Hazrat Lal Shahbaz Qalandar(R.A)'s

Hazrat Lal Shahbaz Qalandar(R.A)'s Biography (Sawaan-eh-Hayat)


The mosque that is built in the hearts of the saints Is the place of worship for all, for God dwells there (Jalaluddin Rumi) 

The real name of "Lal Shahbaz Qalandar" was Syed Muhammad Usman who was born in 1177 AD in Marwand , Iran . His father, Syed Ibrahim Kabiruddin, was a virtuous and pious dervish, and his mother was a high-ranking princess. His ancestors migrated from Iraq and settled down in Meshed , from where they again migrated to Marwand. During the Medieval period, Meshed and other cities of that region were renowned centers of learning and civilization. 

Even as a young boy, Shahbaz Qalandar showed strong religious leanings. He learnt the Holy Quran by heart just at age of seven, and at twenty embraced the Qalandar order of Sufism. "Qalandar" is a type of dervish who is generally dressed in beggarsâ€tm clothes, likes poverty and austerity and has no permanent dwelling. Lal Shahbaz Qalandar wandered throughout Middle East and came to Sind from Baghdad via Dasht-i-Makran. In 1263, he arrived in Multan , which at that time was at the height of glory and splendor. The people of Multan besought him to stay but he continued his journey southward and eventually settled down in Sehwan, then a famous center of learning and popular place of worship for Hindus, in the southern part of Sindh, where he lived in the trunk of a tree on the outskirts of the town. He stayed at Sehwan for six years and during this period he disseminated the light of Islam, providing guidance to thousands of people. 

Sehwan is probably the town with the oldest continuous existence in Sind.It rises on the top of a conical hill, and nearby lie the ruins of a huge fort believed to have been founded by Alexander the Great. Some coins of Alexander's time are reported to have been found here. Sehwan was the capital of a Buddhist ruler who was brother of Chandragupta II, the third of the Guptan dynasty in the 4th century AD. From the time of Arab invasion in 712, Sehwan was very important in the history of Sind since it commanded the route from the Upper to the Lower Indus , through which all invaders from either north or south had to pass. And possession of the fort was essential to the success of every campaign. 

Lal Shahbaz Qalandar is an overwhelmingly popular patron saint cherished and adored alike by Hindus and Muslims of Sind. He was a great missionary, mystic, scholar, philologist and poet. Several books in Persian and Arabic on philology and poetry are attributed to him. He was "Lal" (red) because of his red attire, "Shahbaz" due to his noble and divine spirit that soared like a falcon higher and higher in the boundless heavens and "Qalandar" since he belonged to Qalandria order of Sufism and was saintly, exalted and intoxicated with love for eternal being of God. The legend goes that the incumbent fakirs in Sewhan sent him a bowl of milk filled to the brim indicating that there was no room for anything more. But surprisingly, he returned the bowl with a beautiful flower floating on the top. This legend spread far and wide by the time of his death in 1274, after living a good span for 97 years. 

The shrine around his tomb, built in 1356, gives a dazzling look with its Sindhi kashi tiles, mirror work and two gold-plated doors - one donated by the late Shah of Iran, the other by the late Prime Minister Zulfikar Ali Bhutto. The inner sanctum is about 100 yards square with the silver canopied grave in the middle. On one side of the marble floor is a row of about 12 inch high folding wooden stands on which are set copies of Quran for devotees to read. On the other side, beside a bundle of burning agarbattis (joss sticks), are rows of diyas (small oil lamps) lighted by Hindu devotees. The Hindus regarded him as the incarnation of Bhartihari, the saintly brother of King Vikramaditya, who is believed to have worshipped Shiva at the venue where Lal Shahbaz's shrine is situated with all its grandeur and glory. 

Thousands of devotees flock to the tomb while every Thursday their number stands multiplied. Especially at the time of his "Urs" (death anniversary) being a carnival as well a religious festival and celebrated every year on the 18th day of Shaban, Sehwan springs to life and becomes the focal point of more than half a million pilgrims from all over Pakistan. On each morning of the three day feast, the narrow lanes of Sewhan are packed to capacity as thousands and thousands of pilgrims, fakirs and devotees make their way to the shrine to commune with the saint, offer their tributes and make a wish. Most of the people present garlands and a green chadar (a cloth used to cover a tomb) with Qurâ€tmanic inscriptions in silver or gold threads. Humming of verses, singing and dancing in praise of the saint continues till late at night. A devotional dance known as "dhamal", being a frenzied and ecstatic swirl of the head and body, is a special ritual that is performed at the rhythmic beat of the dhole (a big barrel-shaped drum), some of them being of giant size and placed in the courtyard of the shrine. Bells, gongs, cymbals and horns make a thunderous din, and the dervishes, clad in long robes, beads, bracelets and colored head-bands whirl faster and faster in a hypnotic trance, until with a final deafening scream they run wildly through the doors of the shrine to the courtyard beyond. 

