā Shāh Sayyid Aḥmad Qādirī al-Multānī (R.A.) alias Ḥaḍrat Nuktanumā Shāh Qādirī Maḥram 40. Ḥaḍrat Sayyidunā Shāh Sayyid Pīr Ḥusaynī Qādirī al-Multānī-I, Muḥaqqiq (R.A.) 41. Ḥaḍrat Sayyidunā Shāh Sayyid Abdur Raḥīm Ḥusaynī Qādirī al-Multānī Khādim (R.A.) 42. Ḥaḍrat Sayyidunā Shāh Sayyid Aḥmad ‘Ārif Ḥusaynī Qādirī al-Multānī alias Ḥaḍrat Miyān Qibla (R.A.) 43. Ḥaḍrat Sayyidunā Shāh Sayyid Pīr Ḥusaynī Qādirī al-Multānī-II, alias Ḥaḍrat Ṣāhibān Pāsha Qādirī (R.A.) 44. Ḥaḍrat Sayyidunā Shāh Sayyid ‘Abdul Wahāb Ḥusaynī Qādirī al-Multānī alias Wahāb Pāsha Qādirī (R.A.) 45. Ḥaḍrat Sayyidunā Abul ‘Ārif Shāh Sayyid Shafī Ullāh Ḥusaynī Qādirī al-Multānī alias ‘Ārif Pāsha 46. Ḥaḍrat Sayyidunā Abul Maḥāmid Shāh Sayyid ‘Abdur Razzāq Ḥusaynī Qādirī al-Multānī alias Sayyid Munīr al-Dīn Ḥusaynī. Bibliography Urdu books Aḥmad, Bashīr al-Dīn, Wāqi‘āt-i mamlikat-i Bijapur, Agra, 1915. , Tārīkh-i Bijanagar. Ghulām ‘Alī Qādirī, Sayyid Shāh, Mishkāt al-Nabuwwa, Urdu Tr. by Maḥmūd Qādirī, Sayyid Abu’l Fazl, Hyd, 1982,83,84,85. Ibrāhīm, Muḥammad, Rawzat al-awliyā’-i Bijapur, Raichūr, 1314 H. Karīm al-Dīn, Muḥammad, Makhzan al-karāmāt, Hyd, 1320 H. Khān, A.H, Hazrat Khwāja Bandānawāz kā nizām-i taṣawwuf wa sulūk, Hyd, 1966. Malkāpūrī, ‘Abd al-Jabbār, Maḥbūb zul-minan fī tazkira-i awliyā’-i Deccan, Hyd, 1913, 1914. Munshī, Muḥammad Qādir Khān, Tawārikh-i qādirī, Hyd, 1309 H., Tazkirat al-Qadiri. Nizami, Khaliq Ahmad Tārīkh-i mashā’ikh-i chisht, Delhi, 1953. Qādirī, Aḥmad Idrīs, Ḥayāt-i Bandānawāz, Karachi, 1965. Rawnaq ‘Alī, Rawzat al-aqṭāb, Aurangabad, 1362 H. Sāmānī, Shāh Muḥammad ‘Alī , Siyar-i Muḥammadī, ed. by S.A. Nazīr Ahmad Qādir, Sikandar Pūrī), Hyd, 1969. Sultan, Muḥammad, Ā’in-i Bidar, Gulbarga, n.d. Tali‘ Murad Ali Tazkirah-i Awliya-i Hyderabad.

English Books Al-Hujwerī, ‘Alī bin ‘Uthmān, Kashf al-maḥjūb Tr. by R.A. Nicholson, Lahore, 1976. Bilgrāmī, Fātimā Zehra, History of the Qādirī Order in India, (During 16th & 18th Century), Delhi, 2005. Eaton, R. M. Ṣufīs of Bijapur, Delhi, 19 Ernst, Carl. W, Eternal Garden: Mysticism, History and Politics at a Sought Asian Ṣufī Center, New York, 1992. Ḥusaynī, S.S. Khusro, Sayyid Muḥammad al-Husaynī Gīsūdirāz: On Ṣufīsm, Delhi, 1983. Nizāmī, Khalīq Ahmad, Some Aspects of Religion and Politics in India During 13th Century, Bombay, 1961. , Life & Times of Shaykh Nizām al-Dīn Awliyā’, Delhi, 1991 , Life & Times of Shaykh Naṣīr al-Dīn Chirāgh, Delhi, 1991. Rizvī, Sayyid Athar Abbās, A History of Ṣufīsm in India, Delhi, 1986,1992. Sharif, M.M. A History of Muslim Philosophy, Delhi, 199 , Vol 1. Ṣiddīqi, Mohammad Sulemān, The Bahmanī Ṣufīs, Delhi, 1989. Valiuddin Mir, Khwāja Bandānawāz and His Contribution to Ṣufīsm, Hyd, n.d.