Not only the people congregating from all over Pakistan but also the tourists and the foreigners are enthralled at this fascinating scene and aspire to enjoy it time and again. Such were the persons who really attained the lofty mystical experience. Through their transcendence, their relation to God is such that in them the Divine personality seems to reflect itself and through them is revealed to his followers, and the grace of God is dispensed to those who invoke God in his name. In Iqbalâ€tms inspirational poetry we find so many verses about who is Qalandar and what are the attributes of a Qalandar. A few instances are as below: 



Hazrat Lal Shahbaz Qalandar's journey to Sehwan Shareef 

Miracles:

As it has been stated in the biography section, Lal Saeen(RA) was originally from Marwand Shareef; that is now in part of Afghanistan , near the border of Iran . However, we couldn't find ample material in the course of Lal Saeen's spiritual journey to Sehwan Sharif. However, we can identify from history (-) that he visited several places in Indian subcontinent, parts of Iran , Iraq and Hijaz ( Mecca and Medina ). Many historians believe that he paid a holy visit at the Shrine of Hazrat Imam Ali Reza (AS) the son of Hazrat Imam Musa-e-Kazim (AS). He performed pilgrimage in Mecca and visited Medina Munawwara: the holy shrine of Holy Prophet's (SAW). During this course he visited Karbala Mualla: Hazrat Imam Hussain (AS)'s holy shrine and came to Baghdad Shareef (current capital of Iraq ); and met Hazrat Ibrahim(R.A) by whom he took Baiat (Reference). In other words Hazrat Ibrahim R.A)became his Shaikh. By his spiritual guidance Lal Saeen came to Sindh, spread the message of love, equality and truth; and met several saints of that time. One thing we forgot to mention is his companion from Baghdad was Hazrat Ali Sarmast (RA), a holy saint whose shrine is in Sehwan Sharif besides the shrine of Hazrat Lal Saeen (R.A). He accompanied him during the holy journey and in every step served him with devotion. 

From Baghdad , he travelled to Makran and stayed sometime in Panj-Kor (area near/in Makran). Because of Lal Saeen's blessings and holy stay, he becamse renowned and people started knowing his presence, many became Mureeds. That place is still renowned of his stay, even the name of the town is known as "Dasht-e-Shahbaz". During his time in Panj-Kor, many people became enlightened and embraced Islam by his teachings, and life style. Every year in the eve of annual death anniversary (Urs Mubarak), caravan of people from Makran visits Sehwan Shareef and pay respect with deep devotion, and great zeal perform holy Dhamal (Sufi Dance).

After coming to Sindh Hazrat Lal Saeen's first destination was Multan , where he met Hazrat Bahauddin Zakaria Multani (RA) and stayed sometime there. Hazrat Bahauddin Zakaria (RA) was one of three friends of Hazrat Lal Shahbaz Qalandar (RA). 

With respect to his visit at the Shrine of Hazrat Sadruddin Badshah (RA): I must quote very important event that he was on way to Sehwan in Sukkur, travelling by means of his miracle of flying in air (Parwaaz), and came across the shrine of Hazrat Sadaruddin Badshah (RA). Hazrat Sadaruddin (RA)'s is holy saint and his shrine is situated between Sukkur and Rohri in Sindh. Hazrat Lal Saeen (RA) was spiritually ordered from Allah (SWT) to stay sometime at his Shrine. Some people believe that he was about to fly over the holy shrine, and because of the high spiritual level of the Hazrat Sadruddin (RA) Allah (SWT) ordered Lal Saeen (RA) to meditate there. He stayed there for 40 days there and then by the will of Allah (SWT) continued his holy journey to Sehwan. The place where Lal Saeen(RA) meditated (Chilla Gah) is still preserved as a holy place; people use to visit there, and use to make Dua.

Shahbaz Qalandar's famous Persian verses showing his love and honour for Hazrat Ali are engraved on his shrine:

Haiderium Qalandram Mastam 
Banda e Murtaza Ali Hastam
Peshwa e tamam Rindanam
Ke Sag e Koo e Sher e Yazdanam!

Translation:

I am Haideri (relating to Haider, a second name for Ali ibn e Abu Talib), Qalandar and Mast (intoxicated with inspiration)
I am a slave of Ali Murtaza
I am leader of all saints
Because I am a dog of the lane of "Allah's Lion" (referring to Ali)



Hazrat Lal Shahbaz Qalandar's Genealogy (Shujra-Nasb) 

In arabic the word Genealogy means Shujra-Nasb. This page presents the Shujr-Nasb of Hazrat Lal Shahbaz Qalandar(R.A). There are many books written on the life of Hazrat Lal Shahbaz (R.A) and each presents shujra-nasb with some difference, but in every book it is evident that his lineage links to Hazrat Imam Jafar Sadiq(R.A) who is fifth descendent of Hazrat Syedena Ali (A.S). The genealogy below has been taken from Tarikh Tohfatul-Karam. 
Syed Usman (Lal Shahbaz Qalandar) (R.A) 
Syed Kabeer-u-Din (R.A) 
Syed Shams-u-Din (R.A) 
Syed Noor Shah (R.A) 
Syed Mehmood (R.A) 
Syed Ahmed (R.A) 
Syed Hadi (R.A) 
Syed Mehdi (R.A) 
Syed Ghalib (R.A) 
Syed Mansoor (R.A) 
Syed Ismail (R.A) 
Syed Imam Jafar Sadiq (R.A)

Persian Artists, Craftsmen, and People With Diverse Skills Who Emigrated India Or Born there During 1530-1707 A.D.

Sr.
No. Name  Position in India
Period of
Migration  Source
1. Maulana Yusuf  Painter  Humayun  F.R. p.41
2. Maulana Dervish Muhammad  Painter  Humayun   F.R. p.41
3.  Dost Musawwir or Dus Muhammad  Painter  Humayun  S.P.V. p.151
4. Mir Musawwir or Mir Mansur  Painter  Humayun   S.P.V. p.150
5. Mir Saiyed Ali  Painter  Humayun  T.A. p.52
6.  Khwaja Abdus Samad (Shirin Qalam)  Painter/Calligraphist  Humayun   T.A. p.52
7. Muhammad Asghar Ashraf Khan  Calligraphist  Humayun  F.R. p.40
8. Mir Qasim  Calligraphist  Humayun   F.R. p.40
9. Hakim Khwaja Yusuf Haravi  Physician   Humayun  A.G.M. p.1558
10. Udhem Qazwini  Musician  Humayun  A.G.M. p.38
11. Maulana Abdul Hayee  Calligraphist  Akbar  C.A.M.A. p.12
12. Maulana Sultan Ali Mashhadi  Calligraphist  Akbar  C.A.M.A. p.12
13. Maulana Hijrani  Calligraphist  Akbar  C.A.M.A. p.12
14. Maulana Mir Ali Tabrizi  Calligraphist  Akbar  C.A.M.A. p.12
15. Muhammad Amin Mashhadi  Calligraphist  Akbar  C.A.M.A. p.12
16. Maulana Nizam Qazwini  Calligraphist  Akbar  A.G.M. p.1442
17. Maulana Ibrahim  Calligraphist  Akbar  C.A.M.A. p.12
18. Khwaja Ikhtiyar  Calligraphist  Akbar  C.A.M.A. p.12
19. Munshi Jamal-ud-Din  Calligraphist  Akbar  C.A.M.A. p.12
20. Muhammad Qazwini  Calligraphist  Akbar  C.A.M.A. p.12
21. Maulana Idris  Calligraphist  Akbar  C.A.M.A. p.12
22.  Khwaja Muhammad Hussain Sanai  Calligraphist  Akbar  M.H. p.389
23. Hakim Abdul Fateh  Physician/Hakim  Akbar  M.H. p.387
24. Humayun Quli (Hakim Humam)   Physician/Hakim  Akbar  M.H. p.387
25. Hakim Fateh Nur-ud-Din  Physician/Hakim  Akbar  M.H. p.388
26. Hakim Misri  Physician/Hakim  Akbar  M.H. p.388
27. Hakim Masih-ul-Mulk Shirazi  Physician/Hakim  Akbar  M.H. p.388
28. Hakim Zanbil  Physician/Hakim  Akbar  M.H. p.388
29. Hakim Lutfullah Gilani  Physician/Hakim  Akbar  M.H. p.388
30. Hakim Masih Kashani  Physician/Hakim  Akbar  A. Dad. p.186
31. Hakim Sadra Shirazi  Physician/Hakim  Akbar  A. Dad. p.187
32. Hakim Mashhadi  Physician/Hakim  Akbar  A. Dad. p.187
33. Hakim Najati  Physician/Hakim  Akbar  M.H. p.388
34. Dost Muhammad Mashhadi  Musician   Akbar  S.M.J. p.168
35. Bahram Quli  Musician  Akbar  S.M.J. p.168
36. Nazm-i-Tabrizi  Jewler//Poet  Akbar  A.G.M. p.1444
37. Mirak Mirza Ghiyas  Architect  Akbar  G.M.A. p.19
38. Farrukh Beg    Painter  Akbar  M.R.K. p.599
39. Khusrau Quli  Painter  Akbar  M.R.K. p.599
40. Jamshed  Painter  Akbar  M.R.K. p.599
41. Amini Mashhadi  Designer/Decorator/Poet   Akbar  A.G.M. p.119 42. Baqir Kashani  Calligraphist/Poet  Akbar  A.G.M. p.143
43. Wasfi Kermani (Meshkin Qalami)  Calligraphist/Poet  Akbar  A. Dad. p.294
44.  Mir Muhammad Momin Akbarabadi  Calligraphist/Poet  Akbar  A. Dad. p.294
45. Mir Muhammad Salih  Calligraphist/Poet  Akbar  A. Dad. p.294
46. Fasuni Tabrizi  Astronomer  Akbar  A.G.M. p.1013
47. Rafiq Amuli  Architect  Akbar  A.G.M. p.467
48. Tajalli Gilani  Calligraphist/Poet  Jahangir  A.G.M. p.206
49. Ismail Nasrabadi  Calligraphist/Poet  Jahangir  A. Dad. p.296
50. Iksir Esfahani  Calligraphist  Jahangir  A.G.M. p.82
51. Wahshat Ardestani  Calligraphist/Poet  Jahangir  A.G.M. p.1513
52. Rashida-i-Abbasi  Goldsmith/Enamellist/Poet  Jahangir  A.G.M. p.442
53. Saeed-i-Gilani  Calligraphist/Goldsmith  Jahanir  A.G.M. p.558
54. Asaf Qomi  Calligraphist/Poet  Jahangir  A.G.M. p.5
55. Forsi Shidani  Calligraphist/Librarian  Jahangir  A. Dad. p.296
56. Saida-i-Gilani  Goldsmith/Engraver  Jahangir  A. Dad. p.293
57. Fayeq-i-Lahijani  Calligraphist/Musician  Jahangir  A.G.M. p.990
58.  Muhammad Naii Neyrizi (Ishrat Khan)  Musician  Jahangir  A. Dad. p.296
59. Raunaqi Hamadani  Musician/Poet  Jahangir  A.G.M. p.487
60. Chalabi Tabrizi  Calligraphist/Poet  Jahangir  A.G.M. p.309
61. Rafati Tabrizi  Calligraphist  Jahangir  A.G.M. p.451
62. Wesali Tabrizi  Calligraphist/Poet  Jahangir  A.G.M. p.1519
63. Yusuf Aziz Esfahani  Goldsmith/Poet  Jahangir  A.G.M. p.1557
64. Siraja Esfahani  Musician/Astronomer/Poet  Jahangir  A.G.M. p.535
65. Ali Esfahani (Musannef)  Musician/Poet  Jahangir  A.G.M. p.908
66. Samandar Shamlu  Musician/Poet  Jahangir  A.G.M. p.582
67. Zamani Esfahani  Calligraphist/Poet  Jahangir  A.G.M. p.500
68. Bahari Kashani  Binder  Jahangir  A. Dad. p.295
69. Zaman Esfahani  Goldsmith/Poet  Jahangir  A.G.M. p.498
70. Baqiya-i-Naini  Musician  Jahangir  A.G.M. p.158
71. Sirati Qazwini  Calligraphist/Poet  Jahangir  A.G.M. p.596
72. Muizz Yazdi  Calligraphist  Jahangir  A.G.M. p.1316
73. Shamimi Yazdi  Calligraphist/Musician  Jahangir  A.G.M. p.654
74. Jesmi Hamadani  Calligraphist/Musician/Poet  Jahangir  A.G.M. p.277
75. Walih Shirazi  Calligraphist  Jahangir  A.G.M. p.1503
76. Mohsin Shirazi  Calligraphist/Poet  Jahangir  A.G.M. p.1228
77. Ibrahim Farsi  Calligraphist  Jahangir  A.G.M. p.10
78. Asiri Shirazi  Calligraphist/Poet  Jahangir  A.G.M. p.59
79.  Muhammad Tanburah (Maktub Khan)  Painter/Poet  Jahangir  A. Dad. p.297
80. Ruzbeh Shirazi  Calligraphist/Gilder/Poet  Jahangir  A. Dad. p.297
81. Atai Cherudi Shirazi  Calligraphist  Jahangir  A.G.M. p.905
82. Mumin Gonabadi  Calligraphist/Poet  Jahangir  A.G.M. p.1379
83. Khadim Heravi  Calligraphist/Poet  Jahangir  A.G.M. p.366
84. Mujrim Shamlu  Calligraphist/Musician/Poet  Jahangir  A.G.M. p.1214
85. Faghfur Lahiji  Hakim/Calligraphist/Poet  Jahagir  A.G.M. p. 1028
86. Feyez-i-Gilani   Physician/Hakim  Jahangir  A.G.M. p.987
87. Qasim Deylami  Physician/Hakim  Jahangir  A.G.M. p.1081
88. Aga Reza  Painter  Jahangir  E.B.F. p.224
89. Abul Hasan (Nadir-uz-Zaman)  Painter  Jahangir  E.B.F. p.224
90. Ustad Mansur (Nadir-ul-Asr)  Painter  Jahangir  M.R.K. p.599
91. Dost Muhammad (Khwaja Jahan)  Architect  Jahangir  C.D.M.A. p.27
92. Ali Esfahani  Architect  Jahangir  A.G.M. p.908                                                                                    93. Mir Abdul Karim Mamuri Esfahani  Architect  Jahangir  A. Dad. p.174
94. Jawahar Raqam Tabrizi  Calligraphist  Shah Jahan  A.G.M. p.307
95. Muqim Tabrizi  Calligraphist  Shah Jahan  A.G.M. p.1336
96. Abul Baqa Abarquii  Calligraphist/Poet  Shah Jahan  A.G.M. p.11
97. Hakim Dawud Taqarrub  Physician/Hakim  Shah Jahan  A. Dad. p.186
98. Muhammad Ali Khan  Physician/Hakim  Shah Jahan  A. Dad. p.186
99. Hakim Fateh Gilani  Physician/Hakim  Shah Jahan  M.H. p.388
100.  Hakim Saif-ul-Mulk Lang   Physician/Hakim  Shah Jahan  M.H. p.388
101.  Ustad Ahmad Esfahani  Architect  Shah Jahan  G.M.I. p.175
102.  Ustad Hamid  Architect  Shah Jahan  G.M.I. p.175
103.  Amanat Khan Shirazi  Architect  Shah Jahan  G.M.A. p.ix
104.  Ustad Isa  Architect  Shah Jahan  G.M.A. p.ix
105.  Ali Mardan  Architect  Shah Jahan  K.H. p.437
106.  Mulla Ala-ul-Mulk Tuni  Architect  Shah Jahan  K.H. p.437
107.  Shams-ud-Din Hakim-ul-Mulk Gilani  Physician/Hakim  Aurangzeb  M.H. p.389
108.  Hakim Ainul Mulk Shirazi  Physician/Hakim  Aurangzeb  M.H. p.389
109.  Abd al-Baqi Haddad  Calligraphist  Aurangzeb  T.H.H. p.87
110.  Rada Tabrizi  Calligraphist  Aurangzeb  T.H.H. p.87

Shattariyah Method of Mysticism

This Persianized mystic order flourished in India chiefly during the last era
of Lodhi dynasty and the Mughal regime. The follower of this mystic movement
was called themselves Shattari because they were far ahead in tough practicing
the principles of mysticism rather than the other saints of several other mystic
orders. The Sufis or saints of this mystic order were in favor of Sama and Sarod.
The founder of this order in northern India was Shaykh Abdullah Shattari (R.A.),
who came from Persia. According to Shattari traditions, he was fifth in follower’s
descent from Hazrat Shihab-ud-Din Suhrwardi and likewise seventh from Hazrat
Bayazid Bistami (R.A.).
127
 Shaykh Abdullah Shattari died in 1572 A.D. After his
death Shaykh Muhammad Qazan Shattari became his successor. Shaykh  Qazan’s main influenced area was Muzaffar Pur (southern Bihar). Afterwards, his
numerous other successors organized this order who were namely, Abdur
Rehman Shattari, Shaykh Abul Fateh Hidayatullah Sarmast Shattari, Shaykh
Zahoor Haji Hameed, Shaykh Bahlol, Shaykh Muhammad Ghous Gawaliari
Shattari, Shaykh Abdul Haque Muhaddis, and Shaykh Abdul Nabi Shattari (R.A.),
who wrote near about 50 books and was died in 1611 A.D. S.M Ikram says that it
is worth of noticing that Imam-ul-Hind Shah Waliullah (R.A.) and his Shaykh Abu
Tahir Madni both learnt the practicing methods of Shattariyah Order.
128
 
Indeed, the Mughals established a high  standard of religious tolerance,
but, there were occurred a lot of disputes among Ithna Ashariyah and Sunni
nobles almost during the entire Mughal regime. Indeed, it is a fact that the
activities of some Ithna Asharis like  Qutub-ul-Mulk, Syed Abdullah, Amir-ulUmarah Syed Husain Ali Khan and Safdar Jang was a big blow to the solidarity
of the Mughal Empire, but,  it should not be denied the  positive role of Bairam
Khan Khan-i-Khanan, Amir-ul-Umrah Sharif Khan, Mun’im Khan Khan-i-Khanan,
Abdur Rahim  Khan-i-Khanan, Shaikh Gadai  Shaikh-ul-Islam, Ghiyas-ud-Din
Itimad-ud-Doullah, Asaf Khan  Yamin-ud-Doullah, Asad Khan  Jumlat-ul-Mulk,
Shaistan Khan and Mir Jumla, which gave  strength and power to that dynasty
which caused the zenith of Mughal rule in India.
129
 
The relations between the Sunnis and the Ithna Asharis have not always
been friendly at the popular level or, for that matter in politics. The Muslims of the
Sub-continent have been more tolerant of these differences. When Persia and
the Ottoman Empire were at loggerheads, the Mughal Empire maintained more
cordial relations with the Safawids, and their political rivalry was not colored by
sectarian ill-feelings. Persian men of talent who were mostly Ithna Asharis were
always well-come. Aurangzeb Alamgir was personally a staunch Sunni and did
not like the Ithna Ashariyah Faith, but he would not brook any injustice towards
his Ithna Ashari officers.
130
 In the war of independence in 1857 A.D. Sunni
theologians and soldiers fought for the Ithna Ashariyah dynasty of Oudh. Thus,
despite of the internal tensions, it has been the tradition for the Muslims of various sects in the Sub-continent to unite against a common threat, and this has
developed a sense of loyalty to the community among its various sects. One
factor which could and did militate against the creation of a sense of common
purpose in the community was the presence of sectarian strife among the
Muslims. A religion conscious community could not be free from sectarian
feeling.

A Brief Role of Some Mystical or Sufi Orders During the Mughal Regime, who Arrived India via Persia

During the regime of Salatin-e-Delhi Hazrat Moin-ud-Din Chishti (R.A.)
came and settled at Rajistan, later on, his Mureedain (disciples) started Silsila-iChishtiya (Chishtiya Order). Almost during the same period Shaikh Baha-ud-Din
Zikariya (R.A.) came to Multan as devotee of Shihab-ud-Din Suhrwardi (R.A.)  and  Silsila-i-Suhrwardia  came into being. Similarly Syed Muhammad Ghous
(R.A.), one of the descendants of Shaikh Abdul Qadir Gilani (R.A.) came to Uchh
and began another faction Silsila-i-Qadriya. At last through the arrival of Hazrat
Baqi Billa (R.A.) established Silsila-i-Naqshbandiya. All these major mystic cults
penetrated India via Persia and waved spiritually into whole  of Sub-continent.
The successors of these saints created its numerous other sub-religious groups
namely  Nizami,  Sabri,  Hamdani,  Warsi,  Firdousi,  Mujaddidi,  Naushahi and
others.
116
 Afterwards, these mystical groups established their  Madrasas
(schools) same as on the Persian and Christian pattern and guided people the
right path of virtue, thus, remained successful to conversion of a large number of
Hindus and other non-Muslims into Islam. Therefore, after their (mystical saints)
death various  mazars  (mausoleums) were created upon their graves and a
practice of  peeri-mureedi  started in Sub-continent which still exists today like
undetached cultural traditions of past and present Iran.
117
 
Every religion has devotees who are consumed by a love of Deity and
strives for emotional, intellectual and spiritual communion to God. When Islam
came into contact with the Christians, the Jews and the Persians who had long
traditions of mystical experience, it could not resist the force of such ideas which
did not come into conflict with its fundamental and yet offered further scope for
such mystical trends which were inherent in it like the idea of Light, Knowledge
and Love and Belief in one God.
118
 Sufism indeed was a  religion of intense
devotion, love was its passion; poetry, song and dance its worship; and passing
away in God its ideal.
119
 
“The mysticism is universal and eternal; it appears in all cultures and in all
periods of man’s history. It is an activity of the human mind obscure and illunderstood, arising out of dark regions carefully protected from the intrusion of
intellect, a phenomenon of the subconscious  self, a function of the subliminal
consciousness.”
120
 When the Mughals brought with them to India their Central
Asian religious ties, they were merely adding their own connections to a network
that had already long been in place by the preachment of mystic saints of Persia
and Central Asia. During Mughal regime,  Turkish Yasawiyya Sufism spread  reached its highest point. For instance, from the account of Seydi Ali Reis an
Ottoman ambassador and traveler to India that “Yasawi Sufis were present
everywhere in the Islamic world, Sindh, Punjab, Afghanistan, Trans-oxiana,
Khurasan and Azerbayjan.”
121
 The following are the famous mystical orders of
Persian origin which played a significant role in the preachment of Islam in Indian
Sub-continent. Almost all these mystical factions were established during the
reigns of Salatin-i-Dehli, but, most of them also kept continued their task in the
Mughal regime.

Sislila-i-Naqshbandiya

Hazrat Khwaja Baqi Billa (R.A.) introduced and organized this sect in Subcontinent during the reign of Akbar. This Silsila actually showed a great protest
against the teachings and impact of social evils occurred as result of Akbar’s Dini-Illahi. Therefore, Hazrat Mujaddid Sirhindi (R.A.) the successor of Hazrat Baqi
Billa (R.A.) played a prime role for  the revival of Muslim society with his
Renaissance Movement. He used rational logics to propagate Islamic teachings
and remained successful to convince majority of the Indian Muslims for a proper
and right path of virtue.

Sislila-i-Qadriya

The pioneer of this Order was Shaikh Abdul Qadir Gilani (R.A.), who is
famous with his knowledge, practice, wisdom and taqwa (abstinence). He wrote Fatuh-ul-Ghaib and  Ghaniyat-ul-Talibain  like literary books. In Indian Subcontinent, this cult entered via his son Shaikh Isa but it was flourished by the
endeavors of Makhdoom Shaikh Muhammad  Hussain Gilani (R.A.) to whom
Sikandar Lodhi was a loyal devotee. The saints of this faction were true believer
of  wahdat-ul-wajood (existentialism) and  ravadari-i-mazhab  (liberalism).
124
According to S.M Ikram this mystical fraction flourished well during the regime of
Shah Jahan.

Silsila-i-Suhrwardiya

The founder of this Silsila was Shaikh Abul Najeeb Suhrwardi (R.A.), but
his nephew Shaikh Shihab-ud-Din Suhrwardi (R.A.) really built up this cult, and
later on was reinforced by Shaikh Baha-ud-Din Zakarya Multani (R.A.) in Indian
Sub-continent. Gradually this Silsila reached up to Bengal by the efforts of Jalalud-Din Tabrizi (R.A.). The main features of this cult were emphasis over touba
and  astaghfar  (penitence), spiritual and physical purification,  karamat, and as
well as the relations of their saints with nobility and Salatin.

Silsila-i-Chishtiya

This Silsila was introduced by the saint Khwaja Moin-ud-Din Chishti (R.A.).
It has been the most eminent mystic cult of Sub-continent than any other Silsila-iSufia. They really strengthened the social values of the time concerned through
their soft spoken language and leniency with great zeal. Moreover, they played a
vital role in the propagation  of Islamic teachings as well as spiritual trainings.
Chishti  saints also used  sama  as their principle method of preachment for the
spiritual satisfaction of the people.

PIR BABA VALLY PICX

PIR BABA : GHAUS-E-ZAMAN PIR-E-KHURASAN HAZARAT SYED ALI SHAH TIRMIZI ALAIS PIR BABA R.A. BUNER N.W.F.P.

Let's go to PIR BABA he is so great that the wish is granted on the way to him

Pir Baba Village is a mountain village in the Buner District of the North-West Frontier Province of Pakistan. Pir Baba Village is named after the great sufi saint "Hazrat Syed Ali Shah Tirmizi Gaus-e-Bunair alias Hazarat Pir Baba R.A." { Hijri 908 to Hijri 991 }Son of Hazarat Syed [Qaaf-Noon-Baa-Raa] QANBAR Ali Tirmizi R.A." born in 908 Hijri at Ghaltanabad in Tirmiz. He had two sons . Details of his family tree [ Syed Ali Shah Tirmizi Bin Syed Qanbar Ali Shah Bin Syed Ahmed Noor Bin Syed Yousuf Noor Bin Syed Muhammad Noor Baksh Bin Syed Ahmed Naeem Bin Syed Baraq Bin Syed Ahmed Mushtaq Bin Syed Abu Turab Bin Syed Hamid Sahab Bin Syed Muhammad Sahab Bin Syed Ishaq Bin Syed Usman Bin Syed Jaafar Bin Syed Umar Bin Syed Muhammad Bin Syed Hussam-ud-din Bin Syed Nasir Bin Syed Jalal Bukhari Bin Syed Ameer Ali Bin Syed Abdul Rahim Bin Syed Mahmud Makki Bin Syed Muhammad Samarkandi Bin Hazrat Imam Ali-al-Naqi Bin Hazrat Imam Muhammmad Al-Taqi Bin Hazrat Al-Raza Bin Hazrat Imam Musa Alkazim Bin Hazrat Imam Jafar Sadiq Bin Hazrat Imam Muhammad Baqir Bin Hazrat Imam Zain-ul-Abideen Bin Hazrat Imam Hussain Bin Hazrat Imam ALI-Al-Murtaza (Razi Allah unhu(May Allah be Happy with him))

In the heart of Pir Baba valley lies the beautiful mausoleum of Hazarat Pir Baba R.A. along with his son Hazarat Syed Mustafa Shah Tirmizi R.A. [ Who was un-married]{ His another son was Hazarat Syed Habibullah Shah Tirmizi R.A. whose mausoleum is in Kunar Afghanistan } where people from every corner come to pay their homages to the respected saint and ask for blessings. It has a green tomb as found in the mausoleums of many Muslim saints. The stream started by Hazarat Pir Baba R.A. by piercing knife is flowing with water till date and people are using it.Hazarat Pir Baba R.A. first went to [India] from [Tirmiz -Afghanistan] in 943 Hijri [ The Islamic Calender Year] for learning and as well as preaching Islam along with his Respected Father who was in the Army of Babar and related to his son Humayun [as being his Brother-in-Law] , then he moved from Delhi to Maankpur in Punjab to learn from Hazarat Sheikh Saloona and then moved to Ajmer Shareef and stayed with Hazarat Saalaar Roomi R.A. and became his disciple [Mureed] and was bestowed with Khilafat by him then after the death of Hazarat Saalaar Roomi R.A. again visited Ajmer Shareef and on instruction of Hazarat Sheikh Hussain R.A. son of Hazarat Saalaar Roomi R.A. to continue preaching of Islam moved to Buner [Kohistan]to preach Islam and wipe out the anti-Islam teaching propogated by the Roshaniya sect their.Hazarat Pir Baba R.A. guided his favourite disciple and Khalifa "Hazarat Akhund Darweza R.A." , Deewanana Baba R.A. and others and they took the special task of uprooting of the heretical anti-Islamic Roshaniya sect which flourished in Kohistan and the sourounding areas .Hazarat Pir Baba R.A. was married to " Respected Bibi" sister of Daulat Khan a respected person of Buner. Syed Mohammed Ibrahim Shah alias Hisar Baba was also one of the Khalifa of Hazarat Pir Baba R.A., Hazarat Pir Baba's descendants wielded great influence among the Pathan tribesmen, and three centuries later Hazarat Syed Akbar Shah R.A.[Born in 1793] provided a rallying point against the Sikhs and the British during the Anglo-Afghan Wars .. 11th of May 1857 [Christian Calender Year] This was the day on which Mujahed-e-Islam Hazarat Syed Akbar Shah R.A. left this world to meet the Creator in the heavens. Incidentally, news of the War of Independence reached Peshawar on this day. The British Commissioner of Peshawar at that time commented upon the death of Hazarat Syed Akbar Shah R.A. that, "If he were alive by this time, than the political scenario of the Frontier would have been much different."

Sadaats the descendants of Pir Baba are said to have moved to Buner, Swat, Dir, Bajaur , Chitral, Mardan, [[Swabi] Karachi , Lahore, Peshawar, Islamabad with in Pakistan ,and are also settled in Europe USA MiddleEast India Thailand ]. Hazarat Pir Baba R.A. second son's { Hazarat Syed Habibullah Shah Tirmizi R.A.} mausoleum is in Kunar Afghanistan . The three sons of Hazarat Syed Habibullah Shah Tirmizi R.A. were 1. Hazarat Syed Mian Hassan Shah Tirmizi R.A. , 2. Hazarat Syed Mian Qassim Shah Tirmizi R.A. and 3. Hazarat Syed Abdullah Shah Tirmizi R.A.